3928# "就给他起名叫拿弗他利"象征其性质，即人在试探中得胜的性质，以及来自自然人抵抗的性质。这可以从“名字”和“起名”的象征意义得知，其意为性质（参144，145，1754，1896，2009，2724，3421节）。拿弗他利这个名字因争斗而得名，因此象征教会的另一种普遍真理。
试探是内在人与外在人结合的媒介，因为二者本性上彼此冲突，但通过试探得以调和并达成对应。自然人本性上只渴望属肉体和自然的事物，这些事物是他生活的乐趣。然而，当内在人向天堂敞开时，他便渴望天堂的事物，就像那些能够重生之人的状态一样，此时天堂的事物成为他的乐趣。当人在试探中时，这两种乐趣之间便产生了争斗。人自己并不知道这一点，因为他不知道什么是天堂之乐，什么是地狱之乐，更不知道二者是完全对立的。
天堂的天使绝不能与人同在于他的属肉体和属自然的乐趣中，除非这些乐趣被降服，即属肉体和属自然的乐趣不再成为目的，而是为天堂之乐服务的工具（参3913节）。当这一点实现后，天使便能与人同在于这两样乐趣之中，而此时，人的乐趣便成为祝福，并最终在来生成为幸福。
【2】凡认为人在重生之前，其自然人的乐趣不是来自地狱，并且没有被魔鬼和撒旦占据，这种想法是错误的。他们不了解人的真实状况，即人在重生之前，其自然人完全被地狱的魔鬼和撒旦占据。尽管这样的人外表看起来与其他人无异，甚至可以在圣洁的场合中敬拜，与他人一同参与属灵活动，也能够讨论信仰的真理与良善，甚至相信自己已经坚定地接受了这些，但如果他在自己的职务中对公义与公平没有任何真实的爱，在聚会和生活中对真理与良善没有任何真实的爱，那么他应当明白，他的乐趣与地狱灵的乐趣是相同的。因为他的乐趣中没有其他的爱，只有对自我和世界的爱。当这些爱成为他乐趣的源泉时，其中就没有仁义，也没有信仰。
这种乐趣一旦占据主导地位，唯有通过确认信仰的神圣与生命的良善才能削弱和消散。这是第一个媒介，由“但”象征（参1230，347节）。随后通过试探，这是第二个媒介，由“拿弗他利”象征，因为试探紧随信仰的确认与认定之后。凡不确认信仰的真理与仁义的良善的人，就无法经历任何试探的争战，因为他们内在没有任何东西可以反对恶与伪，而这些正是自然人的乐趣所引导的。
【3】在圣经其它提到拿弗他利的地方，其象征意义是人经历试探后的状态。例如，在雅各（当时称为以色列）对他的预言中：
拿弗他利是被释放的母鹿，他出嘉美的言语。（《创世记》 49:21）
“被释放的母鹿”象征在试探后达到自由状态的自然真理之情感。这个状态同时也反映了试探中的情形，因为试探的争战本质上是关于自由的争夺。类似地，在摩西五经的预言中：
论拿弗他利说：拿弗他利啊，你足沾恩惠，满得耶和华的福，可以得西方和南方为业。（《申命记》 33:23）
雅各儿子及其支派的象征性含义是按照他们被提及的顺序而定的（参见 3862 节）；而在底波拉和巴拉的预言中也提到：
西布伦人是拚命敢死的；拿弗他利人在田野的高处也是如此。（《士师记》 5:18）
在内义中，这段经文同样涉及试探的争战，那些在真理与良善中坚定的人毫无畏惧，正如“在田野高处”的状态所象征的那样。
3928.“于是给他起名叫拿弗他利”表它的根本性质，也就是说，人在其中得胜的试探的根本性质和属世人的抵制的根本性质。这从“名”和“起名”的含义清楚可知，“名”和“起名”是指根本性质（参看144，145，1754，1896，2009，2724，3421节）。具体的性质就是“拿弗他利”所表示的，因为拿弗他利这个名就源自“相争”这个词。由于同样的原因，“拿弗他利”代表教会的第二个普遍真理。试探是内在人与外在人结合所借助的方法，因为它们彼此不一致，而通过试探会变得一致和对应。诚然，外在人具有这样的性质，它凭自己除了肉体和世俗事物以外不会渴求任何事物，因为这些就是属世人生命的快乐。而内在人在向天堂敞开，并渴望天堂事物（如此处那些能重生之人的情形）时，则以天上的事物为乐。当人经历试探时，这两种快乐彼此就会发生冲突。这个人并未直接意识到这种冲突，因为他不知道何为天堂的快乐，何为地狱的快乐，更不知道它们彼此完全对立。但属天天使绝不会与人同在于肉体和世俗的快乐中，除非这种快乐处于从属地位，也就是说，肉体和世俗的快乐不再被视为目的，而是被视为服务于天堂快乐的某种事物，如前所示（3913节）。一旦做到这一点，天使就能与人同在于这二者中；不过，在这种情况下，他的快乐变成了祝福，最终变成来世的幸福。
人若以为在重生之前，其属世人的快乐不是地狱的，并且魔鬼灵不占据在那里，就大错特错了。他没有意识到人的处境，也就是说，在重生之前，魔鬼与地狱灵就占据他的属世人，无论他觉得自己和其他人多么相似；甚至他能和其他人一起参与圣事，推理信之真理与良善，事实上还能以为自己在这些真理与良善上已变得很坚定。然后，如果他没有在自己里面感觉到对日常工作中正义与公平，以及社会与生活中良善与真理的某种程度的情感，就让他认识到他的快乐是地狱之人的快乐，因为其快乐里面除了自我之爱和尘世之爱以外，并没有其它爱。当这种爱构成他的快乐时，它里面既没有仁，也没有信。一旦这种快乐占据主导地位，削弱并驱散它的唯一方法就是对信仰之神圣和生活之良善的肯定和承认，也就是“但”所表示的第一个方法，如前所示；然后，通过试探，也就是第二个方法，由“拿弗他利”来表示；因为这个方法随另一个方法而来。事实上，不肯定并承认信与仁的良善与真理之人无法进入任何试探的争战，因为他里面没有任何东西可以抵制吸引属世快乐的邪恶与虚假。
在圣言中，凡提及“拿弗他利”的地方，他都表示人经历试探后的状态，如雅各，那时叫以色列的预言：
拿弗他利是被释放的母鹿；他出嘉美的言语。（创世记49:21）
“被释放的母鹿”表在试探后的自由状态下，对属世真理的情感。这种状态也是“拿弗他利”所表示的试探中的关键之处，因为在试探中，斗争攸关自由。摩西的预言也一样：
论拿弗他利说，拿弗他利啊，你足沾恩惠，满得耶和华的福，可以得西方和南方为业。（申命记33:23）
因为雅各众子和各支派的代表取决于他们被提及的顺序（3862节）。底波拉和巴拉的预言：
西布伦人是拚命敢死的，拿弗他利人在田野的高处。（士师记5:18）
就内义而言，这论述的也是试探的争战；这个人就在那些不害怕任何恶事的人当中，因为他们扎根于真理与良善，也就是“在田野的高处”所表示的。
Potts(1905-1910) 3928
3928. And she called his name Naphtali. That this signifies its quality, namely, the quality of the temptation in which there is victory, and also the quality of the resistance by the natural man, is evident from the signification of "name," and of "calling a name," as being quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3421). The quality itself is that which is signified by "Naphtali," for he was named "Naphtali" from "wrestling." Hence also by Naphtali is represented this second general truth of the church, for temptation is the means of the conjunction of the internal man with the external, because they are at variance with each other, but are reduced to agreement and correspondence by means of temptations. The external man is indeed such that of itself it lusts for nothing else than corporeal and worldly things, these being the delights of its life. But the internal man, when it is opened toward heaven and desires the things of heaven, such as it is with those who can be regenerated, then finds heavenly delight in these things, and while the man is in