4255# "我先前只拿着我的杖过这约旦河，如今我却成了两营了"象征着从少变多的发展过程。。这里的"杖"象征能力，特别是与真理相关的能力（参4013，4015节）；"约旦河"象征着对良善和真理的知识的引入；而"两营"则象征诸良善和诸真理（参4250节），具体指雅各分成两半的民众、羊群、牛群和骆驼。这段经文的近义表明：人在初次接触知识时只具有少量真理，随后逐渐获得丰富的真理和良善。从迄今所解释的内容来看，从内义上看，这段经文描述了主如何按照神性秩序，逐步将其人性提升为神性，展现了在智慧和聪明上不断进展直至达到神性的过程。这就是"从少到多"在此处的深层含义。
【2】"约旦河"作为迦南地的边界，象征着对良善和真理的知识的引入。迦南地的所有边界都具有象征意义，代表着主的王国和教会中的首末之物，也就是构成主的王国和他教会中属天和属灵之物的始终（参1585，1866，4116，4240节）。因此，约旦河作为边界的特殊意义在于：它象征着对良善和真理知识的引入，这些知识在人的属灵旅程中起着关键作用——它们是人踏上属灵之路时最先需要的，而当人最终成为教会或主的王国的一部分时，这些知识又成为完整体系中的基础部分。
【3】"约旦河"具有这样的含义，这一点从圣言中的其它经文也可以看出。在《诗篇》中说：
我的神啊，我心在我里面忧闷，因此我从约但地和黑门岭，从米萨山记念你。（《诗篇》42:6）
这里"从约旦地记念"象征从最末的地方，因此也就是从谦卑之地。在同一卷书中又说：
犹大成为主的圣所，以色列成为他的国度。沧海看见就奔逃，约但河也倒流（《诗篇》114:2-3,5）
这里"犹大"象征属天之爱的良善，"以色列"象征属灵之爱的良善（参3654节），"海"象征真理的知识（参28节）。"约旦河"象征良善的知识，说它“倒流"是因为当仁爱的良善占据主导地位时，知识就从那良善的角度被观察，而不是从知识的角度观察良善，这一点在前文已多次说明。
【4】经上还说：
基列住在约旦河的渡口，但为何惧怕船只？（《士师记》5:17）
"基列"象征感官的良善或愉悦，这是人在重生时最初被引入的（参4117，4124节）；"住在约旦河的渡口"象征处于入门之处，也就是主的教会和王国的开始和终结之处。这些也由"约旦河"所代表，就是当以色列人进入迦南地时（《约书亚记》3:14至末节；4:1至末节）；因为"迦南地"象征主的王国（参1413，1437，1607，3038，3481，3705，3686节）；而"约旦河分开，使他们从干地走过"象征除去邪恶与伪谬，并接纳那些处于良善与真理中的人。同样，当以利亚被提到天上时约旦河的水分开（《列王纪下》2:8），以及以利沙继承以利亚的先知职分时也是如此（《列王纪下》2:14）。
【5】乃缦按照以利沙的吩咐在约旦河中沐浴七次而治愈麻风病（《列王纪下》5:1-14），这代表了洗礼，因为洗礼表示进入教会和教会之事的入门，也就是重生和重生之事。这并非说人通过洗礼而重生，而是说洗礼是一个使人记住的标志。由于这些教会之事由洗礼所表示，且如上所述，约旦河也表示同样的事，所以约翰在约旦河施洗（《马太福音》3:6；《马可福音》1:5）；主也愿意在那里接受约翰的洗礼（《马太福音》3:13-17；《马可福音》1:9）。
【6】因为"约旦河"象征主的王国和教会的始终之事，即良善与真理的知识，因为人藉此被引入，所以约旦河也被提及为新地或圣地的界限（《以西结书》47:18）；新地或圣地是主的王国，也是主在地上的王国即新教会（参1733，1850，2117，2118，3355节）。
4255.“我先前只拿着我的杖过这约旦河，如今我却成了两营了”表祂从拥有极少到现在拥有很多。这从“杖”、“约旦河”和“两营”的含义清楚可知：“杖”是指能力，论及真理（参看4013，4015节）；“约旦河”是指引入对良善与真理的认知，如下文所述；“两营”是指良善与真理（参看4250节），因为两营在此是指人口和羊群、牛群、骆驼，他将这些分成两组。由此可见，这些话在近似意义上表示什么，即当被引入认知时，雅各所代表的祂只有极少量的真理，后来拥有大量真理与良善；或也可说，祂从拥有极少到现在拥有很多。从目前所给出的解释明显可知，就内义而言，所论述的主题一直是主，即祂如何使自己里面的人身变成神性，并且这一过程是照着次序逐渐进行的。因此，主题一直是祂向着聪明和智慧的发展，最终向着神性聪明和智慧的发展。这一切表明“从拥有极少到拥有很多”这句话是什么意思。
“约旦河”之所以表示引入对良善与真理的认知，是因为约旦河是迦南地的一个边界。迦南地的所有边界都表示主国度中首先和末后的事物，以及教会中首先和末后的事物，因而表示构成主国度及其教会的属天和属灵之物里面首先和末后的事物（参看1585，1866，4116，4240节）。因此，约旦河因是一个边界，故表示引入对良善与真理的认知，因为这些认知首先到来；但当人最终变成一个教会，或主的国度时，它们就成了末后的。
“约旦河”表示首先的事物和末后的事物，这一点从圣言中的其它经文明显看出来，如诗篇：
我的神啊，我的灵魂在我里面下拜，所以我从约旦地、从黑门岭、从米萨山记念你。（诗篇42:6）
“从约旦地记念”表示出于末后之物、因而出于谦卑如此行。又：
犹大为祂的圣所，以色列为祂所统治的；沧海看见它就奔逃，约旦河也倒流。（诗篇114:2-3，5）
“犹大”表示属天之爱的良善，“以色列”表示属灵之爱的良善（3654节）；“海”表示对真理的认知（28节）；“约旦河”表示对良善的认知，当爱之良善掌权时，经上就说这些认知“倒流”，因为在这种情况下，根据前面频繁所述，是从这良善来看待认知，而不是从这些认知来看待良善，
士师记：
基列人安居在约旦河外。但人为何惧怕在船只？（士师记5:17）
“基列人”表示感官良善或乐趣，人首先通过这些良善或乐趣被引入他的重生之路（4117，4124节）；“安居在约旦河外”表示那些用来引入的事物，因而表示教会和主国度中首先和末后的事物。这些用来引入的事物还由以色列人进入迦南地时的约旦河（约书亚记3:14-17；4:1-24）来代表。因为“迦南地”代表主的国度（1413，1437，1607，3038，3481，3686，3705节）。约旦河被分开，他们从干地穿过，表示邪恶与虚假的移除，以及那些处于良善与真理的人被准许进入主的国度。以利亚升天时将约旦河水分开 （列王记下2:8）；以及以利沙接替以利亚担当先知角色时将约旦河水分开（列王记下2:14），意思也一样。
乃缦照以利沙的吩咐，在约旦河中沐浴七次使他的大麻风得医治（列王记下5:1-14），这种医治就代表洗礼；因为洗礼表示引入教会和那些属于教会的事物，因而表示引入重生和属于重生的事物。并不是说谁都能通过洗礼得到重生，而是说这是他应当记住的重生的标志。由于洗礼表示教会的事物，而约旦河与洗礼所表相同，如前所述，故百姓在约旦河受约翰的洗（马太福音3:6；马可福音1:5）。主也愿意在约旦河受约翰的洗（马太福音3:13-17；马可福音1:9）。
约旦河表示主国度和教会中首先和末后的事物，如对良善与真理的认知，因为这些有助于将人引入祂的国度和教会，因此，约旦河也作为新地或圣地的边界被提及（以西结书47:18）。新地或圣地表示主的国度，以及新教会，也就是主在地上的国度（参看1733，1850，2117，2118e，3355e节）。
Potts(1905-1910) 4255
