5614.“如今已经去回两次了”表属灵生命，无论外层还是内层，都早已得到恢复。这从“去”和“两次”的含义清楚可知。“去”是指存活，如前所述（5605节），故“回”是指存活的随后阶段，因为他们去埃及是为了给自己获得谷子；“谷”表示由属灵生命所产生的真理之良善。“两次”因与生命有关，故表示外层生命和内层生命。他们第一次所得来的谷子表示外层生命，也就是属世层里面的生命，因为如前一章所解释的，他们还没有居间层；而他们这次所得来的“谷”表示内层生命，因为他们现在与便雅悯同在，而便雅悯就是居间层，如本章和下一章所解释的。正因如此，“如今已经去回两次了”表示属灵生命，无论外层还是内层。
所表示的是这些事物，这一点在丝毫不知道属灵之物的人看来尤其显得奇怪；因为“去回两次”似乎与所表示的属灵生命毫无瓜葛；但这的确是这些话的内义。若你愿相信，处于良善之人的内层思维本身理解这灵义，因为内层思维处在内义那个层次上，尽管此人自己在活在肉身期间对此一无所知。事实上，处在其内层思维那个层次上的内义或灵义在他不知道的情况下降至由他的感官所形成的物质观念。这些观念的形成依赖于时间和空间，依赖于存在于世上的那类事物，因此他并不清楚他的内层思维具有这种性质。因为他的内层思维就像天使的思维，他的灵与天使同住。
处于良善之人的思维与内义是一致的，这一点可从以下事实看出来：当死后进入天堂时，他无需学习就立刻知道内义；如果在世时他的内层思维没有处在内义那个层次上，这将是绝无可能的。它处在内义这个层次上的原因是，属灵事物与属世事物之间存在一种对应关系，并且这种对应关系具有这样的性质：甚至连最小的事物也无不具有对应关系。因此，由于处于良善之人的内层或理性心智在灵界，他的外层或属灵心智在自然界，所以其心智的这两个部分必都在思考。只是他的内层思维在属灵层面进行思考，而他的外层心智在属世层面进行思考；属灵之物降至属世之物，这二者通过对应行如一体。
人的内层心智，其思维观念被称为理性概念，可称作非物质观念；该心智在进行思考时，并不依赖于任何语言的话语，因而也不依赖于任何属世形式。凡能反思这些事的人都能看出这一点，因为他能在一瞬间思考他用一个小时通过包括众多细节的概述都难以述说出来的东西。这些思维观念都是属灵的，并且当圣言正在被阅读时，与灵义或内义没有本质上的不同。即便如此，此人却完全没有意识到这一点，因为如前所述，这些属灵观念流入属世层，并呈现在属世观念里面，以致属灵观念没有显现；除非人已接受教导，否则他会以为属灵层若不像属世层就不存在；事实上，他在灵里思考的方式，与他在肉身中说话没什么不同。这就是属世层遮藏属灵层的方式。
Potts(1905-1910) 5614
5614. Surely we had now returned these two times. That this signifies that there would have been spiritual life both exterior and interior, is evident from the signification of "going," as being to live (of which above, n. 5605); and therefore "returning" is living therefrom, for they went thither to procure corn, and by "corn" is signified the good of truth from which is spiritual life; and from the signification of "these two times," which, as it relates to life, denotes life exterior and interior, for by the "produce" they got the first time was signified life that is exterior or in the natural, for the reason that they were without an intermediate (as explained in the preceding chapter); while by the "corn" they get this time is signified interior life, because they were now with Benjamin, who is the intermediate, as explained in this and in the following chapter. Hence it is that by "surely we had now returned these two times," is signified spiritual life both exterior and interior. [2] That this is the signification cannot but seem strange, especially to one who knows nothing about what is spiritual; for it seems as if "returning these two times" has nothing in common with the spiritual life that is signified; but still this is the internal sense of the words. If you will believe it, the interior thought itself of the man who is in good apprehends this, because this thought is in the internal sense, although while in the body the man is deeply ignorant of it; for unknown to him the internal sense, that is, the spiritual sense, which is of the interior thought, falls into material and sensuous ideas that partake of time and space and of such things as are in the world, and therefore it does not appear that his interior thought is of such a nature; for his interior thought is like that of the angels, his spirit being in company with them. [3] That the thought of the man who is in good is according to the internal sense, may be seen from the fact that when after death he comes into heaven, he at once without any information is in the internal sense, and this could not be unless as to his interior thought he had been in this sense while in the world. The reason of his being in this internal sense is that there is a correspondence between spiritual and natural things so complete that there is not the smallest thing that has not its correspondence; and therefore because the interior or rational mind of the man who is in good is in the spiritual world, and his exterior or natural mind in the natural world, it must needs be that both minds think (the interior mind spiritually, and the exterior naturally), and that the spiritual falls into the natural, and they act as a one by correspondence. [4] That man's interior mind, the ideas of thought of which are called intellectual and are said