9377.“远远地下拜”表发自内心的谦卑和崇拜，以及这时主的流注。这从“下拜”的含义清楚可知，“下拜”是指谦卑（参看2153，5682，6266，7068节）。它之所以也表示崇拜，是因为谦卑是一切崇拜和一切敬拜的本质要素。没有谦卑，不可能有对主的敬拜或崇拜，因为主的神性无法流入一颗骄傲的心，也就是无法流入一颗充满自我之爱的心；这样的心是刚硬的，在圣言中被称为“石心”。但主的神性能流入一颗谦卑的心，因为这样的心是柔和的，在圣言中被称为“肉心”。这样的心接受从主流入的良善，也就是接受来自主的流注。这解释了为何“远远地下拜”不仅表示发自内心的谦卑和崇拜，还表示这时主的流注。说“主的流注”的原因是，从主流入的爱与信之良善就是主，因为祂与一个人同住。“远远地”表示发自内心的原因是，当人们感到谦卑时，他们就会远离主，因为他们觉得自己不配靠近至圣的神。事实上，当感到谦卑时，他们承认，他们凭自己无非是邪恶，甚至无非是亵渎。当他们发自内心承认这一点时，就拥有真正的谦卑。由此明显可知，“远远地下拜”表示发自内心的谦卑和崇拜，以及这时主的流注。
但以色列人并未处在这种谦卑和崇拜之中，仅仅通过外在举止来代表它们；因为他们只对外在事物感兴趣，而对内在事物没有任何兴趣。然而，他们在谦卑的时候，就会脸伏于地，还滚在尘土之中，大声喊叫，这样的行为可以整天持续。凡不知道什么是真正的谦卑之人，可能会以为这样的行为是发自内心的谦卑。但这不是一颗从神仰望神的心之谦卑，而是一颗从自我仰望神的心之谦卑；一颗从自我来仰望的心是从邪恶来仰望的，因为凡从一个人，就是唯独从自我发出之物都是邪恶。以色列人比全世界所有人民都更处在对自我和世界的爱之中。他们以为只要他们献祭，或用水洗自己，就是神圣的，却没有意识到这些行为代表属于来自主的仁和信的内在圣洁。因为神圣的一切都不是人自己的；确切地说，它属于与人同在的主（9229节）。那些因相信他们凭自己为神圣而使自己谦卑，并出于始于自己的对神之爱而献上崇拜的人就是出于爱自己，因而出于一颗石心，而非出于一颗柔和的肉心使自己谦卑并献上崇拜。而且，他们只对外在事物感兴趣，而不是同时也对内在事物感兴趣；事实上，自我之爱居于外在人，不可能进入内在人，因为内在人唯独通过对主的爱和信，因而被主打开，主在内在人里面为此人形成祂居于其中的天堂。
Potts(1905-1910) 9377
9377. And bow yourselves afar off. That this signifies humiliation and adoration from the heart, and then the influx of the Lord, is evident from the signification of "bowing oneself" as being humiliation (see n. 2153, 5682, 6266, 7068). That it also denotes adoration, is because humiliation is the essential of all adoration and of all worship, for without humiliation the Lord cannot be worshiped and adored, for the reason that the Divine of the Lord cannot flow into a proud heart, that is, into a heart full of the love of self, for such a heart is hard; and is called in the Word a "heart of stone." But the Divine of the Lord can flow into a humble heart, because this is soft, and is called in the Word a "heart of flesh." Such a heart is receptive of the influx of good from the Lord, that is, of the Lord. From this it is that by "bowing oneself afar off" is not only signified humiliation and adoration from the heart, but also the influx of the Lord then. It is said the influx of the Lord, because the good of love and of faith, which flows in from the Lord, is the Lord. That "afar off" denotes from the heart, is because those who are in humiliation remove themselves from the Lord, for the reason that they regard themselves as unworthy to approach the most holy Divine, because while they are in humiliation they are in the self-acknowledgment that of themselves they are nothing but evil, nay, profane. When they acknowledge this from the heart, they are in true humiliation. From this it is evident that by "bow yourselves afar off" is signified humiliation and adoration from the heart, and the influx of the Lord then. [2] But the people of Israel were not in such humiliation and adoration, and only represented it by external gestures; for they were in external things apart from internal. Nevertheless when they humbled themselves they prostrated themselves to the earth, and also rolled in the dust, and cried out with a loud voice, and this for whole days. One who does not know what true humiliation is, could believe that this was humiliation of heart; but it was not the humiliation of a heart that looks to God from God, but of one that looks to God from self; and a heart that looks from self, looks from evil, for whatever proceeds from man as from himself is evil. The people of Israel were in the love of self and of the world more than all other peoples in the whole world, and believed themselves holy, provided they merely offered sacrifice, or washed themselves with water, not acknowledging that such things represented internal holiness, which belongs to charity and faith from the Lord. For all that is holy is not of man, but is of the Lord with man (n. 9229). They who humble themselves from belief in a holiness which is from themselves, and who adore from a love of God which is from themselves, humble themselves and adore from the love of self, thus from a heart that is hard and "of stone;" and not from a heart that is soft, and "of flesh;" and they are in external things and not at the same time in internal; for the love of self dwells in the external man, and cannot enter into the internal man, because the internal man is opened solely through love to and faith in the Lord, thus by the Lord, who therein forms man's heaven in which He dwells.
