4136.“你为什么暗暗地逃跑，偷袭我，并不告诉我”表若分离在自由中或经它自由同意而进行，状态的性质。这从“暗暗地逃跑”、“偷袭”和“不告诉我”的含义清楚可知：“暗暗地逃跑”是指“雅各”所表纯正良善未经“拉班”所表居间或中间良善的同意就分离了，因为“逃跑”表示被分离（参看4113，4114，4120节）；“偷袭”是指夺走被珍视和神圣之物（4112，4133节）；“不告诉我”在此表示通过分离（4113节）。从所有这些含义可知，分离未经它同意就进行了，然而分离应在自由中或经它自由同意才可进行。接下来的话，即“叫我可以欢乐、唱歌、击鼓、弹竖琴地送你回去”就表示并描述了这种自由的状态。不过，这些都是拉班照着那时他的信念所说的话。至于在那些正经历重生之人当中居间或中间良善与纯正良善的分离是何情形，也就是说，这种分离如何在自由中或经它的自由同意而实现，可参看前文（4110-4111节）。
人不可能看到这一事实，因为他并不知道各种良善如何存在于他身上，更不知道每种良善的状态如何经历变化；甚至不知道婴儿时期的良善如何不同于并变成童年时期的良善，而这良善后来又如何变成属于青少年时期的良善，之后变成成年时期的良善，最终变成老年时期的良善。对那些没有经历重生的人来说，没有良善发生改变，只有情感及其快乐发生改变。但对于那些正经历重生的人来说，良善的状态会发生改变；并且这一过程从婴儿时期一直延续到生命最后阶段。因为主预见人将要过怎样的生活，他将要允许主引领他。由于一切事物，无论总体还是细节，甚至最小的个体，都被预见，所以它们也被提供。但此人对这些良善的状态以哪种方式变化一无所知；主要原因在于，他对这个问题没有任何认知，如今甚至不想去拥有这些认知。由于主并非直接流入人里面教导他，而是流入他的认知，因而间接流入，所以人绝无可能得知这些良善的状态所发生的变化。由于人处于这种状况，也就是说，缺乏有关该主题的一切知识，再加上以下事实：如今允许自己重生的人很少，所以即便详细解释这些事，它们也不会被理解。
如今很少有人知道有关属灵良善的事，也很少有人知道有关自由的事。这一事实我是通过我来自那些从基督教界进入来世之人的经历得知的。为了说明，仅举一例。有一个教会显要人物自以为比其他人更有学问，并且在活着时就承认这一点；但他因过着一种邪恶的生活，故对于良善和自由，以及由此所流入的快乐和祝福如此彻底无知，以致他甚至没有意识到地狱的快乐自由和天堂的快乐自由之间最小的区别。事实上，他说没有任何区别。这就是那些号称比其他人更有学问之人当中的无知，不难想象这阴影何等黑暗，甚至不难想象由此造成的幻觉是何性质，并且何等之大，而此处关于良善与自由所阐述的事，也就是此处在内义上所论述的这些主题就受制于这些幻觉。然而，事实却是，圣言中没有一句话不包含天上的奥秘，尽管在人看来，它似乎根本不含有任何重要的事；这是因为缺乏知识，或今天的人们在天上事物方面所处并愿意所处的无知。
Potts(1905-1910) 4136
4136. Wherefore hast thou concealed thyself to flee? and hast stolen me? and hast not told me? That this signifies the state if the separation had been effected in freedom, is evident from the signification of "concealing thyself to flee," as being to separate itself from that which was unwilling (that "to flee" denotes to be separated, see n. 4113, 4114, 4120); from the signification of stealing me," as being to take away that which is dear and holy (n. 4112, 4133); and from the signification of "not telling me," as here denoting by separation (n. 4113); from all which it follows that by these words there is signified that the separation was made against its will, whereas it ought to have been done in freedom. This state of freedom is signified and described by the words which now follow, namely, "I would have sent thee away with gladness and with songs, with timbrel and with harp." But these are the words of Laban according to his belief at that time. How the case is with the separation of mediate good from genuine good with those who are being regenerated, namely, that it is done in freedom, may be seen above (n. 4110-4111). [2] That this is really the case is not apparent to the man, for he does not know how goods are varied with him, still less how the state of every good is changed, nor even how the good of infancy is varied and changed into the good of childhood, and this into the succeeding good which is that of youth, and afterwards into the good of adult age, and at last into the good of old age. With those who are not being regenerated, it is not goods that are changed, but affections and their delights. But with those who are being regenerated there are changes of state of goods, and this from infancy even to the close of life. For the Lord foresees what kind of a life a man is going to lead, and how he is going to suffer himself to be led by the Lord; and because all things are foreseen both in general and in particular-nay, the veriest singulars-they are also provided. But the man knows nothing of how the case is then with the changes of state of the goods; and this chiefly because he has no knowledges on the subject, nor at this day does he desire to have any. And as the Lord does not inflow immediately with man and teach him, but as He inflows into his knowledges, thus mediately, the man cannot possibly be acquainted with the changes of state of these goods. And as man is in such a condition as to be without knowledges on this subject, and moreover as at the present day there are but few who suffer themselves to be regenerated, even if these things were more fully explained they would not be comprehended. [3] That at the present day there are few who know anything of spiritual good, and also few who know anything of freedom, has been made known to me by experience from those who come into the other life from the Christian world. For the sake of illustration a single example may be given. There was a certain prelate who had believed himself to be more learned than others, and who during his life had been acknowledged to be so; but because he had led an evil life he was in such stupid ignorance concerning good and freedom, and concerning the consequent delight and bliss, that he was not aware of the least difference between infernal delight and freedom, and heavenly delight and freedom, and in fact he said that there was not any. Such being the ignorance even among those who are reputed to be more learned than others, it may be inferred into what shades, nay into what great and insane delusions would be turned what might here be said concerning good and freedom, which are the subjects here treated of in the internal sense. And yet the truth is that there is not so much as a single expression in the Word which does not involve a heavenly arcanum, although it may appear to man of no moment, and this because of the lack of knowledges or the ignorance in which at the present day man is, and is willing to be, in regard to heavenly things.
