6442.“早晨抓取，吞食掳物”表当主同在时，这种救拔就会实现。这从“早晨”和“吞食掳物”清楚可知：“早晨”在至高意义上是指主（参看2405，2780节），因此他“早晨抓取”表示当主同在时，就会有对善人的这种搭救和救拔；“吞食掳物”是指将祂所搭救和救拔的那些人归于祂自己。“吞食”表示归于自己并与自己结合（参看3168，3513e，3596，5643节）；“掳物”表示那些被搭救和救拔的人，这是显而易见的。在圣言中，“抓取”、“猎取”、“掠夺”（spoil）、“掳掠”（plunder）论及主是由于祂对善人的搭救和救拔。这一点从前面关于犹大的阐述（49:9）明显看出来：“犹大是个狮子的幼崽；我儿啊，你捕获了猎物便上去”，以此表示脱离地狱的救拔经由属天之物从主而来（6368节）。这一点也可从圣言中的其它经文清楚看出来，如以赛亚书：
耶和华的吼叫像狮子的吼叫，祂咆哮，像少壮狮子，咆哮抓取猎物，无人救回它。（以赛亚书5:29）
又：
狮子和少壮狮子护食咆哮，如此，耶和华也必降临在锡安山上争战。（以赛亚书31:4）
耶利米书：
到那日我必拯救你，我定要搭救你；你却要以自己的性命（或灵魂）为掠物，因你信靠我。（耶利米书39:17，18）
西番雅书：
耶和华说，你们要等候我，直到我兴起掳掠的日子。（西番雅书3:8）
以赛亚书：
我必为祂在许多人中分配，使祂与强盛的均分掳物。（以赛亚书53:12）
整个这一章都在论述主。
“吞食掳物或猎物”是指将被邪恶抓取的良善归于自己，这一点从摩西五经中巴兰的预言明显看出来：
看哪，这民起来仿佛老狮，挺身好像少壮狮子，未曾吃猎物，决不安歇。（民数记23:24）
由此明显可知，“猎物”、“掠物或掳物”、“掳掠”表示主对善人的搭救和救拔。之所以说进行搭救和救拔的，是“便雅悯”所代表的真理，是因为能力是真理的一个属性（3091，4931节），尽管它从良善获得这种能力（6344，6423节）。
Potts(1905-1910) 6442
6442. He shall seize in the morning, he shall devour the spoil. That this signifies that when the Lord is present it shall be done, is evident from the signification of "morning," as being in the supreme sense the Lord (see n. 2405, 2780), hence that "he shall seize in the morning" denotes that when the Lord is present, then shall be rescuing and deliverance of the good; and from the signification of "devouring the spoil," as being to appropriate to Himself those whom He has rescued and delivered. (That "devouring" denotes to appropriate and conjoin with oneself, see n. 3168, 3513, 3596, 5643; that the "spoil" denotes those who have been rescued and delivered, is manifest.) That "seizing," "rapine," "spoil," and "prey" are also spoken of the Lord in the Word because of His rescuing and delivering the good, is evident from what was said above (verse 9) about Judah: "Judah is a lion's whelp; from the prey, my son, thou art gone up," by which is signified that from the Lord through what is celestial is deliverance from hell (n. 6368). Also from other passages in the Word, as in Isaiah:
The roaring of Jehovah is like that of a lion, He roareth like young lions, and growleth, and layeth hold of the prey, so that there is none rescuing (Isa. 5:29). Again:
As a lion roareth, and the young lion over his rapine, so shall Jehovah come down to fight upon the mountain of Zion (Isa. 31:4). In Jeremiah:
I will rescue thee in that day, rescuing I will rescue thee; but thy soul is to thee for a spoil, because thou hast trusted in Me (Jer. 39:17, 18). In Zephaniah:
Wait ye for Me, saith Jehovah, even unto the day that I rise up unto the prey (Zeph. 3:8). And in Isaiah:
I will divide to Him among many, that He may divide the spoil with the strong ones (Isa. 53:12);
where the Lord is spoken of in the whole chapter. [2] That "to devour the rapine or spoil" is to appropriate goods which have been seized by evils, is evident from the prophetic utterance of Balaam, in Moses:
Behold, the people shall rise up as an old lion, and as a young lion shall he lift himself up; he shall not rest until he eat of the spoil (Num. 23:24). From all this it is evident that "rapine," "spoil," and "prey," denote the rescuing and deliverance of the good by the Lord. This is predicated of the truth represented by Benjamin, because to truth is attributed power (n. 3091, 4931), but that which it has from good (n. 6344, 6423).
