5470.“我们见他灵魂愁苦”表一旦内在被疏远，它在良善方面的状态。这从“灵魂愁苦”的含义清楚可知，“灵魂愁苦”是指灵魂与外在疏远时所经历的状态。该状态的性质如下：主不断来到人这里，把良善，以及这良善里面的真理带给他；但这人要么接受，要么不接受。他若接受，便一切都会好起来；若不接受，则一切都不好。如果他因不接受而感到某种焦虑不安（在此由“灵魂愁苦”来表示），那么他能被改造的希望仍旧存在；但是，如果他没有焦虑的感觉，那么这种希望就会消失。每个人身边都有两个地狱灵和两位天堂天使。事实上，人因生在罪中而绝无可能存活，除非他一方面与地狱相通，另一方面与天堂相通；他的整个生命由此而来。当人逐渐长大，并开始自主时，也就是说，当他觉得似乎凭自己的判断力意愿和行事，凭自己的理解力思考信的事物，并得出结论时，如果这时他倾向于邪恶，两个地狱灵就会靠近，两位天堂天使稍退离；但如果他倾向于良善，那么两位天堂天使就会靠近，而两个地狱灵则退离。
因此，当人倾向于邪恶时（如大多数人在青春期所行的），若他在反思自己所犯的恶行时感到某种焦虑不安，这标志着他仍将接受从天堂经由天使而来的流注；还标志着以后他会允许自己被改造。但是，如果他在反思自己所犯的恶行时没有任何焦虑不安的感觉，这标志着他不再愿意接受从天堂经由天使而来的流注；还标志着以后他不会允许自己被改造。所以，此处，即论述由雅各的十个儿子所代表的外在教会的真理之处，提到了约瑟在疏远了他的兄弟时所经历的“灵魂愁苦”，然后提到流便曾告诫他们不要去做他们所行的事，以此表示当这种状态正在进行时，随之而来的是改造或内在与外在的联结；这种联结便是下文论述的主题。因为那些在这种状态下感到焦虑不安的人会有一种对邪恶的内在认识；当主唤起这种认识时，它就会变成忏悔，最后变成悔改。
Potts(1905-1910) 5470
5470. In that we saw the distress of his soul. That this signifies the state of the internal in the meantime when it was alienated, is evident from the signification of "distress of soul," as being the state in which the internal is when alienated from the external. As regards this state, the Lord continually flows in with man with good, and in good with truth; but man either receives or does not receive; if he receives, it is well with him; but if he does not receive, it is ill with him. If when he does not receive he feels some anxiety (here meant by "distress of soul"), there is hope that be may be reformed; but if he has no feeling of anxiety the hope vanishes. With every man there are two spirits from hell, and two angels from heaven; for man being born in sins cannot possibly live unless on one side he communicates with hell, and on the other with heaven; all his life is thence. When man is grown up and begins to rule himself from himself, that is, when he seems to himself to will and to act from his own judgment, and to think and to conclude concerning the things of faith from his own understanding, if he then betakes himself to evils, the two spirits from hell draw near, and the two angels from heaven withdraw a little; but if he betakes himself to good, the two angels from heaven draw near, and the two spirits from hell are removed. [2] If therefore when a man betakes himself to evils, as is the case with many in youth, he feels any anxiety when he reflects upon his having done what is evil, it is a sign that he will still receive influx through the angels from heaven, and it is also a sign that he will afterward suffer himself to be reformed; but if when he reflects upon his having done what is evil, he has no anxious feeling, it is a sign that he is no longer willing to receive influx through the angels from heaven, and it is also a sign that he will not afterward suffer himself to be reformed. Here therefore where the truths of the external church are treated of, which are represented by the ten sons of Jacob, mention is made of the distress of soul in which Joseph was when alienated from his brethren, and also next that Reuben admonished them, whereby is signified that when this state had preceded, reformation or the conjunction of the internal with the external would afterward take place (of which conjunction in the following pages); for with those who are then in anxiety there is an internal acknowledgment of evil, which when recalled by the Lord becomes confession, and finally repentance.