4255. For in my staff I passed over this Jordan, and now I am in two camps. That this signifies that from little there was much, is evident from the signification of a "staff," as being power, and as being predicated of truth (see n. 4013, 4015); from the signification of "Jordan," as being initiation into the knowledges of good and truth, concerning which in what follows; and from the signification of "two camps," as being goods and truths (see above, n. 4250); for the two camps here are the people, the flock, the herd, and the camels, which he halved. From this it is evident what is signified by these words in the proximate sense, namely, that he who is represented by Jacob had but little truth when he was being initiated into knowledges, and that he afterwards had many truths and goods; or what is the same, that from little he had much. From the explications already given, it is manifest that in the internal sense the subject treated of has been the Lord, how He made the human in Himself Divine-and this by successive steps according to order-and thus His progress into intelligence and wisdom, and at last into what was Divine. From this is manifest what is meant by "from little to much." [2] That the "Jordan" denotes initiation into the knowledges of good and truth, is because it was a boundary of the land of Canaan. That all the boundaries of that land signified things that are first and last of the Lord's kingdom, and those also that are first and last of His church, and thus those that are first and last of the celestial and spiritual things which constitute His kingdom and His church, may be seen above (n. 1585, 1866, 4116, 4240). Hence the Jordan, because it was a boundary, signified initiation into the knowledges of good and truth, for these are first; and at last, when the man becomes a church, or a kingdom of the Lord, they become last. [3] That the "Jordan" signifies these things is also evident from other passages in the Word, as in David:
O my God, my soul is bowed down upon me, therefore will I remember thee from the land of Jordan and of the Hermons, from the mountain of littleness (Ps. 42:6);
"to remember from the land of Jordan" denotes from what is last, thus from what is low. Again:
Judah became His sanctuary, Israel His dominion; the sea saw it and fled, Jordan turned itself away backwards (Ps. 114:2-3, 5);
where "Judah" denotes the good of celestial love, and "Israel" the good of spiritual love (n. 3654); the "sea" denotes the knowledges of truth (n. 28); "Jordan" the knowledges of good, which are said to "turn themselves backwards" when the good of love obtains the dominion; for then knowledges are regarded from this good, but not good from them-according to what has been often shown above. [4] In the book of Judges: Gilead dwelleth in the passage of the Jordan; and Dan, why shall he fear ships? (Judg. 5:17);
