1725、“麦基洗德”表示主的内层人的属天事物，这从稍后论述的“麦基洗德”的含义和前后发生的事清楚可知。前面（3，268，857，978，1015，1563，1568，1577，1589:2，1702，1718节）充分说明了何为内在人，何为内层人，何为外在人；还说明，内在人通过内层人流入外在人；内在人要么经由属天事物，要么经由属灵事物流入内层人：对每一个重生的人，也就是那些过着爱主、爱邻生活的人来说，经由属天事物流入；而对每一个人来说，无论他的品质如何，都经由属灵事物流入；这流注给他提供来自天堂的光，也就是说，给他提供思考和说话，并成为一个人的能力。关于这个主题，可参看前面的讨论（1707节）。
内层人的属天事物都是那些属于属天之爱的事物，如前面多次提到的。主的内层人中的这些属天事物，或这些属天事物方面的主的内层人，就被称为“麦基洗德”。主里面的内在人就是耶和华自己；内层人经过试探的争战被洁净后，也变成神性和耶和华；外在人同样如此。但现在，当内层人处于试探的争战状态，尚未通过试探的争战被完全洁净时，就属天事物而言，它被称为“麦基洗德”，也就是“圣洁和公义（或正直）之王”。
事实的确如此，这一点也可见于大卫诗篇，那里同样论述了主试探的争战，最后，就属天事物而言，祂的内层人被称为“麦基洗德”。诗篇上如此说：
耶和华对我主说，你坐在我的右手边，等我使你仇敌作你的脚凳。耶和华必从锡安送出你力量的杖，你要在你仇敌中间掌权。在你掌权的日子，你的民要以神圣的荣美甘心奉献自己；从晨曦的子宫中，你得了你出生的甘露。耶和华起了誓，决不后悔，你是照着我主麦基洗德的等次永远为祭司。在你右手边的主，当祂发怒的日子，必痛击列王。（诗篇110:1-5）
和本章一样，诗篇110的这几节经文论述了主与地狱的试探的争战，这从每句话清楚看出来。主自己教导说，祂就是诗篇中的这些话所指的那一位（参看马太福音22:43-45；马可福音12:36；路加福音20:42-44）。“使仇敌作脚凳”、“在仇敌中间掌权”、“掌权的日子”、“当祂怒的日子，必痛击列王”表示试探的争战和胜利。
New Century Edition
Cooper(2008,2013)
[NCE]1725. The symbolism of Melchizedek as the heavenly qualities of the Lord's intermediate self can be seen from the symbolism of Melchizedek given just below. It can also be seen from what comes before and after.
I have already defined the inner self, intermediate self, and outer self sufficiently [3, 268, 857, 978, 1015, 1563, 1568, 1577, 1589:2, 1702, 1718]. I have also shown that the inner self acts through the intermediate self on the outer self. As noted, the inner self acts on the intermediate self either by heavenly or by spiritual means. It acts by heavenly means in anyone who has been reborn, that is, in those who live a life of love for the Lord and for their neighbor. It acts by spiritual means, though, in all people, whatever they are like, providing them with light from heaven — that is, with the ability to think, to speak, and to be human. For the discussion of this above, see 1707.
[2] The heavenly qualities of the intermediate self are all the different facets of heavenly love, as mentioned many times before.{*1} These heavenly qualities in the Lord's intermediate self (or rather his intermediate self in regard to these qualities) are called Melchizedek.
The Lord's inner being was Jehovah himself. When his intermediate self was purified after the battles of his spiritual struggle, it too became divine, became Jehovah. Likewise his outer self. But at the present point, in a time of spiritual conflict, not yet completely purified by spiritual battle, he is called Melchizedek — "king of sacred justice"{*2} — in relation to his heavenly attributes.
[3] The fact that this is so can also be seen in David, where the subject again is the Lord's spiritual battles, and where in the end the heavenly qualities of his intermediate self are called Melchizedek. This is what David says:
Jehovah said to my Lord, "Sit at my right till I have placed your foes as a stool for your feet. Jehovah will send a scepter of strength out from Zion. Rule in the midst of your foes. Yours is a willing people, on the day of your might, among sacred honors. Out of the womb from the dawn you receive the dew of your birth." Jehovah has sworn and will not go back on it: "You are a priest forever in accord with my word; [you are] Melchizedek." The Lord at your right struck monarchs on the day of his anger. (Psalms 110:1-2, 3-4, 5)
Like the present chapter, this has to do with the Lord's inward battles against the hells, as the individual words reveal. The Lord himself teaches that he is the one meant here (Matthew 22:43-44, 45; Mark 12:36; Luke 20:42-43, 44). Placing his foes as his footstool, ruling in the midst of his foes, a day of might, and striking monarchs on the day of his anger — all these symbolize inward struggles and victories.
