4137.“叫我可以欢乐、唱歌送你回去”表（出于自我思想）它（也就是“拉班”所表示的良善）原以为自己在真理方面会处于的状态。这从“我送你回去”的含义清楚可知，“我送你回去”是指它会在自由中使自己分离。但当处于这种状态时，它并没有使自己分离，这一事实从前面所述（4113节）明显看出来。由此明显可知，这些话是拉班在“出于自我思想”他原以为自己会处于的状态下所说的话。因为出于人自己的想法相信，就是出于非真理相信，而出于主相信就是出于真理相信。此处所提到的状态是在真理方面的状态，这一点“欢乐、唱歌送回去”来表示；因为“欢乐”和“唱歌”论及真理。
在圣言中，“欢乐”（gladness，或译为快乐）和“欢喜”（joy，或译为喜乐）在各处被提及，有时这两个词一起被提及。但当论述的主题是真理或对真理的情感时，经上就用“欢乐或快乐”；当论述的主题是良善或对良善的情感时，经上就用“欢喜或喜乐”。如以赛亚书
看哪，人倒欢喜快乐，宰牛杀羊，吃肉喝酒说。（以赛亚书22:13）
此处“欢喜”论及良善，“快乐”论及真理。同一先知书：
在街上因酒而有呼喊；一切快乐变为荒凉，一切欢喜尽遭放逐。（以赛亚书24:11）
又：
耶和华救赎的人必归回，歌唱来到锡安。永远的喜乐必归到他们头上；他们必得着欢喜快乐，忧愁叹息尽都逃避。（以赛亚书35:10；51:11）
又：
耶和华必安慰锡安；在其中必有欢喜、快乐、感谢和歌唱的声音。。（以赛亚书51:3）
耶利米书：
我必使犹大城邑中和耶路撒冷街上，欢喜的声音和快乐的声音、新郎的声音和新妇的声音都止息了，因为地必成为荒场。（耶利米书7:34；25:10）
同一先知书：
有欢喜的声音和快乐的声音、新郎的声音和新妇的声音，又有人说：要称谢万军之耶和华的声音。（耶利米书33:11）
又：
欢喜快乐都从肥田和摩押之地被收拾了去。（耶利米书48:33）
约珥书：
粮食不是在我们眼前断绝了吗？欢喜快乐不是从我们神的殿中止息了吗？（约珥书1:16）
撒迦利亚书：
禁食的日子，必变为犹大家欢喜快乐的日子和欢乐的节期。（撒迦利亚书8:19）
凡不知道圣言的每一个细节都含有天上的婚姻，也就是良善与真理婚姻之人，可能会以为欢喜和快乐是一回事，因而这两个词一起被提及是为了强调或加重语气，所以其中一个词是多余的。但事实并非如此，因为哪怕一个词的一笔一划都无不具有属灵之义。在所引用的经文，以及其它经文中，“欢喜”论及良善，“快乐”论及真理（参看3118节）。“唱歌或歌唱”也论及真理，这一点从圣言中提及“唱歌或歌唱”的许多经文明显看出来（如以赛亚书5:1；24:9；26:1；30:29；42:10；以西结书26:13；阿摩司书5:23；等等）。
要知道，在主的国度中，一切事物要么涉及良善，要么涉及真理，也就是说，要么涉及爱的事物，要么涉及仁之信的事物。涉及良善或属于爱的事物被称作属天的；而涉及真理或属于仁之信的事物被称作属灵的。因为在圣言的一切事物中，无论总体还是细节，所论述的主题是主的国度，并且在至高意义上是主自己；而主的国度就是良善与真理的婚姻，或天上的婚姻；主自己就是里面有神性婚姻，并且天上的婚姻所源于的那一位；因而在圣言的每一个事物中都有该婚姻；这一点在先知书尤为明显，因为那里会重复提到同一个事物，只是换了换词而已。然而，这些重复绝不是没有意义的，因为一个词表示属天之物，也就是与爱或善有关的事物，另一个词则表示属灵之物，也就是与仁之信或真理有关的事物。这一切表明天上的婚姻，也就是主的国度，和至高意义上神性婚姻本身，也就是主以哪种方式存在于圣言的每一个细节中。
Potts(1905-1910) 4137
4137. And I would have sent thee away with gladness, and with songs. That this signifies the state in which from its own it (that is, the good signified by "Laban") had believed itself to be in respect to truths, is evident from the signification of "I would have sent thee away," as being that it would have separated itself in freedom; but that it had not separated itself when in that state, is evident from what has been said above (n. 4113); which shows that these words were said by Laban in the state in which from his own he had believed himself to be; for to believe from one's own is to believe from what is not true; whereas to believe not from one's own, but from the Lord, is to believe from what is true. That the state here referred to is a state as to truths, is signified by "sending with gladness and with songs;" for "gladness" and "songs" are predicated of truths. [2] There is occasional mention in the Word of "gladness" and of "joy," and sometimes they are mentioned together; but "gladness" is mentioned when the subject treated of is truth and its affection, and "joy" when it is good and its affection, as in Isaiah:
Behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine (Isa. 22:13);
where "joy" is predicated of good, and "gladness" of truth. In the same:
There is a cry in the streets because of the wine; all gladness shall be made desolate, and all joy shall be banished (Isa. 24:11). In the same:
