5650.“痛责我们，抓住我们”表因此，它们服从它的绝对权柄和掌控。这从“痛责”某人和“抓住”某人的含义清楚可知：“痛责”某人是指认为他应受到谴责；“抓住”某人是指使他服从权柄，在此是指服从绝对的权柄，因为接下来经上说“把我们当奴仆，抢夺我们的驴”。此中情形是这样：在属世人与属灵人，或外在人与内在人联结之前，他还要考虑他是否渴望除去源于爱自己爱世界的强烈欲望，连同他为这些欲望辩护所用的那类观念；考虑他是否想将统治权交给属灵人或内在人。他要思考这一切，好叫他能自由选择他所意愿的。当属世人离开属灵人去思想这种可能性时，他就会弃绝它；他爱自己强烈的恶欲，因为他爱自己和世界。因此，他会变得焦虑，以为如果这些欲望被除去，他的生命也就结束了；事实上，他将一切事物都安置在属世人或外在人中。或者他以为它们被除去后，他就无法凭自己做什么，他所思、所愿和所行的一切都要通过天堂流入，以致他不再是自己的主人。一旦属世人独自处于这种状态，他就会退却并抵制。但是，当某种光明从主经由天堂流入他的属世人时，他就开始作不同的思考，也就是说，认为不如让属灵人掌权，因为这样他就能思想并意愿良善，从而能进入天堂；如果属世人掌权，这是不可能的。当他考虑到，在整个天堂，所有天使都是这样，因而体验到无法描述的喜乐时，就会与属世人争战，最终渴望服从属灵人。要重生的人就处于这种状态，以便他能在自由中转向他所意愿的地方；他越在自由中转向那个方向，就越重生。这一切就是此处内在意义上所论述的事。
Potts(1905-1910) 5650
5650. To roll down upon us and to cast himself upon us. That this signifies that on this account they were to be reduced under absolute power, is evident from the signification of "rolling down upon" anyone, as being to present him as culpable; and from the signification of "casting one's self upon" anyone, as being to reduce him under power, here absolute power, for it follows "and to take us for servants, and our asses." The case herein is that before the natural man is conjoined with the spiritual, or the external with the internal, he is left to think whether he desires to get rid of the concupiscences arising from the love of self and of the world, together with the things by which he has defended them, and to yield the command to the spiritual or internal man. He is left to think this in order that he may be free to choose what he will. When the natural man apart from the spiritual thinks about this, he rejects it; for he loves his concupiscences because he loves himself and the world. Hence he becomes anxious, and supposes that if these were got rid of he would have no life left, for he vests everything in the natural or external man; or supposes that afterward he could do nothing of himself, and all that he would think, will, and do, would flow in through heaven, thus that he would not be his own master any longer. When the natural man on being left to himself is in this state, he draws back and resists. But when some light flows into his natural through heaven from the Lord, he begins to thinks differently, namely, that it is better for the spiritual man to have the supremacy, because thereby he can think and will what is good, and so can come into heaven, but not if the natural man were to rule. And when he reflects that all the angels in the universal heaven are of this character, and that they are consequently in unspeakable joy, he then fights with the natural man, and at last desires it to be subordinated to the spiritual man. In this state is the man placed who is to be regenerated, in order that he may be in freedom to turn whither he will; and so far as he turns to this in freedom, so far he is being regenerated. All this is treated of here in the internal sense.
Elliott(1983-1999) 5650
5650. 'So that he may come down on us and fall on us' means that for this reason they were subjected to its absolute power and control. This is clear from the meaning of 'coming down on someone' as considering him blameworthy; and from the meaning of 'falling on someone' as making him subject to one's is absolute since the statement 'take us as slaves, and our asses' follows after this. The implications of all this are as follows: Before the natural man is joined to the spiritual, or the external man to the internal, he is left to consider whether he wants the strong desires that spring from self-love and love of the world, also such ideas as he has used to defend those desires, to be done away with, and whether he wants to surrender dominion to the spiritual or internal man. He is left to consider this so that he may choose in freedom what he pleases. When the natural man without the spiritual contemplates this possibility he rejects it; for he loves his strong evil desires for the reason that he loves himself and the world. Such a contemplation fills him with anxiety and he imagines that if those desires are done away with his life would be finished; for he locates everything in the natural or external man. Alternatively he imagines that after they have been done away with he will be left with no power of his own and that all his thought, will, and action will come to him through heaven, so that he will no longer have any responsibility for these. Once the natural man has been left to himself in this condition, he draws back and becomes resistant. But when some light flows from the Lord through heaven into his natural he starts to think differently. That is to say, he now refers the spiritual man to have dominion, for then he is able to think what is true and to will what is good and so is able to enter heaven, which is not possible if the natural man has dominion. And when he considers that all the angels in the whole of heaven are like this and as a consequence experience joy defying description, he goes to war with the natural man and at length wishes to make the same subject to the spiritual. This is the condition into which someone who is to be regenerated is brought, so that he can in freedom turn where he wills; and insofar as he does in freedom turn in that direction he is being regenerated. All these matters are the things under consideration here in the internal sense.
Latin(1748-1756) 5650
5650. `Ad devolvendum super nos, et ad conjiciendum se super nos': quod significet quod propter id sub potestatem absolutam redigerentur, constat a significatione `devolvere super aliquem' quod sit sistere illum in culpa; et a significatione `conjicere se super aliquem' quod sit redigere sub potestatem, hic absolutam, sequitur enim, `ad sumendum nos in servos, {1}et asinos nostros'. Haec se ita habent: antequam conjungitur naturalis homo spirituali, seu externus interno, relinquitur ei cogitare num velit ut concupiscentiae oriundae ex amore sui et mundi, et talia quibus illas defenderat, aboleantur, ac ut cedat imperium spirituali seu interno; tale relinquitur ei cogitare, {2} ut ex libero eligat quod libet; cum naturalis homo absque spirituali de {3}hoc cogitat, tunc rejicit illud, amat enim suas concupiscentias quia amat se et mundum, inde fit anxius et putat, si illae abolerentur quod non plus vitae ei superesset, nam in naturali seu externo homine ponit omne; vel putat quod postea (x)ex se nihil poterit, et quod omnia quae cogitabit, quae volet et quae aget, per caelum {4}influent, ita quod sui juris non erit amplius; cum naturalis homo sibi relictus in hoc statu est, retrahit se et resistit; at cum aliquid lucis per caelum a Domino influit in ejus naturale, incipit is aliter cogitare, nempe quod praestet ut spiritualis homo dominium habeat, nam sic potest cogitare bonum et velle bonum, et sic potest in caelum venire, non autem si naturalis homo dominaturus; et cum cogitat quod omnes angeli in universo caelo tales sint, et quod inde illi in ineffabili gaudio sint, tunc pugnat cum naturali homine et tandem vult spirituali subordinari; in hoc statu ponitur homo qui regenerandus, ex causa ut {5}in libero se possit vertere quo velit, et quantum se {6}in libero vertit ad hoc, tantum regeneratur. Illa et haec sunt de quibus in sensu interno hic agitur. @1 I o et here only$ @2 i propter$ @3 his$ @4 influet A I$ @5 se ex libero$ @6 ex$