6465.“归到他本民那里去了”表他或属灵良善在源于他或它自己的属世层的良善与真理里面。这从前面所述（6451节）清楚可知，那里有同样的话，可参看那里关于属灵良善，就是“以色列”在较低属世层的良善和真理，就是“他的儿子们”和“十二支派”中的上升和生命所引用的内容。关于内层事物在外层事物中的上升，要进一步知道，一切事物，不光人身上的，还包括整个自然界的，都通过一系列形成而存在，因此在后之物通过从在先之物形成而存在。正因如此，每种形成都脱离其它形成而存在；然而，在后者倚赖在先者，并且如此倚赖，以致它离了在先者无法持续存在。因为在后者被保持在它的关联之中，并通过在先者形成。由此也明显可知，在后者包含所有在它之先的处于其适当次序的事物在里面。这就像从在先之物，如同从潜在物质发出的模式和力。这就是属于人的内层事物和外层事物，以及构成他生命的事物的情形。
人若不将人里面的内层事物和外层事物想象成以刚才所描述的方式所形成的实体，绝无可能对外在人和内在人，以及这一个进入那一个的流注有任何概念；更不会对内层人或灵的上升和生命，以及当外在，就是肉体部分通过死亡被分离出去时人的性质有任何概念。人若将外层事物和内层事物想象成一个进入越来越纯粹之物的不断发展过程，以致它们通过这种延续性而连贯在一起，不可分离，并因此不能通过一系列在后之物从在先之物的形成而被区分开，就不能不认为当外在死亡时，内在也会死亡。因为他认为它们连贯在一起，不可分离，并由于它们的连贯性和延续性，当这一个死亡时，那一个也会死亡，因为这一个将那一个也一同带走了。提及这些事是为了叫人们知道，内在与外在彼此不同，互相分离；内层事物与外层事物按连续次序相继出现；以及一切内层事物都共存于外层事物里面；或也可说，一切在先之物都共存于在后之物里面，这就是这几节在内义上所论述的主题。
Potts(1905-1910) 6465
6465. And was gathered unto his peoples. That this signifies that he was in the goods and truths of the natural which are from him, is evident from what was said above (n. 6451), where are like words (see what was there adduced concerning the coming forth and life of spiritual good, which is "Israel," in the goods and truths of the lower natural, which are his sons and the twelve tribes). With respect to the coming forth of interior things in exterior, be it further known that all things, not only with man, but also in universal nature, come forth by successive formations, thus posterior things by formations from prior ones. Hence it is that each formation comes forth separate from the others, but still the posterior depends upon the prior, insomuch that it cannot subsist without it; for the posterior is kept in its connection and form by the prior. From this it is also plain that in the posterior are all the prior things in their order; and the case is similar with the modes and forces which proceed from the prior things as from substances. This is the case with the interior and exterior things pertaining to man, and also with those which are of his life. [2] He who does not conceive the interior and exterior things in man according to such formations, cannot possibly have any idea of the external and the internal man, and of the influx of the one into the other; still less of the coming forth and life of the interior man or spirit, and of its quality when the external, which is bodily, is separated by death. He who conceives of exterior and interior things as being continually more and more pure, and thus cohering by continuity, thus without distinction by formations of posterior things from prior ones, cannot apprehend otherwise than that when the external dies, the internal dies also; for he thinks that they cohere, and by reason of their coherence and continuity, when the one dies the other dies, because the one draws the other with it. These things have been said in order that it may be known that the internal and the external are distinct from each other; and that interior and exterior things succeed in order; and also that all interior things are together in exterior things, or what is the same, all prior things in posterior ones, which subject has been treated of in these verses in the internal sense.