The redeemed of Jehovah shall return, and shall come to Zion with singing, and everlasting joy upon their head; they shall obtain joy and gladness, and sorrow and sighing shall flee away (Isa. 35:10; 51:11). In the same:
Jehovah shall comfort Zion; joy and gladness shall be found therein, confession and the voice of singing (Isa. 51:3). In Jeremiah:
I will cause to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land shall become a waste (Jer. 7:34; 25:10). In the same:
The voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say, Confess ye to Jehovah Zebaoth (Jer. 33:11). In the same:
Gladness and exultation have been gathered from Carmel, and from the land of Moab (Jer. 48:33). In Joel:
Is not the food cut off before our eyes, gladness and exultation from the house of our God? (Joel 1:16). In Zechariah:
The fast shall be to the house of Judah joy and gladness and good feasts (Zech. 8:19). [3] He who does not know that in everything of the Word there is the heavenly marriage (that is, the marriage of good and truth), might believe that joy and gladness are one thing, and that both are mentioned merely for the sake of greater emphasis, thus that one of the expressions is superfluous. But this is not the case, for not the smallest part of a word is used without a spiritual meaning. In the passages that have been adduced, and in others also, "joy" is predicated of good, and "gladness" of truth (see also n. 3118). That "songs" also are predicated of truth is evident from many passages in the Word, where "songs" are mentioned, as Isa. 5:1; 24:9; 26:1; 30:29; 42:10; Ezek. 26:13; Amos 5:23; and other places. [4] Be it known that all things in the Lord's kingdom relate either to good or to truth, that is, to the things of love, and to those of the faith of charity. Those which relate to good, or which are of love, are called celestial; but those which relate to truth, or which are of the faith of charity, are called spiritual. For in all things of the Word both in general and in particular the Lord's kingdom is treated of, and in the supreme sense the Lord Himself; and the Lord's kingdom is the marriage of good and truth, or the heavenly marriage; and the Lord Himself is He in whom is the Divine marriage, and from whom is the heavenly marriage; and therefore in everything of the Word there is this marriage, as is especially evident in the Prophets, where repetitions of one thing occur, with merely a change of words. But these repetitions are never without meaning, and by one of the expressions is signified what is celestial (that is, what is of love and good), and by the other what is spiritual (that is, what is of the faith of charity or of truth); all of which shows in what manner the heavenly marriage (that is, the Lord's kingdom), and in the supreme sense the Divine marriage itself (that is, the Lord) is in everything of the Word.
