4618.“以撒气绝而死”表在神性属世层里面的复活。这从“气绝而死”的含义清楚可知，“气绝而死”是指复活（参看3326，3498，3505节）。因为在圣言中，当提到某人“死”了时，内义上的含义是，那人（的代表）的最后结束，和在另一个人里面的一个新开始，因而是指继续。例如，当提到犹大和以色列的王，或至高祭司死了时，内义上的含义是，藉由他们的代表的结束，和它在另一个人里面的继续，因而是指它的复活。更重要的是，当读到这些事时，那些在来世并与人同在的人并没有死亡的任何概念，因为在那里，他们完全不知道死亡是什么。因此，取代死亡的是，他们觉察到代表在另一个人里面继续。此外，当人死亡时，仅就其为了在地上发挥用处而服务于他的肉体而言，他死了；就其灵而言，他在一个肉体事物对他不再有任何用处的世界继续他的生活。
“以撒气绝而死”之所以表示在神性属世层里面的复活，是因为在属世层对应于理性层（3493，3620，3623节）之前，理性层没有任何生命。这就像眼睛的视觉，除非这视觉拥有在它之外、它所看见的物体，否则，视觉就会消失；每种感官都是这样。如果物体与它完全不相容，它同样会消失，因为这些物体给它带来死亡。这也像流不出泉水的泉脉，致使源泉被堵塞。理性层也一样；除非它的光在属世层里面被接受，否则，它的视觉就会消失；因为存在于属世层里面的事实或知识对理性层来说，就是视觉的物体。或者，如果这些物体与这光不相容，也就是与真理的聪明和良善的智慧不相容，理性视觉也会消失，因为它无法流入与它自己不相容的事物。正因如此，对那些陷入邪恶与虚假的人来说，理性层是关闭的，以致与天堂的交流无法通过它打开，可以说只能透过缝隙进来，以使他们能思考、推理和说话。因此，为了属世层能与理性层联结，它必须预备好接受理性层；这种预备由主通过重生实现。当它被如此联结时，理性层就活在属世层里面，因为理性层在属世层中看到适合它的物体，如前所述，正如眼睛在世界中看到适合它的物体。
诚然，理性层拥有生命在自己里面，这生命不同于属世层的生命，并与之分离；但理性层仍在属世层里面，就像一个人在自己的房子里面，或灵魂在它的身体里面。天堂的情形也是这样。至内在或第三层天堂的确活得与它下面的天堂不同，且与之分离；然而，如果第二层或中间天堂里面没有对它的接受，它的智慧就会消散。同样，如果最低或第一层里面没有对这中间天堂的光和聪明的接受，以及最终世人的属世层里面没有对最低天堂的接受，那么这些天堂的聪明也会消散，除非主规定应在别的地方有对它的接受。因此，众天堂由主以这样的方式形成，一个充当另一个的接受者；最后，世人就其属世和感官层而言，充当全部的最低层接受者；因为神性在他里面就处于次序的终端，并进入世界。因此，如果最终层级与在它之先的层级相一致或对应，那么这些在先层级就同时存在于这终端里面；因为构成终端的事物是在它们之先的那些事物的容器，彼此相连的事物则在那里一起存在于它们里面。由此明显可知，在神性属世层里面的复活是什么意思。
Potts(1905-1910) 4618
4618. And Isaac expired and died. That this signifies resuscitation in the Divine natural, is evident from the signification of "expiring and dying," as being resuscitation (see n. 3326, 3498, 3505) For when it is related in the Word that anyone "died," the signification in the internal sense is the last of him and something new in another, thus continuation, as when it is related of the kings of Judah and Israel that they "died," or of the high priests that they "died," in the internal sense this denotes the end of the representation by them, and the continuation of it in another, thus resuscitation. Moreover they who are in the other life, and are with man when these things are being read, do not receive any idea of death, because there they do not know anything about dying. Hence instead of this they perceive continuance in another. Moreover, when man dies, he dies only as to his bodily part, which had served him for uses on earth, and continues his life as to his spirit in a world where bodily things are no longer of any use. [2] The reason why by Isaac's expiring and dying is signified resuscitation in the Divine natural, is that the rational has no life unless the natural corresponds to it (n. 3493, 3620, 3623). It is the same as with the sight of the eye-unless this has objects outside of itself which it sees, it perishes; and it is the same with the other senses. The case is also the same if the objects are altogether contrary, for these induce death; and it is the same as with the vein of a spring whose waters have no outflow, causing the spring to be choked. And it is the same also with the rational-unless there is reception of its light in the natural, its sight perishes, for the knowledges in the natural are the objects of sight to the rational; and if these objects are contrary to the light, that is, to the intelligence of truth and the wisdom of good, the sight of the rational also perishes, for it cannot flow into things contrary to itself. Hence it is that with those who are in evils and falsities the rational is closed, so that no communication with heaven is open through it except only as it were through chinks, in order that there may be the capacity of thinking, of reasoning, and of speaking. Consequently, in order that the natural may be conjoined with the rational, it must be prepared for the reception of it, which is effected by the Lord by means of regeneration; and then, when it is conjoined, the rational lives in the natural; for as before said the rational sees its objects in the natural, just as does the sight of the eye in the objects of the world. [3] The rational has indeed a life in itself that is distinct from the life of the natural; but still the rational is in the natural like a man in his house, or like the soul in its body. The case is also the same with the heavens. The inmost or third heaven does indeed live distinct from the heavens which are below it, and yet unless there were a reception in the second or middle heaven, its wisdom would be dissipated. In like manner unless there were reception of the light and intelligence of this heaven in the lowest or first heaven, and of this finally in man's natural, the intelligence of these heavens also would be dissipated, unless it were provided by the Lord that there should be reception elsewhere. Therefore the heavens have been so formed by the Lord that the one serves the other for reception; and finally man as to his natural and sensuous serves for the lowest reception, for herein the Divine is in the ultimate of order, and passes into the world. If therefore the ultimate agrees or corresponds with the things that are prior, the prior things are then together in the ultimate; for the things which are ultimate are receptacles of those which are prior to themselves, and therein all the successives are together. Hence it is evident what is meant by resuscitation in the Divine natural.
