1420、“你要成为一个福源”表示一切事物都来自主，无论总体还是细节，或说每一个事物都来自主。这从“福源”的含义清楚可知。“福源（译注：经上或译为祝福，洪福等）”论及一切良善；在外在意义上论及肉体、世俗和属世的良善，在内在意义上则论及属灵和属天的良善。“成为一个福源”就是成为一切良善的源头和一切良善的给予者。这话绝无可能是指着亚伯兰说的；由此也清楚可知，“亚伯兰”代表主，唯独主是一个“福源”。后面指着亚伯拉罕说的话也是如此：
亚伯拉罕必定成为一个又大（人口）又多的民族，地上所有的民族都必因他得福。（创世记18:18）
论到以撒：
地上所有的民族必因你的种得福。（创世记26:4）
论到雅各：
地上所有的宗族必因你和你的种得福。（创世记28:14）
谁都能清楚看出，民族不可能、也没有因亚伯拉罕、以撒、雅各，以及他们的种得福，而是因主得福。这在诗篇中说得很清楚：
祂的名要存到永远，祂儿子的名要在太阳面前恒久；所有民族都要因祂得福。（诗篇72:17）
这论及主。又：
你使祂成为永久的洪福。（诗篇21:6）
这也论及主。耶利米书：
列族必因耶和华蒙福，也必因祂荣耀。（耶利米书4:2）
从这些经文清楚可知，“一个福源”表示主，当主被称为“一个福源或洪福”时，它表示一切属天和属灵事物皆来自祂，这些事物唯独是良善；它们因唯独是良善，故唯独是真理。因此，属天和属灵的良善存在于属世、世俗和肉体的良善中到何等程度，后者就在何等程度上是良善，并“得福”。
New Century Edition
Cooper(2008,2013)
[NCE]1420. The fact that and you will be a blessing means that absolutely everything is from the Lord can be seen from the symbolism of a blessing. The word blessing is used for all kinds of benefits 钬?personal, worldly, and earthly benefits in the superficial sense, and spiritual and heavenly benefits in a deeper sense. To be a blessing is to be one from whom everything good comes, one who gives us all those benefits, which could never be said of Abram. This too provides evidence that Abram represents the Lord, since the Lord alone is a blessing. The case is the same with later statements regarding Abraham, such as:
Abraham shall unquestionably become a great and populous nation, and all the nations of the earth will be blessed in him. (Genesis 18:18)
Regarding Isaac:
All the nations of the earth will be blessed in your seed. (Genesis 26:4)
Regarding Jacob:
All the clans of the earth will be blessed in you and in your seed. (Genesis 28:14)
Anyone can see that nations cannot be 钬?and have not been 钬?blessed in Abraham, Isaac, and Jacob or in their seed but in the Lord. David says so openly:
His name will exist forever; before the face of the sun, the name of [a monarch's] son will be his, and all nations will be blessed in him. (Psalms 72:17)
This is about the Lord. In the same author:
You will appoint him to be eternal blessings. (Psalms 21:6)
This too is about the Lord. In Jeremiah:
The nations will be blessed in him, and of him they will boast. (Jeremiah 4:2)
All this now indicates that a blessing symbolizes the Lord. It also shows that when he is called a blessing, the meaning is that from him come all heavenly and spiritual qualities, which are the only good things there are; and since they are the only good things, they are the only true things. As a consequence, to the extent that earthly, worldly, and personal benefits contain heavenly and spiritual benefits, they actually are beneficial, and actually are blessings.
Potts(1905-1910) 1420
1420. And thou shalt be a blessing. That this signifies that all things both in general and in particular are from the Lord, is evident from the signification of "a blessing." A "blessing" is predicated of all goods; in the external sense, of corporeal, worldly, and natural goods; in the internal sense, of spiritual and celestial goods. "To be a blessing," is to be the source of all goods, and the giver of all goods. This can by no means be said of Abram, and hence it is evident that by Abram is represented the Lord, who alone is "a blessing." In like manner in regard to what is said of Abraham hereafter:
Abraham shall surely become a great and numerous nation, and in him shall all the nations of the earth be blessed (Gen. 18:18);
of Isaac:
In thy seed shall all the nations of the earth be blessed (Gen. 26:4), and of Jacob:
In thee and in thy seed shall all the families of the earth be blessed (Gen. 28:14). That nations cannot be blessed, and are not blessed, in Abraham, Isaac, and Jacob, and in their seed, but in the Lord, may be seen by everyone. This is clearly said in David:
His name shall endure forever; before the sun shall the name of his son endure; and all nations shall be blessed in him (Ps. 72:17);
where the Lord is treated of. Again:
Thou shalt set him for blessings forever (Ps. 21:6);
where also the Lord is treated of. In Jeremiah:
The nations shall be blessed in Him, and in Him shall they glory (Jer. 4:2). From these passages it is now evident that "a blessing" signifies the Lord, and that when He is called "a blessing," it signifies that from Him are all celestial and spiritual things, which alone are goods; and because they alone are goods, they alone are truths; and therefore in proportion as there are celestial and spiritual goods in natural, worldly, and corporeal ones, in the same proportion these are goods, and are "blessed."
