2712、“他住在巴兰的旷野”表示属灵人在良善方面的生命。这从“住”的含义清楚可知，“住”论及真理之良善，或属灵良善，也就是属灵人的良善。该良善的性质被描述为“他住在巴兰的旷野”（稍后论述）。“住”论及真理之良善，也就是对真理的情感，这一点从圣言中论述城的许多经文明显看出来；这些城表示真理，它们不会有任何居民，居民表示良善（2268，2450，2451节）；因为真理居住着良善，没有良善的真理就像无人居住的城。如西番雅书：
我使他们的街道荒废，以致无人经过；他们的城邑荒凉，以致无人居住。（西番雅书3:6）
耶利米书：
耶和华引导我们经过旷野，那里无人经过，也无人居住；他们使他的地变成荒场；他的城邑也都焚烧，无人居住。（耶利米书2:6，15）
同一先知书：
各城都被撇下，无人住在其中。（耶利米书4:29）
又：
在这荒凉无人无居民无牲畜的耶路撒冷的街上。（耶利米书33:10）
“街”表示真理（2336节）；“无人”表示无属天良善；“无居民”表示无属灵良善；“无牲畜”表示无属世良善。又：
摩押的城必荒凉，无人住在其中。（耶利米书48:9）
在先知书，每句话都有真理与良善的婚姻。因此，当经上说“城”荒凉时，也会补充说“无人住在其中”，因为城表示真理，居民表示良善。否则，经上已经说城荒凉了，又说没有居民，将是多余的。同样，有些词始终表示属天良善的事物，有些词始终表示属灵良善的事物，有些词则始终表示真理的事物。如以赛亚书：
你的种必得列族为业，他们要住在荒凉的城邑。（以赛亚书54:3）
此处“得为业”（或拥有）论及属天良善，“住”论及属灵良善。同一先知书：
我拣选的人必拥有它，我的仆人要在那里居住。（以赛亚书65:9）
此处意思是一样的。
诗篇：
神要拯救锡安，建造犹大的城邑。他们要在那里居住，得以为业。祂仆人的种要承受为业。爱祂名的人，也要住在其中。（诗篇69:35-36）
“住”，同时“得以为业”（或拥有）论及属天良善；而“住”论及属灵良善。以赛亚书：
对耶路撒冷说，你必有人居住；对犹大的城邑说，你必被建造。（以赛亚书44:26）
此处“住”或“有人居住”论及属灵教会，也就是耶路撒冷的良善。圣言所用的词语论及它们自己的良善和自己的真理到了这种程度：仅仅知道这些词的用法，人就能意识到大体上论述的是什么主题。
Potts(1905-1910) 2712
2712. He dwelt in the wilderness of Paran. That this signifies the life of the spiritual man as to good, is evident from the signification of "dwelling," as being predicated of the good of truth, or of spiritual good, that is, of the good of the spiritual man. What its quality is, is described by his "dwelling in the wilderness of Paran" which is to be treated of presently. That "to dwell" is predicated of the good, that is, of the affection, of truth, is evident from many passages in the Word where cities are treated of, by which truths are signified, and as being without an inhabitant, by whom good is signified (n. 2268, 2450, 2451); for truths are inhabited by good; and truths without good are like a city in which there is no one dwelling. So in Zephaniah:
I have made their streets waste, that none passeth by; their cities are desolated, so that there is no inhabitant (Zeph. 3:6). [2] In Jeremiah:
Jehovah led us through the wilderness, where no man passed through, and where no man dwelt; they had made his land a waste, his cities are burned up, so that there is no inhabitant (Jer. 2:6, 15). In the same:
Every city is forsaken, and no one dwelleth therein (Jer. 4:29). In the same:
In the streets of Jerusalem that are desolate, without man, and without inhabitant, and without beast (Jer. 33:10);
"streets" denote truths (n. 2336); "without man" denotes no celestial good; "without inhabitant," no spiritual good; and "without beast," no natural good. In the same:
The cities of Moab shall become a desolation, without any to dwell therein (Jer. 48:9). [3] In the Prophets in every expression there is the marriage of truth and good; and therefore where a city is said to be desolate, it is also added that there is no inhabitant in it; for the reason that the city signifies truths, and the inhabitant good; otherwise it would be superfluous to say that there was no inhabitant, when it has been said that the city was desolate. So likewise the expressions are constant that signify the things of celestial good, those of spiritual good, and those of truth; as in Isaiah:
Thy seed shall possess the nations, and they shall dwell in the desolate cities (Isa. 54:3);
where to "possess" is predicated of celestial goods; and to "dwell in," of spiritual good. In the same:
Mine elect shall possess it, and my servants shall dwell there (Isa. 65:9);
where the signification is the same. [4] In David:
God will save Zion, and will build the cities of Judah and they shall dwell there, and shall possess it; the seed also of His servants shall inherit it, and they that love His name shall dwell therein (Ps. 69:35-36);
"dwelling" and at the same time "possessing," is predicated of celestial good; but "dwelling," of spiritual good. In Isaiah:
Saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, ye shall be built (Isa. 44:26);
where "dwelling," or "inhabiting," is predicated of the good of the spiritual church, which is "Jerusalem." To such a degree are the expressions in the Word predicated of their own goods and their own truths, that merely from a knowledge of the predication of these expressions it can be known what subject in general is treated of.
Elliott(1983-1999) 2712
2712. 'He dwelt in the wilderness of Paran' means the life of the spiritual man as regards good. This is clear from the meaning of 'dwelling' as being used in reference to good residing in truth, which is spiritual good, that is, good present with the spiritual man. The essential nature of that good is described by his dwelling in the wilderness of Paran, dealt with immediately below. That 'dwelling' is used in reference to good residing in truth, or to the affection for truth, is clear from many places in the Word where it is said of cities, which mean truths, that they will be without any inhabitant, by whom good is meant, 2268, 2449, 2451; for truths are inhabited by good, and truths devoid of good are like a city that has no one dwelling in it, as in Zephaniah,
I have laid their streets waste, so that none passes through; their cities are desolate, so that there is no one dwelling in them. Zeph 3: 6.
