3712.“领你归回这地”表与神性教义的结合。这从“领回”和“地”的含义清楚可知：“领回”是指再次结合；“地”是指属世人里面的良善与真理的教义（参看268，566，990节），在这种情况下是指神性教义，因为雅各与拉班同住代表主藉以使祂的属世层变成神性的居间方法，而雅各被“领回”，或他回到迦南地则代表这些居间方法的目的，也就是说，主已经使祂的属世层变成了神性。因此，“领你归回这地”表示与神性教义的结合。
神性教义就是神性真理，而神性真理则是主的全部圣言。神性教义本身构成唯独论述主的至高意义上的圣言。因此，神性教义构成内义上的圣言，而内义上论述的主题是主在天上和地上的国度。神性教义也构成字义上的圣言，而字义上论述的主题在这个世界和地上的事物。由于字义包含内义，而内义则包含至高意义，还由于字义藉着代表和有意义的符号而完全对应，故取自字义的教义也是神性。雅各因代表主的神圣属世层，故也代表圣言的字义；因为众所周知，主就是圣言，也就是全部神性真理。
圣言的属世层级只呈现为字义，因为相对于其它意义，字义就是云（参看18章序）。而圣言的理性层级，也就是它的内层属灵层级呈现为内义；由于主就是圣言，故可以说内义由以撒来代表，但至高义由亚伯拉罕来代表。由此可见，当这一切论及由雅各来代表的主的神圣属世层时，何谓与神性教义的结合。然而，这些不同层级的真理并非以同样的方式存在于主里面，因为祂里面的一切事物都是神性良善，不是神性真理，更不是神圣属世真理。但神性真理是神性良善在天上的天使和地上的世人面前的显现。尽管它是一种显现，但仍是神性真理，因为它来自神性良善，犹如光是太阳的显现，因为它来自太阳（参看3704）。
Potts(1905-1910) 3712
3712. And I will bring thee back to this ground. That this signifies conjunction with Divine doctrine, is evident from the signification of "bringing back," as being to conjoin again; and from the signification of "ground," as being the doctrine of good and truth in the natural man (see n. 268, 566, 990); in the present case Divine doctrine, because by the sojourning of Jacob with Laban are represented the intervening means by which the Lord made His natural Divine: and by the "bringing back" of Jacob, or his return to the land of Canaan, is represented the end of the intervening means; namely, that the Lord had now made His natural Divine: thus by the words "I will bring thee back to this ground," is signified conjunction with Divine doctrine. [2] Divine doctrine is Divine truth; and Divine truth is all the Word of the Lord; Divine doctrine itself is the Word in the supreme sense, in which the Lord alone is treated of; and from this, Divine doctrine is the Word in the internal sense, in which the Lord's kingdom in the heavens and on earth is treated of. Divine doctrine is also the Word in the literal sense, in which the things that are in the world and upon earth are treated of. And whereas the literal sense contains within it the internal sense, and this the supreme sense, and as the literal sense altogether corresponds thereto by means of representatives and significatives, therefore also the doctrine therefrom is Divine. As Jacob represents the Lord's Divine natural, he represents also the Word as to the literal sense; for it is well known that the Lord is the Word, that is, all Divine truth. [3] The natural of the Word is circumstanced no otherwise than is its literal sense, for this is relatively a cloud (see the preface to chapter 18); whereas its rational-that is, the interior spiritual of the Word-is circumstanced as is the internal sense; and as the Lord is the Word, it may be said that the internal sense is represented by Isaac, but the supreme sense by Abraham. From this we can see what is meant by conjunction with Divine doctrine, when this is predicated of the Lord's Divine natural which is represented by Jacob. Nevertheless these things are not so in the Lord, for all in Him is Divine good, and not Divine truth, and still less Divine natural truth; but Divine truth is the Divine good appearing in heaven before the angels, and on earth before men; and although it is an appearing, still it is Divine truth, because it is from the Divine good; just as light is of the sun, because from the sun (see n. 3704).