temptations there is a combat between these two kinds of delight. This the man does not then know, because he does not know what heavenly delight is, and what infernal delight is; and still less that they are so entirely opposed to each other. But the celestial angels cannot possibly be with man in his corporeal and worldly delight until this delight has been reduced to subservience, so that the corporeal and worldly delight is no longer sought as the end; but for the sake of the use of serving the heavenly delight (as shown above, n. 3913). When this has been effected, the angels can be with the man in both; but in this case his delight becomes bliss, and finally happiness in the other life. [2] He who believes that before regeneration the delight of his natural man is not infernal, and that it is not possessed by diabolical spirits, is much mistaken, and does not know how the case is with man, namely, that before regeneration he is possessed as to his natural man by genii and infernal spirits, however much he may appear to himself to be like any other man; and even though he may be with others in what is holy, and may reason about the truths and goods of faith, and may indeed believe himself to be confirmed in them; yet if he does not perceive in himself anything of the affection of what is just and equitable in his employment, and of truth and good in company and in life, let him know that his delight is that of the infernals, for there is no other love in it than that of self and the world; and when this love makes his delight, there is in it no charity and no faith. After this delight has become dominant, it is deadened and dissipated by no other means than the affirmation and acknowledgment of the holy of faith and of the good of life, which is the first means, signified by "Dan," as shown above; and then by means of temptation, which is the second means, and is signified by Naphtali; for this means follows the other, for they who do not affirm and acknowledge the good and truth of faith and charity cannot come into any combat of temptation, because there is nothing within which offers resistance to the evil and falsity to which natural delight persuades. [3] In other places in the Word where "Naphtali" is mentioned, there is signified man's state after temptations; as in the prophecy of Jacob, then Israel:
Naphtali is a hind let loose, giving sayings of elegance (Gen. 49:21);
where a "hind let loose" denotes the affection of natural truth in the free state which exists after temptations; which state is also the quality that is in the temptations signified by "Naphtali;" for in temptations the struggle is concerning freedom. In like manner in the prophecy of Moses:
To Naphtali he said, Naphtali is satisfied with favor, and full with the blessing of Jehovah, he shall possess the west and the south (Deut. 33:23);
for the representations of the sons of Jacob and of the tribes are in accordance with the order in which they are named (n. 3862). And in the prophecy of Deborah and Barak:
Zebulun a people that hath devoted his soul to die, and Naphtali upon the high places of the field (Judg. 5:18);
where also in the internal sense the combats of temptations are treated of; and the man is among those who fear nothing of evil because they are in truths and goods; which is to be "upon the high places of the field."
Elliott(1983-1999) 3928