"Gilead" denotes sensuous good, or pleasure, by which man is first initiated when being regenerated (n. 4117, 4124); "to dwell in the passage of the Jordan" denotes in those things which are for initiation, and which are thus the first and the last of the church and kingdom of the Lord. These were also represented by the Jordan when the sons of Israel entered into the land of Canaan (Josh. 3:14-17; 4:1-24). For by the land of Canaan was represented the kingdom of the Lord (n. 1413, 1437, 1607, 3038, 3481, 3686, 3705). And by the Jordan's being divided, and their passing over on dry ground, was signified the removal of evils and falsities, and the admission of those who are in goods and truths. Similar is the meaning of the waters of the Jordan being divided by Elijah when he was taken up into heaven (2 Kings 2:8); and by Elisha when he entered upon the prophetic office in Elijah's place (2 Kings 2:14). [5] Naaman's being healed of his leprosy by washing himself seven times in the Jordan according to the command of Elisha (2 Kings 5:1-14), represented baptism; for baptism signifies initiation into the church and into those things which are of the church; thus regeneration and the things of regeneration. Not that anyone is regenerated by baptism, but that this is the sign of it, which he should remember. And as the things of the church are signified by baptism, and the same by the Jordan, as stated above, the people were therefore baptized in the Jordan by John (Matt. 3:6; Mark 1:5). And the Lord also willed to be Himself baptized in it by John (Matt. 3:13-17; Mark 1:9). [6] Because the Jordan signifies the things which are first and last of the Lord's kingdom and church, such as the knowledges of good and truth (for by these man is introduced), the Jordan is also mentioned as a boundary of the New Earth or Holy Land, in Ezekiel 47:18. That the New Earth or Holy Land is the Lord's kingdom, and also the New Church, which is the Lord's kingdom on the earth, may be seen above (n. 1733, 1850, 2117, 2118e, 3355e).
Elliott(1983-1999) 4255
4255. 'For with just my staff I passed over this Jordan, and now I have become two camps' means that from having little He now had much. This is clear from the meaning of 'a staff' as power - a word used in reference to truth, and dealt with in 4013, 4015; from the meaning of 'Jordan' as introduction into cognitions of good and truth, dealt with below; and from the meaning of 'two camps' as goods and truths, as above in 4250 - the two camps referred to here consisting of the people, flocks, herds, and camels, which he split into two groups. From this one may see what these words mean in the proximate sense - that when being introduced into cognitions He had only a small amount of truth but subsequently He had many truths and goods; or what amounts to the same, from having little He now had much. From the explanations given up to now it is evident that the subject in the internal sense has been the way in which the Lord made the Human within Him Divine, doing so step by step in keeping with order. So the subject has been His advance into intelligence and wisdom, at length into Divine intelligence and wisdom. This shows what the phrase 'from having little He now had much' is used to mean.
