6451.“我快要被收聚到我本民那里去”表他或属灵良善将要存在于源于他或那良善的属世层的良善与真理中。这从以色列的儿子们和以他们命名的众支派的代表，以及“归到本民那里去”的含义清楚可知：以色列的儿子们和以他们命名的众支派，即此处“他的本民”，是指属世层中的良善与真理（参看3858，3926，3939，5414，5879，5951，6335，6337节），这些源于他，这是显而易见的；“归到本民那里去”是指存在于这些良善与真理里面。由于此处和下文所论述的主题是属灵良善，就是“以色列”的收聚，也就是说，它将要存在于属世层的良善与真理中，也就是他的“儿子们”，或以他们命名的众支派里面，故有必要说一说当如何理解这一切。
人里面有至内层事物，至内层事物之下有内层事物；还有外层事物。所有这些事物完全不同且分离；它们以连续次序，因而从至内层事物直到至外层事物而彼此跟随；它们也照着这种连续次序从一层流入另一层。正因如此，生命通过至内层事物流入内层事物，通过内层事物流入外层事物，因而与它们彼此跟随的次序一致；生命若不在末后和最低事物中，也就是它所终止之处，就不会止息。由于内层事物照次序一直流入末后和最低事物，并在那里终止，故很明显，内层事物都一起存在于末后和最低事物里面。不过，它们以下列次序共存于其中：已流入的至内层事物占据核心区域，至内层事物下面的内层事物围绕核心区域；外层事物构成周边。这不仅适用于总体之物，还适用于每个细节。前一种次序被称为“连续次序”，后一种次序被称为“同步次序”。这后一种次序是由前一种次序产生的；因为一切同步之物都是由连续之物产生的，然后如它们最初存在时的样子那样存在。
由于一切内层事物都共存于末后和最低事物中，所以表面上看，好像生命存在于末后和最低事物，也就是肉体中。而事实上，它存在于内层事物中，然而也不是在它们里面，而是在至高之物，也就是主，即一切生命的源头里面。这也解释了为何与内层事物中的生命相比，外层事物中的生命是模糊的；因为外层事物中的生命完全是总体上的，是从内层事物所流入的许多，甚至无数元素的产物，只是看上去都一起显为一个总的整体。这一切在某种程度上表明人当如何理解这一观念，即：属灵良善，就是“以色列”，必须存在于属世层，就是“他的儿子们”或“众支派”的良善与真理里面。因为属灵良善，就是“以色列”存在于属世层的内层部分里面，而良善与真理，就是“他的儿子们”则存在于属世层的外层部分里面。属灵良善必须存在于它们里面，这一观念由“我快要被收聚到我本民那里去”来表示。
Potts(1905-1910) 6451
6451. I am being gathered unto my people. That this signifies that he would be in the goods and truths of the natural which are from him, is evident from the representation of the sons of Israel and of the tribes named from them, which are here "his people," as being goods and truths in the natural (see n. 3858, 3926, 3939, 5414, 5879, 5951, 6335, 6337), and that these are from him is evident; and from the signification of "being gathered to that people," as being to be in these things. As the subject treated of here and in what follows is the gathering or coming forth of spiritual good, which is "Israel," in the goods and truths of the natural, which are his "sons" or the tribes named after them, it must be told how this is to be understood. [2] In man there is what is inmost, there are interior things under the inmost, and there are exterior things. All these are most exactly distinct; they succeed in order, thus from the inmost down to the outermost; according to the order in which they succeed, they also flow in; hence it is that life flows through the inmost into the interiors, and through the interiors into the exteriors, thus according to the order in which they succeed; and it does not rest except in the ultimate of order, where it stops. And as the interior things flow in according to order down to the ultimate, and there stop, it is evident that the interior things are together in the ultimate, but in this order: the inmost, which has flowed in, holds the center; the interior things which are under the inmost encompass the center; and the exterior things make the circumference; and this not only in general, but also in every detail. The former order is called "successive order," and the latter "simultaneous order;" and this latter order originates from the former; for in every case the simultaneous has its origin in the successive, and when it has thus originated it exists so. [3] As all the interiors are together in the ultimate, therefore the appearance is as if life were in the ultimate, that is, in the body; when yet it is in the interiors, nor yet there, but in the highest, that is, in the Lord, from whom is the all of life. Hence also it is that life in the exteriors is obscure compared with life in the interiors; for in the exteriors the life is general, coming forth from the influx of many, nay, of innumerable things from the interiors, which appear together and in general. Thus now it is in some measure plain how it is to be understood that spiritual good which is "Israel" must be in the goods and truths of the natural, which are his sons or tribes; for spiritual good which is "Israel" is in the interior of the natural, and the goods and truths which are his sons are in its exterior. That spiritual good must be in these is signified by "I am being gathered unto my people."
Elliott(1983-1999) 6451
6451. 'I am being gathered to my people' means that [spiritual good] will come to exist within the forms of good and the truths of the natural which spring from that good. This is clear from the representation of the sons of Israel and of the tribes named after them, to which 'his people' refers here, as forms of good and truths in the natural - dealt with in 3858, 3926, 3939, 5414, 5879, 5951, 6335, 6337 - which, it is self-evident, sprang from him; and from the meaning of 'being gathered to that people' as existing within those forms of good and truths. Since the subject here and in what follows is the gathering of spiritual good, which is 'Israel', that is, its coming to exist within the forms of good and the truths of the natural, which are 'his sons' or the tribes named after them, something must be said about how one is to understand all this.