Elliott(1983-1999) 4136
4136. 'Why was it that you concealed your flight, and stole from me, and gave me no indication' means the nature of the state if the separation had taken place with its free consent. This is clear from the meaning of 'concealing your flight' as the separating [of genuine good meant by 'Jacob'] without the consent [of intermediate good meant by 'Laban'], for 'fleeing' means being separated, see 4113, 4114, 4120; from the meaning of 'stealing from me' as taking away that which is cherished and holy, dealt with in 4112, 4133; and from the meaning in this case of 'giving me no indication' as through separation, dealt with in 4113. From all these meanings it follows that these words mean that the separation had taken place without its consent, when it ought to have taken place with its free consent. A state of freedom and consent is meant and described by the words which immediately follow - 'I might have sent you away with gladness and with songs, with drums and with harps'. These however are words used by Laban which express what he believed the situation to be then. But as to what happens with those people who are being regenerated, when intermediate good is separated from genuine good, that is to say, how this is effected with its free consent, see above in 4110, 4111.
[2] None of this can be seen by man since he has no knowledge of how different kinds of good exist with him, still less of how the state of each form of good undergoes change. He does not even have any knowledge of how the good present with him in early childhood is different from and is changed into that of later childhood, or of how this is changed into the good succeeding that, which belongs to youth, and after this into the good belonging to adult years, and lastly into that of old age. With people who are not being regenerated no good undergoes change, only affections and accompanying delights; but with those who are being regenerated changes of state take place with every form of good. And this process continues from early childhood through to the last phase of their life. For the Lord foresees what kind of life someone is going to lead and how he is going to allow the Lord to lead him. And since every single thing, even the smallest, is foreseen, it is also provided. But as for the ways in which changes of state take place with those forms of good, man has no knowledge at all, the chief reason being that he does not possess any cognitions concerning this matter and does not at the present day wish to possess them. And because the Lord does not take the direct way into man to teach him but enters into the cognitions he knows and so takes the indirect way, man cannot possibly have any knowledge of changes of state taking place with those forms of good. Man being such, that is to say, one devoid of all knowledge of this subject, coupled with the fact that at the present day those who allow themselves to be regenerated are few, these matters would not be understood even if they were explained more fully.
[3] The fact that few at the present day know anything about spiritual good, and also that few know anything about freedom, has been made known to me by my experience of people who enter the next life from the Christian world. For the sake of illustration let just one example be mentioned. There was a certain Church dignitary who believed that he was more learned than others, and who was also acknowledged as such by others when he was alive. Because he had led an evil life he was so totally ignorant about good and freedom, and about the delight and blessing which flow from these, that he was not aware of even the smallest difference between hellish delight and freedom and heavenly delight and freedom. Indeed he said that there was no difference. Since such ignorance exists even with those reputed to be more learned than others, one can imagine how dark the shadows would be, indeed one can imagine the nature and the greatness of the resulting delusions, to which the things which might be stated here about good and about freedom - the matters dealt with in the internal sense - would be subjected. Yet in actual fact not so much as one single expression is used in the Word which does not embody a heavenly arcanum, though to man it seems to contain nothing of any importance at all. The reason why it does not seem to do so lies in the lack of knowledge, or the ignorance of heavenly things in which people of today live and also prefer to live.
