3705.“你躺卧其上之地，我要将它赐给你”表属世层止于其上的良善就源头而言，是祂自己的。这从“地”、“你躺卧其上”和“赐给你”的含义清楚可知：“地”在此是指属世层的良善，如下文所述；“你躺卧其上”是指它止于其上；“赐给你”是指在源头上是祂自己的，如下文所述。“地”之所以表示此后由雅各所代表的属世层的良善，是因为“迦南地”表示主的国度（参看1413，1437，1585，1607，1866节）。它因表示主的国度，故在至高意义上也表示主（参看3038节）；因为主是其国度全部中的全部，凡那里并非源于祂，并且不关注祂的事物都不是其国度的一部分。主的国度在圣言中还由“天与地”来表示（1733，1850，2117，2118节）；尽管在这种情况下，它的内层由“天”来表示，它的外层由“地”来表示（82，1411，1733，3355节）。所以，就至高意义而言，“天”表示主的神圣理性，“地”表示祂的神圣属世层。故此处“你躺卧其上之地”表示该属世层止于其上的属世层良善，这良善由“雅各”来代表。因为“雅各”代表主的神圣属世层，这在前面已频繁说明。
此外，“地”的含义各种各样（参看620，636，1066，2571，3368，3379节）。原因在于，被称为圣地的迦南一般表示主的国度；当“天与地”一起被提及时，在这种情况下，如前所述，“天”表内层之物，“地”表外层之物。正因如此，它表示主在地上的国度，也就是教会；并且因具有这种含义，它还表示为主国度或教会的人。因此，在这样的人里面，“天”表内层之物，“地”表外层之物；或也可说，“天”表理性层，“地”表属世层；因为理性层是人的内层，而属世层是外层。“地”因具有这些含义，故也表示使人成为主的国度，也就是他从神性所接受的爱之良善之物。由此明显可知，“地”的含义如何在圣言中各种各样。
“我要将它赐给你”表示它在源头上是祂自己的。这从圣言中论及主时的“赐给”的含义可以看出来，因为如前所示，主是神性良善和神性真理，前者就是那被称为“父”的，后者就是那被称为“子”的。由于神性良善是祂的，因而是祂自己的，故可知，当由耶和华来说、用来论及主时，“赐给你”表示在源头上系祂自己的东西。由此可见，主经常所说的那句话，即父“赐给”祂，也就是说祂自己赐给自己在内义上表示什么。如约翰福音：
父啊，愿你荣耀你的儿子，使儿子也荣耀你；正如你曾赐给他权柄，管理凡有血气的，叫祂将永生赐给你所赐给祂的人。我在地上已经荣耀你，你交给我要作的工，我已经完成了。你从世上赐给我的人，我已将你的名显明与他们。他们本是你的，你将他们赐给我。如今他们知道，凡你所赐给我的，都是从你那里来的；因为你所赐给我的话，我已经赐给他们。我为你所赐给我的人祈求，因他们本是你的。凡是我的都是你的，你的也是我的。（约翰福音17:1，2，4，6-10）
此处父“赐给”表示它们源于祂的神性良善，因而源于祂自己的事物。
由此可见，主所说的每句话里面隐藏着何等深的奥秘；以及字义与内义，尤其与至高意义的差别何等之大。主以这种方式说话，是为了对任何神性真理都一无所知的人类能仍以他自己的方式来理解圣言，从而接受它；而天使则以他们的方式来理解并接受。因为天使知道耶和华和祂为一，并且父就是神性良善。因此，他们也知道，当祂说父“赐给”祂时，祂就是在赐给祂自己，因而借助祂自己的事物。
Potts(1905-1910) 3705
3705. The land whereon thou liest, to thee will I give it. That this signifies the good in which He was, that it was from what was His own, is evident from the signification of "land," as being here the good of the natural, concerning which in what follows; from the signification of "whereon thou liest," as being that in which He was; and from the signification of "giving it to thee," as being from what was His own; concerning which also in what follows. That the "land" signifies the good of the natural which will hereafter be represented by Jacob, is because by the "land of Canaan" is signified the Lord's kingdom (see n. 1413, 1437, 1585, 1607, 1866); and because it signifies the Lord's kingdom, it also in the supreme sense signifies the Lord (see n. 3038); for the Lord is the all in all of His kingdom, and whatever there is not from Him, and does not look to Him, is not of His kingdom. The Lord's kingdom is also signified in the Word by "heaven and earth" (n. 1733, 1850, 2117, 2118); but in this case its interior is signified by "heaven," and its exterior by "earth" (n. 82, 1411, 1733, 3355); consequently in the supreme sense "heaven" signifies the Lord as to His Divine rational, and "earth" as to his Divine natural; here therefore "the land whereon thou liest" signifies the good of the natural, in which He was and which was to be represented by Jacob. That "Jacob" denotes the Lord as to the Divine natural has already been frequently stated. [2] Moreover, that the signification of "land" is various, see above (n. 620, 636, 1067, 2571, 3368, 3379); and this for the reason that Canaan, which is called the "holy land," signifies the Lord's kingdom in general; and when mention is made of "heaven" together with "land" (or "earth"), then, as before said, "heaven" signifies what is interior, and "earth" what is exterior; and consequently it also signifies the Lord's kingdom on earth, that is, the church; and therefore it also signifies the man who is a kingdom of the Lord, or who is a church. Thus in such a man "heaven" signifies what is interior, and "earth" what is exterior; or what is the same, "heaven" signifies the rational, and "earth" the natural; for the rational is interior with man, and the natural exterior. And as "earth" has these significations, it also signifies