6232.“使你成为万民的会众”表无限制地增多。这从“万民的会众”的含义清楚可知，“万民的会众”是指无限制的源于良善的真理；因为“万民”表示真理（参看1259，1260，3295节），“会众”表示大量或丰盛。因此，“成为万民的会众”是指使真理大量增多。这种增多是没有限制的，因为在灵界，从无限发出的一切事物，如真理与良善，都能无止境地繁殖、增多。“无限制”是指无法以数目来描述和理解的东西；然而，无限制之物相对于无限来说，仍是有限的，因而是二者之间没有任何比率关系的有限。
真理与良善之所以能无限制地增长，是因为它们是从无限的主那里发出的。真理与良善就具有这种性质，这一点从以下事实可以看出来：整个天堂皆处于真理与良善，然而，永远不可能有哪两个人是完全一样的。哪怕天堂再大上百万倍，情况仍是这样。这一点同样从以下事实可以看出来：天使永远都在变得更完美；也就是说，他们不断在良善与真理上成长；然而，他们绝无可能达到完美的一个完满级别；因为真理在数量上是没有限制的；以此类推。
这一点从活在自然界的人看得更明显：哪怕人类无限制地增长，仍旧没有哪两个人拥有一样的脸，也没有一样的内在的脸，也就是一样的心智，甚至没有一样的声调。由此明显可知，一切事物都存在无限制的多样性，并且永远不会有完全相同的两样事物。在属于灵界的真理与良善上的这种多样性更是没有限制；因为自然界的一个事物就对应于灵界数百万个事物。因此，越内在的事物，就越是无限制的。
这类事物没有限制之所以是灵界，以及自然界一切事物的一个特征，是因为它们来源于无限，如前所述；事实上，它们若不是来源于无限，绝无可能是无限制的。此外，两个世界无限制的事物也清楚表明：神性是无限的。
Potts(1905-1910) 6232
6232. And will make of thee a company of peoples. That this signifies increase indefinitely, is evident from the signification of a "company of peoples," as being truths from good without limit; for "peoples" signify truths (see n. 1259, 1260, 3295), and "company," abundance. Hence "to make a company of peoples" is to cause truths to increase in abundance; that it is indefinitely is because all things in the spiritual world which proceed from the Infinite, as do truths and goods, are capable of being multiplied and increasing indefinitely. That is called indefinite which cannot be defined and limited by number; nevertheless what is indefinite is finite relatively to what is infinite, and so finite that there is no ratio between the two. [2] That truths and goods can increase indefinitely comes from the fact that they proceed from the Lord, who is infinite. That truths and goods are of this nature, may be seen from the fact that the universal heaven is in truth and good, and yet no one is in exactly the same truth and good as another. This would still be the case if heaven were a thousand and a thousand times greater. The same may be seen from the fact that the angels are being perfected to eternity, that is, they continually grow in good and truth, and yet cannot arrive at the grade of any perfection, because there always remains an indefinite scope; for truths are indefinite in number, and each truth has an indefinite scope within it; and so on. [3] This is still more evident from things in nature: though men should increase in number indefinitely, still no one would have the same face as another, nor the same internal face, that is, the same mind, and not even the same tone of voice; hence it is plain that there is an indefinite variety of all things, and that there is never one thing the same as another. This variety is still more indefinite in the truths and goods that belong to the spiritual world; because one thing in the natural world corresponds to thousands and thousands in the spiritual world; and therefore the more interior things are, the more indefinite they are. [4] That there are such indefinite things pertaining to all things in the spiritual world, and also in the natural world, is because they come forth from the Infinite, as was said above; for unless they so came forth they would never be indefinite; and therefore from the indefinite things in both worlds it is very evident that the Divine is infinite.
