4594.“就是伯利恒”表示一个新的属天层的属灵层兴起，以取而代之。这从“伯利恒”的含义清楚可知，“伯利恒”是指处于一个新状态的属天层的属灵层；因为“以法他”是指处于前一个状态的属天层的属灵层（4585节），而她在那里被葬表示一个新状态的兴起（4593节）。拉结在伯利恒生下她的第二个儿子，或便雅悯，并在生他的时候死去；以及大卫也生在伯利恒，在那里被膏为王；最后主也在那里出生；这个事实是一个奥秘，至今尚未解开。它无法被揭示给不知道“以法他”和“伯利恒”表示什么，便雅悯，以及大卫代表什么的任何人；尤其不知道何为属天层的属灵层之人，因为这一切就是这些地方所表示的属灵含义，以及这些人物所代表的。
主之所以生在那里，而不是别的地方，是因为唯独祂生来是一个属灵-属天的人。其他每个人生来都是一个属世人，具有通过被主重生而要么变得属天，要么变得属灵的能力或本能。主之所以生来是一个属灵-属天之人，是因为祂能使祂的人身变得神性，并且照着从最低级到最高级的次序而如此行，因而能给众天堂中的一切事物和众地狱中的一切事物带来次序。事实上，属天层的属灵层是在属世人或外在人和理性人或内在人之间的居间物（参看4585，4592节），因此它下面是属世层或外在，它上面是理性层或内在。
无法理解这些事的人绝无可能理解在任何启示之光下理解为何主生在伯利恒。自上古时代起，“以法他”就表示属天层的属灵层，因此后来“伯利恒”具有同样的含义。这解释了为何这些话会出现在诗篇中：
他怎样向耶和华起誓，向雅各的大能者许愿，说，我必不进我家的帐棚，也不上我的床榻；我不容我的眼睛睡觉，也不容我的眼目打盹；直等我为耶和华找着一个地方，为雅各的大能者找到居所。看哪，我们听说祂在以法他，我们在森林的田野中找到祂。我们要进祂的居所，在祂脚凳前下拜。（诗篇132:2-7）
显而易见，这些话论及主；“我们听说祂”和“我们找到祂”在原文中，以一个加到动词末尾的字母来表述，就是取自耶和华之名的字母“H”。
弥迦书：
伯利恒以法他啊！你在犹大千万人中为小，将来必有一位从你那里出来，在以色列中为我作掌权的；祂的根源出于亘古，出于往古之日。（弥迦书5:2；马太福音2:6）
从这些预言清楚可知，弥赛亚或基督要在伯利恒为犹太人而生，这一点明显可见于马太福音：
希律就召齐了祭司长和民间的文士，问他们说，基督（即弥赛亚）当生在何处？他们对他说，在犹太的伯利恒。（马太福音2:4，5）
约翰福音：
犹太人说，经上岂不是说，基督（即弥赛亚）出于大卫的种，从大卫所在的城市伯利恒出来的吗？（约翰福音7:42）
祂也的确在那里出生（参看马太福音2:1；路加福音2:4-7）。也因此缘故，又因祂出身大卫，故主被称为“耶西树墩子的一根枝条”和“耶西的根” （以赛亚书11:1，10）；因为耶西，就是大卫的父亲，是一个伯利恒人；大卫出生在伯利恒，又在那里受膏为王（撒母耳记上16:1-14；17:12）。因此，伯利恒被称为“大卫的城”（路加福音2:4，11；约翰福音7:42）。大卫尤其代表主的王权或神性真理（1888节）。
Potts(1905-1910) 4594
4594. This is Bethlehem. That this signifies in place thereof the resurrection of a new spiritual of the celestial, is evident from the signification of "Bethlehem," as being the spiritual of the celestial in a new state; for "Ephrath" is the spiritual of the celestial in a former state (n. 4585), and by her being buried there is signified the resurrection of a new state (n. 4593). That Rachel brought forth her second son or Benjamin in Bethlehem, and died in bringing him forth, also that David was born in Bethlehem and was there anointed king, and finally that the Lord was there born, is a mystery which as yet has not been revealed, and could not be revealed to anyone who did not know what is signified by "Ephrath" and by "Bethlehem," and what was represented by Benjamin, and also by David; and especially who did not know what the spiritual of the celestial is, for this was signified by these places and was represented by these persons. [2] The reason why the Lord was born there and not elsewhere, is that He alone was born a spiritual celestial man, but all others natural, with the capacity or ability to become either celestial or spiritual by regeneration from the Lord. The reason why the Lord was born a spiritual celestial man was that He might make His Human Divine, and this according to order from the lowest degree to the highest, and might thus dispose into order all things in the heavens and in the hells. For the spiritual celestial is intermediate between the natural or external man and the rational or internal man (see above, n. 4585, 4592), thus below it was the natural or external, and above it was the rational or internal. [3] He who cannot apprehend these things, cannot possibly comprehend, by any revelation whatever, why the Lord was born at Bethlehem. For from the most ancient time "Ephrath" signified the spiritual of the celestial, and therefore afterwards "Bethlehem" had the same signification. This then is the reason why the following is said in David:
He sware to Jehovah, he vowed to the Mighty One of Jacob, If I shall come into the tent of my house, if I shall go upon the couch of my bed, if I shall give sleep to mine eyes, slumber to mine eyelids, until I find a place for Jehovah, habitations for the Mighty One of Jacob; lo we heard of Him in Ephrata, we found Him in the fields of the forest; we will go into His habitations, we will bow ourselves at His footstool (Ps. 132:2-7);
that these things were said of the Lord is very evident; "we heard of Him," and "we found Him," are expressed in the original language at the end of the words by the letter "h" taken from the name Jehovah. [4] And in Micah:
Thou Bethlehem Ephrata, it is little that thou be among the thousands of Judah, out of thee shall one come forth unto Me who shall be Ruler in Israel, whose goings forth are from of old, from the days of eternity (Micah 5:2; Matt. 2:6). From these prophecies it was known to the Jewish people that the Messiah or Christ would be born at Bethlehem, as is evident in Matthew:
