3417、“在基拉耳谷扎营，住在那里”表示主前往较低的理性概念或事物，也就是从内层表象到外层表象。这从“扎营”、“基拉耳谷”和“住”的含义清楚可知：“扎营”是指按顺序排列；“基拉耳谷”是指较低的理性概念或事物，或真理的外层表象，因为“（山）谷”表示较低的事物，或也可说外层事物（1723节），而“基拉耳”表示信、因而真理的事物（1209， 2504， 3365， 3384， 3385节）；“住”是指存在和生活（3384节）。由此明显可知，他“在基拉耳谷扎营，住在那里”表示主如此排列真理，好叫它们可以适合那些不像关心信之教义事物那样关心生活之人的理解和性情。这一点从圣言可以看出来；在圣言中，真理也是这样被排列的，以适合人们的理解能力。
例如，那些关心教义事物胜过关心生活的人只知道天国就像世上的王国，人们因统治其他人而在那里成为大的。由此而来的快乐是他们所知的唯一快乐；他们推崇这种快乐胜过其它任何快乐。因此，主在圣言中也照着这种表象说话，如在马太福音：
凡遵行并教导诫命的，这人在天国要称为大的。（马太福音5:19）
诗篇：
我说过，你们是神，你们都是至高者的儿子。（诗篇82:6；约翰福音10:34-35）
起初就连门徒自己都对天国没有其它任何概念，只知道天国就是伟大、气派、地位高于他人，和世上一样，这明显可见于马太福音（18:1）、马可福音（9:34）、路加福音（9:46）；他们还想象自己坐在王的右手边和左手边（马太福音20:20， 21， 24；马可福音10:37）。因此，当他们彼此争论他们中间谁是最大的时，主也照着他们的理解层次和心理倾向回答说：
叫你们在我的国里，在我的席上吃喝，并且坐在宝座上，审判以色列十二个支派。（路加福音22:30；马太福音19:28）
因为那时，他们不知道天堂的快乐不是伟大和地位高于他人的快乐，而是谦卑和对服侍他人的情感的快乐；因此，它并不在于想成为最大的，而在于成为最小的；如主在路加福音中所教导的：
你们中间谁是最小的，这人就是大的。（路加福音9:48）
因此，那些拥有认知或知识的记忆知识，或说知道宗教概念，却没有过仁爱生活的人，不可能知道除了地位高于他人所产生的快乐外，还有其它任何快乐的存在。由于唯独这种快乐占据他们的头脑，构成他们的全部生命，所以他们完全不知道谦卑和对服侍别人的情感所产生的天堂快乐。也就是说，他们不知道对主之爱和对邻之仁的快乐，以及这些所产生的祝福和幸福。因此，主在说话时顾及他们的软弱或不完美的观点，以便通过这种方式可以唤醒他们，引导他们学习、教导并实行良善。同时，祂也教导在天堂，伟大和地位实际上是什么样（如马太福音19:30；20:16， 25-28；马可福音10:31， 42-45；路加福音9:48；13:30；22:25-28）。这些和其它类似观念都是较低层级的真理表象，因为相对于其他人，天上的人的确会成为大的，有地位、能力和权柄，因为仅仅一位天使就强过成千上万个地狱灵；但这种权柄来自主，而不是来自他自己。他从主拥有这权柄与他相信他凭自己不能做任何事，因而是最小的成正比；而他相信这一点与他处于谦卑和对服侍他人的情感，换句话说，与他处于对主之爱和对邻之仁的良善成正比。
Potts(1905-1910) 3417
3417. And encamped in the valley of Gerar, and dwelt there. That this signifies that He betook Himself to lower rational things, that is, from interior appearances to exterior, is evident from the signification of "encamping," as being to dispose into order; and from the signification of the "valley of Gerar," as being lower rational things, or exterior appearances of truth, for a "valley" signifies lower, or what is the same, exterior things (n. 1723), and "Gerar" those which are of faith, thus which are of truth (n. 1209, 2504, 3365, 3384, 3385); and from the signification of "dwelling" as being to be and to live (n. 3384); so that by his "encamping in the valley of Gerar and dwelling there" is signified that the Lord so disposed truths that they might be adapted to the comprehension and genius of those also who are not much in life, but in the doctrinal things of faith; as may be seen from the Word, where also truths are thus adapted. [2] For example: they who are in doctrinal things, and not so much in life, do not know otherwise than that the heavenly kingdom is similar to kingdoms on earth, in that men become great by ruling over others, this delight being the only one with which they are acquainted, and which they prefer to every other delight; and therefore the Lord spoke in the Word according to this appearance, as in Matthew:
Whosoever shall do and teach, the same shall be called great in the kingdom of the heavens (Matt. 5:19);
and in David:
I said, Ye are gods, and all of you sons of the Most High (Ps. 82:6; John 10:34, 35). And because even the disciples themselves had at first no other opinion respecting the heavenly kingdom than that of greatness and preeminence, as on earth-as is evident in Matthew 18:1; Mark 9:34; Luke 9:46-and also had an idea of sitting on the right hand and the left of a king (Matt. 20:20, 21, 24; Mark 10:37), therefore also the Lord replied according to their apprehension and their spirit, saying, when there was a contention among them as to which of them should be greatest:
Ye shall eat and drink at My table in My kingdom; and shall sit on thrones judging the twelve tribes of Israel (Luke 22:30; Matt. 19:28);
for at that time they did not know that heavenly delight is not the delight of greatness and preeminence, but is the delight of humiliation and of the affection of serving others; thus of desiring to be least, and not greatest; as the Lord teaches in Luke:
Whosoever is least among you all, the same shall be great (Luke 9:48). [3] Thus they who are in the memory-knowledge of knowledges, and not in the life of charity, cannot know that there is any other delight than that which results from preeminence; and because this is the only delight that is seated in their minds, and makes all their life, therefore they are utterly ignorant of the heavenly delight that results from humiliation and the affection of serving others-that is, the delight of love to the Lord and of charity toward the neighbor-consequently of the blessedness and happiness thence derived. This is the reason why the Lord spoke in adaptation to their infirmity, that thereby they might be aroused and introduced to good, so as to learn, and to teach, and to do it. At the same time He teaches the nature of greatness and preeminence in heaven (Matt. 19:30; 20:16, 25-28; Mark 10:31, 42-45; Luke 9:48; 13:30; 22:25-28). These and the like are the appearances of truth of a lower degree; for they do become relatively great, preeminent, powerful, and of authority, seeing that a single angel has greater power than myriads of infernal spirits, yet not from himself, but from the Lord; and he has it from the Lord in the proportion that he believes that he has no power from himself, thus that he is the least; and this he can believe insofar as he is in humiliation and in the affection of being of service to others, that is, insofar as he is in the good of love to the Lord, and of charity toward the neighbor.
