2227# “亚伯拉罕必成为又大又多的民族”象征一切良善和一切真理都将来自于主，这一点可以从“亚伯拉罕”的象征意义中看出，即主，之前多次提到；以及从“民族”的意义中看出，即良善（见第1159，1258-1260，1416，1849节）。这里“又大又多的民族”象征良善和由此产生的真理；“大”象征良善，“多”象征真理，这可以从圣经的其它地方看出，但现在不必引述。
这种真理或从良善而来的真理，在真正的意义上是灵性的良善。有两种不同的良善，即属天的良善和属灵的良善。属天的良善是对主的爱，属灵的良善是对邻舍的爱。属灵的良善源于属天的良善，因为没有人能爱主，除非他也爱邻舍；在对主的爱中包含着对邻舍的爱；因为对主的爱来自于主，所以也是来自他自己对全人类的爱。
在对主的爱中，就是在主里面，而在主里面的人，必然也在对人类的爱中，即对邻舍的爱中。因此，这样的人同时拥有这两种善，即属天的良善和属灵的良善，前者是最纯粹的良善，后者是属天良善的真理或由此产生的真理，这种真理是属灵的良善，如前所述；前者（属天的良善）由“大”来象征，后者（属灵的良善）由“多”来象征。
2227、“亚伯拉罕必要成为一个又大又多的民族”表示一切良善和由此衍生的一切真理都将来自主。这从“亚伯拉罕”的代表和“民族”的含义清楚可知：前面多次说明，“亚伯拉罕”是指主；“民族”是指良善，如前所述（1159，1258-1260，1416，1849节），此处“一个又大又多的民族”表示良善和源于这良善的真理。“大”论及良善，“多”论及真理，这一点从圣言的其它地方明显看出来，只是我不会在此引用它们。源于良善的真理才是真正意义上的属灵良善。
有两种彼此不同的良善，即：属天良善和属灵良善。属天良善是对主之爱的良善，属灵良善是对邻之爱的良善。后者，或属灵良善来自前者，或属天良善。因为没有人能爱主，除非他也爱他的邻舍。对主之爱就包含对邻之爱，因为对主之爱来自主，因而来自对全人类的爱本身。住在对主之爱里面就等于住在主里面；凡住在主里面的，不能不住在祂的爱里面；而祂的爱面向人类，因而面向邻舍；因此，他在这两种良善，即属天良善和属灵良善里面。属天良善才是最纯正的良善本身；而属灵良善是属天良善的真理，或源于属天良善的真理。这真理是属灵良善，如所说的。前者是“大”所表示的，而后者是“多”所表示的。
Potts(1905-1910) 2227
2227. Abraham shall surely be for a nation great and numerous. That this signifies that all good and all the derivative truth will be from the Lord, is evident from the representation of Abraham, as being the Lord (often shown above), and also from the signification of a "nation," as being good (explained n. 1159, 1258-1260, 1416, 1849); here a "nation great and numerous," by which is signified good and the derivative truth. That "great" is predicated of good, and "numerous" of truth, appears from other places in the Word, but I must refrain from citing them here. The derivative truth, that is, truth from good, in the genuine sense is spiritual good. There are two kinds of good that are distinct from each other, namely, celestial good and spiritual good. Celestial good is that of love to the Lord, spiritual good is that of love toward the neighbor. From the former, or celestial good, comes the latter, or spiritual good; for no one can love the Lord unless he also loves his neighbor. In love to the Lord is love toward the neighbor; for love to the Lord is from the Lord, and thus is from love itself toward the universal human race. To be in love to the Lord is the same as to be in the Lord; and he who is in the Lord cannot be otherwise than in His love; which is toward the human race and thus toward the neighbor; thus is he in both kinds of good, celestial and spiritual. The former is the veriest good itself; but the latter is its truth, or the truth therefrom; which truth is spiritual good, as said. The former is what is signified by "great," but the latter by "numerous."
Elliott(1983-1999) 2227
2227. That 'Abraham will certainly become a great and numerous nation' means that from the Lord will come all good, and from this all truth, is clear from the representation of 'Abraham' as the Lord, dealt with often above, and also from the meaning of 'nation' as good, dealt with in 1159, 1258-1260, 1416, 1849 - here 'a great and numerous nation', by which good and truth deriving from it are meant. That 'great' has reference to good and 'numerous' to truth may become clear from other places in the Word, but I must refrain from quoting them here. Truth derived from good is in the genuine sense spiritual good, for there are two kinds of good, quite distinct and separate from each other, namely celestial good and spiritual good. Celestial good is the manifestation of love to the Lord, spiritual good the manifestation of love towards the neighbour. From the former, that is, celestial good, flows the latter, that is, spiritual good; for no one is able to love the Lord unless he also loves the neighbour. Love to the Lord embraces love towards the neighbour, for love to the Lord originates in the Lord, thus in Love itself towards the whole human race. Abiding in love to the Lord is the same as abiding in the Lord, and one who abides in the Lord must inevitably abide in His love which is directed towards the human race, and thus towards the neighbour, so that in him both kinds of good are present - both celestial and spiritual. Celestial good is indeed good itself, but spiritual good is in fact truth that goes with or is derived from that celestial good. This truth, as stated, is spiritual good. It is celestial good that is meant by 'greet', but spiritual good by 'numerous'.
Latin(1748-1756) 2227
2227. Quod `Abraham (x)essendo erit in gentem magnam et numerosam' significet quod a Domino erit omne bonum et omne verum inde, constat a repraesentatione `Abrahami' quod sit Dominus, de qua saepius supra; tum a significatione `gentis' quod sit bonum, de qua n. 1159, 1258-1260, 1416, 1849, hic `gentis magnae et numerosae,' qua significatur bonum et verum inde; quod {1} `magnum' praedicetur de bono et `numerosum' de vero, ex locis aliis in Verbo constare potest, sed illa nunc adducere, supersedendum. Verum inde seu verum ex bono, in sensu genuino est bonum spirituale: sunt duo bona inter se distincta, nempe bonum caeleste et bonum spirituale; bonum caeleste est amoris in Dominum, bonum spirituale est amoris erga proximum; ex illo bono seu caelesti est hoc seu spirituale, nam nemo amare potest Dominum, nisi etiam amet proximum; in amore in Dominum est amor erga proximum; nam amor in Dominum est a Domino, ita ab Ipso Amore erga diversum genus humanum; in amore in Dominum esse, est idem ac esse in Domino, et qui in Domino, non potest aliter quam esse in amore Ipsius qui est erga genus humanum, ita erga proximum; ita est ille in utroque bono, nempe in caelesti et spirituali, illud est ipsissimum bonum, hoc autem verum ejus seu verum inde, quod verum est bonum spirituale, ut dictum; illud est quod significatur per `magnum,' hoc autem per `numerosum.' @1 i `gens magna' est bonum, et `gens numerosa' est verum inde.$