2367# "屋檐的荫下"象征一种普遍模糊的认知状态。对于人类而言，即使是已经重生的人，对良善与真理的感知也只能存在于这种模糊状态中。对于那些仍然停留在外在崇拜层面的人来说，这种模糊状态更为明显。在这里，罗得就代表了这样的人。
当我们还活在肉身中时，我们的情感和感知往往是最笼统和模糊的，尽管我们可能并不这么认为。实际上，我们每一个微小的情感中，甚至每一个看似单一的想法中，都包含着数以万计的复杂元素。通过主的神圣怜悯，这一点将在我们讨论情感和观念时得到进一步阐释。
人类有时可以通过自我反思来探索和描述这些复杂元素中的一部分。然而，还有无数甚至是无限的内容深藏其中，这些内容我们活着的时候可能永远无法认知。只有当我们的肉身生命和世俗事务终结之后，这些隐藏的内容才会显露出来。
【2】这个观点可以通过以下现象得到充分证实：当一个生前充满仁爱与仁义之人进入来生时，他的体验就像是从夜晚步入白昼，从模糊不清的状态进入更加清晰的境界。随着他越来越接近主的天堂，这种清晰度就会不断提升，最终达到天使所处的光明境界。在那里，智慧和聪明之光的璀璨程度是难以用言语描述的。相比之下，人在世间所感受的光明，就如同身处黑暗一般。
因此，经文中提到他们"来到他屋檐的荫下"，这句话象征着人类处于一种普遍的模糊状态。这意味着，尽管人们对主的神性以及他的神圣知之甚少，但他们仍然承认并相信其存在。更重要的是，这种神性和神圣存在于仁义之善中，也就是说，它们存在于那些实践仁义之善的人们身上。
2367、至于“屋檐的荫下”表示在对那良善的笼统、模糊的感知里面，情况是这样：对人，甚至重生的人来说，对良善与真理的感知是非常模糊的；处于外在敬拜的人，如此处“罗得”所代表的那种人尤其如此。而当一个人专注于肉体事物，也就是活在肉身时，他的情感和他的感知一样，也是极其笼统、因而极其模糊的，无论他多么以为它们并非如此。每一个细微的情感，甚至构成其感知的每一个观念里面都有无数元素，但每种情感和感知在他看来就像一个简单的整体。蒙主的神性怜悯，等到论述情感和观念时再讨论这一点（3078，3189，4005节）。有时，人是能通过反思检查并描述他里面的少量元素的；但还有不计其数，事实上无数其它元素是看不见的。只要他活在肉身，这些看不见的元素就永远不会，也不能进入他的意识；不过，一旦一切肉体和世俗事物熄灭，它们就变得可见了。
这一点从以下事实足以清楚看出来：当一个处于爱与仁之良善的人进入来世时，他就从模糊的生命进入更清晰的生命，如同从黑夜进入白昼。他进入主的天堂到何等程度，就进入越来越清晰的光到何等程度，直到抵达天使所在的光，就是无法形容的聪明和智慧之光。与这光相比，世人所在的光就是黑暗。这就是为何此处说他们“来到他屋檐的荫下”，这句话的意思是，罗得所代表的人住在其模糊、笼统的感知中；也就是说，他们对主的神性和神圣知之甚少；但尽管如此，他们仍承认并相信它们是存在的，就住在仁之良善里面，换句话说，与那些处于这良善的人同在。
Potts(1905-1910) 2367
2367. As to the "shadow of the roof" denoting in an obscure general [perception], the case is this: with man, even when regenerate, the perception of good and truth is very obscure, and this is still more the case with a man who is in external worship, such as is here represented by "Lot." While a man is in corporeal things (that is, while he is living in the body), the affections, like the perceptions, are of a very general nature, and consequently are very obscure, no matter how much the man may suppose that such is not the case. There are myriads of myriads of particulars in every little affection, and even in every idea of his perception, that appear to him as all one, as of the Lord's Divine mercy will be shown hereafter, when affections and ideas are treated of. Sometimes it is possible for a man by reflection to explore and describe a few of the things that are in him, but there lie hidden innumerable other things, things without limit or measure, that never come to his knowledge, nor can come so long as he is living in the body, but which become manifest after corporeal and worldly things have been abolished-as may be sufficiently evident from the fact that when a man who has been in the good of love and of charity passes into the other life, he passes from an obscure life into a clearer one, as from a kind of night into day; and in proportion as he passes into the Lord's heaven, in the same proportion does he pass into a light that is more and more clear, until he arrives at the light in which are the angels, a light of intelligence and wisdom that is unutterable. In comparison with this the light in which is man, is darkness. Hence it is here said that they "came under the shadow of his roof;" by which is signified that those signified by "Lot" are in their obscure general [perception]; that is, that they know but little concerning the Lord's Divine and Holy; but that nevertheless they acknowledge and have faith in the existence of these, and that these are in the good of charity, that is, present with those who are in this good.
