3603.“你必从颈项上挣开他的轭”表那时，结合将通过良善实现，真理要成为良善的真理。这从“从颈项上挣开轭”的含义清楚可知，“从颈项上挣开轭”是指释放。因为“颈项”表流注和交流，因而表联结；而“颈项上的轭”表堵塞和切断（参看3542节）；因此，“从颈项上挣开轭”表从堵塞和切断中释放，因而表示通过良善联结。它还表示真理成为良善的真理，因为当不再有堵塞和切断时，良善就流入进来，并与真理联结。
所有这一切的含义可从目前的阐述和说明看出来。但很少有人理解真理的表面优先，以及在此期间良善的劣势是什么意思。他们不理解的主要原因在于，很少有人反思这类问题，甚至不去反思良善，因为良善与真理截然不同，彼此分离（此处会给出一些解释）。此外，凡追求自我之爱和尘世之爱的生活之人都不知道何为良善，因为除了来自这个源头的东西外，他们不相信任何良善的存在。他们不知道何为良善，故也不知道何为真理，因为真理是良善的伴侣。诚然，他们通过启示知道良善在于爱神爱邻，而真理则在于取自圣言的教义事物。但由于没有照之生活，所以他们对这种良善与真理没有觉知；因为这些良善与真理仅仅为他们所知，却没有实实在在地存在于他们里面。事实上，那些正在重生的人在已经重生之前，甚至也不知道何为良善。因为在此之前，他们以为真理就是良善，照着真理行事就是良善；而事实上，那时他们所行的并不是良善，而是真理。当一个人处于这种状态时，他就处在以“雅各”和赋予他的“祝福”所描述的状态中。不过，他一旦进入出于良善的情感行善的状态，也就是说，一旦重生了，就会进入赋予以扫的祝福所描述的状态。
这一点可通过发生在处于生命的第一和第二阶段，后来处于第三和第四阶段之人身上的事来说明。在第一阶段，人仅仅通过记忆知道包含在圣言中的事物，同样仅仅知道关于信的教义事务。在这个阶段，当他从圣言和教义熟悉很多事物，并能将其中一些应用于自己的生活，而且还能应用于其他人的生活时，他以为自己是良善的。在第二个阶段，他逐渐长大，不再满足于仅仅通过记忆知道包含在圣言和教义中的事物，而是开始通过自己的思考反思它们，并且他越是通过自己的思考在上面添加东西，就越开心。于是，他便出于一种世俗之爱而处于对真理的情感。这种世俗之爱也是一种手段，有助于他进一步学习许多事物，否则，这些事物就被他忽略了。在第三个阶段，他若属于能够重生的那类人，就开始思想用，并反思他为了用而在圣言中所读到，以及从教义事务所吸收的东西。当他处于这种状态时，次序就颠倒过来了；也就是说，真理不再那么被置于第一位。而在第四个阶段，也就是他重生的阶段到来之时，由于现在的状态是完满的（参看2636节），所以他为了良善的生活而热爱圣言和取自圣言的教义事物（即他热爱真理），因而出于对良善生活的渴望而热爱它们。于是，良善逐渐占据第一位，而在此之前，它表面上占据第二位。
良善之所以表面上占据第二位，是因为它隐藏在此人全部情感中的最深处。它也不能显现，因为它被诸如与它不一致的那类事物包围，也就是说，被那些虚妄而又毫无价值的事物包围，如构成世俗荣耀和自我荣耀之类的事物。但是，一旦他重生了，这些事物就会退去，而隐藏在最深处的良善可以说就从监牢里出来了，并进入那些在外面的事物，使真理变成它自己的，也就是使它们成为良善的真理，以这种方式显现出来。
在所有这段时期，人里面的良善就像是可以说他并非有意意愿，却存在于其意愿中的某种事物。这种良善就存在于其思维的一切细节中，并由此存在于其行为的一切细节中。人没有意识到他拥有这种并非他有意意愿的事物，因为除了他自己的东西，也就是他所意愿的东西外，他在自己里面感知不到任何其它事物。他所不意愿的事物是两方面的：一方面是他从父母那里遗传来的事物；另一方面是经由天堂从主那里所流入的事物。随着人逐渐长大，如果他是允许自己被重生的那种人，那么他从父母中遗传来的东西就会显现得越来越多。因为他从其遗传中汲取邪恶，并使它们变成自己的，也就是适合他自己。但对那些正经历重生的人来说，并非有意意愿、然而经由天堂从主所流入的事物会在成年显现。在此期间，这种活动会安排并主宰其思维，以及意愿的每一个细节，尽管这种活动是看不见的。
Potts(1905-1910) 3603
3603. That thou shalt break his yoke from upon thy neck. That this signifies that the conjunction would then be through good, and that truth would be of good, is evident from the signification of "breaking a yoke from upon the neck," as being liberation (that by the "neck" is signified influx and communication, and the consequent conjunction; and that by a "yoke upon the neck" is signified restraint and interception, see above, n. 3542); thus "breaking the yoke from upon the neck" denotes liberation from restraint, and interception; and therefore it denotes conjunction through good; and also that truth becomes of good; for where there is no longer any restraint and interception, good flows in and conjoins itself with truth. [2] How the case herein is may be seen from what has been already said and shown; but few comprehend in what consists the apparent priority of truth and in the meanwhile the inferiority of good, and this principally because few reflect on such things, and do not even reflect upon good, in that it is distinct from truth. Moreover all those are ignorant of what good is who live a life of the love of self and of the world, for they do not believe that there can be any good except that which is from this source; and because they are ignorant of what good is, they are also ignorant of what truth is, for truth is of good. They do indeed know from revelation that it is good to love God and the neighbor, and that truth consists of doctrinal things derived from the Word, but inasmuch as they do not live according to these things, they have no perception of such good and truth, but merely have knowledges separated from these. Nay, even those who are being regenerated do not know what good is until they have been regenerated; for before this they supposed that truth was good, and that to do according to truth was good, when yet that which they then do is not good, but truth. When man is in this state, he is in the state which is described by "Jacob" and in the "blessing" given to him; but when he comes into a state of doing good from the affection of good-that is, when he is regenerate-he then comes into the state