Elliott(1983-1999) 3417
3417. 'And camped in the Valley of Gerar and dwelt there' means that He did so for lower rational concepts, that is, He abandoned interior appearances for exterior. This is clear from the meaning of 'camping' as arranging into order, from the meaning of 'the Valley of Gerar' as lower rational concepts or exterior appearances of truth - for 'a valley' means lower things, or what amounts to the same, exterior things, 1723, while 'Gerar' means matters of faith and so of truth, 1209, 2504, 3365, 3384, 3385; and from the meaning of 'dwelling' as having one's being and life, dealt with in 3384. From this it is evident that 'he camped in the Valley of Gerar and dwelt there' means that the Lord arranged truths so that they would also be suitable for the mental grasp and the disposition of those who are not concerned so much with life as they are with matters of doctrine concerning faith, as may be seen from the Word, in which likewise truths are suited to people's ability to grasp them.
[2] For example, people who are concerned with matters of doctrine and not so much with life do not know anything other than this, that the heavenly kingdom is like kingdoms on earth, in that people are made great there when they govern others. The delight that comes from this is the only delight they know of; and this they prefer to all other delight. For this reason the Lord has also spoken in the Word according to that appearance, as in Matthew,
He who does and teaches so will be called great in the kingdom of heaven. Matt 5:19.
And in David,
I said, You are gods, and sons of the Most High, all of you. Ps 82:6; John 10:34, 35.
And because at first the disciples themselves did not have any other conception of the heavenly kingdom than that of greatness and position over others, like that on earth - as is clear in Matt 18:1; Mark 9:34; Luke 9:46, and also the idea of their sitting on the right hand and on the left of a king, Matt 20:20, 21, 24; Mark 10:37 -the Lord therefore replied according to their mental grasp and also inclination of mind when an argument arose among them about which one of them was to be greatest,
You will eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel. Luke 22:24, 30; Matt 19:28.
For at that time they did not know that the delight of heaven is not the delight that goes with being great and having position over others, but the delight that goes with being humble and with the affection for serving others; and so it does not consist in wishing to be the greatest but to be the least, as the Lord teaches in Luke,
Whoever presents himself as least among you all will be great. Luke 9:48.
[3] Thus people who have a knowledge of cognitions but are devoid of the life of charity cannot know of the existence of any other delight than that which results from having position over others. And since that delight alone occupies their minds and constitutes the whole of their life, therefore they do not have any knowledge at all of the heavenly delight which results from humility and from the affection for serving others. That is, they do not know the delight that accompanies love to the Lord and charity towards the neighbour, and the consequent bliss and happiness. The reason why the Lord adapted what He had to say to their imperfect outlook was so that they could be aroused and led on to good, to learn it, to teach it, and to do it. And yet He does teach what greatness and position actually are in heaven, as in Matt 19:30; 20:16, 25-28; Mark 10:31, 42-45; Luke 9:48; 13:30; 22:25-28. These and other ideas like them belong to the lower degree of appearances of truth, for in relation to others those in heaven are made great, and are given positions, power, and authority over others, in that one single angel is more powerful than ten thousands of spirits in hell, yet not so from himself but from the Lord. And he has that power from the Lord in the measure that he believes he can achieve nothing from himself and is accordingly the least. And he is able to have such a belief in the measure that humility and an affection for serving others exist in him, that is, insofar as the good that is essentially love to the Lord and charity towards the neighbour is present in him.