that which makes man a kingdom of the Lord, namely, the good of love which is from the Divine; from all which it is evident how various are the significations of "earth" (or "land") in the Word. [3] That "to thee will I give it" signifies that it was from what was His own, may be seen from the signification of "giving," in the Word, when it is predicated of the Lord; for as before shown, the Lord is Divine good and also Divine truth; and the former is what is called "Father," and the latter "Son"; and whereas Divine good is of Himself, consequently His own, it follows that by "giving to thee," when said by Jehovah, and predicated of the Lord, is signified that it is from what is His own. This shows what is signified in the internal sense by what the Lord so often said, that the Father "gave" to Him, that is, that He Himself gave to Himself; as in John:
Father, glorify Thy Son, that Thy Son also may glorify Thee; even as Thou gavest Him authority over all flesh; that whatsoever Thou hast given Him, to them He should give eternal life. I have glorified Thee on the earth; I have accomplished the work which Thou gavest Me to do. I have manifested Thy name unto the men whom Thou gavest Me out of the world; Thine they were, and Thou gavest them Me. Now they have known that all things whatsoever Thou hast given Me are from Thee; for the words which Thou gavest Me I have given them. I pray for them whom Thou hast given Me, for they are Thine; and all things that are Mine are Thine, and Thine are Mine (John 17:1-10);
where by the Father "having given" is signified that they were from Divine good which was His; thus from what was His own. [4] From all this it is evident how deep an arcanum lies concealed in each word that the Lord spoke; also how much the sense of the letter differs from the internal sense, and still more from the supreme sense. The reason why the Lord so spoke, was that man, who at that time was in total ignorance of any Divine truth, might still in his own way apprehend the Word, and thus receive it; and the angels in their way; for they knew that Jehovah and He were one, and that the "Father" signified the Divine good; hence also they knew that when He said that the Father "gave" to Him, it was that He Himself gave to Himself, and that thus it was from what was His own.
Elliott(1983-1999) 3705
3705. 'The land on which you are lying I will give to you' means that the good on which the Natural rested was His own in origin. This is clear from the meaning of 'the land' here as the good of the natural, dealt with below; from the meaning of 'on which you are lying' as on which it rested; and from the meaning of 'giving it to you' as His own in origin, also dealt with below. The reason 'the land' means the good of the natural, which Jacob will represent from now on, is that 'the land of Canaan' means the Lord's kingdom, 1413, 1437, 1585, 1607, 1866. And since it means the Lord's kingdom it also means in the highest sense the Lord, 3038 - for the Lord is the All in all of His kingdom, and anything there which does not originate in Him and have regard to Him is not part of His kingdom. The Lord's kingdom is also meant in the Word by 'heaven and earth',a 1733, 1850, 2117, 2118 (end), though in this case the interior of that kingdom is meant by 'heaven' and the exterior by 'earth', 82, 1411, 1733, 3355 (end). Consequently 'heaven' in the highest sense means the Lord as regards His Divine Rational and 'earth' as regards His Divine Natural. Here therefore 'the land on which you are lying' means the Good of the Natural on which the Natural, represented by 'Jacob', rested. For 'Jacob' represents the Lord's Divine Natural, as stated many times above.
