5707.“但给便雅悯的那份比他们所有人的份都多”表赋予居间层的良善超过赋予属世层中的真理的良善。这从“份”的含义，以及“便雅悯”和雅各的十个儿子的代表清楚可知：“份”是指良善，如刚才所述（5706节）；“便雅悯”是指居间层（5411，5413，5427，5428，5443，5586，5612节）；约瑟给便雅悯的份比雅各的十个儿子的份都多，其中雅各的十个儿子是指属世层中的真理（5403，5419，5427，5458，5512节）。由此明显可知，“约瑟给便雅悯的那份比他们所有人的份都多”表示赋予居间层的良善超过赋予属世层中的真理的良善。
赋予居间层的良善之所以超过赋予属世层中的真理的良善，是因为居间层是内层，内层所拥有的良善比外层的更丰盛。很少有人知道这是怎么回事，即内层所拥有的良善与真理比外层的更丰盛。原因在于，迄今为止，很少有人，即便有，知道内层不同于外层，事实上如此不同以致这二者能彼此分离；一旦分离，内层仍存活，外层却死亡。不过，只要它们联结在一起，外层就凭内层存活。人们若首先知道这一点，就能知道与外层相比，内层是什么样，即：内层所拥有的成千上万的事物在外层里面仅显为一个整体。因为内层处在更纯粹的领域，外层则处在更粗糙的领域；比起处在更粗糙领域中的事物，处在更纯粹领域中的事物更能分别接受成千上万的事物。正因如此，过着良善生活的人死后进入天堂时，能得到比在世时多得多的成千上万构成聪明和智慧，以及幸福的事物。因为在天堂，他活在更纯粹的领域，就在他的内层中，脱去了肉体的粗糙事物。由此可见约瑟“给便雅悯的那份比他们所有人的份都多”所表示的，赋予居间层的良善超过赋予属世层中的真理的良善是什么意思。
Potts(1905-1910) 5707
5707. And he multiplied Benjamin's portion above the portions of them all. That this signifies good for the intermediate above the goods for the truths in the natural, is evident from the signification of "portions," as being goods (of which just above, n. 5706); from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5427, 5428, 5443, 5586, 5612); and from the representation of Jacob's ten sons, above the portions of whom he made Benjamin's portion, as being truths in the natural (n. 5403, 5419, 5427, 5458, 5512). [2] From this it is plain that by his "multiplying Benjamin's portion above the portions of them all" is signified good for the intermediate above the goods for the truths in the natural. The reason why there was good for the intermediate above the goods for the truths in the natural, is that the intermediate is interior, and what is interior abounds with goods more than that which is exterior. Few know how this is, namely, that the interior abounds with goods and truths more than the exteriors. The reason is that few, if any, have hitherto known that the interior is distinct from the exterior, and indeed so distinct that they can be separated, and that when separated the interior lives and the exterior dies, but that so long as they are conjoined, the exterior lives from the interior. If this had first been known, it might then have been known what the interior is as compared with the exterior-that in the interior there are thousands of things which in the exterior appear as one; for the interior is in a purer sphere, and the exterior in a grosser, and that which is in a purer sphere is capable of receiving distinctly thousands of things more than that which is in a grosser sphere. Hence it is that when the man who has led a life of good comes after death into heaven, he can receive thousands of thousands more things of intelligence and wisdom and happiness than when he lived in the world; for in heaven he is in a purer sphere, and is in his interiors, and has put off the grosser things of the body. From all this it is now plain what is meant by good for the intermediate above the goods for the truths in the natural, which is signified by his "multiplying Benjamin's portion above the portions of them all."
Elliott(1983-1999) 5707
5707. 'And he multiplied Benjamin's portion above the portions of all theirs' means that the good imparted to the intermediary exceeded the forms of good imparted to the truths in the natural. This is clear from the meaning of 'portions' as forms of good, dealt with immediately above in 5706; from the representation of 'Benjamin' as the intermediary, dealt with in 5411, 5413, 5427, 5428, 5447, 5586, 5612; and from the representation of the ten sons of Jacob, above whose portions he multiplied Benjamin's portion, as the truths present in the natural, dealt with in 5403, 5419, 5427, 5458, 5512. From all this it is evident that 'he multiplied Benjamin's portion above the portions of all theirs' means the good imparted to the intermediary exceeded the forms of good imparted to the truths in the natural.
