3960.“利亚说，神赐我厚赏，我丈夫必再与我同住，因我给他生了六个儿子”在至高意义上表主的神性本身和神性人身；在内在意义上表示天上的婚姻；在外在意义上表示婚姻之爱。这从“同住”的含义，以及利亚在此所说的其它话清楚可知。“同住”在至高意义上之所以表示主的神性本身和神性人身，是因为被称作“父”的神性本身相互交替存在于被称作“子”的神性人身里面，正如主自己在约翰福音中所说的话：
耶稣说，腓力，你们当信我，我在父里面，父在我里面。（约翰福音14:9-11；10:38）
这种结合就是神性婚姻本身（参看3211，3952节）。然而，这种结合不是同住或同居（cohabitation），尽管在字义上是用“同住”或“同居”来表述的。为一的事物在字义上表现为二，如圣父与圣子，甚至表现为三，如圣父、圣子和圣灵；这样做的原因有很多，对此，蒙主的神性怜悯，我们将在别处予以讨论。
“同住”或“同居”在内在意义上表示天上的婚姻，这是出于同样的原因；因为该婚姻通过神性婚姻，也就是父与子，或主的神性本身与其神性人身的结合而产生。天上的婚姻就是那被称为主的国度，以及天堂的；该婚姻之所以被如此称呼，是因为它通过神性婚姻，也就是主而产生。这就是“同住”或“同居”在内在意义上所表示的，也是天堂被称为“神的居所”的原因，如以赛亚书：
求你从天上垂顾，从你圣洁荣耀的居所观看。你的热心和你大能的作为在哪里呢？你爱慕的心肠和怜悯向我们止住了。（以赛亚书63:15）
“圣洁的居所”表示属天国度；“荣耀的居所”表示属灵国度。在这段经文中，“居所”和“同住”、“西布伦”源于同一个词。
“同住”或“同居”之所以在外在意义上表示婚姻之爱，是因为一切纯正的婚姻之爱皆源于天上的婚姻，也就是良善与真理的婚姻，而非其它源头；而天上的婚姻反过来又源于神性婚姻，也就是主的神性本身与神性人身的婚姻。对于这些问题，可参看前面的阐述，如：天上的婚姻是从主里面的神性良善，和祂所发出的神性真理降下来的（2508，2618，2803，3132节）；该婚姻是婚姻之爱的源头（2728，2729节）；凡生活在纯正的婚姻之爱中的人都共同居住在其生命的至内层（2732节）；因而共同居住在对良善与真理的爱里面，因为这些构成其生命的至内层；婚姻之爱是一切爱的基础之爱（参看2737-2739节）；良善与真理的婚姻存在于天堂、教会、天堂与教会的每个成员，以及自然界的一切事物里面（718，747，917，1432，2173，2516，2712，2758节）；该婚姻存在于圣言的一切细节中（683，793，801，2516，2712节）；因而就至高意义而言，它就是主自己；“耶稣基督”之名表示神性婚姻（3004节）。
这些不仅是“同住”，或“我丈夫必再与我同住”这句话，而且也是之前的那句话，即“神赐我厚赏”所表示的事。然而，前者表示良善的真理，而后者表示真理的良善；因为这二者构成天上的婚姻。由于这是个结论，故经上说“因我给他生了六个儿子”；“六”在此和“十二”所表相同，即表示信与爱的一切事物。在圣言中，当所论述的主题相似时，一个数字的一半或两倍具有和该数字一样的含义
Potts(1905-1910) 3960
3960. And Leah said, God hath endowed me with a good dowry, now will my man dwell with me, because I have borne him six sons. That this signifies in the supreme sense the Divine Itself of the Lord and His Divine Human; in the internal sense, the heavenly marriage; and in the external sense, conjugial love, is evident from the signification of "dwelling with," and also from the rest of the words Leah then spoke. The reason why "dwelling with," or "cohabitation," is in the supreme sense the Divine Itself of the Lord and His Divine Human, is that the Divine Itself, called the "Father," is in the Divine Human, called the "Son of God," mutually and alternately, according to the words of the Lord Himself in John:
Jesus saith, Philip, he that hath seen Me, hath seen the Father. Believe Me, that I am in the Father, and the Father in Me (John 14:9-11; 10:38). That this union is the Divine marriage itself, may be seen above (n. 3211, 3952). Yet this union is not cohabitation, but is expressed by "cohabitation" in the sense of the letter; for things which are one are presented as two in the sense of the letter, as the Father and the Son; and even as three, as the Father, the Son, and the Holy Spirit; and this for many reasons, concerning which of the Lord's Divine mercy elsewhere. [2] That "dwelling together," or "cohabitation," in the internal sense is the heavenly marriage, is from the same cause; for this marriage comes forth from the Divine marriage, which is the union of the Father and the Son, or of the Divine Itself of the Lord with His Divine Human. The heavenly marriage is that which is called the Lord's kingdom, and also heaven; and this because it comes forth from the Divine marriage, which is the Lord. This then is what is signified in the internal sense by "cohabitation," and hence it is that heaven likewise is called the "habitation of God," as in Isaiah:
Look down from the heavens, and behold from the habitation of Thy holiness and of Thy adornment where is Thy zeal and Thy mighty acts? the yearning of Thy bowels, and Thy compassions toward me, have restrained themselves (Isa. 63:15);
the "habitation of holiness" denotes the celestial kingdom; and the "habitation of adornment," the spiritual kingdom. "Habitation" in this passage comes from the same word as that from which "dwelling together" and "Zebulun" are derived in the passage under consideration. [3] The reason why "dwelling together" or "cohabitation" in the external sense is conjugial love, is that all genuine conjugial love comes forth from no other source than the heavenly marriage, which is that of good and truth; and this from the Divine marriage, which is the Lord as to His Divine Itself and His Divine Human. (See what has been said before on these subjects; as that the heavenly marriage is from the Divine good which is in the Lord and the Divine truth which is from Him, n. 2508, 2618, 2803, 3132; that from it is conjugial love, n. 2728, 2729; that they who are in genuine conjugial love dwell together in the inmosts of their life, n. 2732; and thus in the love of good and truth, for these are the inmosts of their life; that conjugial love is the fundamental love of all the loves, see n. 