4593.“拉结死了，葬在往以法他的路上”表之前对内层真理的情感的结束。这从“死”、“葬”和“以法他”的含义，以及“拉结”的代表清楚可知：“死”是指不再和以前一样（参看494节），因而是指结束；“拉结”是指对内层真理的情感（3758，3782，3793，3819节）；“葬”是指抛弃之前的状态，以及一个新状态的兴起（2916，2917，3256节）；“以法他”是指在之前状态下的属天层的属灵层（4585节）。由此明显可知，“拉结死了，葬在往以法他的路上”表示之前对内层真理的情感的结束，以及“伯利恒”所表示的一个新状态的兴起，如下面所解释的。
“拉结死了，葬在往以法他的路上”在真正意义上表示遗传特性通过试探被永远逐出或抛弃，该特性因是人对内层真理的情感，故被神性情感所逐出或抛弃。这也解释了为何这个儿子被他的母亲起名为“便俄尼”，或“悲伤之子”，但被他的父亲起名为“便雅悯”或“右手之子”。源于母亲的人之情感中有一种含有邪恶在里面的遗传特性，而神性情感中只有良善；因为人的情感中有一个以自我和世界的荣耀为目的的自我关注，而神性情感中有一个以拯救人类为目的的自我关注，正如主在约翰福音中所说的：
我为你所赐给我的人祈求；因凡是我的，都是你的；你的，也是我的，并且我因他们得了荣耀；使他们都合而为一；正如你父在我里面，我在你里面，使他们也在我们里面为一。你所赐给我的荣耀，我已赐给他们，使他们合而为一，像我们合而为一。我在他们里面，你在我里面。（约翰福音17:9-10，21-23）
Potts(1905-1910) 4593
4593. And Rachel died, and was buried in the way to Ephrath. That this signifies the end of the former affection of interior truth, is evident from the signification of "dying," as being to cease to be such (see n. 494), thus the end; from the representation of Rachel, as being the affection of interior truth (n. 3758, 3782, 3793, 3819); from the signification of "to be buried," as being the rejection of a former state, and the resuscitation of a new one (n. 2916, 2917, 3256); and from the signification of "Ephrath," as being the spiritual of the celestial in a former state (n. 4585). From all this it is evident that by Rachel's dying and being buried in the way to Ephrath is signified the end of the former state of the affection of interior truth and the resuscitation of a new state which is "Bethlehem," the explication of which follows. [2] In the genuine sense by Rachel's dying and being buried in the way to Ephrath is signified that which is hereditary, in that by means of temptations it was expelled forever, and which was the human affection of interior truth, which the Divine affection expelled. It was for this reason that this son was called by his mother "Benoni," or "son of sorrow," but by his father "Benjamin," or "son of the right hand." In the human affection from the mother there is a heredity in which is evil, but in the Divine affection there is nothing but good; for in the human affection there is the glory of self and of the world as an end for the sake of self; but in the Divine affection there is an end for the sake of self that it may be from self to save the human race, according to the Lord's words in John:
I pray for those whom Thou hast given Me, for all Mine are Thine, and Thine are Mine, but I am glorified in them; that they all may be one, as Thou Father art in Me, and I in Thee, that they also may be one in Us. The glory which Thou gavest Me I have given them, that they may be one as We are one; I in them, and Thou in Me (John 17:9-10, 21-23).
Elliott(1983-1999) 4593
4593. 'And Rachel died, and was buried on the way to Ephrath' means the end of the initial affection for interior truth. This is clear from the meaning of 'dying' as ceasing to be as previously, dealt with in 494, and so the end; from the representation of 'Rachel' as the affection for interior truth, dealt with in 3758, 3782, 3793, 3819; from the meaning of 'being buried' as the casting aside of the initial state and the raising up of a new one, dealt with in 2916, 2917, 3256; and from the meaning of 'Ephrath' as the spiritual of the celestial in the initial state, dealt with in 4585. From this it is evident that 'Rachel died and was buried on the way to Ephrath' means the end of the initial affection for interior truth and the raising up of a new one meant by 'Bethlehem', dealt with below in the next paragraph.
[2] In the genuine sense 'Rachel died and was buried on the way to Ephrath' means that an inherited characteristic was cast out for ever by means of temptations, that characteristic being the human affection for interior truth, cast out by the Divine affection. This also explains why this son was called Ben-oni, or Son of pain, by his mother, but Benjamin, or Son of the right hand, by his father. Present in the human affection derived from the mother there is a hereditary characteristic that holds evil within it, whereas in the Divine affection nothing but good is present. In the human affection there is a self- concern which has the glory of self and the world as the end in view, but in the Divine affection a self-concern exists that it should effect the salvation of the human race, as accords with the Lord's words in John,
I pray for those whom You have given Me, for all things that are Mine are Yours, and Yours are Mine; but I am glorified in them; that they may all be one, as You, Father, are in Me and I in You, that they may also be one in Us. The glory which You have given Me I have given to them that they may be one even as We are one, I in them and You in Me. John 17:9, 10, 21-23.
Latin(1748-1756) 4593
4593. `Et moriebatur Rachel et sepeliebatur in via Ephrath': quod significet finem prioris affectionis veri interioris, constat ex significatione `mori' quod sit desinere esse tale, de qua n. 494, ita finis; ex repraesentatione `Rachelis' quod sit affectio veri interioris, de qua n. 3758, 3782, 3793, 3819; ex {1} significatione `sepeliri' quod sit rejectio status prioris et resuscitatio novi, de qua n. 2916, 2917, 3256; et ex significatione `Ephratae' quod sit spirituale caelestis in statu priore, de qua n. 4585; inde patet quod per `moriebatur Rachel et sepeliebatur in via Ephrath' significetur finis status prioris affectionis veri interioris, (c)et resuscitatio novi quae est `Bethlehem', de qua mox sequitur. [2] In genuino sensu per `moriebatur Rachel et sepeliebatur in via Ephrath' significatur hereditarium, quod per tentationes sit expulsum in perpetuum; hereditarium fuit humana affectio veri interioris quam Divina affectio expulit; inde quoque est quod filius ille a matre dictus sit `Benoni' seu filius doloris, sed a patre `Benjamin' seu filius dextrae: in humana affectione quae a matre, est hereditarium in quo malum, at in Divina non est nisi bonum; in humana enim est gloria sui et mundi ut finis propter se, at in Divina est finis propter `se' ut sit a se ad salvandum genus humanum, secundum Domini verba apud Johannem, Oro pro illis... quos dedisti Mihi,... omnia namque Mea Tua sunt, et Tua Mea, sed glorificatus sum in illis;... ut omnes unum sint, sicut Tu Pater in Me, et Ego in Te, ut etiam illi in Nobis unum sint.... Ego gloriam quam dedisti Mihi dedi illis, ut sint unum, sicut Nos unum sumus, Ego in illis et Tu in Me; xvii 9, 10, 21-23. @1 i et$