8939.“我必到你那里赐福给你”表那时神的同在，以及流注。这从“到某人那里”和“赐福”的含义清楚可知：当这话由耶和华来说时，“到某人那里”是指同在（参看5934，6063，6089节）；当由耶和华来说时，“赐福”是指被赐予信和仁（2846，3406，4981，6091，6099，8674节），因而也指它们的流入，因为信和仁从主流入到一个人那里。这些事物就是内义上的“赐福”，因为它们就是那使人永远幸福快乐的东西。人活在世上时，他称那些使他暂时幸福快乐的东西为赐福，如财富和重要地位。然而，圣言内义上所指的事物并不是暂时的事物，而是永恒的事物，暂时的事物与之相比根本算不上什么。因为暂时之物和永恒之物之间没有比例关系；甚至几千年或几百万年与永恒之物之间也没有比例关系，因为这些年数都有结束的时候，而永恒之物则没有结束的时候。因此，永恒之物是永有的；事实上，没有穷尽的事物是永有的，因为它从无限的神那里拥有自己的存在，时间上的无限者就是那永恒者。但相对来说，暂时之物不是永有的，因为当它抵达终点时，它就不再存在。由此也明显可知，“赐福”在灵义上是指从神性那里拥有存在在自己里面的事物，因而指那些构成永生的事物，进而是指那些属于仁和信的事物。
世俗福分与永恒的天上福分相比，什么也不是，主在马太福音中如此教导了这一点：
人若赚得全世界，却丧失了自己的灵魂，有什么益处呢？（马太福音16:26）
但沉浸于世俗和尘世事物中的人不明白这句话；因为世俗和尘世事物窒息了它，使得他甚至不相信永生的存在。
然而，我可以肯定地说，人一死就在来世，作为一个灵人生活在灵人中间；那时，在他自己和那里的其他人看来，他似乎和世人完全一样，具有各种感觉，无论内在还是外在的（1881节）。因此，我也可以说，肉体的死亡只不过是抛弃了那些能使人在世上提供服务、发挥作用的事物；此外，死亡本身是生命的一种延续，只不过是在另一个世界而已；这个世界不为尘世肉体的眼睛所见，然而在那里却能看见比世上的正午之光还要亮一千倍的光。我从多年来，并且现仍在继续的活生生的经历知道这一切，故郑重声明这一点。我与几乎所有我在世上曾经认识并且已经死去的人在他们去世后的两三天交谈过，现在还在和他们说话。他们当中大多数人对于他们原先根本不信死后生命的延续感到极为愤慨。我与他们的交谈不只是一天，而是成年累月。我还被允许见证把他们要么带到地狱，要么带到天堂的相继或逐步发展的生命状态。所以，凡想要永远幸福快乐的人，都要让他知道并相信，他死后会活着；要让他思想并牢记这一点，因为这是真理。还要让他知道并相信，圣言是教导一个人当如何在世上生活才能永远幸福快乐的唯一教义。
Potts(1905-1910) 8939
8939. I will come unto thee, and I will bless thee. That this signifies the presence of the Divine then, and influx, is evident from the signification of "coming unto" anyone, when it is said by Jehovah, as being presence (see also n. 5934, 6063, 6089); and from the signification of "to be blessed," when by Jehovah, as being to be gifted with faith and charity (n. 2846, 3406, 4981, 6091, 6099, 8674), thus also their flowing in, for faith and charity flow in from the Lord with man. These things are "a blessing" in the internal sense, for they are what render man blessed and happy to eternity. During man's life in the world, the things which he calls blessings are those which render him blessed and happy in time, such as riches and honors. But the things which are meant in the internal sense of the Word are not temporal things, but eternal things, compared with which temporal things are of no account. For there is no ratio between what is temporal and what is eternal, not even if the time be extended to thousands or myriads of years, for these have an end, but that which is eternal has no end. Wherefore that which is eternal is, for that which is without end is, because it has being from the Divine, which is infinite, and the infinite as to time is the eternal. But that which is temporal relatively is not, because when it is ended it is no more. Hence also it is plain that "blessing" in the spiritual sense is that which has within it being from the Divine, thus the things of eternal life, consequently those which are of charity and faith. [2] That worldly blessing is nothing in comparison with heavenly blessing, which is eternal, the Lord thus teaches in Matthew:
What is a man profited, if he shall gain the whole world, and lose his soul? (Matt. 16:26). But the man who is in worldly and earthly things does not apprehend this saying, for worldly and earthly things suffocate it, and cause him not even to believe that there is an eternal life. And yet I can asseverate that as soon as a man dies he is in the other life, and lives as a spirit among spirits, and that he then appears to himself and to others in that life in all respects like a man in the world, endowed with every sense internal and external (n. 1881); consequently that the death of the body is only the casting off of such things as had served for use and service in the world; and moreover that death itself is a continuation of life, but in another world, which is invisible to the eyes of the earthly body, yet is there seen in a light exceeding a thousand times the midday light of the world. [3] As I know this from the living experience of so many years, which is still continued, I solemnly declare it. I still speak, and I have spoken, with almost all whom I had known in the world and who are dead, with some after two or three days from their decease. Very many of them were exceedingly indignant that they had not believed at all in a life which was to continue after death. I have spoken with them not merely for a day, but for months and years; and it has also been given me to see their states of life in succession, or in progress, either to hell or to heaven. Wherefore let him who wishes to be eternally happy know and believe that he will live after death. Let him think of this and keep it in mind, for it is the truth. Let him also know and believe that the Word is the only doctrine which teaches how a man must live in the world in order to be happy to eternity.