Herod, gathering together all the chief priests and scribes of the people, inquired of them where the Christ (the Messiah) should be born; and they said to him, In Bethlehem of Judea (Matt. 2:4, 5). And in John:
The Jews said, Doth not the Scripture say that the Christ (Messiah) should come of the seed of David, and from Bethlehem, the city where David was? (John 7:42). And that He was born there may be seen in Matthew 2:1; Luke 2:4-7. For this reason also, and because He was from David, the Lord is called a "rod out of the stock of Jesse," and the "root of Jesse" (Isa. 11:1, 10); for Jesse, David's father, was a Bethlehemite; and David was born at Bethlehem and was anointed king there (1 Sam. 16:1-14; 17:12). Hence Bethlehem was called "the city of David" (Luke 2:4, 11; John 7:42). By David is especially represented the Lord as to His royalty or the Divine truth (n. 1888).
Elliott(1983-1999) 4594
4594. 'That is, Bethlehem' means a new spiritual of the celestial raised up in place of it. This is clear from the meaning of 'Bethlehem' as the spiritual of the celestial within the new state, for 'Ephrath' is the spiritual of the celestial within the initial state, 4585, while her burial there means the raising up of a new state, 4593. The fact that Bethlehem was the place where Rachel gave birth to her second son, Benjamin, and died in giving birth to him, also the place where David was born and where he was anointed king, and finally the place where the Lord was born, involves an arcanum which has not yet been revealed. Nor could it have been revealed to anyone who did not know what was meant by 'Ephrath' and by 'Bethlehem', and what was represented by 'Benjamin' and also by 'David'. Least of all could it have been revealed to anyone who did not know what the spiritual of the celestial was; for this is what was meant spiritually by those places and what was represented by those personages.
[2] The reason the Lord was born there and nowhere else was that He alone has been born a spiritual-celestial man. Everyone else has been born a natural man with the ability or capacity to become, through regeneration by the Lord, either celestial or spiritual. The Lord was born a spiritual-celestial man to the end that He might make His Human Divine, doing so according to order from the lowest degree to the highest, and so would bring order to everything in the heavens and everything in the hells. For the spiritual of the celestial is an intermediate part between the natural or external man and the rational or internal man, see above in 4585, 4592, so that below it there was the natural or external, and above it the rational or internal.
[3] Until he can grasp these things no one will ever come to understand in the light of any revelation at all why the Lord was born in Bethlehem. From most ancient times 'Ephrath' meant the spiritual of the celestial, as therefore did 'Bethlehem' subsequently. This now explains why the following words occur in David,
He swore to Jehovah, he made a vow to the Mighty One of Jacob, If I enter the tent of my house, if I go up onto the couch of my bed, if I give sleep to my eyes, slumber to my eyelids, until I find a place for Jehovah, dwelling-places for the Mighty One of Jacob. Behold, we heard of Him in Ephrath, we found Him in the fields of the forest; we will enter His dwelling-places, and bow down at His footstool. Ps 132:2-7.
It is quite evident that these words are used to refer to the Lord. In the original language the pronoun 'Him' in 'we have heard of Him' and in 'we have found Him' is expressed by a letter added to the end of the verb - by the letter H, taken from the name Jehovah.
[4] And in Micah,
You, Bethlehem Ephrath, it is little that you are among the thousands of Judah; from you will come forth for Me one who will be ruler in Israel; and His origins are from of old, from the days of eternity Micah 5:2; Matt 2:6.
From these prophecies it was well known to the Jewish people that the Messiah or Christ was to be born in Bethlehem, as is clear in Matthew,
Assembling all the chief priests and scribes of the people Herod inquired of them where the Christ (the Messiah) was to be born. They told him, In Bethlehem of Judea. Matt 2:4, 5.