[2] The reason 'the Jordan' means introduction into cognitions of good and truth is that it was a boundary to the land of Canaan. For all the boundaries of that land meant things that are first and last in the Lord's kingdom, and also those that are first and last in the Church, and so those that are first and last in the celestial and spiritual things which constitute the Lord's kingdom and His Church, see 1585, 1866, 4116, 4240. Therefore, being a boundary, 'the Jordan' meant introduction into cognitions of good and truth, for these come first; but when at length a person becomes in himself a Church or the Lord's kingdom they come to be last.
[3] That 'the Jordan' means things that are first and those that are last may be seen from other places in the Word, as in David,
O my God, my soul bows itself down within me;a therefore I remember You from the fund of Jordan, and the Hermons from the little mountain. Ps 42:6.
'Remembering from the land of Jordan' stands for doing so from what is last and so from a position of humbleness. In the same author,
Judah became His sanctuary, Israel His dominions. The sea saw and fled; the Jordan turned about backwards. Ps 114:2, 3, 5.
'Judah' stands for the good of celestial love, and 'Israel' for the good of spiritual love, 3654. 'The sea' stands for cognitions of truth, 28, 'the Jordan' stands for cognitions of good which are said 'to turn about backwards' when the good of love gains dominion, for in that case cognitions are viewed from that good, not the good from those cognitions - in accordance with the things that have often been shown already.
[4] In the Book of Judges,
Gilead dwelling at the crossing of the Jordan; and Dan, why will he fear ships? Judg 5:17.
'Gilead' stands for the sensory good or pleasure by means of which a person is first introduced into the path of his regeneration, 4117, 4124. 'Dwelling at the crossing of the Jordan' stands for the things effecting that introduction, and so things that are first and last in the Church and the Lord's kingdom. These introductory things were also represented by 'the Jordan' when the children of Israel entered the land of Canaan Josh 3:14-end; 4:1-end; for 'the land of Canaan' represented the Lord's kingdom, 1413, 1437, 1607, 3038, 3481, 3686, 3705. And the dividing of the Jordan and their passing through on dry ground meant the removal of evils and falsities and the admission into the Lord's kingdom of those who are governed by goods and truths. Similar in meaning is the dividing of the waters of the Jordan by Elijah when he was carried up into heaven, 2 Kings 2:8, and by Elisha when he entered in place of Elijah into the prophetic role, 2 Kings 2:14.
[5] The cure of Naaman's leprosy, effected by his having washed himself seven times in the Jordan according to Elisha's command, 2 Kings 5:1-14, represented baptism, for baptism means introduction into the Church and into the things that belong to the Church, and so into regeneration and the things that belong to regeneration. Not that anyone is regenerated by baptism; rather it is the sign of it, which he should call to mind. And because the things which constitute the Church are meant by baptism, and baptism is meant by 'the Jordan', as mentioned above, it was the Jordan therefore in which people were baptized by John, Matt. 3:6; Mark 1:5. And the Lord too was willing to be baptized in it by John, Matt. 3:13-17; Mark 1:9.
[6] Because 'the Jordan' means things that are first and last in the Lord's kingdom and in the Church - such as the cognitions of good and truth, since these serve to introduce a person into His kingdom and Church - the Jordan is also for that reason referred to as a boundary of the new earth or holy land, in Ezekiel 47:18. The new earth or holy land means the Lord's kingdom and also the new Church which is the Lord's kingdom on earth, see 1733, 1850, 2117, 2118 (end), 3355 (end).