Elliott(1983-1999) 8939
8939. 'I will come to you and bless you' means God's presence at that time, and influx This is clear from the meaning of 'coming to someone', when said by Jehovah, as presence, as also in 5934, 6063, 6089; and from the meaning of 'blessing', when said by Jehovah, as being endowed with faith and charity, dealt with in 2846, 3406, 4981, 6091, 6099, 8674, thus also as flowing in since faith and charity flow in from the Lord with a person. These are the blessing in the internal sense, for they are what make a person blessed and happy eternally While living in the world a person calls those things a blessing which make him blessed and happy temporally, that is, wealth and important positions. Temporal blessings however are not what are meant in the internal sense of the Word but eternal ones, in comparison with which the temporal are nothing at all. For there is no ratio between what is temporal and what is eternal; there is no ratio even between several thousands or several millions of years and what is eternal, since those years have an end whereas what is eternal has no end. Therefore what is eternal Is; for that which exists without end Is, since it has its Being from God, who is Infinite - the Infinite in relation to time being He who is Eternal. But the temporal by comparison Is not, because when it has reached its end it exists no longer. From this it is also evident that 'a blessing' in the spiritual sense is that which has Being from God within it, thus is those things which constitute eternal life, consequently things which are aspects of charity and faith.
[2] The truth that worldly blessing is nothing in comparison with heavenly blessing, which is eternal, is taught in the following way by the Lord in Matthew,
What does it profit a person if he gains the whole world but suffers the loss of his soul? Matt 16:26.
But the person immersed in worldly and earthly interests does not understand this saying; for worldly and earthly interests have a stifling effect, and cause him not to believe even in the existence of eternal life.
[3] But I can positively declare that as soon as a person dies he is in the next life, living as a spirit among spirits, and that then he seems to himself and to all others there to be altogether like a person in the world, endowed with all the senses, internal and external, 1881. I can say too that therefore death of the body is merely a laying aside of such things as had enabled the person to serve and function in the world, and in addition that death itself is a continuation of life, though in another world which is not visible to the eyes of the earthly body but is visible there in light a thousand times brighter than midday light in the world. Since all this is known to me from actual experience which I have had over so many years and continue to have, I declare it positively. I have spoken to almost all those with whom I was acquainted in the world and who have died, to some two or three days after their decease; and I speak to them still. The majority of them have been extremely displeased that they had had no belief at all in the continuation of life after death. I have talked to those people not just for a day but over months and years. I have also been allowed to witness their succeeding or progressive states of life taking them either to hell or to heaven. Consequently let anyone who wishes to be happy for evermore know and believe that he is going to be alive after death; let him think about it and remember it, for it is the truth. Let him also know and believe that the Word is the one and only teacher of how a person should live in the world in order to be happy for evermore.