Elliott(1983-1999) 6442
6442. 'He will seize in the morning, he will devour the spoil' means that the deliverance takes place when the Lord is present. This is clear from the meaning of 'the morning' in the highest sense as the Lord, dealt with in 2405, 2780 - therefore 'he will seize in the morning' means that the rescue and deliverance of the good takes place when the Lord is present; and from the meaning of 'devouring the spoil' as taking to Himself those He rescued and delivered. For the meaning of 'devouring' as taking and joining to oneself, see 3168, 3513 (end), 3596, 5643; and as for the meaning of 'the spoil' as those who have been rescued and delivered, this is self-evident. Because the Lord is spoken of in the Word as One who rescues and delivers the good, the expressions to seize, prey, spoil, and plunder are also used in reference to Him. This is clear from what was stated above in verse g about Judah, 'A lion's cub is Judah; from the plunder you have gone up, my son', meaning that from the Lord through the celestial comes deliverance from hell, see 6368. It is also clear from other places in the Word, as in Isaiah,
Jehovah's roaring is like that of a lion, He roars like young lions, and growls, and lays hold of the plunder so that no one rescues it. Isa 5:29.
In the same prophet,
As a lion roars, and a young lion over his prey, so Jehovah Zebaoth will come down to fight on Mount Zion. Isa 31:4.
In Jeremiah,
I will rescue you on that day, I will surely rescue you; but let your lifea be as spoil to you, for the reason that you have put your trust in Me. Jer 39:17, 18.
In Zephaniah,
Wait for Me, said Jehovah, until the day I rise up to the plunder. Zeph 3:8.
In Isaiah,
I will divide for Him among many, so that He may divide the spoil with the strong. Isa 53:12.
The whole chapter in which this verse appears refers to the Lord.
[2] The meaning of 'devouring the prey (or spoil)' as taking to oneself good things that have been seized by the evil is clear in Balaam's prophetic utterance in Moses,
See, a people will rise up like an old lion, and like a young lion will lift itself up. He will not rest until he has devoured the prey. Num 23:24.
From all these quotations it is evident that 'prey', 'spoil', and 'plunder mean the rescue and deliverance of the good by the Lord. The truth that 'Benjamin' represents is said to be what rescues and delivers, because power is an attribute of truth, 3091, 4931, though it derives such power from good, 6344, 6423.
Latin(1748-1756) 6442
6442. `Rapiet in mane comedet spolium': quod significet cum Dominus praesens quod tunc fiat, constat ex significatione `mane' quod in supremo sensu sit Dominus de qua n. 2405, 2780, {1}inde rapiet in mane est quod cum Dominus praesens tunc ereptio et liberatio bonorum, et ex significatione `comedere spolium' quod sit appropriare sibi illos quos eripuit et liberavit; quod `comedere' sit appropriare et sibi conjungere videatur n. 3168, 3513 fin. 3596, 5643, {2} quod `spolium' sint illi qui erepti et liberati sunt, patet. Quod de Domino in Verbo, ex eo quod eripiat et liberet bonos, etiam praedicetur rapere, {3} rapina, spolium, praeda, (m)constat ab illis quae de Jehuda supra (t)vers. 9 dicta sunt, `Catulus leonis Jehudah, a praeda, fili mi, ascendisti' per quod significatur quod a Domino per caeleste liberatio ab inferno, videatur n. 6368; {4}tum ab aliis locis in Verbo, ut(n) apud Esaiam, Rugitus Jehovae sicut leonis, rugit sicut leones juvenes, et fremit, et apprehendit praedam, . . . ut non sit eripiens, v 29: apud eundem, Quemadmodum rugit leo, et juvenis leo super rapina sua. . . sic descendet Jehovah Zebaoth ad militandum super monte Zionis, xxxi 4:apud Jeremiam, Te eripiam in die illo . . . eripiendo eripiam te . . . sed sit tibi anima tua in spolium, ideo quod confisus es in Me, xxxix 18: apud Zephaniam, Exspectate Me, dictum Jehovae, usque ad diem surgere Me ad praedam, iii 8:
apud Esaiam, Dividam Ipsi inter multos, ut cum fortibus dividat spolium, 1iii 12;
[2] ibi de Domino in toto capite. Quod `comedere rapinam' seu spolium sit sibi appropriare bona quae a malis rapta sunt, constat ex prophetico Bileami apud Mosen, En populus sicut vetus leo surget, et sicut leo juvenis efferet se, non requiescet donec comederit rapinam, Num. xxiii (x)24 {5};
ex his patet quod `rapina, spolium, praeda' {6} sit ereptio et liberatio bonorum a Domino. Hoc praedicatur de vero quod repraesentatur per `Benjaminem', quia vero tribuitur potentia, n. 3091, 4931, sed {7}quae est ei a bono, n. 6344, (x)6423. @1 inde quod cum Dominus praesens est, boni ereptio ac liberatio bonorum, quod est rapiet in mane$ @2 i et$ @3 i tum$ @4 quod$ @5 i ibi de Israele$ @6 i etiam$ @7 cui potentia ex$