which is described in the blessing given to Esau. [3] This may be illustrated by those things which appear with man in his first and second ages, and afterwards in his third and fourth. In his first age man knows only by memory the things contained in the Word, and in like manner what is in the doctrinal matters of faith; and he believes himself to be good when he is acquainted with many things therefrom, and can apply some of them, not to his own life, but to the life of others. In his second age, when he is more grown up, he is not content to know only by memory the things contained in the Word and in doctrine, but begins to reflect upon them from his own thought, and insofar as he adds thereto from his own thought, insofar he is pleased; and thereupon he is in the affection of truth from a kind of worldly love, which love is also the means of his learning many things that without it would be left unlearned. In his third age, if he is one of those who can be regenerated, he begins to think about use, and to reflect on what he reads in the Word and imbibes from doctrinal matters for the sake of use; and when he is in this state the order is inverted, so that truth is no longer so much put in the first place. But in his fourth age, when comes the age of his regeneration, because then the state is full (see n. 2636), he loves the Word and the doctrinal things that are from the Word-that is, truth-for the sake of the good of life, consequently from the good of life. Thus good comes to be in the prior place, which until this time was apparently in the posterior place. [4] The reason why good was apparently in the posterior place, is that it lay inmostly concealed in all his affection; nor could it manifest itself, inasmuch as outside of it there were such things as it could not agree with, namely, vain and empty things such as are those of self-glory and the glory of the world; but after the man has been regenerated these things recede; and the good, which had lain inmostly concealed, comes forth as it were from its place of confinement, and flows into those things which are outside, and makes truths its own, that is, truths of good, and thus manifests itself. [5] In the meantime, like that involuntary which is in his voluntary, the good in the man is in everything he thinks, and thence in everything he does. Man knows not that he has this involuntary, because he perceives nothing else in himself except that which is his own; that is, the voluntary. This involuntary is two-fold, the one being his heredity that he has from his father and mother, while the other flows in through heaven from the Lord. As a man grows up, if he is such as not to suffer himself to be regenerated, that which he has hereditarily from his parents manifests itself more and more; for he takes evils from it, and makes them his own, or proper to himself. But with those who are being regenerated the involuntary which is from the Lord through heaven manifests itself in adult age; and in the meantime it has disposed and governed each and all things of their thought and also of their will, although it has not been visible.
Elliott(1983-1999) 3603
3603. 'That you will break his yoke from above your neck' means that good would now be the means through which any joining together was effected - and that truth would be the truth of good. This is clear from the meaning of 'breaking the yoke from above the neck' as release. For 'the neck' means influx and communication and consequently a joining together, while 'a yoke above the neck' means a blocking and cutting off, see 3542; so that 'breaking the yoke from above the neck' means release from such blocking and cutting off, and consequently a joining together through good. It also means that truth becomes the truth of good, for when there is no longer any blocking or cutting off, good flows in and joins itself to truth.