Latin(1748-1756) 4255
4255. `Quia in baculo meo transivi Jordanem hunc, et nunc sum in duo castra': quod significet quod ab exiguo multum, constat a significatione `baculi' quod sit potentia et quod praedicetur de vero, de qua n. 4013, 4015; a significatione `Jordanis' quod sit initiatio in cognitiones boni et veri, de qua sequitur; et a significatione `duorum castrorum quod sint bona et vera, ut supra n. 4250, nam duo castra hic sunt populus, grex, armentum, et cameli, quae dimidiavit; inde patet quid per illa verba in sensu proximo significatur, quod nempe paucum veri ipsi esset cum initiaretur in cognitiones, et quod dein multa vera et bona, seu quod idem, quod ab exiguo multum; ex illis quae hactenus explicata sunt, patet quod actum sit in sensu interna de Domino quomodo Ipse Humanum in Se Divinum fecit, et hoc successive {1} secundum ordinem; ita de progressu in intelligentiam et sapientiam, tandem in Divinam; inde patet quid per ab exiguo ad multum intelligitur. [2] Quod `Jordanes' sit initiatio in cognitiones boni et veri, est inde quia erat terminus terrae Canaanis; quod omnes termini illius terrae significaverint illa quae prima (c)et ultima sunt regni Domini, tum quae prima (c)et ultima sunt Ecclesiae, ita quae prima et ultima sunt caelestium et spiritualium quae regnum Domini et Ecclesiam Ipsius constituunt, videatur n. 1585, 1866, 4116, 4240;inde `Jordanes' quia erat terminus, significabat initiationem in cognitiones boni et veri, nam hae sunt prima, et tandem cum homo fit Ecclesia seu regnum Domini, fiunt ultima. [3] Quod `Jordanes' illa significet, etiam ab aliis locis in Verbo constare potest, ut apud Davidem, Deus mi, super me anima mea incurvat se, propterea recordabor Tui e terra Jordanis, et Hermonim e monte exiguitatis, Ps xlii 7 [A V. 6];
`recordari e terra Jordanis' pro ex ultimo {2}, ita ex humili {3}:
apud eundem, Factus est Jehudah in sanctuarium Ipsius, Israel dominia Ipsius; mare vidit et fugit, Jordan avertit se retrorsum, Ps. cxiv 2, 3, 5;
`Jehudah' pro bono amoris caelestis, et `Israel' pro bono amoris spiritualis, n. 3654, `mare' pro cognitionibus veri, n. 28;
`Jordanes' pro cognitionibus boni, quae dicuntur `se vertere retrorsum' quando bonum amoris dominium obtinet, nam tunc cognitiones a bono illo {4} spectantur, non autem bonum ab illis, secundum ea quae saepius prius ostensa sunt: in Libro Judicum, Gilead in transitu Jordanis habitans, et Dan cur timebit naves? v 17;
`Gilead' pro bono sensuali seu volupi per quod primo initiatur homo cum regeneratur, n. 4117, 4124; `in transitu Jordanis habitare' pro in illis quae initiamenta sunt, ita quae prima et ultima sunt Ecclesiae et regni Domini. Haec quoque repraesentata sunt per `Jordanem,' cum intrarent filii Israelis in terram Canaanem, Jos. iii 14 ad fin.; iv 1 ad fin.; nam per `terram Canaanem' repraesentatum fuit regnum Domini, n. 1413, 1437, 1607, 3038, 3481, 3705, 3686; et [per] quod `divisus esset Jordanes, et illi in sicco transirent' significata est remotio malorum et falsorum, (c)ac admissio illorum qui in bonis et veris [sunt]; similiter quod `Jordanis aquae divisae sint ab Elia cum ille sublatus est in caelum, Reg. ii 8, et ab Elisha cum is loco Eliae intraret munus propheticum, ibid. vers. 14. [5] Quod Naaman sanatus sit ex lepra, per quod lavisset se septem vicibus in Jordane, secundum mandatum Elishae, 2 Reg. v 1-14, repraesentabat baptismum, nam baptismus significat initiationem in Ecclesiam et in illa quae sunt Ecclesiae, ita regenerationem et quae regenerationis sunt; non quod per baptismum aliquis regeneretur, sed quod signum ejus sit cujus recordetur; et quia illa {5} quae sunt Ecclesiae, significantur {6} per baptismum, ac simile per `Jordanem,' ut supra dictum, ideo in Jordane baptizati sunt a Johanne, Matth. iii 6; Marc. i 5; et quoque Dominus ibi Se baptizari a Johanne voluit, Matth. iii 13-17;
Marc. i (x)9. [6] Quia `Jordanes' significat illa quae prima (c)et ultima sunt regni Domini et Ecclesiae, qualia sui cognitiones boni et veri, nam per has introducitur homo, ideo etiam Jordanes memoratur ut terminus terrae novae seu terrae sancta apud Ezechielem xlvii 18; quod terra nova seu terra sancta sit regni Domini, tum quoque nova Ecclesia quae est regnum Domini in terris, videatur n. 1733, 1850, 2117, 2118 f., 3355 f. {7} @1 progressive$ @2 humili$ @3 ultimo$ @4 illae a bono amoris$ @5 i initiatio in$ @6 significatur$ @7 i de significatione Jordanis, videatur etiam n. 1585.$