2737-2739; that there is a marriage of good and truth in heaven, in the church, in everyone in it, and in everything in nature, n. 718, 747, 917, 1432, 2173, 2516, 2712, 2758; that this marriage is in everything in the Word, n. 683, 793, 801, 2516, 2712; and that thus in the supreme sense the Lord Himself is therein; that by "Jesus Christ" is signified the Divine marriage, n. 3004.) [4] These are the things signified not only by "dwelling together," or by the words, "now will my man dwell with me," but also by those which go before-"God hath endowed me with a good dowry;" by the former, however, the truth of good is signified; and by the latter, the good of truth; both together making the heavenly marriage. And as this is the conclusion, it is said: "because I have borne him six sons;" for "six" here signify the same as "twelve," namely, all things of faith and love; the half of a number and its double having the same signification in the Word, when the subject is similar.
Elliott(1983-1999) 3960
3960. 'And Leah said, God has endowed me with a good dowry; once again my husband will dwell with me, because I have borne him six sons' in the highest sense means the Lord's Divine itself and His Divine Human, in the internal sense the heavenly marriage, and in the external sense conjugial love. This is clear from the meaning of 'dwelling together' and also from all the other words which Leah uttered at this point. The reason why 'dwelling together' in the highest sense means the Lord's Divine itself and His Divine Human is that the Divine itself, and the Father, exists mutually and reciprocally within the Divine Human, termed the Son of God, according to the words of the Lord Himself in John,
Jesus said, Philip, he who has seen Me has seen the Father. Believe Me that I am in the Father and the Father in Me. John 14:9-11; 10:38.
This union is the Divine Marriage itself, see 3211, 3952. That union is not however a dwelling together, though it is expressed as such in the sense of the letter. For things which are one present themselves in the sense of the letter as two - as the Father and the Son - or even as three, as the Father, the Son, and the Holy Spirit. They do so for many reasons which will in the Lord's Divine mercy be discussed elsewhere.
[2] Here also lies the reason why 'dwelling together' in the internal sense means the heavenly marriage, for it is from the Divine Marriage - the union of the Father and the Son, that is, of the Lord's Divine itself with His Divine Human - that the heavenly marriage comes into being. The heavenly marriage exists as that which is called the Lord's kingdom and also heaven, and it is so called because it comes into being from the Divine Marriage, which is the Lord. This then is what is meant in the internal sense by 'dwelling together', and is also the reason why heaven is called God's dwelling-place, as in Isaiah,
Look out from heaven, and see from the dwelling-place of Your holiness and of Your glory. Where are Your zeal and Your might? The yearning of Your loins, and Your compassiona towards me have held themselves back. Isa 63:15.
'The dwelling-place of holiness' stands for the celestial kingdom, and
'The dwelling-place of glory' for the spiritual kingdom. 'Dwelling-place' used here in Isaiah is derived from the same word as 'dwelling together' and 'Zebulun' are derived.
[3] The reason why 'dwelling together' in the external sense means conjugial love is that all genuine conjugial love has its origin nowhere else than in the heavenly marriage, which is a marriage of good and truth, and this in turn has its origin in the Divine Marriage, which is that of the Lord's Divine itself and His Divine Human. See what has been stated already on these matters in the following places:
The heavenly marriage descends from Divine Good present within the Lord, and from Divine Truth proceeding from Him, 2508, 2618, 2803, 3132.
This marriage is the origin of conjugial love, 2728, 2729.
People who live in genuine conjugial love are dwelling together in the inmost things of life, 2732, and so in love for good and truth since these constitute the inmost things of life.
Conjugial love is the fundamental love of all loves, 2737-2739.
The marriage of good and truth exists in heaven, in the Church, with every member of heaven and the Church, and in every individual thing within the natural order, 718, 747, 917, 1432, 2173, 2516, 2712, 2758; it exists in every detail of the Word, 683, 793, 801, 2516, 2712; and so in the highest sense it is the Lord Himself.