Elliott(1983-1999) 4618
4618. 'And Isaac breathed his last, and died' means an awakening within the Divine Natural. This is clear from the meaning of 'breathing one's last, and dying' as an awakening, dealt with in 3326, 3498, 3505; for when mention is made in the Word of someone having died, the latter end of that person's [representation] and a new beginning in another, and so a continuation, is meant in the internal sense. When for instance the kings of Judah and Israel, or the high priests, are referred to as having died, the meaning in the internal sense is the end of the representation by means of them and the continuation of it in another, and so an awakening of it. What is more, those in the next life who are present with man when these references are read have no conception of death, since in that life they are completely unaware of what it is to die. Instead of death therefore they perceive the representation which is continued in the other person. Besides, when a person dies he does so only so far as his body is concerned, which has been of service to him for performing uses on earth. So far as his spirit is concerned he continues his life in a world where what belongs to that body is no longer of any use to him.
[2] The reason why 'Isaac breathed his last, and died' means an awakening within the Divine Natural is that the rational has no life until the natural corresponds to it, 3493, 3620, 3623. It is like the sight of the eye. If this does not have any objects outside itself to look at it perishes; and it is similar with each of the other senses. It likewise perishes if the objects are utterly incompatible with it, for these bring death to it. It is also like the outlet of a spring from which no water flows, and therefore is a stream that is blocked up. Similarly with the rational. Unless its light is received within the natural its sight perishes, for facts present within the natural are the objects of sight for the rational. Or if these objects are incompatible with that light, that is, with an intelligent understanding of truth and a wise discernment of good, again the sight of the rational perishes, for it is unable to enter into things incompatible with itself. This is why in the case of those under the influence of evils and falsities the rational is closed, so that no communication with heaven lies open through it, except so to speak through chinks enabling them to think, reason, and speak. Consequently, so that the natural may be joined to the rational, it must be made ready to receive it; and this is effected through regeneration by the Lord. When it is so joined the rational lives within the natural, for within the natural it sees objects proper to the rational, as has been stated, just as within the world the eye sees objects proper to the eye.
[3] The rational does indeed possess life within itself which is distinct and separate from the life of the natural. Nevertheless the rational exists within the natural, like a person within his own house, or the soul within the body. The same is true of the heavens, in that the inmost or third heaven lives distinct and separate from the heavens beneath it, and yet if there were no reception of it in the second or middle heaven the wisdom there would evaporate. In a similar way if there were no reception of the light and intelligence of this middle heaven within the ultimate or first heaven, and finally of this heaven within man's natural, the intelligence of those heavens would likewise evaporate unless the Lord provided for its reception somewhere else. The heavens therefore have been formed by the Lord in such a way that one serves as the recipient of another, and lastly man who, as to his natural and sensory degrees, serves as the ultimate recipient of all; for at this point in him the Divine is present in the ultimate degree of order and passes into the world. If therefore the ultimate degree accords or corresponds with the degrees prior to it, those prior degrees exist simultaneously within the ultimate; for the things constituting the ultimate are the receptacles of those prior to itself, and things that are consecutive to one another are present together there within it. This shows what is meant by an awakening within the Divine Natural.
