3839# "他对拉班说，你向我做的是什么事？"象征对这种状况的愤慨。这种愤慨的情感不仅体现在这些话语中，也体现在随后的对话中，与历史叙述的脉络完全吻合。圣言的内在意义主要由两个要素构成：情感和事物。
圣言中蕴含的情感对世人来说并不容易觉察，因为这些情感深深隐藏其中。人在世时沉浸在世俗和肉体的情感中，这些情感与圣言内在意义中的情感完全不同。圣言内在意义中的情感属于属灵和属天之爱的范畴，这种情感很难被人感知，原因有二：一是具有这种情感的人很少，二是这些人大多性情单纯，无法对情感进行深入反思。大多数人甚至不了解什么是真正的情感。这些深层的情感主要体现在对邻舍的爱和对主的爱中。
不具备这些情感的人往往认为这些情感毫无实质，然而正是这些情感以其无限丰富的形式充满了整个天堂。这些情感及其多样化的表现形式隐藏在圣言的内在意义中，不仅存在于每个系列中，也存在于每个词语中，甚至存在于每个字母中。当那些具有单纯良善和纯真品质的人阅读圣言时，这些情感会在天使面前展现出来，并且如前所述，呈现出无限的变化形式。
【2】在天使面前闪耀的圣言主要展现两种情感：对真理的情感和对良善的情感。对真理的情感在属灵天使面前显现，而对良善的情感则在属天天使面前显现。其中，对良善的情感，也就是对主之爱的情感，对世人来说是完全无法用语言表达的，因此也超出了人的理解范围。
相比之下，对真理的情感，也就是相互之爱的情感，在其最基本的层面上还是可以被某种程度地理解的。不过，这种理解仅限于那些已经处于真正相互之爱中的人，而且即使对这些人来说，这种理解也仅仅是一种模糊的内在领受。这表明属灵真理的理解程度与人的属灵状态密切相关，唯有通过实践相互之爱，才能逐步加深对这些真理的认识。
【3】让我们以这里提到的愤慨情感为例来说明：那些不了解什么是仁义情感的人（因为他们并未处于仁义之中），只能从世俗的角度理解愤慨，即人在遭受不公对待时产生的愤怒情绪。然而，天使所具有的愤慨与这种愤怒性质完全不同。天使的愤慨不是源于愤怒，而是源于对良善的热心。这种愤慨中不包含任何邪恶成分，它与仇恨、报复、以恶报恶的心态相去甚远，就如同天堂与地狱的距离那样遥远，因为它完全源于良善。但正如前面所说，这种天使般的愤慨究竟是什么样的，是无法用人类的语言完全表达的。这个原则同样适用于所有源于良善与真理，以及属于良善与真理的其他情感。
【4】这一点也可以从天使的本质特征得到证实：天使始终专注于目的及其实际应用（参1317，1645，3645节）。需要明白的是，目的无非就是爱或情（参见1317，1568，1517，1909，3425，3796节），因为人总是以他所爱的作为他的目的。基于这一原理，天使们沉浸在圣言所包含的各种事物的情感中，而这些情感又会根据不同天使群体所具有的情感类型呈现出丰富的变化。这一事实有力地证明了圣言的神圣性：因为神性之爱，或者说源自神性的爱，本身就具有神圣性，因此圣言中所包含的一切事物也都具有这种神圣性。
3839.“雅各对拉班说，你向我作的是什么事呢”表愤慨。这从这些和接下来话所包含的情感清楚可知。显然，根据后续历史事件，这些话表达的是愤慨的感觉。有两种要素构成圣言的内义，即：情感和实际事物。隐含在圣言词句中的情感并未向世人显现，而是被储存在它的至内在。它们也无法显现，因为人活在肉身期间处于世俗和肉体的情感，这些情感与存在于圣言内义中的情感毫无共同之处。内义包含属灵和属天之爱的情感，对于这些情感，人类更不能察觉。因为具有这类情感的人极少，这极少数人又是最简单的人，他们没有能力反思自己的情感，而剩下的人甚至不知道真正的情感是什么。这些属灵和属天的情感就包含在对邻之仁和对神之爱中。那些没有这类情感的人以为它们什么也不是，而事实上，这些情感以无法形容的多样性充满整个天堂。这类情感连同其多样性就储存在圣言的内义中，不仅居于每句话中，还居于每个词，甚至每个细节中。当处于简单的良善，同时处于纯真的人阅读圣言时，它们就向天使显现，并且如前所述，以无穷的多样性显现。
出于圣言显现在天使面前的情感主要有两种，即：对真理的情感和对良善的情感。对真理的情感向属灵天使显现，对良善的情感向属天天使显现。对良善的情感属于对主之爱，完全无法向世人言表，因而也无法理解。但对真理的情感属于相爱，其最一般的方面在某种程度上是可理解的，然而只有那些具有真正相爱的人才能理解。即便这最一般的方面，他们若不通过那种模糊的内在觉知，也无法通过任何内在觉知来理解。
如此处所论述的愤慨的情感或感觉。凡由于没有仁爱的情感而不知道何为仁爱情感的人，对于当恶事作到人身上时他所产生的这种愤慨没有其它概念，只是以为它其实是一种愤怒的感觉。然而，天使没有这种愤慨，而具有完全不同的愤慨。这种愤慨不是愤怒的表现，而是热情的表现，里面丝毫没有邪恶的东西。它远离仇恨或报复，或以恶报恶，犹如天堂远离地狱，因为它源自良善。不过，如前所述，这种愤慨的性质无法用任何话来表达。
源自并属于良善与真理的其它情感的情形也一样。这一点也可从以下事实明显看出来，即：天使只关注目的和由这些目的所产生的意图或功用（1317，1645，3645节）。目的无非是爱或情感（1317，1568，1571，1909，3425，3796节）；因为人会视他所爱的为目的。正因如此，天使熟悉包含在圣言事物中的情感；并且这种熟悉照着天使所具有的情感类型而各种各样。由此足以清楚看出圣言何等神圣；因为神性之爱，也就是出自神性的爱含有圣洁在里面，故包含在圣言中的事物也是如此。
Potts(1905-1910) 3839
3839. And he said unto Laban, What is this that thou hast done unto me? That this signifies indignation, is evident from the affection in these words, and in those which follow. It is evident that it is an affection of indignation which according to the historical series falls into these words. There are two things which constitute the internal sense of the Word, namely, affections and actual things; the affections that lie hidden in the expressions of the Word are not manifest to man, but are stored up in its inmost recesses; nor can they be made manifest to him, because during his life in the body he is in worldly and corporeal affections, which have nothing in common with the affections in the