Elliott(1983-1999) 6465
6465. 'And was gathered to his peoples' means that [spiritual good] was within the forms of good and the truths of the natural which sprang from itself. This is clear from what is said above in 6451, where similar words occur; see what has been brought forward there about the rise and the life of spiritual good, which is 'Israel', within the forms of good and the truths of the lower natural, which are 'his sons' and 'the twelve tribes'. To take further the idea of the rise of interior things within exterior ones, it should be recognized that all things, not only those with the human being but also those in the entire natural order, come into existence through a series of formations, so that posterior things are brought into existence by means of formations from prior things. Consequently each formation comes into existence as that which is separate from any other; yet the posterior is dependent on what is prior to it, so dependent that it cannot remain in existence without what is prior. For what is posterior is held in connection with and has its form preserved by what is prior. From this it may also be seen that what is posterior contains within itself all things that are prior to it in their proper order. It is like modesa and the forces proceeding from those modes as underlying substances. This is how it is with a person's interiors and exteriors, and also how it is with the things that make up the life he has.
[2] Unless one conceives interior things and exterior things in a person as entities formed in the way just described, one cannot begin to have any idea of the external man and the internal man or of the flowing of the one into the other, let alone of the rise and the life of the interior man or the spirit, and of what that man is like when the external, the bodily part, is separated through death. If a person conceives exterior things and interior ones as a continuous progression into what is purer and purer, so that through that continuity they are inseparable, and are not therefore made distinct through a series of formations of posterior things from prior ones, that person cannot help supposing that when the external dies the internal dies too. For he thinks that they are inseparable, and because they are inseparable, continuing one into the other, that when one dies, so does the other; for one takes the other with it. These matters have been mentioned so that people may know that the internal and the external are distinct and separate from each other, and that interior things and exterior ones follow one another in consecutive order, also that all interior things exist together within exterior ones, or what amounts to the same, that all prior things exist within posterior ones, which is the subject in the internal sense of the verses under consideration here.
Latin(1748-1756) 6465
6465. `Et collectus ad populos suos': quod significet quod esset in bonis et veris naturalis quae a se, constat ab illis supra n. 6451, ubi similia verba; {1} videantur quae ibi allata sunt de existentia et vita boni spiritualis quod `Israel, in bonis et veris naturalis inferioris quae sunt `filii ejus et duodecim tribus. De existentia interiorum in exterioribus porro sciendum quod omnia non solum apud hominem sed etiam in universa natura, existant per formationes successivas, ita posteriora per formationes a prioribus; inde est quod unaquaevis formatio existat separata ab altera, sed usque quod posterior dependeat a priore, adeo ut non subsistere queat {2} absque priori, nam {3}posterior in suo nexu et in sua forma tenetur a priori{4}; {5}exinde etiam patet quod in posteriore sint omnia priora in suo ordine; similiter se habet cum modis et viribus quae ab illis ut substantiis procedunt; ita se habet cum interioribus et exterioribus apud hominem, et quoque cum illis quae sunt vitae apud illum. [2] Qui non concipit interiora et exteriora {6}in homine secundum tales formationes, neutiquam potest ideam habere de homine externo et interno, deque influxu unius in alterum; minus de existentia et vita interioris hominis seu spiritus et de ejus quali, cum externum quod corporeum, per mortem separatur; qui concipit (t)exteriora et interiora sicut continue puriora, et sic per continuum cohaerentia, ita absque distinctione per formationes posteriorum a prioribus, is non potest aliter capere quam quod cum moritur externum, moriatur etiam internum, nam cogitat quod cohaereant, et propter cohaerentiam et continuitatem moriente uno moriatur alterum, quia unum trahit alterum secum. Haec dicta sunt ut sciatur quod internum et externum inter se distincta sint; et quod interiora et exteriora ordine succedant; et quoque quod omnia interiora etiam simul sint in exterioribus, seu quod idem, omnia priora in posterioribus, de qua re in his versibus in sensu interno actum est. @1 i et$ @2 i posterior$ @3 a priori$ @4 et quoque est formatio prior in posteriori ut in suo communi ex causa quia posterior inde existit;$ @5 inde etiam est$ @6 hominis$