3670.“祂必将应许亚伯拉罕的福赐给你”表神性本身与属世层的良善并真理的结合。这从“福”和“亚伯拉罕”的代表清楚可知：“福”是指结合（3660，3667节）；“亚伯拉罕”是指主的神性本身，也就是所谓的“父”（参看2011，3251，3439节）。由于这些话是对雅各说的，而雅各要代表主的神圣属世层的神性良善与真理，故就内义而言，“祂必将应许亚伯拉罕的福赐给你”就表示神性本身与属世层的良善并真理的结合。从字义上看，“应许亚伯拉罕的福”，以及下面这些话“使你承受你所寄居的地为业，就是神赐给亚伯拉罕的”表示拥有迦南地。凡认为圣言的历史并不包含更属天、更深层次的事物在里面的人都是照着字义来理解的。犹太民族尤其如此，他们就凭这些话而自认为比其它所有民族和人民都要优越。他们的祖宗也是这样理解的，特别是雅各，他的人品从刚才所述（3667节）明显看出来。也就是说，他不认识耶和华，也不愿承认祂，除非祂赐给他肉体和世俗的好处。不过，所指的不是亚伯拉罕，也不是以撒、雅各，并且雅各代表主的属世层，祂使之变成神性，这一事实从上面所给出的解释看得非常清楚。去代表的这个人的品性无关紧要，无论他是恶是善；因为恶人和善人一样能代表，并且已经代表过主的神性（665，1097，1361节）。
这一点也可从如今所具有的代表看出来。因为所有君王，无论他们是谁，具有何种性质，都通过他们所具有的王权本身而代表主；同样，所有祭司，无论他们是谁，具有何种性质，都通过它们的祭司职分而代表主。王权本身和祭司职分本身都是神圣的，无论是谁在其中服事。因此，恶人所教导的圣言是一样的神圣；洗礼、圣餐和其它这类事同样是神圣的。由此也明显可知，君王绝不可声称其王权所具有的神圣是他自己的；祭司也绝不可声称其祭司职分所具有的神圣是他自己的。他越声称是自己的，或越据为己有，就越给自己烙上属灵窃贼的记号或标志。而且，他越作恶，也就是行事违背公义和公平，以及良善和真理，君王就越脱去他神圣王权的代表，而祭司则越脱去他神圣祭司职分的代表，然后代表反面。这解释了为何在代表性的犹太教会，针对祭司供职时尤其所处的神圣性制定了那么多的律法。蒙主的神圣怜悯，有关该主题的详细内容将在下文予以论述。
Potts(1905-1910) 3670
3670. And He will give thee the blessing of Abraham. That this signifies the conjunction of the Divine Itself with the good and truth of the natural, is evident from the signification of a "blessing," as being conjunction (n. 3660, 3667); and from the representation of Abraham, as being the Lord's Divine Itself which is called the "Father" (concerning which see n. 2011, 3251, 3439). And inasmuch as these words are spoken to Jacob, by whom there would be represented the Lord's Divine natural as to the Divine good and truth therein, therefore the conjunction of the Divine Itself with the good and truth of the natural is what is signified, in the internal sense, by "He will give thee the blessing of Abraham." In the sense of the letter, it is the possession of the land of Canaan that is meant by the "blessing of Abraham," and also by the words which follow: "to cause thee to inherit the land of thy sojournings, which God gave unto Abraham;" and according to this sense do all apprehend the words who believe that the historicals of the Word do not contain within them things more heavenly and secret: and especially so do the Jewish nation, who on the strength of these words claim for themselves privileges above every other nation and people. Their fathers understood the words in the same manner, and especially were they so understood by Jacob, whose quality is evident from what was said just above (n. 3667), in that he would not have known Jehovah, nor have been willing to acknowledge Him, unless He had given him corporeal and worldly blessings. But that neither Abraham, nor Isaac, nor Jacob was meant, and that by Jacob is represented the Lord as to the natural which He would make Divine, is abundantly manifest from the explications given above. That it is immaterial what is the quality of the man who represents, as to whether he is evil or good, and that evil men equally with good men can represent and have represented the Lord's Divine, may be seen above (n. 665, 1097, 1361). [2] The same may be seen from the representatives which exist even to this day; for all kings, whoever they may be, and of whatever quality, by the royalty itself that appertains to them represent the Lord; in like manner all priests, whoever and of whatever quality they may be, by the priestly office itself. The royal and the priestly office itself is holy, whatever be the quality of him who ministers therein; and this is the reason why the Word taught by an evil man is equally holy, and also the sacrament of baptism and the Holy Supper, and other such things. And from this it is also evident that no king can possibly claim for himself anything of the sanctity that belongs to his royalty; nor any priest anything of the sanctity that belongs to his priesthood. Insofar as either claims anything thereof to himself, or attributes it to himself, so far he brands himself with the character of a spiritual thief, or with the mark of spiritual theft; and also insofar as he does evil, that is, acts contrary to what is just and equitable, and contrary to what is good and true, so far a king puts off the representative of holy royalty, and a priest the representative of holy priesthood, and represents the opposite. For this reason in the representative Jewish Church there were so many laws enjoined concerning the holiness in which priests especially should be during their ministration-on which subject, of the Lord's Divine mercy, more will be said in what follows.