Elliott(1983-1999) 1420
1420. 'You will be a blessing' means that every single thing comes from the Lord. This becomes clear from the meaning of 'a blessing'. Blessing has reference to every form of good - in the external sense to bodily, worldly, and natural forms, in the internal sense to spiritual and celestial forms. 'Being a blessing' means the Source of every form of good and the Giver of this, an attribution that cannot possibly be made to Abram. From this it is also clear that 'Abram' represents the Lord, who alone is a Blessing. So also with the attributions made to Abraham further on, such as,
Abraham will surely become a great and numerous nation, and in him all the nations of the earth will be blessed. Gen 18:18.
Concerning Isaac,
In your seed will all the nations of the earth be blessed. Gen 26:4.
And concerning Jacob,
In you all the families of the earth will be blessed, and in your seed. Gen 28:14.
That nations are not able to be blessed, nor were they blessed, in Abraham, Isaac, and Jacob, and in their seed, but that they were blessed in the Lord, may become clear to anyone. This is clearly stated in David,
His name will be for ever, before the sun His son's name; and all nations will be blessed in Him Ps 72:17.
This refers to the Lord. In the same author,
You set Him to be blessings for ever. Ps 21:6.
This also refers to the Lord. In Jeremiah,
In Him the nations will be blessed, and in Him will they glory. Jer 4:2.
From these places it is now clear that 'a blessing' means the Lord, and when He is called a Blessing that it means that from Him come all celestial and spiritual things which alone are goods. And because they alone are goods they alone are truths as well. To the extent therefore that celestial and spiritual forms of good are present in natural, worldly, and bodily forms, the latter are good and are blessed.
Latin(1748-1756) 1420
1420. 'Et eris benedictio': quod significet quod omnia et singula a Domino, constare potest a significatione 'benedictionis'; benedictio praedicatur de omnibus bonis, in sensu externo de bonis corporeis, mundanis et naturalibus; in sensu interno de bonis spiritualibus et caelestibus; 'esse benedictio' est a Quo omnia bona et Qui omnia illa bona dat, quod nusquam praedicari potest de Abramo; inde quoque constat quod per 'Abramum' repraesentetur Dominus, Qui solus est Benedictio; similiter quod in sequentibus praedicatur de Abrahamo, ut Abrahamus omnino erit in gentem magnam et numerosam, et benedicentur in illo omnes gentes terrae, Gen. xviii 18;de Isaco, Benedicentur in semine tuo omnes gentes terrae, Gen. xxvi 4;
de Jacobo, Benedicentur in te omnes familiae terrae, et in semine tuo, Gen. xxviii 14;
quod gentes non benedici queant, nec benedictae sint, in Abrahamo, Isaco et Jacobo, inque eorum semine, sed quod in Domino, cuivis constare potest: quod clare apud Davidem dicitur, Erit nomen Ipsius in aeternum, {1}ante solem filii nomen Ipsius, et benedicentur in Ipso omnes gentes, Ps. 1xxii 17;
ubi de Domino: apud eundem, Pones Ipsum benedictiones in aeternum, Ps. xxi 7 [A.V. 6];
ubi etiam de Domino: apud Jeremiam, Benedicentur in Ipso gentes, et in Ipso gloriabuntur, iv 2. Ex his nunc constat quod 'benedictio' significet Dominum, et cum appellatur Benedictio, quod significet quod ab Ipso omnia caelestia et spiritualia quae unice sunt bona, et quia unice sunt bona, etiam unice sunt vera; quare quantum ex caelestibus et spiritualibus bonis inest in naturalibus, mundanis et corporeis, tantum haec sunt bona et tantum sunt benedicta. @1 In A.E. 401 S. has coram sole nomen Filii habebit.$