[2] Within a person there is what is inmost; there are interior things beneath what is inmost; and there are exterior things. All these are utterly distinct and separate. They follow one after another in consecutive order, thus from what is inmost to what is outermost; and in accordance with that consecutive order there is also a flow from one into another. This being so, life flows in by way of what is inmost into the interior things, and by way of the interior things into the exterior ones, in accordance with the order in which they follow one another, and it does not come to rest except in what is last and lowest, where it is brought to a halt. And since interior things flow in accordance with order right through to what is last and lowest and are there brought to a halt, it is evident that interior things exist together within what is last and lowest. But they do so there in the following order: What is inmost and has flowed in occupies the central area; interior things, which are beneath what is inmost, encircle the central area; and exterior things are on the edge all the way round. This applies not merely in what is general and overall but also in every specific thing. The first kind of order is called consecutive order, whereas the second is called simultaneous order. The second arises from the first since everything simultaneous arises from what is consecutive, and then exists as it was when first brought into being.
[3] Because the interior things are also present all together in what is last and lowest, the appearance is that life exists in what is last and lowest, which is the body. The reality however is that it exists in interior things, yet not in them but in what is highest, which is the Lord, the Source of all life. This also explains why the life in the exterior things is obscure when compared with the life in the interior ones, for in exterior things the life is wholly general, the product of many, indeed countless elements that flow in from interior things, yet are seen all together as a general, single whole. All this now shows to some extent how one is to understand the idea that spiritual good, which is 'Israel', will come to exist within the forms of good and the truths of the natural, which are 'his sons' or 'the tribes'. For spiritual good, which is 'Israel', exists in the interior part of the natural, while the forms of good and the truths, which are 'his sons', exist in the exterior part of it. The idea that spiritual good will come to exist in them is meant by 'I am being gathered to my people'.
Latin(1748-1756) 6451
6451. `Ego colligor ad populum meum': quod significet quod erit in bonis et veris naturalis quae ab illo, constat ex repraesentatione `filiorum Israelis' ac `tribuum ab illis nominatarum' quae hic sunt `populus ejus', quod sint bona et vera in naturali, de qua n. 3858, 3926, 3939, 5414, 5879, 5951, 6335, {1}6337, quae quod sint ab illo, patet; et ex significatione `colligi ad illum populum' quod sit esse in illis. Quia hic et in sequentibus agitur de collectione seu existentia boni spiritualis quod `Israel', in bonis et veris naturalis quae sunt `filii ejus' seu `tribus ab illis nominatae', dicendum quomodo hoc intelligendum: [2]est intimum, sunt interiora sub intimo, et sunt exteriora in homine; omnia illa inter se exactissime distincta sunt; succedunt ordine, ita ab intimo usque ad extimum; {2}secundum ordinem in quo succedunt, etiam influunt; inde est quod vita influat per intimum {3}in interiora et per interiora {3}in exteriora, ita secundum ordinem in quo succedunt, {4}et quod non quiescat quam in ultimo ordinis, {5}ubi sistitur; {6}et quia interiora influunt secundum ordinem usque ad ultimum, et ibi (x)sistuntur, patet quod interiora in ultimo simul sint, sed in hoc ordine, intimum, quod influxit, ibi centrum tenet, interiora quae sub intimo, {7}circuunt centrum, et exteriora faciunt peripherias, et hoc non modo in communi, sed etiam in {8}singularibus; prior ordo vocatur ordo successivus, hic autem simultaneus, et oritur hic ab illo, nam omne simultaneum oritur a successivo, et cum ortus est, existit talis. [3]Quia {9}interiora omnia in ultimo etiam simul sunt, idcirco est apparentia sicut vita sit in ultimo, hoc est, in corpore, cum tamen est in interioribus, et nec ibi, sed in supremo, hoc est, in Domino a Quo omne vitae. {10}Exinde quoque est quod vita in exterioribus sit obscura respective ad vitam in interioribus, nam in exterioribus est vita communis, existens ex influxu plurium, immo innumerabilium ab interioribus, {11}quae simul apparent et communiter'. Ex his nunc aliquatenus patet quomodo intelligendum quod bonum spirituale quod est `Israel', erit in bonis et veris naturalis quae sunt `filii ejus' seu `tribus'; bonum enim spirituale quod `Israel', est in interiore naturalis, (c)ac bona et vera quae `filii ejus', sunt in exteriore ejus; quod in his erit bonum spirituale, significatur per `ego colligor ad populume mum'. @1 6397$ @2 i et$ @3 ad$ @4 influxus ille sic continuatur nec quiescit$ @5 ibi$ @6 et ibi quoque simul sunt interiora, sed interiora in ultimis sunt$ @7 sunt, locum proxime circum centrum habent$ @8 singulis$ @9 talis est successivorum existentia et talis ordo in ultimo ubi interiora$ @10 inde vita per influxum apparet in interioribus et exterioribus in illo ordine ut modo dictum, inde$ @11 quae, d quae i et, innumerabilium in, d in, exteriori sistuntur sicut unum$