Elliott(1983-1999) 3712
3712. 'And will bring you back to this ground' means conjunction with doctrine that is Divine. This is clear from the meaning of 'bringing back' as joining together once again, and from the meaning of 'the ground' as the doctrine of good and truth within the natural man, dealt with in 268, 566, 990, in this case Divine doctrine since Jacob's sojourning with Laban represents the intervening means through which the Lord made Divine the Natural, and Jacob's being brought back or resumed to the land of Canaan represents the end of the intervening means, that is to say, when He had made the Natural Divine. Accordingly 'I will bring you back to this ground' means conjunction with Divine doctrine. Divine doctrine is Divine Truth, and Divine Truth is the Word of the Lord in its entirety. Divine doctrine itself constitutes the Word in the highest sense, in which the only subject is the Lord. As a consequence Divine doctrine also constitutes the Word in the internal sense, in which the Lord's kingdom in heaven and on earth is the subject.
[2] Divine doctrine constitutes in addition the Word in the literal sense, in which things in the world and on earth are the subject. Now because the literal sense contains the internal sense, and this in turn contains the highest sense, and because the literal corresponds entirely by means of representatives and meaningful signs, doctrine drawn from that sense too is therefore Divine. Since 'Jacob' represents the Lord's Divine Natural he also represents the literal sense of the Word, for as is well known the Lord is the Word, that is, Divine Truth in its entirety. The natural degree of the Word does not present itself as anything other than the literal sense of the Word, for in relation to the other senses the literal is the cloud, see the Preface to Chapter 18. The rational degree of the Word however, that is, the interior spiritual degree of it, presents itself as its internal sense; and insomuch as the Lord is the Word it may be said that this sense is represented by 'Isaac'. But the highest sense is represented by 'Abraham'. This shows what conjunction with Divine doctrine is where the Lord's Divine Natural which is represented by 'Jacob' is concerned. These distinct degrees of truth do not however exist in the same way within the Lord because everything in Him is Divine Good, not Divine Truth, still less Divine Natural Truth. Divine Truth is the manifestation of Divine Good to angels in heaven and to men on earth. Though only the manifestation it is nonetheless Divine Truth because it flows from Divine Good, even as light is a manifestation of the sun because it flows from the sun, see 3704.
Latin(1748-1756) 3712
3712. `Et reducam te ad humum hanc': quod significet conjunctionem cum Divina doctrina, constat a significatione `reducere' quod sit iterum conjungere; et a significatione `humi' quod sit doctrina boni et veri in naturali homine, de qua n. 268, 566, 990, hic Divina doctrina, quia per Jacobi peregrinationem apud Labanem repraesentantur intercedentia media, per quae Dominus Naturale Divinum fecit, et per Jacobi reductionem seu reditum ad terram Canaanem repraesentatur intercedentium mediorum finis, quod nempe Naturale Divinum fecerit; ita per `reducam te ad humum hanc' significatur conjunctio cum Divina doctrina. Divina doctrina est Divinum Verum, et Divinum Verum est omne Verbum Domini; ipsa Divina doctrina est Verbum in sensu supremo in quo unice agitur de Domino;inde Divina doctrina est Verbum in sensu interno in quo agitur de regno Domini in caelis et in terris; [2] Divina doctrina est quoque Verbum in sensu litterali, {1}in quo agitur de illis quae in mundo et super terris sunt; at quia sensus litteralis in se continet sensum internum, et hic supremum, et {2}prorsus correspondet per repraesentativa et significativa, ideo etiam doctrina inde est {3}Divina: quia Jacob repraesentat Divinum Naturale Domini, etiam repraesentat Verbum quoad sensum litteralem, nam quod Dominus sit Verbum, hoc est, omne Divinum Verum, notum est; naturale Verbi non aliter se habet ac sensus ejus litteralis, est enim hic nubes respective, videatur Praefat. ad cap. xviii; at rationale ejus seu spirituale interius Verbi se habet ut sensus internus, et quatenus Dominus est Verbum, {4}dici potest quod is repraesentetur per `Jishakum'; sensus autem supremus per `Abrahamum'; inde patet quid sit conjunctio cum Divina doctrina, cum praedicatur de Divino Naturali Domini, quod repraesentatur per `Jacobum'; verum enim vero haec se ita non habent in Domino, omne enim in Ipso est Divinum Bonum, non autem Divinum Verum, minus Divinum Verum Naturale, sed Divinum {5}Verum est Divinum Bonum apparens in caelo coram angelis et in terra coram hominibus, et tametsi {6}est apparens, usque est Divinum Verum quia est a Divino Bono, sicut lux quod solis sit quia a sole, videatur n. 3704. @1 sed in hoc sensu agit Verbum$ @2 i ei$ @3 i quoque$ @4 repraesentatur hic$ @5 Bonum apparet sicut Divinum Verum$ @6 apparet$