internal sense of the Word; these latter being affections of spiritual and celestial love, which man is the less capable of perceiving because there are few who are in them, and these few are mostly simple persons, who are not able to reflect upon their affections, while all the rest do not even know what genuine affection is. These spiritual and celestial affections are contained in charity toward the neighbor, and in love to God. Those who are not in them believe that they are not anything, when yet they fill the whole heaven, and this with unspeakable variety. Such affections together with their varieties are what are stored up in the internal sense of the Word, and are there, not only in each series, but also in each expression, nay, in each syllable, and they shine forth before the angels when the Word is being read by those who are in simple good and who are at the same time in innocence; and this, as before said, with unlimited variety. [2] There are principally two kinds of affections which shine forth from the Word before the angels, namely, affections of truth and affections of good-affections of truth before the spiritual angels, and affections of good before the celestial angels. Affections of good, which are of love to the Lord, are altogether unutterable to man, and are therefore incomprehensible; but affections of truth, which are of mutual love, may in some measure be comprehended as to what is most general, yet only by those who are in genuine mutual love, and this not from any internal perception, but from such as is obscure. [3] For example, in regard to the affection of indignation, which is here treated of-whoever does not know what the affection of charity is, in consequence of not being in it, can have no other idea than of such indignation as a man has when anything evil is done to him, which is the indignation of anger. The angels however have no such indignation, but an indignation altogether different, which is not of anger, but of zeal, in which there is nothing of evil, and which is as far removed from hatred or revenge, or from the spirit of returning evil for evil, as heaven is from hell; for it springs from good. But as before said the nature of this indignation cannot be expressed by any words. [4] The case is similar in regard to the other affections which are from good and truth, and which are of good and truth, as is also evident from the fact that the angels are solely in ends, and in the uses of ends (n. 1317, 1645, 3645). Ends are nothing else than loves or affections (n. 1317, 1568, 1571, 1909, 3425, 3796); for what a man loves, that he regards as an end. And this being the case, the angels are in the affections of the things that are in the Word; and this with all variety, according to the kinds of affections in which the angels are. From this it is sufficiently evident how holy the Word is; for in the Divine love, that is, in the love which is from the Divine, there is holiness, and therefore in the things contained in the Word.