Elliott(1983-1999) 2367
2367. The implications of 'the shadow of the roof' meaning within a general obscure [perception of that good] are that with man, even one who is regenerate, the perception of good and truth lies in obscurity, the more so with him whose worship is external, who is represented here by Lot. When a person is engrossed in bodily things, that is, during his lifetime, his affections, like his perceptions, are very general and therefore very obscure, however much he imagines that they are not so. There are myriads upon myriads of parts to each tiny affection, as there are to each idea comprising his perception, which to him appears to be a simple entity. This in the Lord's Divine mercy will be shown when the subject of affections and ideas is reached. Man is sometimes able, when he reflects, to examine and describe a few of the things within him; but countless, indeed limitless, things lie unseen which neither do nor can enter his awareness as long as he is living in the body but which do become visible once bodily and worldly things have been put away.
[2] This becomes quite clear from the fact that a person with whom the good that flows from love and charity exists, on crossing over into the next life, passes from an obscure into a clearer life, as if from a kind of night into day. And to the extent he has entered the Lord's heaven the clearer is the light until he reaches the light in which angels live, whose light of intelligence and wisdom lies beyond description. The inferior light in which man lives is in comparison like darkness. This is why it is said here that they came under the shadow of his roof, the meaning of which is that those represented by Lot dwell in their general [perception]. That is to say, they know very little about the Lord's Divinity and His Holiness but they nevertheless acknowledge and believe that His Divinity and His Holiness do exist and that they reside within the good of charity, that is, among those in whom that good is present.
Latin(1748-1756) 2367
2367. Quod `umbra trabis' sit in communi obscuro, ita se habet perceptio boni et veri non est nisi in obscuro apud hominem, etiam regeneratum, magis apud eum qui in externo cultu est qui per `Lotum hic repraesentatur; affectiones sicut perceptiones, quando in corporei est homo, hoc est, cum in corpore vivit, sunt communissimae, proinde obscurissimae, utcumque homo putat quod non ita sit; sunt myriades myriadum in unaquavis ejus affectiuncula, etiam in unaquavis ejus perceptionis idea, quae sicut una ei apparet, quod ex Divina Domini Misericordia ostendendum venit ubi de affectionibus et ideis agetur; homo pauca ex iis quae insunt, per reflexionem quandoque potes explorare ac describere, sed innumerabilia, immo indefinita, latent, quae nusquam ad ejus cognitionem veniunt, nec venire possunt quamdiu in corpore vivit, sed patent postquam corporea et mundana exstincta sunt; [2] quod satis constare potest ex eo quod homo qui in bono amoris et charitatis fuit, cum in alteram vitam transit, a vita obscura in clariorem, sicut a quadam nocte in diem, veniat, et quantum in caelum Domini, tantum in clariorem, usque ad lucem in qua sunt angeli, quorum lux intelligentiae et sapientiae ineffabilis est; ipsum lumen in quo est homo respective est sicut tenebricosum: inde hi dicitur quod `venerint in umbram trabis suae,' quo significatur quo in suo communi obscuro sint, hoc est, quod parum sciat de Divino {1} et Sancto Domini, sed usque quod agnoscat {2} et fidem habeat, quod sit {3}, et quod illud in bono charitatis sit, hoc est, apud eos qui in illo bono sunt. @1 i Humano.$ @2 illa.$ @3 d sint, i sit.$