[2] Furthermore the word 'land' has various meanings, see 620, 636,1066, 2571, 3368, 3379, the reason being that Canaan, which is called the Holy Land, means the Lord's kingdom in general; and when 'heaven' is mentioned together with 'earth', 'heaven' in that case means, as has been stated, that which is interior, 'earth' that which is exterior. This being so it also means the Lord's kingdom on earth, that is, the Church; and having that meaning, it also means a person who is the Lord's kingdom or who is the Church. With that person 'heaven' accordingly means that which is interior, 'earth' that which is exterior; or what amounts to the same, 'heaven' is the rational and 'earth' the natural since the rational exists more interiorly with man and the natural more exteriorly. And since 'land' [or 'earth'] has all these meanings it also means that which a person puts into effect - namely the good of love which he receives from the Divine - so that he may become the Lord's kingdom. From this it is evident in what way the meaning of 'land' in the Word varies.
[3] 'I will give to you' means that in origin it was His own. This becomes clear from the meaning of 'giving' in the Word when used in reference to the Lord, for as shown just above, the Lord is Divine Good and also Divine Truth, the former being called 'the Father' and the latter the Son'. Now because Divine Good is His and consequently that which is His own, it follows that 'giving to you', when spoken by Jehovah and used in reference to the Lord, means that which was His own in origin. From this one may see what is meant in the internal sense by the Lord's frequent reference to the Father's having given to Him - that is to say, to Himself, the Lord - as in John,
Father, glorify Your Son, that Your Son also may glorify You, as You have given Him power over all flesh, in order that all You have given Him, to them He may give eternal life. I have glorified You on earth; I have accomplished the work which You gave Me to do. I have manifested Your name to the men whom You gave Me out of the world; Yours they were, and You gave them to Me. Now they know that everything which You have given Me is from You; for the words which You gave Me I have given to them. I am praying for those whom You have given Me, for they are Yours; for all things that are Mine are Yours, and Yours are Mine. John 17:1, 2, 4, 6-10.
Each reference here to the Father's giving means originating in the Divine Good that was His, and so in that which was His own.
[4] From this one may see how great an arcanum lies within the particular words spoken by the Lord, and also how greatly different the sense of the letter is from the internal sense, and more so from the highest sense. The Lord spoke in this fashion in order that mankind which at that time had no knowledge at all of any Divine truth might nevertheless be enabled in its own way to grasp and so accept the Word, while angels did so in theirs, for the angels knew that Jehovah and He were one and that the Father was Divine Good. For this reason also they knew that when He spoke of the Father giving to Him He would be giving to Himself and so drawing on what was His own.