The names Jesus Christ mean the Divine Marriage, 3004.
[4] These are the things meant not only by 'dwelling together', that is, by the words 'once again my husband will dwell with me' but also by those preceding them, 'God has endowed me with a good dowry'. The former however means the truth of good whereas the latter means the good of truth, for these two constitute the heavenly marriage. And because this is a conclusion the statement 'because I have borne him six sons' is added; for 'six' here is similar in meaning to twelve. In the Word half a number, or twice that number, has the same meaning as the number itself when the subject is similar.
Latin(1748-1756) 3960
3960. `Et dixit Leah, Dotavit me Deus me dote bona, vice hac cohabitabit mihi vir meus, quia peperi illi sex filios': quod significet in sensu supremo Ipsum Divinum Domini et Divinum Humanum Ipsius, in sensu interno conjugium caeleste, in externo amorem conjugialem, constat ex significatione `cohabitare,' et quoque ex reliquis verbis quae Leah tunc locuta: quod `cohabitare seu cohabitatio' sit in supremo sensu Ipsum Divinum Domini et Divinum Humanum Ipsius, est quia Ipsum Divinum quod Pater vocatur, est in Divino Humano quod Filius Dei dicitur, mutuo et vicissim, secundum Ipsius Domini verba apud Johannem, Jesus dixit,... Philippe, qui vidit me, vidit Patrem,... credite Mihi quod Ego in Patre et Pater in Me, xiv 9-11; x 38;quod haec unio sit ipsum Conjugium Divinum, videatur n. 3211, 3952;
estque unio illa non cohabitatio, sed {1}per cohabitationem in sensu litterae exprimitur; quae enim unum sunt, sicut duo sistuntur in sensu litterae, prout etiam Pater et Filius, immo ut tres, ut Pater, Filius et Spiritus Sanctus, et hoc ob plures causas, de quibus, ex Divina Domini Misericordia, alibi. [2] Quod `cohabitare seu cohabitatio' in sensu interno sit conjugium caeleste, inde est, nam ex Conjugio Divino, quod est unio Patris et Filii, seu Ipsius Divini Domini cum Divino Humano Ipsius, existit conjugium caeleste;
conjugium caeleste est quod regnum Domini vocatur et quoque caelum, et hoc quia existit (c)a Conjugio Divino, quod est Dominus {2}; hoc nunc est quod in sensu interno significatur per `cohabitationem,' inde quoque caelum vocatur habitaculum Dei, ut apud Esaiam, Prospice (c)a caelis, et vide ex habitaculo sanctitatis Tuae, et decoris Tui; ubi zelus Tuus, et virtutes Tuae? commotio viscerum Tuorum, et miserationes Tuae ad me, se continuerunt, lxiii 15;
`habitaculum sanctitatis' pro regno caelesti et `habitaculum decoris' pro regno spirituali; habitaculum ibi est ex eadem voce, ex qua hic cohabitare et Zebulun. [3] Quod `cohabitare seu cohabitatio' in sensu externo sit amor conjugialis, est quia omnis genuinus amor conjugialis non aliunde existit quam (c)ex conjugio caelesti quod est boni et veri, {3}et hoc a Conjugio Divino, quod est Dominus quoad Ipsum Divinum Ipsius et Divinum Humanum;
videantur quae de his prius dicta sunt, quod nempe conjugium caeleste sit ex Divino Bono quod in Domino, et a Divino Vero quod ab Ipso, n. 2508, 2618, 2803, 3132 quod inde amor conjugialis, n. 2728, 2729 quod qui in genuino amore conjugiali (c)sunt, in intimis vitae cohabitent, n. 2732; ita {4}in amore boni et veri, nam haec sunt intima vitae: quod amor conjugialis sit fundamentalis omnium amorum, n. 2737, 2738, 2739 quod conjugium boni et veri sit in caelo, in Ecclesia, apud unumquemvis ibi, in singulis naturae, n. 718, 747, 917, 1432, 2173, 2516, 2712, 2758: quod in singulis Verbi, n. 683, 793, 801, 2516, 2712, ita in supremo sensu Ipse Dominus: {5}quod per Jesum Christum significetur Conjugium Divinum, n. 3004. [4] Haec sunt quae significantur non solum per `cohabitare,' seu per haec verba `vice hac cohabitabit mihi vir meus', sed etiam per illa quae praecedunt `dotavit me Deus me dote bona', sed per illa significatur verum boni, per haec autem bonum veri, utrumque enim facit conjugium caeleste: et quia hoc est conclusio, dicitur `quia peperi illi sex filios,' `sex' enim hic significant simile ac duodecim, nempe omnia fidei et amoris;
numerus dimidius (c)et duplus ejusdem significationis est in Verbo quando de simili re agitur. @1 unio illa in sensu interno per cohabitationem$ @2 i inde vocatur Regnum Domini aut caelum conjugium caeleste, et hoc ex conjugio boni et veri, ac veri et boni, quod ibi a Domino$ @3 i ut dictum$ @4 i quoque$ @5 nam per Jesum Christum significatur; n. 3004 implies per nomina Jesum Christum$