9346.“恐怕他们使你犯罪敌挡我”表免得邪恶厌离来自主的良善。这从“那地的居民”、“犯罪”和“你敌挡我”的含义清楚可知：“那地的居民”，“恐怕他们使你犯罪”这句话是指着他们说的，是指邪恶，如前所述；“犯罪”是指厌离（5474，5841，7589节）；“你敌挡我”是指（厌离）来自主的良善。因为此处的“你”所指的“以色列人”表示那些处于良善的人，因而表示良善（5801，5803，5806，5812，5817，5819，5826，5833，9340节）；此处的“我”所指的“耶和华表示主（9194，9199，9315节）。邪恶之所以厌离来自主的良善，是因为邪恶和良善是对立面，或相反面，两个对立面或相反面无法共存；事实上，它们彼此厌恶、互相冲突。这一点从以下事实变得显而易见：邪恶源于地狱，良善源于天堂；地狱尽可能地完全远离天堂，不是在距离上远离，因为来世没有距离，而是在状态上远离。因此，那些活在地狱状态的人不可能被转到天堂状态，因为与他们同住的邪恶排斥与天堂里的人同住的良善。这就是亚伯拉罕对财富所说这些话的意思：
在你我之间，有深渊限定，以致人要从这边过到你们那边是不能的；要从那边过到我们这边也是不能的。（路加福音16:26）
“深渊”是指他们生命状态的对立面和相反性质。由此明显可知当如何理解邪恶厌离来自主的良善；也就是说，那些沉浸于邪恶的人不仅不接受不断从主那里流入每个人的良善，还把它们彻底赶走。因此，一个人在弃绝邪恶之前，绝无可能接受天堂的良善。
Potts(1905-1910) 9346
9346. Lest perchance they make thee sin against Me. That this signifies lest evils turn away the goods that are from the Lord, is evident from the signification of "the inhabitants of the land," of whom it is said "lest perchance they make thee sin," as being evils (as above); from the signification of "to sin," as being to turn away (n. 5474, 5841, 7589); and from the signification of "thee against Me," as being the goods that are from the Lord; for by "the sons of Israel," who are here meant by "thee," are signified those who are in good, thus goods (n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 9340); and by "Jehovah," who is here meant by "Me," is meant the Lord (n. 9199, 9315). That evils turn away the goods that are from the Lord, is because evils and goods are opposites or contraries, and two opposites or contraries cannot be together, for they turn away from each other, and are in conflict. This can be plainly seen from the fact that evils are from hell, and goods from heaven; and that hell is as far as possible from heaven - not in respect to distance, because in the other life there is no distance - but in respect to state. Therefore they who are in the state of hell cannot be transferred into the state of heaven, for the evils in the former reject the goods in the latter. This is meant by the words of Abraham to the rich man:
Between us and you there is a great gulf fixed, so that they who would pass from hence to you cannot, neither can those who are there pass over to us (Luke 16:26);
"the great gulf" denotes the opposition and contrariety of the states of life. From all this it is evident how it is to be understood that evils turn away the goods that are from the Lord; namely, that those who are in evils not only do not receive the goods which continually flow into everyone from the Lord; but also absolutely turn them away. And therefore a man cannot possibly receive the good of heaven until he abstains from evils.
Elliott(1983-1999) 9346
9346. 'Lest perhaps they cause you to sin against Me' means lest evils turn away forms of good from the Lord. This is clear from the meaning of the inhabitants of the land, to whom the words 'lest perhaps they cause to sin' refer, as evils, as above; from the meaning of 'sinning' as turning away, dealt with in 5474, 5841, 7589; and from the meaning of 'you against Me' as [turning away from] forms of good from the Lord. For the children of Israel, to whom 'you' refers here, mean those governed by good, and so mean forms of good, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 9340, and Jehovah, to whom 'Me' refers here, means the Lord, dealt with in 9194, 9199, 9315, and in the places referred to in these paragraphs. The reason why evils turn away forms of good from the Lord is that evils and forms of good are opposites or contraries, and two opposites or contraries cannot exist together, since they loathe and clash with each other. This becomes perfectly clear from the consideration that evils spring from hell but forms of good from heaven, and hell is totally remote from heaven, not as to distance since there is no distance in the next life, but as to state. Those therefore who live in the state that is hell's cannot be transferred to the state that is heaven's, for the evils residing with them repel the forms of good residing with those in heaven. This is the meaning of Abraham's words to the rich man,
Between us and you there is a great gulf fixed, so that those who want to pass across from here to you cannot, nor can those who are there pass across to us. Luke 16:26.
'A great gulf' is the opposite and contrary natures of their states of life. From all this it is evident how to understand the explanation that evils turn forms of good away from the Lord; that is to say, those immersed in evils not only fail to receive forms of good, which with everyone flow in unceasingly from the Lord, but also completely turn them away. For this reason a person cannot by any means receive the good of heaven until he refrains from evils.
Latin(1748-1756) 9346
9346. `Ne forte faciant' peccare te Mihi': quod significet ne mala avertant bona a Domino, constat ex significatione `habitatorum terrae' de quibus dicitur, `ne {1} forte faciant peccare,' quod sint mala, ut supra, ex significatione `peccare' quod sit avertere, de qua n. 5474, 5841, 7589, et ex significatione `te Mihi' quod sint bona a Domino; per filios enim Israelis, qui hic sunt `te,' significantur illi qui in bono, ita bona, n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 9340, et per Jehovam, qui hic est `Mihi,' intelligitur Dominus, n. 9194, 9199, 9315, et quae ibi citata. Quod mala avertant bona a Domino, inde est quia mala et bona opposita seu contraria sunt, et duo opposita seu contraria non possunt simul esse; aversantur enim se mutuo et confligunt, quod constare evidenter potest ex eo quod mala sint ex inferno et bona e caelo, (c)ac infernum e caelo remotissimum est, non quoad distantiam, quoniam {2} distantia in altera vita nulla est, sed quoad statum; quapropter qui in statu inferni sunt non possunt transferri in statum caeli, mala enim {3} apud illos rejiciunt bona apud hos; hoc intelligitur per Abrahami verba ad divitem {4}, Inter nos et vos hiatus ingens firmatus est, ut qui volunt transcendere abhinc ad vos non possint, neque qui ibi ad nos transire, Luc. xvi 26;`hiatus ingens' est oppositio et contrarietas statuum vitae. Ex his {5} patet quomodo intelligendum quod mala avertant bona a Domino, quod nempe qui in malis sunt non modo non recipiant bona quae continue a Domino apud unumquemvis influunt sed etiam prorsus avertant; quapropter homo nequaquam potest bonum caeli recipere priusquam abstinet a malis. @1 quod$ @2 quia$ @3 quia mala$ @4 i qui in inferno$ @5 inde$