Latin(1748-1756) 4618
4618. `Et exspiravit Jishak et mortuus est': quod significet exsuscitationem in Divino Naturali, constat ex significatione `exspirare et mori' quod sit exsuscitatio, de qua n. 3326, 3498, 3505; quando enim in Verbo memoratur de aliquo quod mortuus sit, in sensu interno {1}significatur ultimum ejus et novum in altero, ita continuatio; sicut cum memoratur de regibus Jehudae et Israelis quod mortui, seu de summis pontificibus, in sensu interno est finis repraesentationis quae per illos, et continuatio in alio, ita exsuscitatio; (t)etiam qui in altera vita sunt, et tunc apud hominem cum illa leguntur, non aliquam mortem capiunt, quia prorsus nesciunt {2}ibi quid mori, inde loco ejus percipiunt continuum in altero; {3}praeterea cum homo moritur, non moritur nisi quoad corporeum quod ei inserviverat pro usibus in terra, sed continuat vitam quoad suum spiritum in mundo ubi corporea non amplius alicui usui sunt. (t)Quod per `exspiravit Jishak et mortuus 2 est' significetur exsuscitatio in Divino Naturali, est quia rationale vitam non {4}habet, nisi naturale correspondet, n. 3493, 3620, 3623; se habet hoc sicut visus oculi, is nisi objecta extra se {4}habet quae videat, perit, ita quoque reliqui sensus; pariter si objecta {5}sunt prorsus contraria, ea enim mortem inducunt; et quoque se habet sicut vena fontis cujus aquis nullus effluxus, inde obstipatur: simile est cum rationali, nisi lucis ejus receptio sit in naturali, perit ejus visus, (m)scientifica enim in naturali sunt objecta visus rationalis; quae objecta si contraria sunt luci, hoc est, intelligentiae veri et sapientiae boni, etiam visus rationalis perit, nam in contraria sibi influere nequit; inde est quod {6}rationale apud illos qui in (t)malis et falsis sunt, occludatur, sic ut non pateat per illud communicatio cum caelo, nisi solum quasi per rimas ut in facultate sint cogitandi, ratiocinandi et loquendi:(n) inde est ut naturale cum rationali conjungi possit, quod ad receptionem praeparandum sit, quod fit per regenerationem a Domino, et tunc cum conjungitur, rationale vivit in naturali, nam in naturali videt objecta sua, ut dictum, sicut visus oculi in objectis 3 mundi {7}. Rationale quidem in se vitam habet, distinctam a vita naturalis, sed usque rationale in naturali est, sicut homo in sua domo, aut anima in suo corpore: se quoque ita habet cum caelis; intimum seu tertium caelum quidem vivit distinctum a caelis qui infra illud, sed usque nisi receptio {8}foret in secundo seu medio caelo, sapientia ibi dissiparetur;similiter nisi receptio lucis et intelligentiae hujus caeli foret in caelo ultimo seu primo, et hujus denique in naturali hominis;
intelligentia illorum caelorum' quoque dissiparetur, `nisi provideretur a Domino ut alibi receptio foret; (m)quapropter ita formati sunt caeli a Domino, ut unum alteri inserviat pro receptione, et tandem homo quoad ejus naturale et sensuale pro receptione ultima, nam ibi Divinum in ultimo ordinis est, et transit in mundum: {9}ideo si concordat seu correspondet ultimum cum prioribus, tunc in ultimo sunt priora simul, nam quae ultima sunt, receptacula sunt priorum se et ibi successiva simul sunt.(n) Inde patet quid per exsuscitationem in Divino Naturali intelligitur. @1 est$ @2 illi$ @3 etiam cum homo moritur, non est mors ejus, nisi quoad corporeum quod inserviverat pro usibus in terra, sed est continuatio vitae, nam spiritus continuat tunc vitam$ @4 habeat$ @5 sint$ @6 after falsis sunt$ @7 i ut dictum$ @8 i ejus$ @9 quapropter$