4615# "亚伯拉罕和以撒寄居的地方"象征同在的神性生命。这可从多个层面来理解："寄居"表示生活或生命（参1463，2025节）；"亚伯拉罕"象征主的神性本身（参1989，2011，3245，3251，3439，3703，4206，4207节）；而"以撒"则象征主的神性理性层（参见1893，2066，2072，2083，2630，2774，3012，3194，3210，4150节）。
这里论述的是神性自然层与神性理性层的结合，因此特别提到"亚伯拉罕和以撒"，并说"在那里寄居"，用以表示同在的神性生命，即与神性自然层（也就是雅各所代表的）同在。值得注意的是，由于神性本身、神性理性层和神性自然层在主里面是完全合一的，所以经文使用单数形式说"亚伯拉罕和以撒寄居"，而不是用复数形式。
4615.“乃是亚伯拉罕和以撒寄居的地方”表与它在一起的神性生命。这从“寄居”的含义，以及“亚伯拉罕”和“以撒”的代表清楚可知：“寄居”是指生活（参看1463，2025节）；“亚伯拉罕”是指主的神性本身（1989，2011，3245，3251，3439，3703，4206，4207节）；“以撒”是指主的神性理性层（1893，2066，2072，2083，2630，2774，3012，3194，3210，4180节）。正因此处所论述的主题是神性属世层与神性理性层的联结，所以此处提到亚伯拉罕和以撒，并说他们“寄居”在那里，也就是希伯伦，这是为了他们能表示与它，也就是“雅各”所表神性属世层在一起的神性生命。由于神性本身，神性理性层和神性属世层在主里面为一，故“乃是亚伯拉罕和以撒寄居的地方”这句话中的动词用的是单数形式，而非复数形式。
Potts(1905-1910) 4615
4615. Where Abraham and Isaac sojourned. That this signifies Divine life together, is evident from the signification of "sojourning," as being life (see n. 1463, 2025); and from the representation of Abraham, as being the Lord's Divine Itself (n. 1989, 2011, 3245, 3251, 3439, 3703, 4206, 4207); and from the representation of Isaac, as being His Divine rational (n. 1893, 2066, 2072, 2083, 2630, 2774, 3012, 3194, 3210, 4180). As the conjunction of the Divine natural with the Divine rational is the subject here treated of, Abraham and Isaac are named, and it is said that they "sojourned" there, in order that Divine life together may be signified, that is, together with the Divine natural, which is "Jacob." And because the Divine Itself, the Divine rational, and the Divine natural are one in the Lord, it is therefore said, "where also Abraham and Isaac sojourned" [peregrinatus] in the singular, and not [peregrinati] in the plural.
Elliott(1983-1999) 4615
4615. 'Where Abraham and Isaac sojourned' means Divine life together with it. This is clear from the meaning of 'sojourning' as life, dealt with in 1463, 2025; from the representation of 'Abraham' as the Lord's Divine itself, 1989, 2011, 3245, 3251, 3439, 3703, 4206, 4207; and from the representation of 'Isaac' as His Divine Rational, 1893, 2066, 2072, 2083, 2630, 2774, 3012, 3194, 3210, 4180. It is because the joining together of the Divine Natural and the Divine Rational is the subject here that Abraham and Isaac are mentioned at this point and are said to have sojourned there [in Hebron], so as to mean Divine life together with it, that is to say, together with the Divine Natural meant by 'Jacob'. And because the Divine itself, the Divine Rational, and the Divine Natural are one within the Lord, the verb used in the phrase 'where Abraham and Isaac sojourned' is singular, not plural.
Latin(1748-1756) 4615
4615. `Ubi peregrinatus Abraham et Jishak': quod significet vitam Divinam simul, constat ex significatione `peregrinari' quod sit vita, de qua n. 1463, 2025; et ex repraesentatione `Abrahami' quod sit Ipsum Divinum Domini, n. 1989, 2011, 3245, 3251, 3439, 3703, 4206, 4207; (c)ac ex repraesentatione `Jishaki' quod sit Divinum Rationale Ipsius, n. 1893, 2066, 2072, 2083, 2630, 2774, 3012, 3194, 3210, 4150. Quia de conjunctione Divini Naturalis cum Divino Rationali hic agitur, ideo nominantur hic `Abraham et Jishak', et dicitur quod `ibi peregrinati sint,' ut significetur vita Divina simul, nempe una cum Divino Naturali, quod est Jacob; (m)et quia Ipsum Divinum, {1}Divinum Rationale (c)et Divinum Naturale unum sunt in Domino, ideo {2}dicitur, `ubi {3}etiam peregrinatus Abraham et Jishak' in singulari, non peregrinati in plurali.(n) @1 i ac$ @2 i etiam$ @3 This etiam is interpolated in A probably in error for there is no equivalent in the Hebrew.$