3718.“就惧怕”表一种神圣的改变。这从“惧怕”的含义清楚可知，“惧怕”是指一种神圣的改变。这一点从接下来的经文明显看出来，因为雅各说“这地方何等可畏！这不是别的，乃是神的家，这是天的门”，这些话明显含有一种神圣改变正在发生的意思。至于“惧怕”在内义表示什么，可查看前文（2826节）。一般来说，“惧怕”有两种，即非由神圣所引发的惧怕和由神圣所引发的惧怕。非由神圣所引发的惧怕充满恶者，由神圣所引发的惧怕充满善者。后一种惧怕，即充满善者的惧怕被称为神圣的惧怕或敬畏，是由我们对神性的惊叹和渴望，以及我们的爱产生的。缺乏神圣的惧怕或敬畏的爱就像某种淡而无味之物，或像没放盐、因而无味的食物；而伴随惧怕的爱则像加了盐，但尝不出咸味的食物。爱的惧怕是对以任何方式伤害主或邻舍，因而以任何方式伤害良善与真理，结果伤害爱与信的神圣事物，随之伤害敬拜的一种惧怕。不过，这类惧怕各种各样，因人而异。一般来说，人越热爱良善与真理，就越害怕伤害它们，尽管这种害怕越不显为害怕。反之，越不喜欢良善与真理，就越不会因它们而害怕，并且这害怕就越不显为爱，而是显为恐惧。后一种人具有地狱的恐惧。丝毫没有对良善与真理的热爱之人，丝毫没有神圣的惧怕或敬畏，只有对丧失荣耀和利益，并由于这些而丧失名声的恐惧，以及对惩罚和死亡的恐惧。这种惧怕是外在的，主要影响肉体、属世人及其思维。而另一种惧怕，也就是神圣的惧怕或敬畏，主要影响灵，也就是内在人及其思维。
Potts(1905-1910) 3718
3718. And he feared. That this signifies a sacred alteration, is evident from the signification of "fear," as being a sacred alteration; as is evident from what immediately follows, for he says, "How terrible is this place! This is none other than the house of God, and this is the gate of heaven," in which words it may be seen that there is implied a sacred alteration. (What "fear" is in the internal sense, may be seen above, n. 2826.) Speaking generally, "fear" is of two kinds-fear in what is not sacred, and fear in what is sacred; fear in what is not sacred is the fear in which are the wicked; but fear in what is sacred is the fear in which are the good. This latter fear (to wit that in which are the good) is called reverential or sacred fear, and is the result of our wonder at and longing for what is Divine, and also of our love. Love that is devoid of reverential or sacred fear is as it were devoid of savor, or is like food unseasoned with salt, and consequently insipid; but love that is attended with fear is like food that is seasoned, but yet does not taste of salt. The fear of love is a fear of injuring the Lord in any way, or of injuring the neighbor in any way, thus of injuring what is good and true in any way, and consequently of injuring the sacred things of love and faith and the consequent worship. But this fear is various, and is not the same with one person as with another. Speaking generally, the greater the amount of the love of good and truth, the greater the fear of injuring them; and yet in the same proportion this fear does not appear to be fear; whereas the less the amount of the love of good and truth, the less the fear on their account, and the less this fear appears to be love, but appears to be fear; hence with such the fear of hell. And where there is nothing of the love of good and truth, there is nothing of reverential or sacred fear; but only fear of the loss of honor, of gain, of reputation for the sake of these, and also of penalties and death; which fear is external, and chiefly affects the body and the natural man and its thoughts; whereas the former fear, that is, reverential or sacred fear, chiefly affects the spirit, that is, the internal man, and its conscience.
Elliott(1983-1999) 3718
3718. 'And he was afraid' means a holy change. This is clear from the meaning of 'fear' as a holy change, as is evident from what follows directly after this. For Jacob's words, 'How awesome is this place! This is nothing other than the house of God, and this is the gate of heaven', dearly imply a holy change that took place. For what is meant in the internal sense by 'fear', see 2826. In general there are two kinds of fear - fear that is not inspired by holiness, and fear that is inspired by it. Fear that is not inspired by holiness fills those who are evil, whereas fear that is inspired by it fills those who are good. The latter kind of fear - that which fills the good - is called holy fear and is that which accompanies reverential awe of the Divine and also love. Love devoid of holy fear is like something insipid, or like food that has no salt in it and so no flavour, whereas love accompanied by fear is like food which is salted but does not taste of salt. The fear that goes with love is a fear lest harm is done to the Lord in any way, or to the neighbour in any way, and so to good and truth in any way. Consequently it is a fear lest harm is done to the holiness present in love and faith, and so in worship. But such fear can vary; it is not the same with one person as it is with another. In general the more love anyone has for what is good and true, the more fear he has lest what is good and true will suffer harm, though the less that fear manifests itself as fear. But the less love anyone has for what is good and true, the less fear he has for their safety and the more this manifests itself not as love but as fear. And with the latter kind of person the fear of hell is present. But with one who has no love at all of what is good and true, no holy fear at all is present, only the fear of losing honour, gain, and reputation on account of these; also the fear of punishments and execution. This kind of fear is external, affecting principally the body and the natural man, and his thinking there. But the other kind of fear - holy fear - affects principally the spirit or internal man, and his conscience there.
Latin(1748-1756) 3718
3718. `Et timuit': quod significet alterationem sanctam, constat ex significatione `timoris' quod sit alteratio sancta, ut ab illis quae incontinenter sequuntur, patet, nam dicit `quam terribilis locus hic, nihil hic nisi domus Dei, et haec porta caeli' in quibus verbis quod alteratio sancta insit, constare potest. Quid `timor' in sensu interno, videatur n. 2826; est in genere duplex, timor in non sancto, et timor in sancto; timor in non sancto est in quo sunt mali, at timor in sancto est in quo sunt boni; hic timor, nempe in quo sunt boni, vocatur timor sanctus, et est admirationis pro Divino, et quoque est amoris; amor absque timore sancto est quasi insulsum quid, seu sicut cibus in quo nihil salis, et inde non sapor, sed amor cum timore est quasi cibus salitus qui tamen non a sale sapit; timor amoris est ne aliquo modo laedatur Dominus, nec aliquo modo proximus, ita ne aliquo modo bonum et verum, proinde ne sanctum amoris et fidei, et inde cultus; sed timor ille est varius, non similis uni prout alteri; in genere quantum amoris boni et veri alicui est, tantum timoris est ne bonum et verum laedatur, sed usque tantum non apparet ut timor; at quantum minus amoris boni et veri est, tantum minus timoris est pro eo, et tantum apparet non ut amor sed ut timor, inde his timor pro inferno; at ubi nihil amoris boni et veri est, ibi nihil timoris sancti, sed modo timor jacturae honoris, lucri, famae propter illa, tum poenarum ac mortis, qui timor est externus, et praecipue afficit corpus et naturalem hominem, ejusque cogitationes; at ille timor, {1}nempe timor sanctus, praecipue afficit spiritum seu internum hominem, ejusque conscientiam. @1 hoc est$