Elliott(1983-1999) 6232
6232. And I will make you into a congregation of peoples' means an increase without limit. This is clear from the meaning of 'a congregation of peoples' as truths from good without limit; for 'peoples' means truths, 1259, 1260, 3295, and 'a congregation an abundance. Consequently 'making into a congregation of peoples' means causing truths to increase abundantly. That increase is without limit for the reason that all things in the spiritual world, which spring from the Infinite, as truths and forms of good do, are capable of unending multiplication and increase. The expression 'without limit' denotes that which cannot be described and comprehended numerically; yet that which is without limit is finite when compared with the Infinite, so that there is no way of measuring one against the other.
[2] The reason why truths and forms of good can increase without limit is that they derive from the Lord who is Infinite. One may see that this is what truths and forms of good are like from the consideration that truth and good reign throughout the whole of heaven and yet are never exactly the same with one person as with another; and this would still be so even if heaven were millions of times larger. It can likewise be seen from the consideration that angels are forever becoming more perfect, that is, they grow constantly in goodness and truth; yet they cannot possibly attain a full degree of perfection. Unlimited possibility for growth always remains; for truths have no numerical limit, each truth has unlimited facets, and so on.
[3] The same thing can be seen even better from those living in the natural world. Even if the human race increased without limit, still no one would have a face identical with another's; no one would have an internal face, that is, a personality, identical with another's, nor even an identical sound of voice. From this it is evident that variety without limit exists in all things and that one thing is never identical with another. Variety even more unlimited exists among the truths and forms of good that belong to the spiritual world; for one thing in the natural world corresponds to millions in the spiritual world. Therefore the more interior things are, the more they are without limit.
[4] The reason why such things without limit are a feature of everything in the spiritual world and also in the natural world is that they have their origin in the Infinite, as stated above; for if they did not have their origin there they could not possibly be without limit. Furthermore the things that are without limit in both worlds also make it quite evident that the Divine is Infinite.
Latin(1748-1756) 6232
6232. `Et dabo te ad coetum populorum': quod significet incrementum in indefinitum, constat ex significatione `coetus populorum' quod sint vera ex bono in indefinitum, `populi' enim significant vera, n. 1259, 1260, 3295, et `coetus' copiam; inde `dare in coetum populorum' est facere ut vera copia crescant; quod in indefinitum, est quia omnia quae in spirituali mundo, qua ab Infinito {1}procedunt, ut sunt vera et bona, in indefinitum multiplicari et crescere possint; indefinitum dicitur quod numero definiri et comprehendi nequit; sed usque indefinitum est finitum respective ad Infinitum, ac ita finitum ut intercedat nulla ratio. Quod vera et bona in indefinitum crescere possint, habent ex eo quia a Domino Qui est Infinitus, procedunt; quod talia sint vera et bona, constare potest ex eo quod universum caelum in vero et bono sit, et tamen non aliquis in prorsus simili; hoc etiam ita foret si caelum foret millies et millies majus; pariter ex eo quod angeli perficiantur in aeternum, hoc est, continue crescant bono et vero, et tamen nusquam ad gradum alicujus perfectionis venire possint, semper enim indefinitum superest; nam vera sunt numero indefinita, et unumquodvis verum in se indefinitum habet, et sic porro. [3] Hoc adhuc melius constare potest ab illis in natura; homines tametsi in indefinitum crescerent, usque tamen nullus eadem facie foret cum altero, nec eadem facie interna, hoc est, eodem animo cum altero, et ne quidem eodem sono loquelae; inde patet quod omnium indefinita varietas sit et quod nusquam detur unum idem cum altero; haec varietas magis indefinita est in veris et bonis quae sunt mundi spiritualis, quia unum in mundo naturali correspondet millibus et millibus in mundo spirituali; quapropter quo interiora sunt, eo indefinita magis sunt. [4] Quod indefinita talia sint omnium in mundo spirituali et quoque in mundo naturali, est quia existunt ab Infinito, {2}ut supra dictum est, nisi enim inde existerent, nusquam forent indefinita; quare etiam ex indefinitis in utroque mundo patet manifeste quod Divinum sit Infinitum. @1 originem ducunt$ @2 et nisi$