to be immaterial, does not think from the words of any language, nor consequently from natural forms, can be seen by him who is able to reflect on these things, for he can think in a moment what he can scarcely utter in an hour, and he does so by universals which comprise in them very many particulars. These ideas of thought are spiritual, and when the Word is being read are no other than as the internal sense is; although the man does not know this, because as before said these spiritual ideas, by influx into what is natural, present natural ideas, so that the spiritual ideas do not appear; insomuch that unless he has been instructed the man believes that there is no spiritual unless it is like the natural, and even that he does not think otherwise in spirit than as he speaks in the body. In such a manner does the natural cast a shade over the spiritual.
Elliott(1983-1999) 5614
5614. 'We would by now have returned these two times' means that spiritual life, exterior and interior, [would have been restored]. This is clear from the meaning of 'going' as living, dealt with above in 5605, and therefore 'going back' is a subsequent phase of living (for they went to Egypt to acquire grain for themselves, and 'grain' means the good of truth that is the product of spiritual life); and from the meaning of 'these two times', since this has reference to life, as exterior life and interior life. The corn which they received the first time meant exterior life, which is life in the natural, for the reason, dealt with in the previous chapter, that they did not have the intermediary with them. But the grain which they receive this time means interior life, for now they did have Benjamin, who is the intermediary, with them, this being the subject in the present chapter and the next one. All this explains why 'we would by now have returned these two times' means spiritual life, exterior and interior.
[2] It is bound to seem strange that these things are meant, especially to someone who has no knowledge of what is spiritual; for it seems as though 'returning these two times' does not have the vaguest connection with what is actually meant, namely spiritual life. But this really is the inner meaning of these words. Indeed - if you are willing to believe it - that spiritual meaning is what the interior thought of a person moved by good comprehends, for that interior thought exists on the same level as the internal sense, though the person himself is totally ignorant of this while he lives in the body. For the internal or spiritual sense, which exists on the level of his interior thought, comes down without him knowing it into material ideas formed by his senses. These ideas rely for their formation on time and space and on the kinds of things that exist in the world, so that it is not evident to him that his interior thought is of such a nature. His interior thought is by nature the same as that of the angels, for his spirit dwells in communion with them.
[3] The fact that the thought of a person moved by good accords with the internal sense may be recognized from the consideration that when he enters heaven after death he knows that internal sense without ever at all having to learn about it, which would by no means be possible if in the world his interior thought had not existed on the same level as that sense. It exists on the same level because of the correspondence between spiritual things and natural ones, the nature of which is such that not even the smallest thing is without correspondence. Therefore since the interior or rational mind of a person moved by good is in the spiritual world and his exterior or natural mind is in the natural world, both of these parts of his mind inevitably engage in thought. But his interior mind thinks on a spiritual level, his exterior mind on a natural level; also what is spiritual comes down into what is natural, and then through correspondence the two act as one.