[2] What is implied in all this may be seen from what has been stated and shown so far. But because few understand what is meant by the apparent priority of truth, and by the inferiority for the time being of good - the chief reason for their not understanding being that few stop to reflect on such matters, indeed they do not even reflect on the idea that good is distinct and separate from truth - [let some explanation be offered here]. None of those who pursue a life of self-love and love of the world are aware of what good is, for they do not believe in the existence of any other kind of good than that which is a product of that life. And being unaware of what good is they are also unaware of what truth is, for truth is the companion of good. They do, it is true, know from revelation that good consists in loving God and the neighbour, and truth in matters of doctrine drawn from the Word. But because they do not live according to those things they have no perception of that good and truth; for these are known to them but are not actually present in them. Indeed even those persons who are in the process of being regenerated do not know what good is until they have been regenerated. For prior to their regeneration they have supposed that truth is good and that acting in accordance with truth is good, when in fact it is not good that they are doing at that time but truth. While a person is passing through this state he is passing through that state which is described as Jacob and the blessing conferred on him. But once he passes on into the state in which he performs a good action from an affection for good, that is, once he has been regenerated, he passes into that state which is described in the blessing conferred on Esau.
[3] This may be illustrated from what happens to a person in the first and second stages of life, and after that in the third and fourth stages. During the first stage nothing more than his memory is involved in his knowing things in the Word and likewise matters of doctrine regarding faith During this stage also he believes he is good when he knows many things from the Word and from doctrine and is able to apply some of them not to his own life but to the lives of others. During the second stage when he is more grown up he is not content to know only with his memory things in the Word and matters of doctrine but now begins to reflect on these with his own ability to think, and insofar as he adds anything to these from his own thought he is pleased by it. Consequently he is moved by an affection for truth which originates in some worldly love, which is also a means to his learning further things which would be neglected by him but for that worldly love. During the third stage however, if he is among such people as are able to be regenerated he starts to think about use, and in that case to reflect on what he reads in the Word and absorbs from doctrine for the sake of the use these serve. While he is passing through this state order is reversed; that is to say, truth is no longer placed first quite so much. But during the fourth stage, when it is the stage of his regeneration, because now the state is complete, dealt with in 2636, he loves the Word and matters of doctrine drawn from the Word - that is, he loves truth - for the sake of the good of life, and therefore loves them from a desire for the good of life. Thus good, which up to that time has apparently taken second place, now comes to occupy the first.
[4] The reason why good has apparently taken second place is that it has lain concealed inmostly within the person's entire affection. Nor has it been able to show itself because it has been surrounded by such things as those with which it could not accord, that is to say, by vain and worthless things like those that constitute worldly glory and self-glory. But once he has been regenerated these things depart and the good that has lain inmostly comes so to speak out of prison and enters into those things which are outside, and takes truths to itself, makes them the truths of good, and in this way manifests itself.
[5] During all this time the good present with a person is something which so to speak he does not consciously will, yet is present within his will - present in every detail of his thought and consequently in every detail of his activity. He is not aware of possessing this which he does not consciously will because he does not perceive anything present with himself apart from that which is his own, that is, which he does will. That which he does not will is twofold: on the one hand there is that which he has inherited from father and mother, on the other that which flows in from the Lord by way of heaven. While a person is growing up that which he has inherited from parents manifests itself more and more, if he is such that he does not allow himself to be regenerated. For he draws on evils from his heredity and makes them properly his own. But that which is not consciously willed yet flows from the Lord by way of heaven manifests itself in adult years with those who are being regenerated. With the latter this activity has in the meantime arranged and governed every single detail of thought, and also of will, though that activity has not been apparent.
