2026# “我要赐给你”象征天上和地上的一切都属于他，从现在所说的内容可以得出。在字面意义上，“赐给你”是指神或耶和华将一切赐给他，如同在福音书中所说的，父已经把天上和地上的一切都赐给了他。但在更深层的意义上，这意味着主自己获得了这一切，因为正如所说，耶和华在他里面并在他的一切之中。
这还可以通过类似的方式来说明，就像如果内部或理性的人或思想说，如果身体停止做某些事情，它将会得到安宁或平静。在这种情况下，说话的人和被说的人（听的人）其实是同一个人，因为理性和身体都是这个人的一部分，所以当提到内在或理性时，也是在说身体。
【2】此外，天上和地上的一切都是主的，这从圣经中的许多地方可以看出，除了旧约中的那些之外，还包括福音书中的内容（马太福音11:27；28:18；路加福音10:22；约翰福音3:34-35；17:2），以及在第一卷中展示的那些信息（参458，551，552，1607节）。
主统治整个天堂，因此他也统治地上的一切，因为它们是如此相连，以至于统治一个就统治一切。天使的天堂依赖于天使灵的天堂，天使灵的天堂依赖于灵界，灵界又依赖于人类。同样，世界和自然界中的一切也依赖于天堂，因为如果没有通过天堂从主而来的流入，自然界及其三个王国中的任何事物都不会存在和持续（参1632节）。
2026、“我要赐给你”表示存在于天上和地上的事物都是祂的，这从刚才的阐述可以推知。从字义上看，“我要赐给你”表示神或耶和华要赐给主；正如福音书圣言所说的那样，即：父将天上地上所有的权柄都赐给了祂。但从内义上看（内义呈现在其纯粹中的真理本身），这句话的意思是，主为自己获得它们，因为耶和华在祂里面，就在属于祂的一切事物里面，如前所述。以下类比可进一步说明这一点：这就像内层人，或理性人，又或思维要说，他的肉体若停止做这做那，就会找到平安和宁静；在这种情况下，说话的那一位和被说给的那一位是同一个人，因为理性和肉体都属于这个人。因此，当提到前者时，也是指后者。
此外，天上和地上的事物都是主的，这一点从圣言中的许多经文，无论旧约还是福音书（如马太福音11:27；28:18；路加福音10:22；约翰福音3:34-35；17:2）；以及第一卷的说明（458，551，552，1607节）清楚看出来。主因掌管整个天堂，故也掌管地上的一切事物，因为两者已被如此联系在一起，以至于凡掌管这一个的，就掌管了一切。事实上，天使灵天堂依赖于天使天堂，灵人界依赖于天使灵天堂，而人类则依赖于灵人界。世界和自然界中的一切事物以同样的方式依赖于众天堂，因为没有从主经由天堂而来的流注，自然界及其三个王国中的任何事物都无法存在并持续存在（参看1632节）。
Potts(1905-1910) 2026
2026. That by "I will give unto thee" is meant that the things which are in the heavens and on the earth are His, follows from what has just been said. In the sense of the letter, the words "I will give unto thee" mean that God or Jehovah would give to the Lord; just as it is said in the Word of the Evangelists that the Father gave unto Him all things that are in heaven and on the earth. But in the internal sense, in which the truth itself is presented in its purity, it means that the Lord acquired them for Himself, because Jehovah was in Him, and in everything belonging to Him, as before said. This may be further illustrated by that which is like it; for it is as if the interior or rational man, or the thought, should say that the corporeal would have rest or tranquillity if it would desist from doing this or that: in this case he that speaks is the same man as he that is spoken to, for both the rational and the corporeal belong to the man, and therefore when mention is made of the former, the latter also is understood. [2] Moreover that the things in the heavens and on the earth are the Lord's, is evident from very many passages in the Word, both in the Old Testament, and also in the Evangelists (as Matt. 11:27; Luke 10:22; John 3:34, 35, 17:2; Matt. 28:18); and also from what has been shown in Part First (n. 458, 551, 552, 1607). And as the Lord rules the universal heaven, He also rules all things on earth; for they have been so connected together that He who rules the one rules all things; for on the heaven of angels depends the heaven of angelic spirits, on this the world of spirits, and on this again the human race. And in like manner on the heavens depend all things that are in the world and in nature, for without influx from the Lord through the heavens, nothing that is in nature and its three Kingdoms would come forth and endure (see n. 1632).