3928. 'And she called his name Naphtali' means the essential nature of it, that is to say, of the temptation in which one overcomes and also of the resistance offered by the natural man. This is clear from the meaning of 'name' and of 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3421. The particular nature is that which is meant by 'Naphtali', for the name Naphtali is derived from the word 'wrestlings'. And for the same reason 'Naphtali' represents this second general truth of the Church. Temptation is the means by which the internal man is joined to the external, for they are at variance with each other but are made to agree and to correspond by means of temptations. The external man is indeed such that of itself it does not desire anything except bodily and worldly things; these are the delights of the natural man's life. But the internal man - when opened towards heaven and desiring the things of heaven, as is the case with those who are able to be regenerated - takes delight in heavenly things. And when a person undergoes temptations these two types of delight conflict with each other. The person is not directly aware of the conflict, because he is not aware of what heavenly delight is and of what hellish delight is, let alone that they are so utterly contrary to each other. But celestial angels cannot be present at all with a person in his bodily and worldly delight until this has been made subservient, that is to say, until bodily and worldly delight is no longer regarded as an end in itself but something which is meant to be subservient to heavenly delight, as shown above in 3913. Once this has been achieved the angels are able to reside with that person in both; but in this case his delight becomes blessedness, and at length happiness in the next life.
[2] Anyone who believes that the delight of the natural man prior to regeneration is not hell-like, and that devilish spirits are not in possession there, is much mistaken. He is unaware of what the situation is with man - that prior to regeneration genii and spirits from hell have possession of his natural man, no matter how much he seems to himself to be like any other person, and also that he is able to participate with everybody else in what is holy and to reason about the truths and goods of faith, indeed is able to believe that he has become strong in these. If this person does not feel within himself some measure of affection for what is right and fair in his daily work, and for what is good and true in society and in life, let him recognize that his kind of delight in things is the kind that exists with those in hell, for his delight entails no other love than self-love and love of the world. And when these constitute his delight no charity or any faith is present within it. The only means that will weaken and dispel this delight once it has become predominant is the affirmation and acknowledgement of the holiness of faith and of the good of life, which is the first means meant, as shown above, by Dan, and after this by temptation, which is the second means and is meant by Naphtali; for this second means follows the other. Indeed people who do not affirm and acknowledge the goodness and the truth which constitute faith and charity are unable to enter any conflict brought about by temptation as there is nothing within to oppose the evil and falsity towards which natural delight gravitates.
[3] In other places in the Word where Naphtali is mentioned he means a person's state following temptations, as in the prophecy of Jacob, who by then was Israel,
Naphtali is a hind let loose, giving beautiful words. Gen 49:21.
'A hind let loose' stands for the affection for natural truth in a state that is free, which arises following temptation. This state is also what is at stake within temptations, which are meant by 'Naphtali', for the battle fought in temptations is a struggle for freedom. Likewise in Moses' prophecy,
To Naphtali he said, Naphtali, satisfied with favour, and full with the blessing of Jehovah, will possess the west and the south. Deut 33:23.
