2571# ”亚比米勒说：看哪，我的地在你面前"象征主对仁爱和仁义之教义的直接领受，这一解释基于以下理解：
"说"在此象征思考（参2506节）。"地"在这里特指仁爱和仁义的教义。值得注意的是，"地"在内在意义上有多种含义（参620，636，1066节），其具体含义需要根据上下文来确定。
"地"可以表示多个概念：当"天"象征内在人时，"地"象征教会的外在人（参82，913，411，1733节）；它可以指教会所在的地区（参662，1066节）；它可以代表教会本身，以及主在天上和地上的王国，这源于"迦南地"或"圣地"的象征意义（参1437，1585，1607节）；它还可以指新天新地（参1733，1850，2117，2118节）；由于它代表教会的成员、教会和主的王国，它也表示这些概念的本质：对主的仁爱和对邻舍的仁义，因为一切都建立在这些基础之上（参537，540，547，553，2130节）。
因此，在这里，"地"象征仁爱和仁义的教义，这是教会的核心教义。"亚比米勒的地"尤其象征这一教义，因为作为国王的亚比米勒代表信仰的教义，而他的地——他所在和来自的地方——则代表仁爱和仁义的教义，也就是信仰的源泉和基础。
【2】主之前一直在思考信仰的教义，而现在转向了仁爱和仁义的教义。这是因为主通过信仰的真理将人性与神性结合，尽管同时也通过属于爱的神性良善。这个过程遵循着使人成为属灵和属天的次序，但不同于主那样具有自身生命的神性。
当主的神性真理和良善，以及良善与真理的结合完成时（这由"亚比米勒将亚伯拉罕的妻子撒拉归还"所象征，参2569节），思考就转向了仁爱和仁义的教义。这也是按照次序进行的，因为当人成为属灵和属天时，他不再从真理思考，而是从良善出发。然而，这与主从与神性真理结合的神性良善出发的思考方式不同。
这就是为什么仁爱与仁义的教义现在才首次被提及，尽管从本质上看，它与信仰的教义是一致的。而且主对信仰的每一个细节的领受和思考，始终都源于神性之爱。
因此，仁爱和仁义的教义是真正的神性教义，也是上古教会所培养的教义。因为它与信仰的教义是一体的，他们拒绝那些试图将二者分开的人（参2417节）。
2571、“亚比米勒说，看哪，我的地都在你面前”表示主对爱与仁之教义的感知。这从“说”和“地”的含义清楚可知：“说”是指思考（参看2506节）；“地”在此是指爱与仁之教义。“地”或“陆地”在内义上表示各种事物（620，636，1066节）；至于它具体表示什么，这从整个思路清楚可知。因为当“天”或“天堂”表示教会的内在人（82，913，1411，1733节）时，“地”或“陆地”就表示教会的外在人；它还表示教会所在的地区（662，1066节）；它表示教会本身，在普遍意义上也表示主在天上和地上的国，因为“迦南地”或“圣地”就代表这国（1437，1585，1607节）；“新天和新地”同样表示这国（1733，1850，2117，2118节）；“地”或“陆地”因表示教会成员、教会和主的国，故也表示它们的本质，即对主之爱和对邻之仁，因为它们都依赖于爱和仁（537，540，547，553，2130节）。因此，“地”或“陆地”表示属于教会、此处“亚比米勒的地”所指的爱与仁之教义。因为作为王的“亚比米勒”表示信之教义，如前所示；而他的地，就是他所来自并住在其中的地表示爱与仁之教义，信就来自该教义，并住在其中。
到目前为止，主的思维一直是关于信之教义的，但现在集中到爱与仁之教义上。原因在于，主按照秩序通过与信有关的真理将人身或人性与神性联结起来，然而同时也通过这些真理里面与爱有关的神性良善如此行。人在变得属灵和属天时，也遵循这个秩序，尽管人不像主那样变成神性，以至于拥有生命在自己里面。但当主里面真理与良善，并良善与真理的神性婚姻实现（这由亚比米勒将亚伯拉罕的妻子撒拉还给他来表示，参看2569节）时，主的思维就集中到爱与仁之教义上。这也是按着秩序，因为当一个人变得属灵和属天时，他就不再基于真理思考，而是基于良善思考，但不是像主那样基于与神性真理合一的神性良善思考。这就是为何爱与仁之教义第一次被提到，尽管就本身而言，信之教义是一样的；主在信的一切事物上的感知与思维一直来自神性之爱。因此，爱与仁之教义就是神性教义本身，也是上古教会所培植的教义。由于该教义与信之教义构成一体，所以他们拒绝接受那些将两者分离的人（参看2417节）。
Potts(1905-1910) 2571
2571. Abimelech said, Behold my land is before thee. That this signifies the Lord's perception concerning the doctrine of love and charity, is evident from the signification of "saying," as being to think (see n. 2506); and from the signification of "land," as being here the doctrine of love and charity. "Land" (or "earth") in the internal sense signifies various things (n. 620, 636, 1066); and that which it signifies is evident from the series or connection. For it signifies the external man of the church, when "heaven" signifies the internal (n. 82, 913, 1411, 1733); it also signifies the region where the church is (n. 662, 1066); it signifies the church itself; also in a universal sense the Lord's kingdom in the heavens and on earth, since this was represented by the land of Canaan or the holy land (n. 1437, 1585, 1607); the same being signified also by the "new heaven and new earth" (n. 1733, 1850, 2117, 2118); and because "land" signifies the man of the church, the church, and the Lord's kingdom, it also signifies that which is their essential, namely, love to the Lord and charity toward the neighbor, for on this they all hang (n. 537, 540, 547, 553, 2130); consequently it signifies the doctrine of love and charity, which belongs to the church, and which is here the "land of Abimelech;" for by Abimelech as a king is signified the doctrine of faith, as shown above; and by his "land," whence and where he was, is signified the doctrine of love and charity, whence and where faith is. [2] That the Lord's thought hitherto had been concerning the doctrine of faith, but now was concerning the doctrine of love and charity, comes from the fact that the Lord adjoined the Human to the Divine by means of the truths which are of faith (although at the same time by means of Divine goods which are of love, in the truths) according to the order by which man also becomes spiritual and celestial; but not Divine, so as to have life in himself, like the Lord. But when the Divine marriage of truth and good and of good and truth in the Lord had been effected (which is signified by Abimelech restoring to Abraham Sarah his wife, see n. 2569), the Lord's thought then was concerning the doctrine of love and charity, and this also according to order; for when a man has become spiritual and celestial he then no longer thinks from truth, but from good; yet not from the Divine good united to the Divine truth, as did the Lord. This is the reason why the doctrine of love and charity is now for the first time mentioned, although regarded in itself the doctrine of faith is the same; and the Lord's perception and thought in everything of faith was always from the Divine Love. Hence it is that the doctrine of love and charity is the Divine doctrine itself, and is that which was cultivated in the most ancient churches; and because this made a one with the doctrine of faith, they cast out those who separated them (see n. 2417).
