5583.“犹大对他说”表教会的良善。这从“犹大”的代表清楚可知，“犹大”是指教会的良善（参看3654节）。现在提到便雅悯的犹大，而之前（创世记42:36-37）提到他的是流便；这一事实是一个若不藉着内义就无法被解开的秘密。这同样适用于以下事实：当流便提到便雅悯时，雅各被称为“雅各”（参看创世记42:36）；而此处当犹大提到他时，雅各被称为“以色列”（创世记42:6，8，11）。没有人能否认有某个这样的奥秘包含在这里面；但仅从文字上的历史意义却无法得知这奥秘到底是什么；雅各有时叫“雅各”，有时叫“以色列”的其它地方也一样（4286节）。蒙主的神性怜悯，我们将在下文阐述包含这一切里面的实际奥秘。现在说话的之所以是犹大，是因为所论述的主题是需要获得的属灵真理的良善（5582节）。因此，代表教会良善的犹大对代表属灵真理之良善的雅各说话。他自己也为代表居间层的便雅悯作担保；因为居间层必须通过要获得的良善被联结。
Potts(1905-1910) 5583
5583. And Judah spoke unto him. That this signifies the good of the church, is evident from the representation of Judah, as being the good of the church (see n. 3654). Judah's now speaking about Benjamin, and Reuben's speaking about him before (in the preceding chapter, Genesis 42:36-37) is a secret which cannot be unfolded except from the internal sense. And so when Reuben spoke about Benjamin, Jacob was called "Jacob" (see Genesis 42:36); while here when Judah speaks about him, Jacob is called "Israel" (verses 6, 8, 11). That there is something involved in this no one can deny; but what it is cannot be known from the historical sense of the letter. So too in other places where Jacob is now called "Jacob" and now "Israel" (n. 4286). The secret involved will of the Lord's Divine mercy be told in the following pages. That Judah now speaks is because the subject treated of is the good of spiritual truth, that it is to be procured (n. 5582); and therefore Judah, who is the good of the church, speaks with Israel, who is the good of spiritual truth, and makes himself answerable for Benjamin, who is the intermediate; for the intermediate must be conjoined by means of good.
Elliott(1983-1999) 5583
5583. 'And Judah said to him' means the good which existed in the Church. This is clear from the representation of 'Judah' as the good existing in the Church, dealt with in 3654. The fact that now Judah speaks about Benjamin, whereas previously, in verses 36 and 37 of the previous chapter, Reuben was the one to do so, is an arcanum which only the internal sense can bring to light. The same applies to the fact that when Reuben spoke about Benjamin, Jacob is referred to in verse 36 of the previous chapter as Jacob, whereas now, when Judah is speaking about Benjamin, Jacob is referred to in verses 6, 8, 11 as Israel. No one can deny that some such arcanum lies within this, but what that arcanum is cannot possibly be known simply from the story told in the sense of the letter, as is also the case in other places where Jacob is sometimes referred to as Jacob, and at other times as Israel, 4286. The actual arcanum embodied in all this will in the Lord's Divine mercy be stated in what follows. The reason Judah is the speaker now is that the subject is the good of spiritual truth which needs to be acquired, 5582. Therefore here Judah, who represents the good existing with the Church, is the one to speak to Israel, who represents the good of spiritual truth. He also offers himself as a surety for Benjamin, who represents the intermediary; for the intermediary must be joined by means of good to what has to be acquired.
Latin(1748-1756) 5583
5583. `Et dixit ad eum Jehudah': quod significet bonum Ecclesiae, constat ex repraesentatione `Jehudae' quod sit bonum Ecclesiae, de qua n. 3654; quod Jehudah nunc loquatur de Benjamine, et prius Reuben de eodem, cap. praec. vers. 36, 37, est arcanum quod non nisi quam a sensu interno patere potest; pariter quod {1} cum Reuben de Benjamine locutus est, Jacob dicatur `Jacob', {2}cap. praec. vers. 36, hic autem cum Jehudah de Benjamine loquitur, Jacob dicatur `Israel', vers. 6, 8, 11; quod tale aliquid involvat, a nemine negari potest, sed quid involvit, nequaquam a sensu litterae historico sciri potest; sicut etiam alibi ubi Jacob nunc Jacob, {3}nunc Israel dicitur, n. 4286; arcanum quod involvit, in sequentibus, ex Divina Domini misericordia, dicetur. Quod hic Jehudah nunc loquatur, est quia agitur de bono veri spiritualis quod comparandum, n. (x)5582; idcirco hic `Jehudah' qui est bonum Ecclesiae, loquitur cum `Israele' qui est bonum veri spiritualis, et spondet pro `Benjamine' qui est medium nam medium {4}conjungetur per bonum. @1 i in priori capite$ @2 ibid$ @3 i et$ @4 conjungitur$