3939# "于是给他起名叫亚设"象征其性质，这可以从"起名"表示品质的含义得知，正如我们之前所讨论的。这品质就是"亚设"所代表的含义。亚设在原文中意为"福乐"，它包含了他母亲利亚所说的话："我有福啊，因为众女子都要称我为有福"的全部含义。这表示与永生之福相对应的情感愉悦，这是第四个将人的外在与内在结合的共同要素。当人在自己里面感受到这种相应的愉悦时，他的外在就开始与内在建立联系。是真理与良善的情感愉悦促成了这种结合，因为没有情感的愉悦，就不可能有任何结合，因为人的生命本质就存在于这些愉悦中。关于所有的结合都是通过情感实现的这一点，可以参考3024，3066，3336，3849，3909节的内容。"称她为有福的众女子"象征着教会，这一点可以从圣言的内在意义中得知（参见2362节）。利亚之所以这样说，是因为"使女所生的"象征着作为结合媒介的共同真理，这些真理使教会能在人里面形成。当人感受到这种愉悦或情感时，他就开始成为教会的一部分。正因如此，这段话特别用来描述使女所生的第四个也是最后一个孩子。
【2】圣言中多次提到亚设，但在这些经文中，他和其他人一样，都象征着当时所讨论的特定品质，即他们在特定状态下所具有的品质。这些品质的性质取决于他们被提及的顺序，例如：当从流便（代表信仰）开始时是一种品质；当从犹大（代表属天之爱）开始时是另一种品质；当从约瑟（代表属灵之爱）开始时又是另一种品质。这是因为起始原则的本质和品质会传导并影响到随后的所有事物。因此，这些名字在圣言不同地方出现时，其象征意义也会相应变化。在这里讨论他们出生的经文中，他们象征着教会的共同要素，也就是构成教会的信仰与仁爱的一切元素。这样的象征意义之所以出现，是因为前文论述的是人的重生过程，即人在成为教会成员之前所经历的各种状态。而在最深层的意义上，这些经文论述的是主如何使他的人性成为神性，就像雅各在伯特利所见到的天梯，象征着从地上直通到耶和华的上升过程。
3939.“于是给他起名叫亚设”表它的根本性质。这从“起名”的含义清楚可知，“起名”是指根本性质，如前所述。根本性质本身就是“亚设”所代表的。在原文，“亚设”表“祝福”（blessedness）；但这个名字包含他母亲利亚所说“我有福啊，众女子都要称我是有福的”这句话所表示的一切事物在里面。也就是说，这个名字还表示属于情感并与永生的幸福相对应的快乐。这就是将外在人与内在人结合起来的第四个一般方法。事实上，当人在自己里面察觉到这种相对应的快乐时，他的外在人正开始与他的内在人结合。将它们结合起来的，正是对真理与良善的情感的快乐，因为没有情感的快乐，根本不会实现任何结合，人的生命就居于这些快乐里面。所有结合都是通过情感实现的（参看3024，3066，3336，3849，3909节）。“众女子都要称她是有福的”表众教会；因为就圣言的内义而言，“女子”（或女儿，daughters）表示众教会（参看2362节）。利亚之所以在此发出有福的感叹，是因为使女的生产表示作为服务于结合的方法的一般真理，旨在使教会在人里面形成。因为当人发觉这种快乐或情感时，他正在开始变成教会。正因如此，利亚才会在此对使女所生的第四个或最后一个儿子发出感叹。
在圣言中，“亚设”常被提及；但他和其他儿子一样，也表示这时所论述事物的根本性质，也就是说，正处在此处所论述状态下的那些人的根本性质。而且，这根本性质因所提及儿子的顺序而各不相同。当顺序从“流便”或信开始时，是一种性质，当顺序从“犹大”或属天之爱开始时，是另一种性质，当顺序从约瑟或属灵之爱开始时，则又是一种性质。因为为首者的本质和性质衍生并进入接下来的事物。这就是为何他们的属灵含义在提及他们的地方各不相同。在此处，也就是论述他们出生的地方，他们表示教会总体上的方方面面，因而表示构成教会的信与爱的一切。他们之所以具有这样的含义，是因为此前所论述的主题是人的重生，也就是人在变成教会之前的状态，就至高意义而言，所论述的主题是主，以及祂如何使祂的人身变成神性，因而是藉着雅各在伯特利所看见的直达耶和华的梯子的上升。
Potts(1905-1910) 3939
3939. And she called his name Asher. That this signifies its quality, is evident from the signification of "calling a name," as being quality-as above. The quality itself is that which Asher represents. "Asher" in the original language means "blessedness;" but the name involves all that is signified by the words of his mother Leah-"in my blessedness; for the daughters will call me blessed," namely, the delight of the affections which corresponds to the happiness of eternal life. This is the fourth general principle that conjoins the external man with the internal; for when a man perceives this corresponding delight within himself, his external man is then beginning to be conjoined with his internal man. It is the delights of the affections of truth and good that conjoin them; for without the delights of the affections nothing is conjoined, because the man's life is in them. (That all conjunction is through the affections, see n. 3024, 3066, 3336, 3849, 3909.) By the "daughters who call her blessed" are signified churches. (That in the internal sense of the Word "daughters" signify churches see n. 2362.) This was said by Leah because by the births from the handmaids are signified the general truths which are the means that are of service for conjunction, to the intent that the church may come forth in the man. For when a man perceives this delight or affection, he is beginning to become a church; and this being the case this is said of the fourth or last son of the handmaids. [2] "Asher" is often named in the Word, but by him, as well as by the other sons, is signified the quality then treated of, that is, the quality of those in that state which is the subject there treated of; and the quality is also according to the order in which the sons are named, being of one kind when the order begins with "Reuben" or faith, of another when it begins with "Judah" or celestial love, and of another when with "Joseph" or spiritual love; for the essence and quality of that which is first is derived and passes on into the things which follow. This is the ground of their varying significations in the places where they are named. Here, where their birth is treated of, the general principles of the church are signified by them; and consequently all things of faith and love that make the church; and this for the reason that in what goes before, the regeneration of man is treated of, or man's states before he becomes a church; and in the supreme sense the Lord - how He made His Human Divine; and thus the ascent of the ladder which was seen by Jacob in Bethel, even to Jehovah.