Elliott(1983-1999) 9377
9377. 'And you are to bow down from afar' means humility and adoration coming from the heart, and at the same time the inflow of the Lord. This is clear from the meaning of 'bowing down' as humility, dealt with in 2153, 5682, 6266, 7068. The reason why adoration as well is meant is that the essential element in all adoration and all worship is humility. Without humility there can be no worship or adoration of the Lord, because what is Divine and the Lord's cannot flow into a proud heart, that is, into a heart full of self-love, for such a heart is hard and in the Word is called 'a heart of stone'. It can flow only into a humble heart, since this is soft and in the Word is called 'a heart of flesh', and so is receptive of good flowing in from the Lord, that is, receptive of the inflow of the Lord. This explains why 'bowing down from afar' means not only humility and adoration coming from the heart but also the inflow of the Lord at the same time. The words 'the inflow of the Lord' are used because the good of love and of faith which flows in from the Lord is the Lord as He resides with a person. The reason why 'from afar' means coming from the heart is that when people feel humble they draw back from the Lord because they do not consider themselves worthy enough to draw near God Most Holy. For when they feel humble they acknowledge that left to themselves they are nothing but evil, indeed nothing but profanity. When they acknowledge this in their heart they possess true humility. From this it is evident that 'you are to bow down from afar' means humility and adoration coming from the heart, and at the same time the inflow of the Lord.
[2] But such humility and adoration did not exist with the Israelite people; they did no more than represent them through outward gestures, for merely external things and nothing internal interested them. Nevertheless when they humbled themselves they used to lie face down on the ground, also roll themselves in the dust, and cry out with a loud voice, behaving like this for entire days. Anyone who does not know what true humility is might think that such behaviour was humility of heart. But it was not the humility of a heart looking to God from God, but one of looking to God from self; and a heart that looks from self looks from what is evil, since whatever goes out from a person, from the self alone, is evil. For the Israelites more than all peoples in the whole world were ruled by self-love and love of the world. They thought that they were holy if they merely offered sacrifice or washed themselves with water, doing so without any recognition that such actions represented the inward holiness that belongs to charity and faith coming from the Lord. For no holiness is a person's own; rather it is the Lord's present with the person, 9229. Those who humble themselves in the belief that they are holy of themselves and who offer adoration from a love of God which begins in themselves, humble themselves and offer adoration from self-love, thus from a hard heart of stone and not from a soft heart of flesh. Also they are interested only in external things and not at the same time in internal ones; for self-love lives in the external man and cannot enter the internal because the internal man is opened solely by love to and faith in the Lord, thus by the Lord who there forms for the person the heaven in which he lives.
Latin(1748-1756) 9377
9377. `Et incurvetis vos e longinquo': quod significet humiliationem et adorationem ex corde, et tunc influxum Domini, constat ex significatione `incurvare se' quod sit humiliatio, de qua n. 2153, 5682, 6266, 7068; quod etiam sit adoratio, est quia essentiale omnis adorationis et omnis cultus est humiliatio, nam absque humiliatione Dominus non coli et adorari potest, ex causa quia Divinum Domini non potest influere in cor superbum, hoc est, in cor plenum amore sui, hoc enim est durum, et vocatur in Verbo `lapideum,' at in cor humile, quia hoc est molle, et vocatur in Verbo `carneum,' ita receptibile influxus boni a Domino, hoc est, Domini; inde est quod per `incurvare se e longinquo' non modo {1}significetur humiliatio et adoratio ex corde sed etiam influxus Domini tunc; influxus Domini dicitur quia bonum amoris et fidei quod influit a Domino, est Dominus apud hominem. Quod `e longinquo' sit ex corde, est quia qui in humiliatione sunt se removent a Domino, ex causa quia (t)se spectant indignos appropinquare ad sanctissimum Divinum, sunt enim, cum in humiliatione, in agnitione sui quod sint non nisi quam malum, {2}immo profanum, ex se; cum ex corde id agnoscunt, tunc in vera humiliatione sunt; inde patet quod per `incurvetis vos e longinquo' significetur humiliatio et adoratio ex corde, et tunc influxus Domini. 2 Ast populus Israeliticus non in tali humiliatione et adoratione fuit, sed illam per externos gestus modo {3}repraesentabant, {4}erant enim in externis absque internis; at usque cum se humiliabant, se ad terram prosternebant, et quoque volutabant in pulvere, {2}atque magna voce clamabant, et {5}ita per integros dies; qui non scit quid vera humiliatio, potuisset credere quod id fuisset humiliatio cordis; sed non fuit humiliatio cordis spectantis Deum a Deo sed spectantis Deum a se; et cor spectans a se est a malo, nam quicquid ab homine procedit ut a se, id malum est; erant enim in amore sui et mundi prae omnibus populis in universo, et se credebant sanctos, modo obtulerint sacrificium, aut laverint se aquis, non agnoscentes quod talia repraesentarent sanctitatem internam, quae est charitatis et fidei a Domino; omne enim sanctum non est hominis sed est Domini apud hominem, n. 9229; qui se humiliant ex fide sanctitatis a se, et adorant ex amore Dei a se, illi ex amore sui se humiliant et adorant, ita ex corde duro et lapideo et non ex corde molli et carneo, {6}et sunt in externis et non simul in internis, nam amor sui in externo homine habitat, nec potest intrare in internum, quoniam internus homo modo aperitur per amorem et fidem in Dominum, ita a Domino, Qui inibi {7}format caelum hominis in quo habitat. @1 sit AI$ @2 et$ @3 repraesentabant altered to repraesentabat then restored to repraesentabant A, repraesentabat IT$ @4 erant altered to erat but not restored to erant$ @5 hoc$ @6 d et i nam$ @7 tunc formatur$