4215.“亲吻他儿子和女儿”表承认这些真理，以及对这些真理的情感。这从“亲吻”、“儿子”和“女儿”的含义清楚可知：“亲吻”是指出于情感的结合（参看3573，3574节），因而是指承认，因为哪里有通过良善与真理的结合，哪里就有对它们的承认；“儿子”是指真理和真实事物（489，491，533，1147，2623，3773节）；“女儿”，就是此处的拉结和利亚，是指对这些真理的情感（3758，3782，3793，3819节）。
“亲吻”表示出于情感的结合是出于对应；因为天堂与人体的一切器官并肢体之间存在一种对应关系，如各章末尾所说明的。人的内在事物与脸上的各个部位之间存在一种对应关系，因此他的面部表情能显示他的总体心态，而他的眼睛则能显示这种心态，就是其内在心智的内层。心智的思维与情感和身体的行为与姿势之间也存在一种对应关系；就那些自然的行为和姿势，以及那些非自然的行为和姿势而言，这是众所周知的。例如，内心的谦卑会使人屈膝下跪，这是一种身体的外在姿势；更大和更内在的谦卑甚至使他俯伏在地。内心的欢喜快乐会引发歌唱和欢呼声；而难过和内在悲伤则会导致哭泣和哀号。但出于情感的结合会产生亲吻的动作。
由此明显可知，由于这种外在行为与内在美德相对应，所以它们是内在事物的可见迹象；作为可见迹象的它们含有某种内在事物在里面，而它们就从这内在事物取得自己的品质或特性。然而，对那些渴望通过外在行为给人以他们拥有这些内在美德的印象之人来说，他们的外在行为同样是可见的迹象，但却是伪装、虚伪和欺骗的迹象。这就是亲吻的情形，因为人人都想通过亲吻来表达他对另一个人由衷的爱。事实上，凡给人以他拥有内在美德之人都知道，亲吻源于内心或出自这种爱，是出于情感联结的标志。他想凭着亲吻使他的邻人确信，他是由于他里面的良善而爱他；而事实上，这全都是为他自己，为了他自己的地位、利益和名声，因而不是为了良善，而是为了邪恶。因为凡以自己为目的、而不是为促进良善的中间目的，并希望与别人联结以达到该目的之人，都陷入邪恶。
Potts(1905-1910) 4215
4215. And kissed his sons and his daughters. That this signifies the acknowledgment of these truths, and of the affections of the same, is evident from the signification of "kissing," as being conjunction from affection (see n. 3573, 3574), consequently acknowledgment (for where there is conjunction by means of good and truth, there is the acknowledgment of these); from the signification of "sons," as being truths or verities (n. 489, 491, 533, 1147, 2623, 3773); and from the signification of "daughters," here Rachel and Leah, as being the affections of the same, that is, of truths (n. 3758, 3782, 3793, 3819). [2] It is from the correspondence that "kissing" signifies conjunction from affection; for there is a correspondence of heaven with all the organs and members of the body, as shown at the end of the chapters. There is a correspondence of the internal things of man with all things of the face, and hence the animus shines forth from the countenance, and the interior animus or mind from the eyes. There is also a correspondence of the thoughts and affections with the actions and gestures of the body; as is well known in regard to those which are of a voluntary as well as those which are of an involuntary character. For humiliation of heart produces kneeling, which is an external gesture of the body; humiliation still greater and more internal produces prostration to the earth; gladness of heart and joy of mind produce singing and joyful shouting; sadness and internal mourning produce weeping and wailing; but conjunction from affection produces kissing. From all this it is evident that because such external acts correspond, they are signs of things internal; and that in them as signs there is an internal from which they take their quality. But with those who desire to counterfeit internal things by means of external, such externals are also signs, but signs of simulation, hypocrisy, and deceit. Such is the case with kissing, by which everyone wishes to signify that he loves another from the heart; for he knows that the act of kissing comes from such love, and is a mark of conjunction from affection, and he thereby desires to persuade his neighbor that he loves him for the sake of the good that is in him; when in fact it may be for his own sake, and for his own honor and gain, and thus not for the sake of good, but of evil. For he who regards himself as the end, and not as an intermediate end to good, and desires to be conjoined with another as to that end, is in evil.
Elliott(1983-1999) 4215
4215. 'And kissed his sons and his daughters' means the acknowledgement of those truths and of affections for them. This is clear from the meaning of 'kissing' as a joining together resulting from affection, dealt with in 3573, 3574, and therefore as acknowledgement, for where any joining together through good and truth exists, acknowledgement of them exists also; from the meaning of 'sons' as truths and things that are true, dealt with in 489, 491, 533, 1147, 2623, 3373; and from the meaning of 'daughters', who in this case are Rachel and Leah, as affections for those same truths, dealt with in 3758, 3782, 3793, 3819.