Latin(1748-1756) 3603
3603. `Et disrumpes jugum illius desuper collo tuo': quod significet quod per bonum tunc conjunctio, et quod verum esset ejus, constat a significatione `disrumpere jugum desuper collo' quod sit liberatio; quod per `collum' significetur influxus et communicatio, et inde conjunctio, et per `jugum super collo' interclusio {1}et interceptio, videatur n. 3542; ita `disrumpere jugum desuper collo' est liberatio ab interclusione {1}et interceptione, proinde conjunctio per bonum, tum quod verum {2}fiat boni, nam cum amplius non interclusio et interceptio, influit bonum et se conjungit vero. [2] Quomodo haec se habent, constare potest ab illis quae hactenus dicta et ostensa sunt; sed quia pauci comprehendunt quid prioritas apparens veri, ac interea inferioritas boni, et hoc ex causa praecipue quia pauci reflectunt super talia, immo quod ne quidem reflectant super bonum quod hoc distinctum sit a vero; omnes etiam illi nesciunt quid bonum, qui vitam amoris sui et mundi degunt, nam (c)ii non aliud bonum dari credunt quam quod inde est; et quia nesciunt quid bonum, etiam nesciunt quid verum, nam verum est boni; ex revelatione quidem sciunt quod bonum sit amare Deum et proximum, et quod verum sint doctrinalia quae ex Verbo, sed quia non vivunt secundum illa, nullam perceptionem illius boni et veri habent, sed modo cognitiones separatas ab illis; immo ipsi illi qui regenerantur, nec {3}sciunt quid bonum priusquam regenerati sunt, antea enim autumarunt verum esse bonum, et facere secundum verum esse bonum, cum tamen hoc non bonum est quod tunc faciunt sed verum; {4}cum homo in hoc statu est, tunc est in statu qui describitur per Jacobum et {5}in benedictione illi data; at cum venit in statum ut (t)agat bonum ex affectione boni, hoc est, cum regeneratus est, tunc venit in statum qui describitur in benedictione {6}data Esavo. [3] Hoc illustrari potest ab illis quae apparent apud hominem in prima et altera ejus aetate, et dein in tertia et quarta; homo in prima aetate non nisi quam memoria tenus scit quae in Verbo sunt, similiter quae in doctrinalibus fidei, ac tunc se bonum credit esse cum plura inde novit, et possit quaedam applicare non ad vitam suam sed ad aliorum; in altera aetate cum adolescit magis, non (t)est contentus memoria tenus callere quae in Verbo et quae in doctrinalibus, sed incipit tunc reflectere super illa ex sua cogitatione, et quantum ex sua superaddit, hoc illi placet; inde est in affectione veri ex quodam amore mundano, qui etiam est medium ut plura addiscat, quae absque eo relicta forent; in tertia autem aetate, si inter tales est qui regenerari possunt, incohat cogitare de usu, et tunc reflectere super illa quae legit in Verbo, et haurit ex doctrinalibus, propter usum; {7}cum in hoc statu est, invertitur ordo, nempe quod verum non amplius ita ponatur primo loco; at in quarta aetate quando est aetas regenerationis ejus, quia tunc status plenus, de quo n. 2636, amat Verbum et doctrinalia quae ex Verbo, hoc est, verum, propter bonum vitae, proinde ex bono vitae; [4] ita fit bonum priore loco, quod usque ad illud tempus fuit posteriore apparenter: quod bonum apparenter posteriore loco fuerit, est inde quia latuit intime in omni ejus affectione, nec se manifestare potuit quia extra illud talia fuerunt cum quibus non concordare potuit, nempe vana et inania, sicut sunt illa quae sunt gloriae mundi et sui; at postquam regeneratus est, tunc haec recedunt, et bonum quod intime latuit, quasi e claustro prodit, et influit in illa quae extra sunt, et {8}vera sui seu boni facit, et sic se manifestat. [5] Bonum apud hominem interea est quasi involuntarium illud quod inest ejus voluntario, in singulis ejus quae cogitat, et inde {9}in singulis qua facit; hoc involuntarium nescit homo quod habeat, quia non percipit aliud apud se quam quod suum est, {10}hoc est, voluntarium; involuntarium illud est duplex, unum est hereditarium ejus quod ei a patre et matre, alterum {11}per caelum a Domino influit; cum adolescit homo, tunc manifestat se magis et magis illud quod hereditario (t)a parentibus habet, si talis sit ut {12}non regenerari se patitur, inde enim desumit mala et facit illa sua seu propria; at involuntarium quod per caelum est a Domino, se manifestat in adulta aetate apud illos qui regenerantur; apud hos id interea disposuit et rexit omnia et singula cogitationis et quoque voluntatis, tametsi non apparuerat. @1 seu$ @2 fieret$ @3 scire possunt$ @4 after statu$ @5 per benedictionem illi datam$ @6 i quae ab Jischako$ @7 after statu$ @8 ex se illa afficit et boni vera facit$ @9 in singulis ejus quae inde facit$ @10 ita$ @11 i quod illud regit, et quod$ @12 regenerari non possit$