Elliott(1983-1999) 3939
3939. 'And she called his name Asher' means the essential nature. This is clear from the meaning of 'calling the name' as the essential nature, as above. The essential nature itself is what 'Asher' represents. In the original language Asher means blessedness, but the name includes within it everything meant by the words of Leah his mother - 'in my blessedness! for the daughters will call me blessed'. That is to say, the name also means the delight that belongs to the affections and corresponds to the happiness of eternal life. This is the fourth general means which joins the external man to the internal man. Indeed when anyone perceives within himself that corresponding delight his external man is beginning to be joined to the internal. It is the delights belonging to the affections for truth and good which cause the internal man and the external to be joined together, for without such delights no joining together at all is achieved since it is within those delights that the person's life dwells. For affections are the means by which every joining together is effected, see 3024, 3066, 3336, 3849, 3909. By 'the daughters who will call her blessed' Churches are meant; for 'daughters' in the internal sense of the Word are Churches, see 2362. This exclamation about blessedness was made at this point by Leah because the births by the servant-girls mean general truths which are the means that serve to effect any joining together so that the Church may come into being in a person. For when a person perceives this delight or affection he is starting to become the Church. That being so, Leah's exclamation about the fourth or last son by the servant-girls occurs here.
[2] Asher is mentioned in various places in the Word, but in those places - as with all the other sons also - the essential nature of the thing that is being referred to is meant by him, that is, the essential nature of people passing through the state under discussion at that point is meant. Also, what the essential nature is varies according to the order in which the sons are named. One thing is meant when Reuben or faith heads the list, another when Judah or celestial love does so, and yet another when Joseph or spiritual love. For the essence and nature of whichever one heads the list leads off and passes over into those that follow. This is why their spiritual meanings vary from place to place where they are mentioned. At this point where the birth of them is the subject they mean the general aspects of the Church and therefore all things of faith and love which constitute the Church. They have this meaning because the subject previous to this was the regeneration of man, that is, a person's states before he becomes the Church, and in the highest sense it was the Lord and how He made His Human Divine. So the subject is the ascent by means of the stairway even up to Jehovah which was seen in Bethel by Jacob.
Latin(1748-1756) 3939
3939. `Et vocavit nomen ejus Asher': quod significet quale, constat ex significatione `vocare nomen' quod sit quale, ut supra;ipsum quale est quod `Asher' repraesentat; Asher in lingua originali significat beatitudinem, sed involvit omnia illa quae significantur per verba matris ejus Leae, `in beatitudine mea quia beatificabunt me filiae,' nempe jucundum affectionum correspondens felicitati vitae aeternae; est hoc quartum {1}commune quod externum hominem eum interno conjungit; cum enim homo percipit in se jucundum illud correspondens, tunc incipit externus ejus homo conjungi interno; sunt {2}jucunda quae sunt affectionum veri et boni, quae conjungunt, nam absque jucundis affectionum nihil conjungitur, est enim in illis vita hominis; quod per affectiones omnis conjunctio, videatur n. (x)3024, 3066, 3336, 3849, 3909; per `filias quae beatificabunt' significantur Ecclesiae; quod `filiae' {3}in sensu interno verbi sint Ecclesiae, videatur n. 2362. Hoc nunc dictum est a Lea, quia per `partus ancillarum' significantur vera communia quae sunt media inservientia conjunctioni, ut existat apud hominem Ecclesia; cum enim homo id jucundum seu illam affectionem percipit, tunc incipit ille Ecclesia fieri, et quia ita, dicitur hoc de quarto seu ultimo illo ex ancillis. [2] In Verbo passim nominatur Asher, sed ibi significatur per illum, ut quoque per reliquos, quale de quo ibi agitur, hoc est, quales sunt in illo statu, de quo res ibi est; et quoque se habet quale eorum secundum ordinem in quo nominantur, sicut aliter cum a Reubene seu fide principium ducitur, aliter cum a Jehuda seu amore caelesti, et aliter cum a Josepho seu ab amore spirituali; nam essentia et qualitas principii derivatur et transit in sequentes; inde significationes eorum variae in locis ubi nominantur: hic ubi de nativitate eorum agitur, per {4}illos significantur communia Ecclesiae, proinde omnia fidei et amoris quae faciunt Ecclesiam; et hoc ex causa quia in illis quae praecedunt, agitur de regeneratione hominis, seu de statibus hominis antequam fit Ecclesia, et in supremo sensu de {5}Domino, quomodo Humanum Suum Divinum fecit; ita de ascensu per scalam quae in Bethel visa est Jacobo, usque ad Jehovam. @1 i medium$ @2 i enim$
@3 These words after Ecclesiae$ @4 duodecim$ @5 Humano Domini, quomodo illud$