Footnotes:
{*1} For passages identifying heavenliness with love, see, for example, 61, 353, 795, 886, 1250, 1416, 1450. [LHC]
{*2} The Hebrew name Melchizedek (מַלְכִּי-צֶדֶק [malkî-ṣeḏeq]) is made up of מַלְכִּי (malkî), "my king," and צֶדֶק (ṣeḏeq), "justice." [LHC]
Potts(1905-1910) 1725
1725. Melchizedek. That this signifies the celestial things of the interior man in the Lord, may be seen from the signification of the name "Melchizedek," to be explained presently; and also from the things that precede and from those which follow. What the internal man is, and what the interior man, and what the external, has been sufficiently shown above; also that the internal man flows in through the interior man into the external; as also that the internal man flows into the interior man either by celestial things or by spiritual things; by celestial things with every regenerate man, that is, with those who live in love to the Lord and in love toward the neighbor; but by spiritual things with every man, whatever his quality may be; thence is his light from heaven, that is, his ability to think and speak, and to be a man. On this subject see what was said before (n. 1707). [2] The celestial things of the interior man are all those which are of celestial love, as has often been said before. These celestial things in the Lord's interior man, or the Lord's interior man as to these celestial things, is called "Melchizedek." The internal man in the Lord was Jehovah Himself. The interior man, when purified after the combats of temptations, was also made Divine and Jehovah; in like manner also the external; but now, when the interior man was in the state of the combats of temptation, and was not yet much purified by the combats of the temptations, it is called as to the celestial things "Melchizedek," that is, "King of holiness and righteousness." [3] That this is really so, may also be seen in David, where the Lord's combats of temptations are in like manner treated of, and at last His interior man as to celestial things is called "Melchizedek." Thus in David:
Jehovah said unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. Jehovah shall send forth the scepter of Thy strength out of Zion; rule Thou in the midst of Thine enemies. Thy people are willing offerings in the day of Thy might; in honors of holiness; from the womb of the morning Thou hast the dew of Thy birth.* Jehovah hath sworn, and will not repent, Thou art a priest for ever, after My word** Melchizedek. The Lord at Thy right hand smote through kings in the day of His anger (Ps. 110:1-5). Here the Lord's combats of temptations with the hells are treated of, as in the chapter before us, as may be seen from every word. That the Lord is here treated of He Himself teaches (see Matt. 22:41-43; Mark 12:36; Luke 20:42-44); to "make His enemies His footstool," to "rule in the midst of His enemies," the "day of might," to "smite kings in the day of His anger," signify the combats of temptations, and victories. * Nativitatis; but elsewhere juventutis, as T.C.R. 764 [Rotch ed.] * Juxta verbum meum; but elsewhere juxta modum, as n. 6148. [Idem.]
Elliott(1983-1999) 1725
1725. That 'Melchizedek' means the celestial things of the Lord's Interior Man becomes clear from the meaning of 'Melchizedek', to be dealt with shortly, and also from the things that come before and after. What the internal man is, what the interior man is, and what the external man is, has been adequately shown above, as also has the fact that the internal man flows into the external man by way of the interior man, as well as that the internal man flows into the interior man either by way of celestial things or by way of spiritual things - by way of celestial things with every regenerate person, that is, with people who lead lives of love to the Lord and of love towards the neighbour, but by way of spiritual things with every individual, whatever his character. It is from this influx that he has his light from heaven, that is, is enabled to think and speak, and to be a human being. See what has appeared already in 1707.
[2] The celestial things of the interior man are all those that belong to celestial love, as often stated already. These celestial things with the Lord's Interior Man, or the Lord's Interior Man as to these celestial things, is called 'Melchizedek'. The Internal Man within the Lord was Jehovah Himself; and when the Interior Man, following the conflicts brought about by temptations, had been purified, that became Divine and Jehovah as well, as likewise did the External Man. But now, while the Interior Man was still passing through a state involving the conflicts brought about by temptation and had not yet been purified to any great extent by means of such conflicts, it is called as to celestial things 'Melchizedek', that is, 'king of holiness and righteousness'.