Elliott(1983-1999) 4137
4137. 'For I might have sent you away with gladness and with songs' means the state in which - thinking from the proprium - it had believed itself to be as regards truths. This is clear from the meaning of 'I might have sent you away' as that it would have separated itself in freedom. But the fact that it had not separated itself when in that state is clear from what has been stated already in 4113. From this it is evident that these words were uttered by Laban in the state in which - thinking from the proprium - he had believed himself to be. For when a person's belief is based on his own thought it is not the truth, whereas when it is not based on his own thought but is received from the Lord it is based on the truth. The state referred to at this point is a state as regards truths, and this is meant by 'sending away with gladness and with songs', for gladness and songs have reference to truths.
[2] In the Word the expressions 'gladness' and 'joy' are used in various places, sometimes the two appearing together. But 'gladness' is used when truth or the affection for truth is the subject, and 'joy' when good or the affection for good is, as in Isaiah,
Behold, joy and gladness consist in slaying oxen and killing sheep, eating flesh and drinking wine. Isa 22:13.
Here 'joy' has reference to good and 'gladness' to truth. In the same prophet,
There will be an outcry in the streets over [the lack of] wine, all gladness will be made desolate, and the joy of the eartha will be banished. Isa 24:11.
In the same prophet,
The ransomed of Jehovah will return, and come to Zion with song, and everlasting joy upon their heads; they will obtain joy and gladness, and sorrow and sighing will flee away. Isa 35:10; 51:11.
In the same prophet,
Jehovah will comfort Zion. Joy and gladness will be found in her, confession and the voice of song. Isa 51:3.
In Jeremiah,
I will make to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land will become a waste. Jer 7:34; 25:10.
In the same prophet,
The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, the voice of those that say, Give thanksb to Jehovah Zebaoth. Jer 33:11.
In the same prophet, Joy and exultation have been plucked from Carmel, and from the land of Moab. Jer 48:33
In Joel,
Is not the food cut off before our eyes, gladness and exultation from the house of our God? Joel 1:16.
In Zechariah, The fast will be to the house of Judah one of joy and gladness and good feasts. Zech 8:19.
[3] Anyone who does not know that the heavenly marriage, that is, the marriage of good and truth, is present in every detail of the Word might suppose that these two - joy and gladness - are exactly the same as each other and that both are used merely for the sake of greater emphasis, so that one of them is superfluous. But this is not the case, for not even the smallest part of an expression is used which lacks the spiritual sense. In the places that have been quoted, and in others too, 'joy' has reference to good and 'gladness' to truth, see also 3118. The fact that 'songs' also has reference to truths is clear from many places in the Word where songs are mentioned, for example Isa 5:1; 24:9; 26:1; 30:29; 42:10; Ezek 26:13; Amos 5:23; and elsewhere.
[4] It should be recognized that everything in the Lord's kingdom has reference either to good or to truth, that is, to the things that are aspects of love or to those that are aspects of faith wedded to charity. Those which have reference to good or aspects of love are called celestial, while those which have reference to truth or aspects of faith wedded to charity are called spiritual. Since in every single detail of the Word the Lord's kingdom is the subject and in the highest sense the Lord Himself; and since the Lord's kingdom consists in a marriage of goodness and truth, or the heavenly marriage, and the Lord Himself is the one in whom the Divine marriage exists and from whom the heavenly marriage derives, that marriage is present in every single part of the Word. It stands out in particular in the Prophets where repetitions of one and the same thing occur with merely a change of words. In no case however are those repetitions pointless, for one expression means that which is celestial, that is, which has to do with love or good, and the other that which is spiritual, that is, which has to do with faith wedded to charity, or with truth. These considerations show how the heavenly marriage, that is, the Lord's kingdom, is present in every detail of the Word, and how in the highest sense the Divine marriage itself or the Lord is present there.
