7068.“就都俯伏下拜”表谦卑。这从“俯伏下拜”的含义清楚可知。“俯伏下拜”是谦卑的表现或结果（参看2153，6266节）；但“俯伏”是指外在的谦卑，就是那些处于真理之人的谦卑；而“下拜”是指内在的谦卑，就是那些处于良善之人的谦卑（参看5682节）。这一事实从来世那些处于真理的人和那些处于良善的人常常变得显而易见。那些处于真理的人可以说是死板、僵化的，站得笔直，好像他们是僵硬的；当他们在神性面前谦卑自己时，只是稍微向前俯身。但那些处于良善的人可以说是柔软有弹性的；当他们在神性面前谦卑自己时，就会俯伏在地。因为没有良善的真理是完全僵硬的；但当它视良善为目的时，这种僵硬就开始变得柔软有弹性。另一方面，良善本身是柔软有弹性的，当真理被引入良善时，这真理也因发展为那里的良善而变得柔软有弹性。原因在于，真理若不通过良善，就无法以一种天堂的形式被置于适当的位置；这意味着真理本身是僵硬的，缺乏弹性。天堂的形式是自由的，完全是流动的，根本不会作出抵抗。因此，良善和与它同在、被置于其适当位置的真理具有相似的性质，而且柔软有弹性，如前所述。
Potts(1905-1910) 7068
7068. And they bent themselves and bowed themselves down. That this signifies humiliation, is evident from the signification of "bending themselves and bowing themselves down," as being the effect of humiliation (see n. 2153, 6266); but that "bending themselves" denotes exterior humiliation, and is that of those who are in truth; and that "bowing themselves down" denotes interior humiliation, and is that of those who are in good, may be seen above (n. 5682). That this is so, has often been made plain from those who are in truth and those who are in good; they who are in truth are as it were rigid, and stand erect as if they were hard; and when they ought to humble themselves before the Divine, they only bend the body a little; but those who are in good are as it were soft, and when they humble themselves before the Divine, they bow themselves down to the earth. For truth without good is quite rigid, and when it looks to good as the end, this rigidity begins to soften; but good is in itself soft, and the truth which is being instilled, as it becomes good there, also grows soft. The reason is that truth cannot be ordered in the heavenly form except by good; hence it is in itself hard; for the heavenly form is most free and makes no resistance; and from this the good with which truth has been rightly ordered is like it; and as above said is soft.
Elliott(1983-1999) 7068
7068. 'And they bowed, and bowed down' means humility. This is clear from the meaning of 'bowing, and bowing down as an expression of humility, dealt with in 2153, 6266. But 'bowing' is humility that is exterior and is present in those motivated by truth, whereas 'bowing down' humility that is interior and is present in those motivated by good, see 5682. The truth of this has often become apparent to me from those in the next life who are motivated by truth and those who are motivated by good. Those motivated by truth are so to speak rigid, standing upright as though they are stiff; and when they ought to humble themselves before the Divine they bend their body forwards only slightly. But those motivated by good are so to speak flexible; and when they humble themselves before the Divine they bow right down to the ground. For truth without good is utterly rigid; but when it regards good as the end in view that rigidity starts to change into flexibility. Good on the other hand is in itself flexible, and when it has truth introduced into it that truth too, because it develops into good there, becomes flexible. The reason why this happens is that truth cannot be set in its proper place in a heavenly form except by good, which means that in itself truth is inflexible. The form of heaven is utterly fluid and not at all resistant. As a consequence good, and truth with it set in its proper place, is of a similar nature, and is flexible, as has been stated.
Latin(1748-1756) 7068
7068. `Et inflexerunt se et incurvaverunt se': quod significet humiliationem, constat ex significatione `inflectere se et incurvare se' quod sit effectus humiliationis, de qua n. 2153, 6266; sed quod `inflectere se' sit humiliatio exterior et illorum qui in vero sunt, et quod `incurvare se' sit humiliatio interior et illorum qui in bono sunt, videatur n. 5682; quod ita sit, patuit saepius ab illis {1} qui in vero sunt, et ab illis qui in bono; qui in vero sunt, sunt quasi rigidi, ac stant {2}erecti sicut duri, et cum se coram Divino humiliare debent, solum inflectunt parumper corpus; at qui in bono sunt, illi sunt quasi molles, et cum se coram Divino humiliant, se incurvant usque ad terram; verum enim absque bono prorsus rigidum est, et cum spectat bonum ut finem, rigidum illud incipit mollescere; at bonum in se molle est, et verum quod {3} insinuatur, quia fit ibi bonum, etiam mollescit; (m)causa est quia verum non in formam caelestem ordinari potest nisi {4}a bono, inde est in se durum, forma enim caelestis est liberrima et nullius resistentiae; inde bonum {5}apud quod verum rite ordinatum est simile est, ac, ut dictum, est molle.(n) @1 i in altera vita$ @2 recti$ @3 i ei$ @4 conjungatur$ @5 in quo$