4243# "我在拉班那里寄居，直到如今"这句话象征着他已经初步获得了拉班所代表的良善。这一含义可从以下几方面得知：拉班代表中介的良善，即虽非纯正的良善，但能帮助引入真正的真理和良善（参3974，3982、3986，4063节）。"寄居"象征接受教导（参1463，2025节），而"停留"或”居住“则指真理与良善结合的生活（参3613节），在此特指逐渐获得良善的过程。因此，"我在拉班那里寄居，直到如今"这句话清楚地表明他已经初步获得了拉班所代表的良善。
【2】这个过程是这样的：真理无法直接植入良善，必须借助中介。关于这些中介的作用，在前面讲述雅各在拉班家寄居并获得羊群的章节中已经详细讨论过。现在我们要探讨的是结合的过程，也就是当真理开始从属于良善时所发生的状态转变及其顺序。
当人出于情感开始学习真理时，表面上是真理居首位，但此时人还未能完全按照真理生活。然而，当人开始按照他出于情感所学到的真理生活时，良善就居于首位。在这个阶段，真理转化为良善，因为人开始相信按照真理行事本身就是良善。
那些已经重生的人就处在这种良善的状态中。同样，那些已经建立起良知的人也是如此——他们不再质疑某事是否为真理，而是因为认识到这是真理就去实践。通过这样的信仰和生活，他们逐渐获得并熟悉了这真理。
4243.“我在拉班那里寄居，滞留到现在”表祂已为自己取得“拉班”所表示的良善。这从“拉班”的代表，以及“寄居”和“滞留”的含义清楚可知：“拉班”是指居间或中间良善，也就是并不纯正、但仍服务于引入纯正真理与良善的良善（参看3974，3982，3986e，4063节） ；“寄居”是指接受教导（参看1463，2025节）；“滞留”（tarryingor staying，或停留、共同居住）是指论及有良善伴随的真理生命之物（3613节），在此是指为自己取得。由此明显可知，“我在拉班那里寄居，滞留到现在”表示祂已为自己取得“拉班”所表示的良善。
此中情形是这样：真理无法植入良善，除非有实现这一点的方法或媒介。这些方法或媒介就是就是前几章所论述的主题，就是提到雅各寄居到拉班那里，与他共同居住，并在那里获得羊群的地方。本章论述了当次序颠倒，以致真理服从良善时，真理与良善结合的过程，因而状态的颠倒。当人正出于对真理的情感而学习真理，还没有怎么照之生活时，真理看似占据第一位。但当他照着出于对真理的情感而学来的真理生活时，良善就占据第一位；在这种情况下，真理变成了良善，因为此时这人相信良善在于照真理行事。那些已经重生的人就处于这种良善，那些拥有良知，也就是不再推理它是不是真理，而是因为它就是真理而行出真理，从而在信仰和生活上为自己取得真理的人也处于这种良善。
Potts(1905-1910) 4243
4243. I have sojourned with Laban, and have tarried until now. That this signifies that He had imbued Himself with the good signified by "Laban," is evident from the representation of Laban, as being mediate good, that is, good not genuine, but still serving to introduce genuine truths and goods (see n. 3974, 3982, 3986, 4063); from the signification of "sojourning," as being to be instructed (see n. 1463, 2025); and from the signification of "tarrying" or "staying," as being predicated of a life of truth with good (n. 3613); here being to imbue with. Hence it is evident that by the words, "I have sojourned with Laban, and have tarried until now," is signified that He had imbued Himself with the good signified by Laban. [2] The case herein is this: Truth cannot be implanted in good except by mediate things, such as have been treated of in the preceding chapters, in which is described Jacob's sojourning and tarrying with Laban, and his acquisition of a flock there. In the present chapter is described the process of conjunction, and thus the inversion of state, in the order which exists when truth is being made subordinate to good. Truth is apparently in the first place, when a man is learning truth from affection, but does not yet live so much in accordance with it. But good is in the first place when he lives according to the truth which he has learned from affection; for truth then becomes good, inasmuch as the man then believes it to be good to do according to the truth. They who have been regenerated are in this good; and they also who have conscience, that is, who no longer reasoned whether a thing is true, but do it because it is true, and thus have imbued themselves with it in faith and in life.
Elliott(1983-1999) 4243
4243. 'With Laban I have sojourned, and have stayed until now' means that it had taken to itself the good meant by 'Laban'. This is clear from the representation of 'Laban' as intermediate good, that is, good which is not genuine good but nevertheless serves to introduce genuine truths and goods, dealt with in 3974, 3982, 3986 (end), 4063; from the meaning of 'sojourning' as receiving instruction, dealt with in 1463, 2025; and from the meaning of 'slaying' or 'slaying wish' as that which has reference to the life of truth when accompanied by good, dealt with in 3613, at this point as taking to oneself. From this it is evident that the words 'With Laban I have sojourned, and have stayed until now' mean that it had taken to itself the good meant by 'Laban'.
[2] The implications of all this are as follows: Truth cannot be implanted in good unless means exist to effect this. Those means were the subject in previous chapters, where Jacob's sojourning and staying with Laban, and the flock he acquired there, are referred to. The present chapter deals with the process by which truth and good are joined together, and so with an inversion of state, when order is turned around so that truth is made subordinate to good. Truth seemingly occupies the first position during the time a person is learning truth from an affection for it, though he is not as yet living in accordance with it to any real extent. But good occupies the first position when he does live in accordance with the truth he has learned from an affection for it, for in that case truth becomes good since that person now believes that good consists in acting in accordance with truth. People who are regenerate are governed by this good, as also are those who possess conscience, that is, who no longer reason whether it is the truth but do it because it is the truth, and so who have taken it to themselves in faith and in life.
Latin(1748-1756) 4243
4243. `Cum Labane peregrinatus sum, et moratus usque nunc': quod significet quod imbuerit bonum per `Labanem' significatum, constat a repraesentatione `Labanis' quod sit bonum medium, hoc est, bonum non genuinum, sed usque inserviens introducendis veris et bonis genuinis, de qua n. 3974, 3982, 3986 f., 4063; a significatione `peregrinari' quod sit instrui, de qua n. 1463, 2025; et a significatione `morari' (o)seu commorari, quod praedicetur de vita veri cum bono, de qua n. 3613, hic quod sit imbuere; inde patet quod per illa verba, `Cum Labane peregrinatus sum, et moratus usque nunc' significetur quod imbuerit bonum per `Labanem' significatum. [2] Cum his se ita habet: verum implantari {1} bono nequit, nisi per media; de mediis in capitibus quae praecedunt, actum est, ubi de Jacobi peregrinatione et commoratione apud Labanem, et de grege ibi acquisito; hic nunc agitur de processu conjunctionis, ita de inversione status, illo ordine, quo fit cum verum subordinatur bono; verum primo loco est apparenter cum homo verum discit ex affectione, sed nondum ita vivit secundum illud; at bonum primo loco est cum vivit secundum verum quod ex affectione didicit, tunc enim verum fit bonum, nam tunc homo credit bonum esse facere secundum verum; qui regenerati sunt, in hoc bono sunt; etiam qui conscientiam habent {2}, hoc est, qui non amplius ratiocinantur num id verum sit, sed qui faciunt quia verum est, ita qui imbuerunt illud {3} fide et vita. @1 i in$ @2 i veri$ @3 i ex$