4198.“又叫米斯巴；因为他说，愿耶和华在你我中间鉴察”表主的神性属世层的同在，也就是说，在“拉班”现所代表的良善里面的同在。这从“鉴察”或“观察”的含义清楚可知，“鉴察”或“观察”是指同在；因为凡观察别人，或从高处的了望塔中看他的人，都是以视觉与下面的他同在。而且，当论及主时，“看”表示预见和提供（2837，2839，3686，3854，3863节），因而还表示同在，不过，是通过预见和提供同在。
至于主的同在，祂与每个人同在，但仅限于祂被接受的程度；因为所有人皆唯独从主接受自己的生命。那些在良善与真理里面接受祂的同在之人的生命就是聪明与智慧的生命，而那些不在良善与真理里面，而是在邪恶与虚假里面接受祂的同在之人的生命则是又疯狂又愚蠢的生命；但后者仍具有理解和变得智慧的能力。从他们知道如何表面上伪装和模仿良善和真理，通过外表迷惑人，就能看出他们的确拥有这种能力。如果他们没有这种能力，这是不可能的事。“米斯巴”就表示这种同在的性质，在此表示它在此处“拉班”所代表的那些处于行为良善的人，也就是外邦人当中的性质。事实上，在原文，“米斯巴”这个名就来源于动词“观察”或“看”（watch或looking）。
Potts(1905-1910) 4198
4198. And Mizpah; for he said, Jehovah watch between me and thee. That this signifies the presence of the Lord's Divine natural, namely, in the good which is now represented by Laban, is evident from the signification of "looking," or "watching," as being presence; for he who looks at another, or sees him from a high outlook, is present with him by sight. Besides, "to see," when predicated of the Lord, denotes foresight and providence (n. 2837, 2839, 3686, 3854, 3863), thus also presence, but by foresight and providence. As regards the presence of the Lord, He is present with everyone, but according to the reception; for everyone's life is from the Lord alone. They who receive His presence in good and truth, are in the life of intelligence and wisdom; but they who do not receive His presence in good and truth, but in evil and falsity, are in the life of insanity and folly; but yet are in the capacity of understanding and being wise. That they are nevertheless in this, may be seen from their knowing how to feign and simulate what is good and true in the outward form, and thereby to captivate men, which would be by no means the case if they had not this capacity. The quality of the presence is signified by "Mizpah;" here, the quality with those who are in the goods of works, that is, with the Gentiles, who are here represented by Laban; for in the original language the name "Mizpah" is derived from "looking."
Elliott(1983-1999) 4198
4198. 'And Mizpah, for he said, Let Jehovah watch between me and you' means the presence of the Lord's Divine Natural, that is to say, within the good that 'Laban' represents now. This is clear from the meaning of 'watching' or keeping watch as presence, for one who keeps watch on another, or sees him from high up in a watchtower, is present with his sense of sight with him below. What is more, when used in reference to the Lord, 'seeing' means Foresight and Providence, 2837, 2839, 3686, 3854, 3863, and so presence too, but through Foresight and Providence.
[2] As regards the Lord's presence, the Lord is present with everyone, yet only to the extent He is received; for all receive their life from the Lord alone. The life in people who receive His presence within good and truth is the life of intelligence and wisdom, whereas the life of those who do not receive His presence within good and truth but within evil and falsity is the life of insanity and foolishness. All the same, the latter have the capacity to be intelligent and wise. The fact that they do have that capacity is shown by their knowing how to counterfeit and imitate the outward appearance of what is good and true and to win people over by means of that outward appearance. This would not be possible if they did not have that capacity. The nature of the presence is meant by 'Mizpah', at this point the nature of it with those whose works are inherently good, that is, with the gentiles, who are represented here by 'Laban'. Indeed the name Mizpah in the original language is derived from the verb 'to watch'.
Latin(1748-1756) 4198
4198. `Et Mizpah, quia dixit, Spectet Jehovah inter me et inter te': quod significet praesentiam Divini Naturalis Domini, nempe in bono quod nunc per `Labanem' repraesentatur, constat a significatione {1}spectare seu (o)speculari quod sit praesentia, qui enim spectat alterum aut ex alto speculo videt illum, is praesens est apud illum visu; praeterea videre, cum praedicatur de Domino, (o)est Praevidentia et Providentia, {2} n. 2837, 2839, 3686, 3854, 3863, ita quoque {3} praesentia, sed per Praevidentiam et Providentiam. [2] Quod praesentiam Domini attinet, est Dominus praesens apud unumquemvis, sed secundum receptionem {4}; nam a Domino solo est vita uniuscujusvis; qui recipiunt praesentiam Ipsius in bono et vero, in vita intelligentiae et sapientiae sunt;at qui {5} recipiunt praesentiam Ipsius {6}non in bono et vero sed in malo et falso, in vita insaniae et stultitiae sunt, at usque in facultate intelligendi et sapiendi; quod in hac usque sint, constare potest ex eo quod in externa forma sciant mentiri et simulare bonum et verum, et per illam captare homines; quod nusquam foret nisi in facultate fuissent. Praesentiae quale significatur per `Mizpah,' hic quale apud illos qui in bonis operum, seu apud gentes, quae hic repraesentantur per `Labanem'; (o)nomen Mizpah enim in lingua originali a spectare dictum est. @1 quod sit$ @2 i de qua$ @3 proinde$ @4 nam Dominus per Praevidentiam et Providentiam est praesens, et hoc secundum receptionem; Dominus quidem est praesens apud unumquemvis hominem.$ @5 qui autem non$ @6 proinde vitam$