Latin(1748-1756) 8939
8939. `Veniam ad te et benedicam tibi': quod significet praesentiam Divini tunc et influxum, constat ex significatione `venire ad aliquem' cum dicitur a Jehovah, quod sit praesentia, ut quoque n. 5934, 6063, 6089, et ex significatione `benedicere' cum a Jehovah, quod sit donari fide et charitate, de qua n. 2846, 3406, 4981, 6091, 6099, 8674, ita quoque influere, nam fides et charitas a Domino apud hominem influunt; haec sunt benedictio in sensu interno, nam sunt quae hominem beatum et felicem reddunt in aeternum; ab homine cum in mundo vivit, benedictio vocantur quae (x)eum beatum et felicem reddunt in tempore, et sunt opes et honores; verum {1} non sunt temporaria quae in Verbi sensu interno intelliguntur, sed sunt aeterna ad quae `temporaria respective' nihili sunt, nam nulla ratio est inter temporarium et aeternum, ne quidem (o)aliquot milia aut (o)aliquot myriades annorum, nam haec finem habent, aeternum autem nullum; quapropter aeternum {2} Est, quod enim absque fine est, id Est, habet enim Esse a Divino, (o)quod Infinitum; Infinitum quoad tempus est Aeternum; at quod temporarium est, respective non Est, quia cum finitum est, non amplius est; inde quoque patet quod `benedictio' in (t)spirituali sensu sit quae in se habet Esse a Divino, ita quae sunt vitae aeternae, proinde quae sunt charitatis et fidei; [2] quod benedictio mundana {3} nihil sit respective ad benedictionem caelestem quae aeterna, (o)ita docet Dominus apud Matthaeum, Quid prodest homini si totum mundum lucratus fuerit, animae autem jacturam fecerit? xvi 26;sed homo qui in mundanis et terrestribus est non capit hoc verbum, nam mundana et terrestria suffocant, (c)et faciunt ut ne quidem credatur quod vita aeterna sit; [3] at asseverare possum quod homo, ut primum moritur, in altera vita sit, (c)et (o)vivat spiritus inter spiritus, et quod tunc sibi et reliquis ibi appareat (o)prorsus sicut homo in mundo, (x)praeditus omni sensu interno et externo, n. 1881; proinde quod mors corporis sit modo abjectio talium quae inserviverant pro usu et functione in mundo, ac praeterea quod ipsa mors sit continuatio vitae, sed in alio mundo, qui inconspicuus est coram oculis corporis terrestris, sed conspicuus ibi in luce quae millies excedit lucem meridianam mundi; hoc quia scio a tot annorum viva experientia adhuc continuata, ideo id assevero; loquor adhuc et locutus sum paene cum omnibus quos notos habui in mundo, ac mortui sunt, cum quibusdam post binos aut tres dies ab obitu; plerique illorum indignati sunt (o)valde quod non crediderint aliquid vitae mansurae post mortem; cum illis locutus sum non per diem sed per menses et annos, et quoque datum est videre status vitae illorum succedaneos seu progredientes vel ad infernum vel ad caelum; quare qui vult felix esse in aeternum, sciat et credat quod victurus sit post mortem, id cogitet et ejus recordetur, nam {4} veritas est; sciat etiam et credat quod Verbum sit unica doctrina quae docet quomodo victurus est homo in mundo ut in aeternum felix sit. @1 quae autem beatum et felicem reddunt hominem quoad tempus, sunt opes et honores, quae ab homine in mundo per benedictionem intelliguntur, sed$ @2 d aeternum i hoc$ @3 i, quae temporaria,$ @4 i ipsa$