Elliott(1983-1999) 5470
5470. 'Whose anguish of soul we saw' means the state of the internal in regard to good,a once it was alienated. This is clear from the meaning of 'anguish of soul' as the state which the soul passes through when it is alienated from the external. The nature of this state is as follows: The Lord comes to a person constantly, bringing good to him, and also truth within that good; but the person either accepts this or does not accept it. If he accepts it, all is well with him; but if he does not, all is ill. If, while not accepting it, he feels worried, described here as 'anguish of soul', the hope exists that he can be reformed; but if he has no such feeling, the hope disappears. For with every person two spirits from hell are present and two angels from heaven. These are present because a person is born in sins and cannot by any means live unless he is on one hand in communication with hell and on the other in communication with heaven. His entire life depends on having these on either hand. When a person is growing up he begins to be his own master, that is, it seems to him that his will and actions spring from his own power of judgement, and in matters of faith his thought and deductions are the result of his own power of understanding. If during this time he inclines to evils, the two spirits from hell draw closer to him and the two angels from heaven move a small distance away. But if he inclines to good the two angels from heaven draw nearer and the two spirits from hell are withdrawn.
[2] If therefore a person when he inclines to evils - as most people do in adolescence - feels at all disturbed when he reflects on an evil deed he has committed, this is a sign that he will nevertheless accept what flows into him from heaven through the angels. It is also a sign that subsequently he will allow himself to be reformed. But if he does not feel in any way disturbed when he reflects on an evil deed he has committed, this is a sign that he no longer wishes to accept what flows into him from heaven through the angels; and it is a sign too that subsequently he will not allow himself to be reformed. Here therefore, where the subject is the truths known to the external Church, which are represented by 'the ten sons of Jacob', reference is made to 'the anguish of soul' which Joseph experienced once he was alienated from his brothers, and then to the fact that Reuben had warned them against doing what they did. By this is meant the consideration that once that state was under way reformation was to follow; that is, the internal came to be joined to the external, that joining together being the subject in what follows. For with people who feel disturbed during this state, an internal recognition of evil is present; and when the Lord calls that recognition to mind, it becomes confession and finally penitence.
Latin(1748-1756) 5470
5470. `{1}Cujus vidimus angustiam animae': quod significet statum interni interea cum abalienatum, constat ex significatione `angustiae animae' quod sit status in quo internum cum abalienatur ab externo. Cum hoc statu ita se habet: Dominus continue influit apud hominem cum bono, et in bono cum vero; at homo id vel recipit vel non recipit; si recipit, bene cum illo est, si autem non recipit, male cum illo est; cum non recipit, si tunc sentit aliquid anxii, quod hic est `angustiae animae', spes est quod reformari queat; at si non aliquid anxii sentit, spes evanescit; sunt enim apud hominem quemcumque bini spiritus ab inferno et bini angeli e caelo; nam homo, quia in peccatis natus {2}, nequaquam potest vivere nisi ab una parte communicet cum inferno et ab altera cum caelo; vita ejus omnis inde est; cum adolescit homo, et {3}semet ex se regere incipit, hoc est, cum videtur sibi velle et agere ex suo judicio, et de rebus fidei cogitare et concludere ex suo intellectu, tunc si ad mala se confert, spiritus bini ab inferno appropinquant et bini angeli e caelo paulo se removent; si autem ad bonum se confert, bini angeli e caelo appropinquant et bini spiritus ab inferno removentur; [2]cum itaque homo ad mala se confert, quod {4}fit apud plerosque in adolescentia, si anxium quid sentitur cum reflectit super id quod malum egerit, indicium est quod usque {5}recepturus influxum per angelos e caelo, {6}ut quoque indicium est quod postea se reformari {7}passurus; at si nihil anxii sentitur cum reflectit super id quod malum egerit, indicium est quod non amplius {8}recipere velit influxum per angelos e caelo, et quoque indicium quod postea se reformari non {9}passurus; hic itaque ubi agitur de veris Ecclesiae externae quae per `decem filios Jacobi' repraesentantur, memoratur de `angustia animae' in qua fuit Josephus cum abalienatus a fratribus, et quoque dein quod Reuben admonuerit illos, per quae significatur quod cum ille status praecesserit, postea reformatio, {10}seu conjunctio interni cum externo existeret, de qua conjunctione in sequentibus agitur; est enim apud illos qui in anxietate tunc, agnitio interna mali, quae cum revocatur a Domino, fit confessio et denique paenitentia. @1 Cum I$ @2 i est$ @3 semel I$ @4 sit I$ @5 recipiat$ @6 et$ @7 patiatur$ @8 recipiat$ @9 patiatur$ @10 hoc est$