Elliott(1983-1999) 3839
3839. 'And he said to Laban, What is this you have done to me?' means indignation. This is clear from the affectional content of these words and of those that follow; for as accords with the sequence of events in this historical narrative it is the feeling of indignation that is expressed in these words. There are two elements which constitute the internal sense of the Word - affections and subject-matter. The affections lying within expressions of the Word are not visible to man but are concealed there inmostly. Nor can they be visible since man during his lifetime is governed by worldly and bodily affections, which have nothing in common with the affections present in the internal sense of the Word. That sense contains affections which belong to spiritual and celestial love, affections which mankind is that much less capable of perceiving because those in whom they exist are few, and the few in whom they do exist are for the most part simple people who have no ability to reflect on affections. All others do not even know what genuine affection is. These affections that belong to celestial and spiritual love manifest themselves in charity towards the neighbour and in love to God. Those in whom such affections do not exist do not believe that they are anything at all, when in fact those affections fill the whole of heaven, doing so in varying ways beyond description. These are the affections, together with the variations of them, which have been stored away in the internal sense of the Word, residing not only in every sentence but also in every expression, indeed in every detail. And they reveal themselves to angels when the Word is read by people in whom simple good and at the same time innocence are present; and they reveal themselves, as has been stated, in ways unendingly various.
[2] There are principally two kinds of affections which shine out of the Word for angels to see - affections for truth and affections for good. Affections for truth reveal themselves to spiritual angels, affections for good to celestial angels. The latter, namely affections for good, which belong to love to the Lord, are altogether indescribable to man and are consequently incomprehensible too. But affections for truth, which belong to mutual love, are to some extent comprehensible in their most general aspects, though only to people in whom mutual love is present. And even those general aspects are not comprehensible to them from any internal perception except one that is obscure.
[3] Take for example the affection or feeling of indignation referred to in this verse. Anyone who does not know what charitable affection is, for the reason that this is not present in him, can have no other idea of what it is but the kind of indignation that is aroused in a person when some wrong is done to him - which in reality is a feeling of anger. But that kind of indignation does not exist with angels but an altogether different kind, which is not the expression of anger but of zeal, and holds nothing evil in it at all. This indignation is as far away from hatred, or revenge, or repaying evil with evil, as heaven is from hell; for it wells up out of good. But the nature of that indignation, as has been stated, cannot be expressed by any words. The situation is similar with all other affections which originate in good and truth and which belong to good and truth.
[4] This is also evident from the fact that angels are concerned solely with ends in view, and with the purposes engendered by those ends, 1317, 1645, 3645. Ends in view are nothing else than loves or affections, 1317, 1568, 1571, 1909, 3425, 3796; for what a person loves he has as his end in view. This being so, angels are acquainted with the affections enclosed in the subject-matter of the Word; and this entails every variation according to the types of affections present in the angels. From this it becomes quite clear how holy the Word is, for Divine love, that is, love coming from the Divine, has holiness within it, and so therefore do the subjects within the Word.