Latin(1748-1756) 3417
3417. `Et castrametatus est in valle Geraris, et habitabat ibi': quod significet quod ad rationalia inferiora, seu ab interioribus apparentiis ad exteriores, constat ex significatione `castrametari' quod sit disponere in ordinem; ex significatione `vallis Geraris' quod sint inferiora rationalia, seu exteriores veri apparentiae; `vallis' enim significat inferiora, seu quod idem, exteriora, n. 1723, et `Gerar' illa quae sunt fidei, ita quae sunt veri, n. 1209, 2504, 3365, 3384, 3385; et ex significatione `habitare' quod sit esse et vivere, de qua n. 3384; inde patet quod `castrametatus in valle Geraris, et habitabat ibi' significet quod Dominus disposuerit vera, ut quoque adaequata essent captui et genio illorum qui non ita in vita sed in doctrinalibus fidei sunt; ut constare potest a Verbo, ubi quoque vera ita sunt. [2] Sit {1}exemplo: qui in doctrinalibus sunt, non ita in vita, non sciunt aliter quam quod regnum caeleste sit simile regnis in tellure in eo quod magni ibi fiant imperando aliis; jucundum inde est unicum {2}jucundum quod sciunt, et quod omni alii jucundo praeferunt, quapropter Dominus secundum apparentiam quoque illam in Verbo locutus est, ut apud Matthaeum, Qui facit et docet, hic magnus vocabitur in regno caelorum, v 19;et apud Davidem, Ego dixi, Dii vos, et filii Altissimi omnes vos, Ps. lxxxii 6; Joh. x 34, 35;
et quia nec ipsi discipuli aliam opinionem in principio habuerunt de regno caelesti quam magnitudinis et praeeminentiae, sicut in terra, ut constat apud Matth. xviii 1; Marc. ix 34; Luc. ix 46; et quoque ideam sedentium ad dextram et sinistram regis, Matth. xx 20, 21, 24; Marc. x 37, ideo quoque secundum captum et quoque animum illorum {3}respondit Dominus, dicens, (m)cum contentio inter illos existeret quis illorum esset maximus, Comedetis et bibetis super mensa Mea in regno Meo, et sedebitis super thronis judicantes duodecim tribus Israelis, Luc. xxii 24, 30; Matth. xix 28;(n) tunc enim non sciverunt quod jucundum caeleste non esset jucundum magnitudinis et praeeminentiae, sed jucundum humiliationis et affectionis inserviendi aliis, ita non maximum sed minimum esse velle, ut Dominus docet apud Lucam, Quicumque minimus inter omnes vos existit, hic erit magnus, ix 48;
[3] ita qui in scientia cognitionum et non in vita charitatis sunt, illi non scire possunt aliud jucundum dari quam quod resultat ex praeeminentia, {4}et quia id jucundum unice insidet mentibus illorum et omne vitae eorum facit, ideo jucundum caeleste quod resultat ex humiliatione et affectione inserviendi aliis, hoc est, jucundum amoris in Dominum et charitatis erga proximum, proinde beatum et felix quod inde, prorsus ignorant; haec causa est quod Dominus applicate ad infirmitatem illorum locutus sit, ut sic excitari et introduci possent ad bonum et discendum, et docendum, et faciendum; at usque docet quid magnitudo et quid praeeminentia in caelo, (m)ut Matth. xix 30; xx 16, 25-28; Marc. x 31, 42-45; Luc. ix 48; xiii 30; xxii 25-28:(n) haec et similia sunt (t)veri apparentiae inferioris gradus; quippe magni fiunt, praeeminentes, potentes, et imperantes respective, unus enim angelorum myriadibus spirituum infernalium potentior est, sed non ex se, verum ex Domino; et tantum ex Domino, quantum credit nihil ex se posse, ita minimum esse; ac tantum hoc credere potest, quantum est in humiliatione et affectione inserviendi aliis, hoc est, quantum in bono amoris in Dominum et charitatis erga proximum. @1 exemplum$ @2 illum$ @3 dixit$ @4 quia jucundum caeleste quod resultat ex humiliatione, et affectione inserviendi aliis, hoc est, jucundum amoris in Dominum et charitatis erga proximum prorsus ignorant, ideo, quia illud jucundum unice insidet mentibus illorum et amorem vitae corum facit, et per id introduci possunt ad bonum et discendum et docendum, et faciendum, ideo Dominus quoque applicate ad infirmitatem illorum loquutus est, sicut etiam passim alibi, at in Verbo usque docet,$