Elliott(1983-1999) 2026
2026. That 'I will give to you' means that the things which exist in heaven and on earth are His follows from what has just been stated. In the sense of the letter 'giving to you' means that God or Jehovah would give to Him, as is also declared in the Word of the Gospel-writers about the Father giving all things in heaven and on earth to Him. But in the internal sense in which truth itself is presented in its purity, the meaning is that the Lord acquired it to Himself, because within Him and within every part of Him Jehovah was present, as has been stated. further light can be shed on this by the following analogy: It is as though the interior or rational man, or else thought, were to say that the bodily part of him would discover peace and quiet if it were to refrain from doing this or that. In this case the one who speaks is the same as the one spoken to, for the rational belongs to that person just as much as the bodily part. When therefore the former is spoken of the latter also is meant.
[2] Besides, the fact that things in heaven and on earth are the Lord's is clear from very many places in the Word, from many in the Old Testament as well as from the following in the Gospels, Matt 11:27; 28:18; Luke 10:22; John 3:34, 35; 17:2, and from what has been shown in Volume One, in 458, 551, 552, 1607. And because the Lord governs the whole of heaven He also governs everything on earth, for the two are so interconnected that whoever governs one governs all. For dependent on the heaven of angels is the heaven of angelic spirits; dependent on the heaven of angelic spirits is the world of spirits; and dependent in turn on the world of spirits is the human race. And dependent in like manner on the heavens is everything in the world and the natural order, for without influx from the Lord by way of the heavens nothing in the natural order and its three kingdoms can ever come into existence and remain in existence; see 1632.
Latin(1748-1756) 2026
2026. Quod `dabo tibi' sit quod Ipsius sint quae in caelis et in terris, ex illis quae nunc dicta sunt, sequitur; `dare tibi' in sensu litterae est quod Deus seu Jehovah Ipsi daret {1}, sicut etiam in Verbo evangelistarum, quod `Pater dederit ipsi omnia (o)quae in caelo et in terra'; sed in sensu interno in quo ipsum verum sistitur in sua puritate, est quod Dominus Sibi acquisiverit, quia {2} in Ipso et in singulis Ipsius fuit Jehovah, ut dictum est; quod per simile adhuc illustrari potest; sicut si interior seu rationalis homo aut cogitatio diceret, quod corporeum ejus haberet quietem seu tranquillitatem si desisteret hoc aut illud facere, tunc qui dicit est idem homo ac is ad quem dicitur, nam tam rationale est hominis quam corporeum {3}, quare cum illud dicitur, hoc intelligitur. Praeterea quod Domini sint quae in caelis et in terris, constat ex plurimis locis Verbi, praeter ex illis quae in Veteri Testamento, etiam ex his apud evangelistas, Matth. xi 27; (o)xxviii 18; Luc. x 22; Joh. iii 34, 35; xvii 2; et ex illis quae in Parte Prima ostensa sunt n. 458, 551, 552, 1607; et quia Dominus regit universum caelum, etiam regit omnia quae in terris, ita enim connexa sunt ut qui unum regit, omnia regat; a caelo enim angelorum, dependet caelum spirituum angelicorum, ab hoc mundus spirituum, ab hoc iterum genus humanum, et similiter a caelis omnia quae sunt in mundo et natura, nam absque influxu a Domino per caelos, nihil usquam quod in natura et triplici ejus regno est, existeret et subsisteret; (o)videatur n. 1632. @1 dederit.$ @2 quippe.$ @3 i etiam.$