[2] The reason Why the good imparted to the intermediary exceeded the forms of good imparted to the truths in the natural is that the intermediary is interior, and what is interior possesses forms of good in greater abundance than what is exterior. Few know what is implied by this - by what is interior possessing forms of good and truth in greater abundance than parts that are more external do. The reason for this is that up to now few, if any, have known that what is interior is distinct and separate from what is exterior, so distinct that the two can be separated from each other; and that once they have been separated the interior goes on living but the exterior dies. But as long as they exist joined together what is exterior receives life from what is interior. If people knew this first they could then know what the interior is like compared with the exterior - that what is interior possesses thousands of things which are seen in the exterior only as a simple whole. For what is interior exists in a purer sphere, what is exterior in a grosser one; and what exists in a purer sphere is capable of receiving individually thousands of things more than that which exists in a grosser sphere can. This is the reason why, when a person who has led a good life enters heaven after death, he is able to receive thousands and thousands more of those things that constitute intelligence and wisdom, and also happiness, than when he had been living in the world. For in heaven he lives in a purer sphere and in the interior parts of his being, having cast off the grosser parts belonging to the body. From all this one may now see what is implied by the statement that the good imparted to the intermediary exceeded the forms of good imparted to the truths in the natural, meant by 'he multiplied Benjamin's portion above the portions of all theirs'.
Latin(1748-1756) 5707
5707. `Et multiplicavit portionem Benjaminis prae portionibus omnium illorum': quod significet bonum medio supra bona veris in naturali, constat a significatione `portionum' quod sint bona, de qua mox supra n. (x)5706; ex repraesentatione `Benjaminis' quod sit medium, de qua n. 5411, 5413, 5427, 5428, 5443, 5586, 5612; et ex repraesentatione `decem filiorum Jacobi prae quorum portionibus multiplicavit portionem Benjaminis', quod sint vera in naturali, de qua n. 5403, 5419, 5427, 5458, 5512; [2]inde patet quod per `multiplicavit portionem Benjaminis prae portionibus omnium illorum' significetur bonum medio supra bona veris in naturali. Quod bonum medio supra bona veris in naturali, est quia medium est interius, et quod interius est, hoc bonis abundat prae illo quod exterius est; pauci sciunt quomodo hoc se habet, nempe quod interius abundet bonis et veris prae {1}exterioribus, causa est quia pauci si ulli, hactenus noverunt quod interius distinctum sit ab exteriore, ac ita distinctum ut separari queant, et cum separata sunt quod interius vivat, et exterius moriatur; {2}quamdiu autem conjuncta sunt, quod {3}exterius vivat ab interiore; si hoc primum notum fuisset, potuisset dein sciri quale interius est respective ad exterius, quod nempe in interiore millia sint quae in exteriore apparent ut unum; est enim interius in puriore sphaera, exterius {4} in crassiore, quod in puriore sphaera est, hoc capax est recipiendi distincte millia prae illo quod {5} in crassiore sphaera; inde est quod homo qui vitam boni egerat, cum post mortem in caelum venit, possit recipere millia millium quae intelligentiae et sapientiae sunt, {6}tum felicitatis, quam ille cum vixerat in mundo; in caelo enim est ille in puriore sphaera, inque sui interioribus, et crassiora quae corporis, exuerat. Ex his nunc patet quid intelligitur per bonum medio supra bona veris in naturali, quae significantur per quod `multiplicavit portionem Benjaminis prae portionibus omnium illorum'. @1 exteriore$ @2 cum$ @3 interius influat in exterius, et faciat hoc ex se vivere$ @4 i autem$ @5 i est$ @6 et quoque quae$