Latin(1748-1756) 4137
4137. `Et miserim te in laetitia et in canticis': quod significet statum in quo tunc ex proprio credidisset quod fuisset quoad vera, constat ex significatione `miserim te' {1} quod sit quod se separaverit ex libero, sed quod non se separavisset cum in illo statu esset, constat ex illis quae prius n. 4113 dicta sunt; inde patet {2} quod illa verba a Labane dicta sint in statu in quo tunc ex proprio credidisset quod fuisset, ex proprio enim credere est ex non vero, at ex non proprio sed ex Domino {3}, est ex vero: quod status sit quoad vera, significatur per `mittere in laetitia et in canticis'; [2] laetitia enim et cantica praedicantur de veris: in Verbo laetitia et gaudium passim nominantur, et quandoque utrumque simul, at nominatur laetitia cum agitur de vero et ejus affectione, et gaudium `cum' de bono et ejus affectione; ut apud Esaiam, Ecce gaudium et laetitia occidere bovem, et mactare pecudem, edere carnem et bibere vinum, xxii 13;ubi `gaudium' praedicatur de bono, et `laetitia' de vero: apud eundem, Clamor super vino in plateis, desolabitur {4} omnis laetitia, et exsulabit omne gaudium, xxiv 11:
apud eundem, Redempti Jehovae revertentur, et venient zionem cum cantu, et gaudium aeternitatis super capite eorum; gaudium et laetitia assequentur, et fugient tristitia et gemitus, xxxv 10; li 11:
apud eundem, Consolabitur Jehovah Zionem,... gaudium et laetitia invenietur in ea, confessio et vox cantus, li 3:
apud Jeremiam, Cessare faciam ex urbibus Jehudae, et ex plateis Hierosolymae, vocem gaudii, et vocem laetitiae, vocem sponsi et vocem sponsae, quia in vastitatem erit terra, vii 34; xxv 10 apud eundem, Vox gaudii et vox laetitiae, et vox sponsi et vox sponsae vox dicentium, Confitemini Jehovae Zebaoth, xxxiii 11:
apud eundem, Collecta est laetitia et exsultatio ex Carmele, et ex terra Moabi xlviii 33:
apud Joelem, Nonne coram oculis nostris cibus excisus est, e domo Dei nostri laetitia et exsultatio? i 16:
apud Zachariam, Jejunium erit domui Jehudae in gaudium et in laetitiam, et in festa bona, viii 19. [3] Qui non novit quod in Verbi singulis sit conjugium caeleste, hoc est, conjugium boni et veri, crederet quod utrumque, nempe gaudium et laetitia, unum essent, et modo dicta ob majorem emphasim rei, ita quod unum superfluum, sed non ita est, nam ne minimum vocis dictum est absque sensu spirituali; `gaudium' in allatis locis et {5} quoque in aliis, praedicatur de bono, et `laetitia' de vero, videatur etiam n. 3118. Quod `cantica' etiam praedicentur de veris, constat a pluribus in Verbo locis ubi cantica nominantur, ut Esai. v 1; xxiv 9; xxvi 1; xxx 29; xlii 10; Ezech. xxvi 13; Amos v 23, et alibi. [4] Sciendum quod omnia quae in regno Domini se referant vel ad bonum vel ad verum, hoc est, ad illa quae amoris sunt et quae fidei charitatis; illa quae se referunt ad bonum seu quae amoris sunt, vocantur caelestia; quae autem se referunt ad verum seu quae fidei charitatis sunt, dicuntur spiritualia; quia in Verbi omnibus et singulis agitur {6} de regno Domini, et in supremo sensu de Domino, et regnum Domini est conjugium boni et veri seu est conjugium caeleste, et Ipse Dominus est in Quo Conjugium Divinum et ex Quo conjugium caeleste, ideo in Verbi omnibus et singulis est conjugium illud, quod exstat imprimis apud Prophetas, ubi repetitiones unius rei, mutatis solum vocibus, occurrunt; at illae {7} repetitiones nullibi sunt inanes, sed per unam expressionem significatur caeleste, hoc est, id quod amoris seu boni est, et per alteram spirituale, hoc est, id quod fidei charitatis seu veri est; inde patet quomodo conjugium caeleste, hoc est, regnum Domini est in singulis Verbi, ac in supremo sensu ipsum Conjugium Divinum, seu Dominus. @1 i hic$ @2 sequitur$ @3 i credere$ @4 deseretur$ @5 ut$ @6 in Verbo omnia et singula agunt$ @7 ibi$