3459、“彼此起誓”表示在那些处于真理之良善的人当中的确认。这从“起誓”和“彼此”的含义清楚可知：“起誓”或“誓言”是指确认（2842， 3037， 3375节）；“彼此”（amanwithhisbrother，直译：人和他的弟兄）是指真理之良善，或也可说，那些处于这种良善的人。“（男）人”表示真理（参看265， 749， 1007， 3134， 3309节）；“弟兄”表示良善（2360节）；至于什么是真理之良善，可参看前文（3295， 3332节）。处于这种良善的，是那些在此由亚比米勒，或非利士人来代表的人，亚比米勒是非利士人的王，也就是那些视信为教会的本质，将它置于仁之上的人。像这样的人只处于真理之良善，因为他们只从圣言提取并收集与信，因而与真理有关的一切，几乎看不到与良善，因而与生活有关的任何东西。结果，他们确认或强化信之教义事物，而不是任何仁之教义事物。他们在行善时，是出于信之教义事物来行的；由此产生的良善就被称为真理之良善。
主与那些处于这种良善的人结合，不像与那些处于仁之良善的人结合那样紧密，因为爱和仁是属灵的结合，但信不是，除非它通过爱和仁来作工。正因如此，经上没有说他们“与以撒立约”，而是说他们“彼此起誓”；因为“约”论及良善，也就是爱与仁之良善；而“誓言”论及真理，也就是信之真理（3375节）。“筵席”所表示的“住在一起”（3456节）也论及那些处于真理之良善的人。我从来世像他们这样的人那里得知，他们与那些处于仁之良善的人分开了。与前者相比，后者与主结合得更紧密，因为前者的良善可以说是硬的，缺乏弹性，不弯曲，胸襟狭窄，不易沟通，因而不在天堂，而是在天堂的门槛上。
Potts(1905-1910) 3459
3459. And they sware a man to his brother. That this signifies confirmation with those who are in the good of truth, is evident from the signification of "swearing," or of an "oath," as being confirmation (n. 2842, 3037, 3375); and from the signification of "a man with his brother," as being the good of truth, or what is the same, those who are in this good. (That "man" signifies truth may be seen above, n. 265, 749, 1007, 3134, 3309; and that a "brother" signifies good, n. 2360; also what the good of truth is, n. 3295, 3332.) Those are in this good who are here represented by Abimelech, or who are represented by the Philistines, of whom Abimelech was king, namely, those who make faith the essential of the church, and place it before charity. They who are such are in no other good than the good of truth, for they elicit and draw forth from the Word nothing but what is of faith, thus what is of truth, and scarcely see what is of good, thus what is of life. Therefore they confirm themselves in doctrinal things of faith, but not in any doctrinal things of charity. When these do good, it is from the doctrinal things of faith, and the good thence is what is called the good of truth. [2] With those who are in this good the Lord conjoins Himself, but not so much as with those who are in the good of charity; for love and charity are spiritual conjunction, and not faith except through love and charity; and because this is so, it is not said that they "made a covenant with Isaac," but that they "sware a man to his brother;" for a "covenant" is predicated of good, which is of love and charity; but an "oath" of truth, which is of faith (n. 3375); "dwelling together," which is signified by a "feast" (n. 3456) is also predicated of those who are in the good of truth. From those of this character in the other life it has been given me to know that they are separate from those who are in the good of charity; for these are more closely conjoined with the Lord than the former, whose good is so to speak hard, does not suffer itself to be bent, is not communicative, thus is not in heaven, but upon the threshold of heaven.
Elliott(1983-1999) 3459
3459. 'And swore, a man to his brother' means confirmation with those who do the good of truth. This is clear from the meaning of 'swearing' or of 'an oath' as confirmation, dealt with in 2842, 3037, 3375, and from the meaning of 'a man to his brother' as the good of truth, or what amounts to the same, one who is governed by that truth - 'man' meaning truth, see 265, 749, 1007, 3134, 3309, and 'brother' good, 2360. For what the good of truth is, see 3295, 3332. This good occurs with those represented here by Abimelech or by the Philistines, of whom Abimelech was the king, that is to say, those who make faith the essential thing of the Church and rank it above charity. No other good exists with such persons than the good of truth. Indeed they extract and draw out of the Word nothing else than references to faith and so to truth. They hardly notice references to good and so to life, and as a consequence they become more firmly convinced by matters of doctrine concerning faith and not by any concerning charity. When they do perform a good action it is one prescribed by matters of doctrine concerning faith. Good prescribed by these is called the good of truth.
[2] The Lord does indeed join Himself to those with whom this good exists, but not in the same way as He does to those who do the good of charity, for love and charity constitute spiritual conjunction, but not so faith except through love and charity. It is for this reason that the words used are not 'they made a covenant with Isaac' but 'they swore, a man to his brother'; for 'a covenant' has reference to good, which is the good of love and charity, whereas 'an oath' has reference to truth, which is the truth of faith, 3375. Also 'dwelling together' meant by 'a feast', 3456, is used in reference to those who do the good of truth. From people such as these in the next life I have been given to know that they have been separated from those who do the good of charity; for the latter are joined more nearly to the Lord than the former, since the former's good is so to speak hard and inflexible, and not communicable, and so is not in heaven but on the threshold of heaven.
Latin(1748-1756) 3459
3459. `Et juraverunt vir fratri suo': quod significet confirmationem cum illis qui in bono veri, constat ex significatione `jurare seu juramenti' quod sit confirmatio, de qua n. 2842, 3037, 3375; et ex significatione `viri cum fratre' quod sit veri bonum, seu quod idem, qui in illo bono; quod `vir' sit verum, videatur n. 265, 749, 1007, 3134, 3309 pr.; et quod `frater' sit bonum, n. 2360; quid veri bonum, videatur n. 3295, 3332; in eo bono sunt illi qui hic per `Abimelechum' repraesentantur, seu qui per `Philistaeos,' quorum rex Abimelechus fuit, {1}nempe qui fidem faciunt essentialem Ecclesiae, et praeponunt charitati; {2}qui tales, non in alio bono {3}sunt quam in veri bono, nihil enim aliud ex Verbo eliciunt et hauriunt quam quae fidei sunt, ita quae veri; quae autem boni sunt, ita quae vitae, vix vident, idcirco confirmant se in doctrinalibus fidei, et non in aliquibus charitatis; cum illi bonum agunt, est ex doctrinalibus fidei; bonum inde est quod vocatur veri bonum: [2] cum illis qui in eo bono sunt, conjungit Se Dominus, sed non ita {4}ut cum illis qui in bono charitatis, nam {5}amor et charitas est conjunctio spiritualis, non autem fides nisi per amorem et charitatem; et quia ita, non dicitur quod `pepigerint foedus cum Jishako,' sed quod `juraverint vir fratri'; `foedus' enim praedicatur de bono quod est amoris et charitatis, `juramentum' autem de vero quod est fidei, n. 3375; de illis qui in veri bono etiam praedicatur cohabitatio, quae per `convivium,' n. 3456, significatur. Ex illis qui tales {6}in altera vita, scire mihi datum est quod separati sint ab illis qui in {7}charitatis bono sunt, hi enim propius conjuncti Domino sunt quam illi; nam bonum eorum est, ut ita dicam, durum, non se flecti patiens, {8}non communicativum, ita non in caelo sed in limine ad caelum. @1 qui enim$ @2 illi$ @3 possunt esse$ @4 ac$ @5 i ipse$ @6 i sunt$ @7 bono charitatis$ @8 nec$