Latin(1748-1756) 3705
3705. `Terram qua tu cubans super ea, tibi dabo eam': quod significet bonum in quo esset, quod ex proprio, constat ex significatione `terrae' quod hic sit bonum naturalis, de qua sequitur; ex significatione `qua tu cubans super ea' quod sit in quo esset; et ex significatione `tibi dare eam' quod sit ex proprio, de qua etiam sequitur. Quod `terra' significet bonum naturalis, quod per Jacobum postea repraesentabitur, inde est quia per `terram Canaan' significatur regnum Domini, n. 1413, 1437, 1585, 1607, 1866; et quia significat regnum Domini, etiam in supremo sensu significat Dominum, n. 3038; nam Dominus est omne in omnibus regni Sui, et quicquid ibi non est ab Ipso, et spectat Ipsum, non est regni Ipsius; regnum Domini etiam in Verbo significatur per `caelum et terram,' n. 1733, 1850, 2117, 2118 f.;sed tunc interius ejus per `caelum,' et exterius per `terram,' n. 82, 1411, 1733, 3355 f.; consequenter in supremo sensu `caelum' significat Dominum quoad Divinum Rationale Ipsius, et `terra' quoad Divinum Naturale; hic ideo, `terra qua tu cubans' significat Bonum Naturalis in quo esset, quod per `Jacobum' repraesentaretur; quod `Jacob' sit Dominus quoad Divinum Naturale, supra pluries dictum;
[2]praeterea, quod terrae significatio sit varia, videatur n. 620, 636, (x)1066, 2571, 3368, 3379; hoc ex causa quia `Canaan,' quae Terra Sancta vocatur, significat regnum Domini in communi, et cum caelum simul nominatur, tunc, ut dictum, caelum significat interius, et terra exterius; et quia ita, etiam significat regnum Domini in terris, hoc est, Ecclesiam, et quia {1}haec, etiam significat hominem qui est regnum Domini aut qui est Ecclesia, ita apud illum caelum quod interius est, et terra quod exterius, seu quod idem, {2}caelum rationale et `terra' naturale, nam rationale est interius apud hominem, et naturale {3}exterius; et quia terra haec significat, etiam significat illud quod facit ut sit regnum Domini, nempe bonum amoris quod ex Divino; inde patet quomodo terrae significatio in Verbo {4}est varia. [3]Quod `dabo tibi' sit ex proprio, constare potest ex significatione `dare' in Verbo, cum praedicatur de Domino; Dominus enim, ut mox supra ostensum, est Divinum Bonum et quoque Divinum Verum, et illud est quod vocatur `Pater,' et hoc quod `Filius'; {5}et quia Divinum Bonum est Ipsius, proinde proprium, sequitur quod per `dare tibi,' cum dicitur a Jehovah, et praedicatur de Domino, sit ex proprio. Inde patet quid in sensu interno significatur per illud quod Dominus toties dixit, quod Pater Ipsi dederit, quod nempe Sibimet Ipsi; ut apud Johannem, Pater glorifica Filium Tuum, ut etiam Filius Tuus glorificet Te, sicut dedisti Ipsi potestatem omnis carnis, ut omne quod dedisti Ipsi, det illis vitam aeternam....Ego Te glorificavi super terra, opus perfeci quod dedisti Mihi ut facerem....Manifestavi Tuum nomen hominibus, quos dedisti Mihi ex mundo; Tui (x)erant, et Mihi illos dedisti ...nunc cognoverunt, quod omnia, quae dedisti Mihi, a Te sint; quia verba, quae dedisti Mihi, dedi eis ...Oro pro illis quos dedisti Mihi, quia Tui erant; omnia namque Mea Tua sunt, et Tua Mea, xvii 1, 2, 4, 6-10{6};
ubi quod `dederit Pater' est quod ex Divino Bono quod Ipsi, ita ex proprio; [4](m)inde constare potest quantum arcani latet in singulis verbis quae Dominus locutus est; {7}tum quantum discrepat sensus litterae a sensu interno, et magis a sensu supremo; {8}quod Dominus ita locutus sit, erat ut homo, qui tunc prorsus nescivit aliquod verum Divinum, usque suo modo verbum capere posset, et sic recipere; et angeli suo modo, hi enim sciebant quod Jehovah {9}ac Ipse unum essent, et quod Pater esset Divinum Bonum, inde quoque sciebant quod cum dixit quod {10}Pater Ipsi daret, esset quod {11}Ipse Sibi dederit, et quod sic ex proprio. @1 illa$ @2 caelum quod Rationalis et terra quod naturalis$ @3 i est$ @4 sit$ @5 A has quoad Essentiam fuit Dominus Divinum Bonum, quia conceptus a Jehovah; at quoad existentiam fuit Divinum Verum, hoc enim ex Divino Bono quod erat Ipsius proprium ex conceptione, fecit Divinum ex propria potentia. There is a line through the part after a Jehovah which looks accidental.$ @6 i et alibi$ @7 et$ @8 sed sensus literae talis est$ @9 unum esset cum Ipso$ @10 daret Ipsi Pater$ @11 Ipsi$