[3] That this is indeed so is also evident in David where similarly the Lord's conflicts during temptations are the subject, and where at length His Interior Man as regards celestial things is called Melchizedek,
Jehovah said to my Lord, Sit at My right hand till I make Your enemies as Your foot-stool; Jehovah will send the rod of strength from Zion; have dominion in the midst of Your enemies. Your people will be prompt to offer themselves on the day of Your power, in the beauty of holiness. From the womb of the morning You have the dew of Your birth. Jehovah has sworn and will not repent, You are a Priest for ever, after the manner ofa Melchizedek. The Lord on Your right hand has smitten kings on the day of His anger. Ps 110:1-5.
These verses of Psalm 110 refer, as does this chapter in Genesis, to the Lord's temptation-conflicts with the hells, as becomes clear from every word. The fact that the statements in this Psalm refer to the Lord, He Himself teaches in Matt 22:43-45; Mark 12:36; Luke 20:42-44. 'Making enemies a foot-stool', 'having dominion in the midst of enemies', 'the day of power', and 'smiting kings on the day of His anger' mean the conflicts that constitute temptations, and victories.
Latin(1748-1756) 1725
1725. 'Malkizedech': quod significet caelestia Interioris Hominis apud Dominum, constare potest a significatione 'Malkizedechi,' de qua mox; tum ab illis quae praecedunt et ab illis quae consequuntur. Quid internus homo, et quid interior homo, et quid externus sit, supra satis ostensum est; tum quod internus homo influat per interiorem in externum; ut et quod internus homo influat in interiorem vel per caelestia vel per spiritualia; per caelestia apud omnem hominem regeneratum, hoc est, apud illos qui in amore in Dominum et in amore erga proximum vivunt; at per spiritualia apud omnem hominem qualiscumque sit, inde lux ejus e caelo, hoc est, quod possit cogitare et loqui, et esse homo; de his videantur quae prius n. 1707. [2] Caelestia interioris hominis sunt omnia quae amoris caelestis sunt, ut saepius prius dictum; haec caelestia apud Interiorem Hominem Domini, seu Interior Homo Domini quoad haec caelestia, appellatur 'Malkizedech': Internus Homo in Domino fuit Ipse Jehovah; Interior Homo quando post tentationum pugnas purificatus est, etiam factus est Divinus et Jehovah, similiter etiam Externus; nunc autem cum in statu pugnarum tentationis fuit, et nondum ita per pugnas tentationum purificatus, quoad caelestia appellatur 'Malkizedech,' hoc est, 'rex sanctitatis et justitiae': [3] quod ita se res habeat, constare quoque potest apud Davidem ubi similiter de pugnis tentationum Domini agitur, et tandem Interior Ipsius Homo quoad caelestia dicitur Malkizedech; ita apud Davidem, Dictum Jehovae ad Dominum meum, Sede ad dextram Meam, donec posuero hostes tuos scabellum pedibus tuis; sceptrum roboris mittet Jehovah e Zione; dominare in medio hostium tuorum; populus tuus promptitudinum, in die fortitudinis tuae, in honoribus sanctitatis; ex utero ab aurora tibi ros {1}nativitatis tuae; juravit Jehovah, et non paenitebit Ipsum, Tu Sacerdos in aeternum, juxta {2}verbum meum Malkizedech. Dominus ad dextram tuam percussit in die irae Suae reges, Ps. cx 1-5;agitur hic de pugnis tentationum Domini cum infernis, sicut in hoc capite, ut a singulis verbis constare potest; quod de Domino hic agatur, Ipse docet, Matth. xxii 41-43 [A.V. 43-45]; Marc. xii 36; Luc. xx 42-44; 'ponere inimicos scabellum pedum,' 'dominari in medio hostium,' 'dies fortitudinis,' 'percutere in die irae Suae reges' significant pugnas tentationum et victorias. @1 But elsewhere juventutis, as T.C.R. 764. Heb. is (yalduth) from (yalad) = give birth to. It is generally translated as juventus, but nativitas seems better, and S. has the latter in 2405, 3579, 9809.$ @2 But elsewhere juxta modum, as in 6148. Heb is (dibrathi) = my word, or my matter.$