And in John,
The Jews said, Does not the Scripture say that the Christ (the Messiah) is going to come from the seed of David, and from Bethlehem, the city where David was? John 7:42.
His birth did in fact take place there, see Matt 2:1; Luke 2:4-7. For this reason also, and because He was descended from David, the Lord is called 'a shoot from the stem of Jesse', and 'the root of Jesse', Isa 11:1, 10.For Jesse, David's father, was a Bethlehemite, and David was born there and also anointed king there, 1 Sam 16:1-14; 17:12, for which reason Bethlehem was called the city of David, Luke 2:4, 11; John 7:42. David in particular represents the Lord's kingship or Divine Truth, 1888.
Latin(1748-1756) 4594
4594. `Haec Bethlehem': quod significet loco illius resurrectionem novi spiritualis caelestis, constat ex significatione `Bethlehem' quod sit spirituale caelestis {1} in statu novo, `Ephrath' enim est spirituale caelestis in statu priore, n. 4585; per quod sepeliebatur ibi, significatur resurrectio novi, n. 4593. Quod Rachel alterum suum filium seu Benjaminem pareret in Bethlehem, et in pariendo moreretur, tum quod David natus in Bethlehem et ibi unctus in regem, et denique quod Dominus ibi nasceretur, est arcanum quod nondum revelatum est, nec alicui revelari potuit qui non sciret quid significatum per Ephratam et per Bethlehem, et quid repraesentatum per Benjaminem tum per Davidem; imprimis qui non sciret quid spirituale caelestis, hoc enim significatum est per loca illa; et repraesentatum per personas illas. [2] Quod Dominus ibi nasceretur, et non alibi, erat quia Ipse solus natus est spiritualis caelestis homo, omnes autem alii naturales cum facultate seu potentia ut per regenerationem a Domino fieri possent vel caelestes vel spirituales; quod Dominus natus [sit] spiritualis caelestis homo, erat ex causa ut Humanum Suum Divinum posset facere, et hoc secundum ordinem ab infimo gradu ad supremum, et sic disponeret in ordinem omnia quae in caelis et (o)quae in infernis; spirituale caelestis {2} enim est intermedium inter naturalem seu externum hominem, et inter rationalem seu internum, videatur supra n. 4585, 4592, ita infra illud fuit naturale seu externum, et supra illud rationale seu internum; [3] qui haec non capere potest, is nequaquam comprehendet per quamcumque revelationem cur Dominus natus in Bethlehem; Ephrath enim ab antiquissimo tempore significavit spirituale caelestis, inde postea Bethlehem; ex hoc nunc est quod apud Davidem haec dicantur, Juravit Jehovae, vovit forti Jacobi, Si intravero in tentorium domus meae, si ascendero super spondam strati mei, si dedero secundum oculis meis, palpebris meis dormitationem, usque dum invenero locum Jehovae, habitacula forti Jacobi; ecce audivimus de Eo in Ephrata {3}, invenimus Eum in agris silvae; intrabimus in habitaculi Ejus, incurvabimus nos scabello pedum Ejus, Ps. cxxxii 2-7;quod haec de Domino dicta sint, manifeste patet; `audivimus de Eo, et invenimus Eum' exprimitur ibi in fine in lingua originali per litteram H desumptam ex nomine Jehovae: [4] et apud Micham, Tu Bethlehem Ephrataea {3}, parum est ut sis inter millenas Jehudae, ex te Mihi exibit, qui erit dominator in Israele, et exitus Ipsius ab antiquo, a diebus aeternitatis, v 1 [A.V.2]; Matth. ii 6. Ex his propheticis notum fuit populo Judaico quod Messias seu Christus nasceretur in Bethlehem, ut constat apud Matthaeum, Herodes congregatis omnes pontifices et scribas populi, scrutatus est ab illis, ubi Christus Messias nasciturus; hi dixerunt illi, in fiet Bethlehemo Judaeae, ii 4, 5;
et apud Johannem, Judaei dixerunt, Nonne scriptura dicit, quod ex semine Davidis, et ex Bethlehem, urbs ubi David, Christus (Messias) venturus esset? vii 42:
quod etiam ibi natus sit, videatur Matth. ii 1; Luc. ii 4-7 inde etiam, et quia ex Davide, vocatur Dominus `virga ex trunco Jishaji,' et `radix Jishaji', Esai. xi 1, 10; `Jishajus' enim pater Davidis Bethlehemita fuit, et David ibi natus, et quoque unctus in regem, 1 Sam. xvi 1-14; xvii 12; inde Bethlehem dicta fuit urbs Davidis, Luc. ii 4, 11; Joh. vii 42; per Davidem imprimis repraesentatur Dominus quoad regium seu {4} Divinum Verum, n. 1888. @1 caeleste$ @2 caeleste I$ @3 Heb = Ephratah$ @4 i Ipsius$