Latin(1748-1756) 4136
4136. `Quare occultasti ad fugiendum, et furatus es me, et non indicasti mihi?': quod significet statum si ex ejus libero separatio, constat a significatione `occultare ad fugiendum' quod sit se separare illo invito; quod `fugere' sit separari, videatur {1} n. 4113, 4114, 4120; a significatione `furari me' quod sit auferre quod carum et sanctum (o)est, de qua n. 4112, 4133; et a significatione `non indicare mihi' quod hic sit per separationem, de qua n. 4113; inde sequitur quod per illa verba significetur quod separatio illo invito facta sit, cum tamen fieri debuerit ex libero; status liberi significatur et describitur per verba quae nunc sequuntur, nempe quod `miserim te in laetitia et in canticis, in tympano et in cithara'; at haec sunt verba Labanis secundum ejus fidem tunc; sed quomodo se habet cum separatione boni medii a bono genuino apud illos qui regenerantur, quod nempe fiat in libero, videatur supra n. 4110, 4111: [2] quod ita se habeat, non apparet homini, non enim scit (o)homo quomodo bona apud illum variantur, minus quomodo status cujusvis boni mutatur, ne quidem quomodo bonum infantiae variatur et mutatur in bonum pueritiae, et hoc in bonum succedens quod est juventutis, postea {2} in bonum adultae aetatis, et demum in bonum senectutis; apud illos qui non regenerantur, non sunt bona quae mutantur, sed sunt affectiones et earum jucunda {3};at apud illos qui regenerantur, sunt mutationes status bonorum et hoc (t)ab infantia usque ad ultimum vitae eorum {4}; praevidetur enim a Domino qualem vitam homo acturus sit, et quomodo se duci a Domino passurus [est], et quia omnia et singula, immo singularissima, praevidentur, etiam providentur; sed quomodo tunc se habet cum mutationibus status bonorum, homo nihil scit, et hoc imprimis ex causa quia nullas cognitiones illius rei habet, nec hodie habere desiderat, et quia Dominus non influit immediate apud hominem, et docet, sed influit in cognitiones ejus, ita mediate, ideo is neutiquam scire potest mutationes status bonorum illorum {5}: et quia talis est homo (o)quod nempe absque cognitionibus hujus rei, et praeterea pauci hodie (o)sunt qui se regenerari patiuntur, ideo si plenius haec explicarentur, non comprehendi possent. [3] Quod pauci hodie aliquid de bono spirituali sciant, et quoque quod pauci aliquid de libero, per experientiam ab illis qui ex Christiano orbe in alteram vitam veniunt, notum mihi factum est; anum modo exemplum, illustrationis causa, adducere licet: erat quidam {6} antistes qui prae aliis credidit se doctum, etiam pro docto agnitus ab aliis cum vixit; is quia malam vitam egerat, in tali (o)stupida ignorantia de bono et libero, (o)et de jucundo et beato quod inde, erat {6}, ut non sciret minimum differentiae inter jucundum et{7} liberum infernale, (o)ac jucundum et {8} liberum caeleste, immo dixit quod nullum sit; cum talis ignorantia sit, etiam apud illas qui docti prae aliis audiunt, inde concludi potest in quantas umbras, immo in quantas et quales vesanias, caderent illa quae de bono et de libero hic dicerentur, de quibus in sensu interno agitur; cum tamen ita se habet quod ne quidem una vox dicta sit in Verbo, quae non arcanum caeleste involvit, tametsi coram homine apparet sicut nullius momenti, et hoc ob defectum cognitionum, seu ob ignorantiam in qua homo hodie de caelestibus est, et quoque vult esse. @1 i supra$ @2 tandem$ @3 mutationes status bonorum, sed sunt mutationes status jucundorum seu affectionum,$ @4 ejus$ @5 et qui nullas cognitiones habet, nec habere desiderat, is neutiquam scire potest mutationes status bonorum illorum, Dominus enim non influit immediate apud hominem et docet, sed influit in cognitiones ejus, ita mediate:$ @6 quidem I$ @7 fuit$ @8 i inde$ @9 ac inde$