[2] The reason why 'kissing' means a joining together resulting from affection lies in correspondence; for as is being shown at the ends of chapters, a correspondence exists between heaven and every organ and limb of the body. A correspondence exists between man's inner self and every part of his face, so that his general frame of mind (animus) is revealed in his countenance, and more internal aspects of it - his inner mind (mens) - in his eyes. A correspondence also exists between the thoughts and affections of the mind and the actions and gestures of the body; and this is recognized to be so with all voluntary actions and gestures as well as involuntary ones. Humility of heats, for example, brings a person to his knees, an external gesture of the body; and still greater and more interior humility extends him prostrate on the ground. A feeling of gladness and joy of mind leads to singing and jubilation, sadness and inner grief to weeping and wailing. But a joining together resulting from affection leads to kissing.
[3] From this it is evident that because external actions like these correspond to inner virtues they are visible signs of these, and that as visible signs they hold within them something internal from which they receive their specific nature. With people however who wish by means of external actions to give the impression that they possess those inner virtues, their external actions are likewise visible signs; but they are signs of presence, hypocrisy, and deceit. This is so with kisses, because everyone wishes by means of kisses to express his heartfelt love for another. For one who gives the impression that he possesses inner virtues knows that kisses have their origins in the heart and that they are a sign of a joining together resulting from affection. By means of them he wishes to convince his neighbour that he loves him because of the good he sees in him, but in fact it is all for his own sake and for the sake of personal position and gain, and it is not for good but for evil reasons that he loves him. For anyone who sees himself as the end in view and not as an intermediate end to promote good, and who wishes to be joined to another to succeed in gaining that end, is governed by evil.
Latin(1748-1756) 4215
4215. `Et osculatus filios suos et filias suas': quod significet agnitionem veritatum illarum et affectionum earundem, constat ex significatione `osculari' quod sit conjunctio ex affectione, de qua n. 3573, 3574, proinde agnitio, ubi enim conjunctio per bonum et verum, ibi est agnitio eorum; ex significatione `filiorum' quod sint vera seu veritates, de qua n. 489, 491, 533, 1147, 2623, 3373;et a significatione `filiarum' hic Rachelis et Leae, quod sint affectiones earundem, hoc est, veritatum, de qua n. 3758, 3782, 3793, 3819. [2] Quod `osculari' significet conjunctionem ex affectione, est ex correspondentia; datur enim correspondentia caeli cum omnibus organis et membris corporis, de qua ad finem capitum; datur correspondentia internorum cum omnibus faciei, inde elucet animus ex vultu, et interior animus seu mens ex oculis;
datur etiam correspondentia cogitationem et affectionum cum actionibus et gestibus corporis; quod cum omnibus voluntariis, notum est et quoque cum involuntariis; humiliatio enim cordis producit genuflexionem quae est gestus corporis externus, humiliatio adhuc major ac interior prostrationem ad terram, laetitia animi et gaudium mentis cantum et ovationem, tristitia et luctus internus lacrimationem et planctum, conjunctio autem ex affectione osculationem; [3] inde patet quod tales externi actus quia correspondent, sint signa internorum, et quod in illis ut in signis sit internum, a quo quale suum accipiunt;{1} at apud illos qui interna mentiri volunt per externa, talia quoque pro signis sunt, sed simulationis, hypocriseos, et doli, ut osculationes, quisque enim per illas vult significare quod amet alterum ex corde, novit enim quod osculationes sint inde, et quod sint conjunctionis ex affectione, et quod per illas persuadere velit proximo quod amet illum propter bonum in illo, cum tamen sit propter se ac sui honorem et lucrum,{2} ita non propter bonum, sed propter malum; nam qui se spectat ut finem, non ut finem intermedium ad bonum, et cum altero conjungi vult quoad finem illum, in malo est. @1 This passage is much abbreviated from that in A which runs:
cum organis sensoriis et motoriis corporis, ipsa organa prorsus formata sunt ad correspondentiam, organa motoria sunt musculi, per quos actiones, inde est correspondentia omnium actionum corporis, et omnium gestuum, cum affectionibus internis, sicut genuflexio, quae est gestus corporis externus, correspondens humiliationi, prostratio ad terram correspondens humiliationi adhuc majori ac interiori, et sicut cantus et ovatio, quae etiam sunt corporis, et correspondent laetitiae animi et gaudio mentis, lachrymatio autem et planctus vicissim correspondent tristitiae et fructui interno;
osculatio autem correspondet conjunctioni ex affectione, inde talia sunt signa internorum, sed in signis illis latet internum, a quo signum vivit;$ @2 This is also abbreviated from sed quod utplurimum sint simulationes quae intus, notum est, et quandoque hypocrisis et dolus, sunt enim propter conjunctionem ex affectione, ut nempe sibi faveat, suo honori et lucro, haec affectio est, per quam conjunctio desideratur,$