Latin(1748-1756) 3839
3839. `Et dixit ad Laban, Quid hoc fecisti mihi?': quod significet indignationem, constat ex affectione in his verbis, et in illis quae sequuntur, quod sit indignationis, patet, quae secundum seriem historicam in illa verba cadit; sunt bina quae sensum internum Verbi constituunt, nempe affectiones et res;affectiones quae in verbis Verbi latent, non patent coram homine, sed intime ibi reconditae sunt, nec patere possunt, quia homo dum in corpore vivit, in mundanis et corporeis affectionibus est, quae commune non habent cum illis affectionibus quae in sensu interno Verbi; sunt enim ibi affectiones amoris spiritualis et caelestis, quas homo eo minus percipere potest quia pauci sunt qui in illis sunt, et illi pauci sunt plerique simplices qui super affectiones reflectere non possunt; reliqui ne quidem sciunt {1}quid genuina affectio; affectiones illae in charitate erga proximum, et in amore in Deum sunt; qui in illis non sunt, credunt quod non sint aliquid, cum tamen hae affectiones implent universum caelum, et hoc cum varietate ineffabili: tales affectiones sunt cum illarum varietatibus, quae reconditae sunt in sensu interno Verbi, et ibi sunt non solum in unaquavis serie, sed etiam in unaquavis voce, immo in unaquavis iota, et elucent coram angelis cum Verbum legitur ab illis qui in simplici bono, et simul in innocentia sunt, et hoc, ut dictum, cum indefinita varietate; [2]sunt {2}imprimis binae affectiones quae e Verbo coram angelis elucent, nempe affectiones veri et affectiones boni, affectiones veri {3}coram angelis spiritualibus, et affectiones boni coram angelis caelestibus; hae nempe affectiones boni quae sunt amoris in Dominum, sunt coram homine prorsus {4}ineffabiles, inde etiam sunt incomprehensibiles;
at affectiones veri quae sunt amoris mutui, quoad communissima aliquatenus comprehendi possunt, sed solum ab illis qui in amore genuino mutuo sunt, et hoc non ex quadam perceptione interna {5}nisi obscura; [3]ut pro exemplo, affectio indignationis de qua hic: homo qui non novit quid affectio charitatis ex eo quod in illa non sit, non aliam ideam de illa habere potest quam talis indignationis qualis est apud hominem, cum ei malum fit, quae est indignatio irae, sed talis indignatio non {6}est apud angelos, sed est indignatio prorsus alia, quae non irae est sed zeli, in qua nihil mali inest, et tam longe abest ab odio, aut vindicta, aut a retributione mali pro malo, quantum abest caelum ab inferno, nam scaturit ex bono; sed qualis illa {7}est, non potest, ut dictum, aliquibus verbis exprimi; similiter se habet cum reliquis affectionibus quae ex bono et vero sunt, et quae boni et veri sunt. [4] Hoc quoque patet ab eo quod angeli (t)sint modo in finibus, et in finium usibus, n. 1317, 1645, 3645; fines non aliud sunt quam amores seu affectiones, n. 1317, 1568, 1517, 1909, 3425, 3796, nam quod homo amat, hoc pro fine habet; et quia ita, sunt in affectionibus rerum quae in Verbo, et hoc cum omni varietate secundum affectionum genera in quibus angeli sunt; inde satis constare potest quam sanctum sit Verbum, nam amori Divino seu amori qui a Divino, inest sanctitas, et inde {8}rebus quae ibi. @1 quid affectio genuina charitatis et amoris sit$ @2 in genere$ @3 i elucent$ @4 inenuntiabiles$ @5 sed$ @6 percipitur ab angelis$ @7 sit$ @8 rei$