Elliott(1983-1999) 3670
3670. 'And He will give you the blessing of Abraham' means the joining of the Divine itself to the good and truth of the natural. This is clear from the meaning of 'blessing' as a joining together, dealt with above in 3660, 3667, and from the representation of 'Abraham' as the Lord's Divine itself, which is called the Father, dealt with in 2011, 3251, 3439. And as these words are addressed to Jacob, who is to represent the Divine Good and Truth of the Lord's Divine Natural, it is a joining together of the Divine itself to the good and truth of the Natural - this joining together being meant in the internal sense by 'He will give you the blessing of Abraham'. In the sense of the letter it is possession of the land of Canaan that is meant by 'the blessing of Abraham', and also by the words that follow, 'to inherit the land of your sojournings, which God gave to Abraham'. This also is what these words are taken to mean by all who believe that the historical descriptions of the Word do not embody anything more heavenly and deeper than that. This is especially so with the Jewish nation, which also claims from that sense to hold a superior position to all other nations and peoples. Their forefathers understood those words in the same way, especially Jacob, who had that kind of disposition, as becomes clear from what has been stated just above in 3667. That is to say, he did not know Jehovah and was unwilling to acknowledge Him unless He conferred bodily and worldly benefits on him. The fact that neither Abraham, nor Isaac, nor Jacob were meant, but that Jacob represented the Lord's Natural which He was to make Divine is abundantly evident from the explanations given. The same applies to the character of any person who represents, whether evil or good; for the evil are no less able to represent, and have represented, the Lord's Divine, see 665, 1097, 1361.
[2] The same may be seen from the representatives which also exist at the present day. For all kings, no matter who they are or what they are like, represent the Lord through the kingly office itself residing with them; and in like manner all priests, no matter who they are or what they are like, do so through their priestly office. The kingly office itself and the priestly office itself are sacred, no matter who serves in them. Consequently the Word taught by someone evil is no less sacred; nor is the Sacrament of Baptism, or the Holy Supper, or similar ministrations any less so. From this it may also be seen that no king can possibly claim as his own the sacredness that goes with his kingly office, nor any priest the sacredness that goes with his priestly office. Insofar as he does claim it or attribute it to himself he brands himself with the sign of a spiritual thief, or the mark of spiritual theft. And insofar as he commits what is evil, that is, acts contrary to what is right and fair, and contrary to what is good and true, a king throws off his representation of the sacred kingly office, and a priest his representation of the sacred priestly office, and then represents the reverse of this. This explains why so many laws were laid down in the Jewish representative Church concerning the sacredness which was to be attached in particular to priests when ministering. More on this matter will in the Lord's Divine mercy be stated later on.
Latin(1748-1756) 3670
3670. `Et dabit tibi benedictionem Abrahami': quod significet conjunctionem Ipsius Divini cum bono et vero naturalis, constat ex significatione `benedictionis' quod sit conjunctio, de qua supra n. 3660, 3667; et ex repraesentatione `Abrahami' quod sit Ipsum Divinum Domini, quod `Pater' vocatur, de qua n. 2011, 3251, 3439; et quia haec dicuntur ad Jacobum, per quem repraesentabitur Divinum Naturale Domini quoad Divinum Bonum et Verum ibi, est conjunctio Ipsius Divini cum bono et vero Naturalis, quae per `dabit tibi benedictionem Abrahami' in sensu interno significatur. In sensu litterae est possessio terrae Canaanis quae per benedictionem Abrahami intelligitur, et quoque per verba quae sequuntur, `Ad hereditandum te terram peregrinationum tuarum, quam dedit Deus Abrahamo'; secundum illum sensum etiam illa verba capiunt omnes qui credunt quod historica Verbi non caelestiora et arcaniora involvant, imprimis gens Judaica, quae etiam sibi prae omnibus gentibus et populis inde vindicat praerogativam; similiter intellexerunt illa patres (c)eorum, ac imprimis Jacobus, qui qualis fuerit, constare potest ex illis quae mox supra n. (x)3667 dicta sunt, quod nempe `non noverit Jehovam,' nec agnoscere voluerit nisi corporea et mundana ei daret; sed quod nec Abraham, nec Jischak, nec Jacobus {1}intellecti sint, sed quod per `Jacobum' repraesentetur Dominus quoad Naturale quod Divinum faceret, ab explicationibus abunde patet: quod perinde sit qualis homo sit qui repraesentat, sive malus sive bonus, et quod malus aeque repraesentare possit, et {2}repraesentaverit Divinum Domini, videatur n. 665, 1097, 1361; [2] idem potest constare ex repraesentativis quae etiam hodie; omnes enim reges, quicumque sunt et qualescumque sunt, per ipsum regium apud illos repraesentant Dominum; pariter omnes sacerdotes, quicumque et qualescumque sunt, per ipsum sacerdotale; ipsum regium et ipsum sacerdotale est sanctum, qualiscumque is est qui ministrat; inde est quod Verbum quod malus docet, aeque sanctum sit, etiam sacramentum baptismi et {3}Sacra Cena, et similia; inde quoque constare potest quod nusquam aliquis rex sibi vindicare queat de sancto quod ejus regii est; nec aliquis sacerdos de sancto quod ejus sacerdotii est; quantum sibi ex illo vindicat seu id sibi tribuit, tantum furis spiritualis characterem, seu furti spiritualis notam, sibi imponit; et quoque quantum mali facit, hoc est, contra justum et aequum, et contra bonum et verum, tantum exuit rex repraesentativum sancti regii, et sacerdos sancti sacerdotii, ac repraesentat oppositum; inde in Ecclesia repraesentativa Judaica tot leges latae sunt de sancto in quo essent imprimis sacerdotes, cum ministrarent; de qua re, ex Divina Domini Misericordia, plura in sequentibus dicentur. @1 i in ipso sancto Verbi$ @2 repraesentaverint$ @3 sacrae caenae$