2018、“我必在我与你之间坚立我的约”表示合一。这从“约”的含义清楚可知，“约”是指合一，如前所述（665，666，1023，1038节）。本章前面和之前其它许多地方讨论过这种合一；那里说明，耶和华，即此处的说话者，就在主里面，因为主自刚成孕和出生起就与祂为一。事实上，主从耶和华成孕；因此，祂的内在是耶和华，如我通过对比人所说明的（1999节）。人的灵魂与身体为一，或内在与外在为一，尽管它们彼此截然不同，有时差别如此显著，以至于这一个会与那一个争战，这在试探期间经常发生。在试探的时候，内在会斥责外在，并想要除去外在里面的邪恶；然而，它们仍结合在一起，或构成一体，因为灵魂与身体都属于那同一个人。以一个思维不同于表情、言谈和举止的人为例。他里面就有一个与外在不一致的内层，但两者仍构成一体，因为思维和外在的表情、言谈、举止一样，都是这个人的一部分。但当后者，即表情、言谈、举止，与思维一致时，合一就产生了。补充说明就到此为止。
Potts(1905-1910) 2018
2018. I will set up My covenant between Me and thee. That this signifies union, is evident from the signification of a "covenant," as being union (explained before, n. 665, 666, 1023, 1038); which union has been treated of in this chapter, and many times before; and it has been shown that Jehovah, who here speaks, was in the Lord, because He was one with Him from first conception and from birth; for the Lord was conceived from Jehovah, and hence His internal was Jehovah. This has been further illustrated by what is similar in man (n. 1999), namely, that his soul is one with his body, or his internal with his external, although they are distinct from each other, and sometimes so distinct that the one fights with the other, as is wont to be the case in temptations, in which the internal reproves the external and desires to reject the evil that is in it; and still they are conjoined, or are a one, because both soul and body belong to the same man. Take for example one whose thought differs from what he shows in his looks, speaks with his mouth, and acts by his gesture. There is in him an interior which is at variance with the external, but still they are one; for the thought is the man's as much as are the external looks, mouth, and gestures; but there is a union when the look, the speech of the lips, and the gestures accord with the thought. So much for illustration.
Elliott(1983-1999) 2018
2018. That 'I will establish My covenant between Me and you' means union is clear from the meaning of 'a covenant' as union, dealt with already in 665, 666, 1023, 1038. This union has been dealt with above in this chapter and in other places before that, where it has been shown that Jehovah who is the speaker here was within Him, because He was one with Him from the very start of conception and birth. For He was indeed conceived from Jehovah, and therefore His Internal was Jehovah. And in 1999 this has been illustrated by the similarity that exists with man; that is to say, his soul is one with his body, or his internal one with his external, even though they are quite distinct and separate from each other. Sometimes they are so distinct that one is in conflict with the other, as normally happens in times of temptation when the internal reproaches the external and wishes to cast out the evil that is within the external; nevertheless they are joined together or are one since soul and body both belong to the same person. Take for example a person whose thought is something other than what is expressed in his looks, speech, and actions. In his case that which is more interior is at variance with that which is external; yet the two make one, for the thought is just as much part of that person as the external is to which looks, speech, and actions belong. Union exists however when the latter- looks, speech, and action - are in agreement with the thought. So much for these remarks added by way of illustration.
Latin(1748-1756) 2018
2018. `Erigam foedus Meum inter Me et inter te': quod significet unionem, constat a significatione `foederis' quod sit unio, de qua prius n. 665, 666, 1023, 1038, de qua unione in {1} hoc capite et prius passim actum est, et ostensum quod Jehovah Qui hic loquitur, fuerit in Ipso, quia unus cum Ipso a prima conceptione et nativitate, nam conceptus fuit {2} a Jehovah, et inde Internum Ipsius fuit Jehovah; et hoc per simile apud hominem illustratum (o)n. 1999, quod nempe anima ejus unum sit cum corpore, seu internum ejus cum externo, tametsi inter se distincta sunt; et quandoque ita distincta ut unum pugnet cum altero, ut fieri solet in tentationibus in quibus internum increpat externum et malum quod in externo, rejicere vult {3}, et usque conjuncta aut unum sunt, quia tam anima quam corpus est ejusdem hominis: sit pro exemplo qui aliter cogitat quam vultu ostendit, ore loquitur, et gestu facit; est tunc interius quod dissentit cum externo, sed usque unum sunt, nam cogitatio aeque hominis est ac externum vultus, oris [et] gestus; at unio est, quando haec, seu vultus, loquela oris et gestus, cum cogitatione consentiunt: haec ad illustrationem.