[2] In Jeremiah,
Jehovah was leading us through the wilderness. No man passed through in that [land], and no one dwelt there. They have turned his land into a solitary place, his cities have been burned, so that none is dwelling there. Jer 2: 6, 15.
In the same prophet,
Every city has been forsaken, with no one dwelling in them. Jer 4: 29.
In the same prophet,
In the streets of Jerusalem that are desolate there is no human being, no inhabitant, no beast. Jer 33: 10.
'Streets' stands for truths, 2336, 'no human being' for no celestial good, 'no inhabitant' for no spiritual good, 'no beast' for no natural good. In the same prophet,
The cities of Moab will become a desolation, with no one dwelling in them. Jer 48: 9.
[3] With each particular expression in the Prophets there exists the marriage of truth and good. Consequently when 'a city' is said to be desolate, the phrase 'no one dwelling in it' is also added, the reason being that 'a city' means truths and 'one dwelling in it' good. Otherwise it would be superfluous to say 'no one dwelling in it' when it has been stated that the city is desolate. In a similar way certain terms occur consistently to mean things that belong to celestial good, others that belong to spiritual good, and others also that belong to truths, as in Isaiah,
Your seed will possess the nations, and they will dwell in the desolate cities. Isa 54: 3
Here 'possessing' has reference to celestial good, 'dwelling in' to spiritual good. In the same prophet,
My chosen ones will possess it, and My servants will dwell there. Isa 65: 9.
Here the meaning is similar.
[4] In David,
God will save Zion and will build the cities of Judah; and they will dwell there and possess it, and the seed of His servants will inherit it, and those loving His name will dwell in it. Ps 69: 35, 36.
'Dwelling there' and at the same time 'possessing' has reference to celestial good, 'dwelling in' to spiritual good. In Isaiah,
He who says to Jerusalem, You will be dwelt in; and to the cities of Judah, You will be built. Isa 44: 26.
Here 'dwelling in' has reference to the good of the spiritual Church, which is Jerusalem. To such an extent do the terms used in the Word have reference to their own goods and their own truths that simply from a knowledge of that usage of terms one may recognize what the subject is in general that is being dealt with.
Latin(1748-1756) 2712
2712. `Habitavit in deserto Paran': quod significet vitam spiritualis hominis quoad bonum, constat ex significatione `habitare' quod praedicetur de bono veri, seu de bono spirituali, hoc est, de bono spiritualis hominis; quod quale sit, describitur per id quod `habitaret in deserto Paran,' de quibus mox sequitur. Quod `habitare' praedicetur de bono seu affectione veri, constat a pluribus locis Verbi ubi agitur de `urbibus,' per quas significantur vera, quod erunt absque `habitatore', per quem significatur bonum, n. 2268, (x)2449, 2451; vera enim inhabitantur a bono; et sunt vera absque bono, sicut urbs in qua {1} non habitans, ut apud Zephaniam, Vastare feci plateas eorum, ut non transiens; desolatae sunt urbes eorum, ut non ullus habitans, iii 6:apud Jeremiam, [2] Jehovah deducens nos per desertum,... non transiit in ea vir, et non habitavit homo ibi;... posuerunt terram ejus in solitudinem, urbes ejus exustae, ut non habitans, ii 6, 15:
apud eundem, Omnis urbs derelicta, et nemo habitans in eis, iv 29:
apud eundem, In plateis Hierosolymae desolatis, et nullus homo, et nullus habitator, et nulla bestia, xxxiii 10;
`plateae' pro veris, n. 2336, `nullus homo' pro nullo bono caelesti, `nullus habitator' pro nullo bono spirituali, `nulla bestia' pro nullo bono naturali: apud eundem, Urbes Moabi in desolationem erunt, nullus habitans in eis, xlviii 9. [3] Apud Prophetas in singulis expressionibus est {2} conjugium veri et boni, quare ubi `urbs desolata' dicitur, etiam adjicitur quod `non habitans in ea,' ex causa quia `urbs' significat vera, et `habitans' bonum, alioquin superfluum foret dicere non habitans ubi dictum quod urbs desolata sit: (m) similiter sunt voces constantes, quae significant illa quae (o)sunt boni caelestis, quae boni spiritualis, tum quae veri, ut apud Esaiam, Semen tuum gentes possidebit, et urbes desolatas habitabunt, liv 3;
ubi `possidere' praedicatur de bono caelesti, `habitare' de bono spirituali: apud eundem, Possidebunt eam electi Mei, et servi Mei habitabunt ibi, liv 3;
[4] similiter: apud Davidem, Deus salvabit Zionem, et aedificabit civitates Jehudae, et habitabunt ibi et possidebunt eam, et semen servorum ejus hereditabunt eam, et amantes nomen Ipsius habitabunt in ea, Ps. lxix 36, 37 [A V.3 5, 36];
`habitare et simul possidere' praedicatur {3} de bono caelesti, `habitare' de bono spirituali: apud Esaiam, Dicens Hierosolymae, Habitaberis, et civitatibus Jehudae, Aedificabimini, xliv 26;
ubi `habitare' praedicatur de bono spiritualis Ecclesiae, quae est `Hierosolyma': in tantum voces in Verbo praedicantur de suis bonis et suis veris, ut solum ex notitia praedicationis talium vocum sciri possit, de qua re in genere agitur. (n) @1 ubi.$ @2 est after Prophetas.$ @3 i tum haereditare.$