For the representations of Jacob's sons, and of the tribes, depend on the order in which they are mentioned, 3862. And in the prophecy of Deborah and Barak,
Zebulun is a people that consigned its soul to die, as did Naphtali, on the heights of the field. Judg 5:18.
This too refers in the internal sense to the conflicts brought about by temptations, and to a person's presence among those who do not fear anything evil because they are rooted in forms of truth and good, meant by 'being on the heights of the field'.
Latin(1748-1756) 3928
3928. `Et vocavit nomen ejus Naphtali': quod significet quale ejus, nempe quale tentationis in qua vincit, ut et quale resistentiae a naturali homine, constat ex significatione `nominis et vocare nomen quod sit quale, de qua n. 144, 145, 1754, 1896, 2009, 2724, 3421 ipsum quale est quod significatur per Naphtali, nam Naphtali luctationibus nominatus est; inde etiam per `Naphtali' repraesentatur alterum hoc verum commune Ecclesiae; est enim tentatio medium conjunctionis interni hominis cum externo, {1}nam dissident inter se sed ad concordantiam et correspondentiam rediguntur per tentationes est quippe externus homo talis ut ex se non aliud concupiscat quam corporea et mundana; haec illi sunt jucunda vitae ejus; sed internus homo cum apertus est versus caelum et desiderat illa quae caeli sunt qualis est apud illos qui (t)regenerari possunt, tunc caelestia illi jucunda sunt; inter haec bina jucunda est pugna cum homo in tentationibus est; hoc homo tunc nescit, quia non scit quid jucundum caeleste, et quid jucundum infernale, minus quod in tantum opposita sint; sed angeli caelestes nequaquam possunt esse apud hominem in jucundo ejus corporeo et mundano antequam hoc redactum sit ad obsequium nempe ut jucundum corporeum et mundanum non amplius sit pro fine, sed pro usu inserviendi jucundo caelesti, ut supra n. 3913 ostensum est; hoc cum factum, tunc possunt angeli apud hominem esse in utroque, sed tunc jucundum apud illum fit beatum, et tandem felix in altera vita; [2] qui credit quod jucundum naturalis hominis ante regenerationem non sit infernale, et quod non possideatur a diabolicis spiritibus, multum fallitur; et is non scit quomodo se habet cum homine, quod nempe ante regenerationem possideatur quoad naturalem suum hominem a geniis et spiritibus infernalibus, utcumque ille apparet sibi quod sit sicut alius, tum quod in sancto cum reliqui: possit esse, (c)et de veris et bonis fidei ratiocinari, immo se confirmatum in illis credere; si non percipiat in se aliquid affectionis pro justo et aequo in functione sua, et pro vero et bono {2}in coetu et in vita, sciat quod in jucundo tali sit in quali infernales {3}, nam in jucundo ejus non alius amor est quam sui et mundi, qui cum faciunt jucundum, nulla inest charitas et nulla fides; hoc jucundum postquam praevaluit, non per aliud medium hebetatur et dissipatur quam per affirmationem et agnitionem sancti fidei et boni vitae, quod est primum medium significatum per `Danem,' ut supra ostensum; et dein per tentationem, quae est alterum medium, et significatur per `Naphtali,' nam hoc medium sequitur alterum; qui enim non affirmant et agnoscunt bonum et verum quae fidei et charitatis, non in aliquam tentationis pugnam venire possunt, quia nihil est intus quod repugnat malo et falso, ad quae naturale jucundum suadet. [3] In Verbo alibi ubi Naphtali nominatur, per illum status hominis post tentationes significatur, ut in prophetia Jacobi, tunc Israelis, Naphtali cerva dimissa, dans dicta elegantiae, Gen. xlix 21;`cerva dimissa' pro affectione veri naturalis in statu libero, qui post tentationes existit; (m)qui status etiam est quale quod est in tentationibus, quae significantur per Naphtali, pugnatur enim in tentationibus de libertate(n): pariter in prophetia Mosis:
Ad Naphtali dixit; Naphtali satur beneplacito, et plenus benedictione Jehovae, occidentem et meridiem possidebit, Deut. xxxiii 23;
repraesentationes enim filiorum Jacobi, et tribuum, se habent secundum ordinem in quo recensentur, n. 3862; et in prophetia Deborae et Baraki:
Zebulun populus qui devovit animam ad moriendum, et Naphtali super altitudinibus agri, Jud. v 18;
ubi in sensu interno de pugnis tentationum quoque agitur, et est inter illos {4}qui nihil mali timent, quia in veris et bonis, quod est `esse in altitudinibus agri.' @1 dissident enim$ @2 i spirituali$ @3 i spiritus$ @4 i ibi$