[4] A person's interior mind, in which the ideas constituting the thought there are called intellectual concepts and are referred to as immaterial ideas, does not rely, when it is engaged in thought, on verbal expressions belonging to any language. Consequently it does not rely on any natural forms. This may be recognized by anyone who is able to stop and reflect on these matters; for he can in an instant see in his mind what he can hardly express verbally in an hour, by the use of general observations which include very many details. The ideas constituting his thought are spiritual ones and are no different in nature, when the Word is read, from the spiritual sense. Even so, that person is quite unaware of this, for the reason already stated that those spiritual ideas flow into the natural and present themselves within natural ideas. Thus those spiritual ideas are in apparent, so completely that unless a person has received instruction in the matter he imagines that the spiritual does not exist unless it is like the natural, indeed that he does not think within his spirit in any different way from that in which he speaks in the body. Such is the way that the natural conceals the spiritual.
Latin(1748-1756) 5614
5614. `Quod nunc reversi fuerimus his duabus vicibus': quod significet quod vita spiritualis exterior et interior, constat ex significatione `ire' quod sit vivere, de qua supra n. (X)5605, quare 'redire' est inde vivere; illuc enim iverunt ut frumentum sibi compararent, et per `frumentum' significatur bonum veri ex quo vita spiritualis; et ex significatione `his duabus vicibus' {1}quod, quia se refert ad vitam, sit vita exterior et interior, nam per `annonam', quam prima vice acceperunt, significata est vita exterior seu in naturali, ex causa quia erant absque medio, de qua re in capite praecedente, at per {2}frumentum quod hac vice accipiunt, significatur vita interior, nam nunc erant cum Benjamine qui medium, de qua re in hoc et in sequente capite; inde est quod per `nunc reversi fuerimus his duabus vicibus' [2] significetur vita spiritualis exterior et interior. Quod haec significentur, non potest non apparere alienum, imprimis {3} qui nihil de spirituali novit; apparet enim sicut `reverti his duabus vicibus' ne quidem aliquid commune habeat cum vita spirituali quae significatur sed usque est ille sensus internus verborum; {4} si credere velis, ipsa cogitatio interior hominis qui in bono est, hoc capit, quia ea est in sensu interno, tametsi homo {5}cum in corpore est, id alte ignorat; nam sensu internus, seu sensus spiritualis, qui est interioris cogitationis, cadit illo nesciente in ideas materiales et sensuales quae participant de tempore et spatio et de talibus quae in mundo, et sic non apparet quod cogitatio ejus interior sit talis; est enim cogitatio ejus interior qualis est angelorum, nam ejus spiritus cum illis in societate est; [3] quod cogitatio hominis qui in bono est, sit secundum sensum internum constare potest ex eo quod post mortem cum in caelum venit, ilico absque ulla informatione in sensu interno sit, quod nullatenus esset nisi in mundo quoad interiorem cogitationem in illo sensu fuisset; quod in illo sit, causa est quia correspondentia est inter spiritualia et naturalia talis ut ne quidem minimum sit, cujus non detur correspondentia; idcirco quia mens interior seu rationalis hominis qui in bono est, in spirituali mundo est, et mens ejus exterior seu naturalis in naturali mundo, non potest aliter quam quod {8}utraque mens cogitet, sed interior spiritualiter et exterior naturaliter, et quod spirituale cadat in naturale, et unum agant per correspondentiam; [4] quod mens interior hominis, cujus cogitationis ideae vocantur intellectuales et dicuntur immateriales, non cogitet ex vocibus alicujus linguae, consequenter non ex formis naturalibus, constare potest ei qui potest de his reflectere, nam cogitare potest momento quod vix potest (t)per horam eloqui, (m) ita per universalia, quae {9}in se comprehendunt perplura singularia;(n) illae ideae cogitationis sunt spirituales, et non aliae, cum Verbum legitur, quam sicut est sensus internus; tametsi homo hoc nescit ex causa, ut dictum, quia spirituales illae ideae per influxum in naturale sistunt ideas naturales, et sic ideae spirituales non apparent, usque adeo ut homo credat, nisi instructus fuerit, quod spirituale non sit nisi sit quale est naturale, immo quod non aliter cogitet in spiritu quam sicut loquitur in corpore, taliter naturale obumbrat spirituale. @1 quod after vitam$ @2 annonam quam$ @3 i ei$ @4 i et$ @5 dum$ @6 i ejus$ @7 i ei$ @8 utroque I$ @9 i simul$