Elliott(1983-1999) 2571
2571. 'Abimelech said, Behold, my land is before you' means the Lord's perception regarding the doctrine of love and charity. This is clear from the meaning of 'saying' as thinking, dealt with in 2506, and from the meaning of 'land' here as the doctrine of love and charity. 'Land' or 'earth' has various meanings in the internal sense, 620, 636, 1066, but what is meant in a specific instance is clear from the train of thought. For 'land' or 'earth' means the external member of the Church when 'the sky' or 'heaven' means the internal, 82, 913, 1411, 1733; it also means the region where the Church is, 662, 1066; it means the Church itself, and also in the universal sense the Lord's kingdom in heaven and on earth, since 'the land of Canaan' or 'the holy land' was representative of that kingdom, 1437, 1585, 1607. The same was also meant by 'a new heaven and a new earth', 1733, 1850, 2117, 2118. And because 'land' or 'earth' means the member of the Church, the Church, and the Lord's kingdom, it also means that which is the essential component of these, namely love to the Lord and charity towards the neighbour, for it is on these that they all depend, 537, 540, 547, 553, 2130. Consequently 'land' or 'earth' means the doctrine of love and charity which belongs to the Church, and to which here 'the land of Abimelech' refers. For 'Abimelech as a king' means the doctrine of faith, as has been shown, while his land, from which he sprang and in which he dwelt, means the doctrine of love and charity, from which faith springs and in which faith dwells.
[2] The reason why up to this point the Lord's thought had been concerned with the doctrine of faith but was now concerned with the doctrine of love and charity is that the Lord joined the Human to the Divine by means of truths which are matters of faith, yet at the same time by means of Divine Goods which are matters of love that were present within those truths. This He did according to the order by which also man becomes spiritual and celestial but not Divine so as to have life in himself, in the way that the Lord became so. But when the marriage had taken place in the Lord of Divine Truth to Good, and of Good to Truth, which is meant by the words 'Abimelech restored to Abraham Sarah his wife', 2569, His thought was now concerned with the doctrine of love and charity, and this also was according to order; for once man has become spiritual and celestial he no longer thinks from truth but from good, yet not as the Lord did - from Divine Good united to Divine Truth. This is the reason why the doctrine of love and charity is only now mentioned for the first time, even though the doctrine of faith regarded in itself is the same, and the Lord's perception and thought always sprang from Divine love within every thing of faith. Hence it is that the doctrine of love and charity is Divine doctrine itself, and was the doctrine which was cultivated in the Most Ancient Churches. And because that doctrine made one with the doctrine of faith, they rejected people who separated these; see 2417.
Latin(1748-1756) 2571
2571. `Dixit Abimelech, Ecce terra mea coram te': quod significet perceptionem Domini de doctrina amoris et charitatis, constat ea significatione `dicere' quod sit cogitare, de qua n. 2506; et a significatione `terrae' quod hic sit doctrina amoris et charitatis `terra' in sensu interno varia significat, n. 620, 636, (x)1066, at quid significat, ex serie rerum constat; significat enim externum hominem Ecclesiae cum `caelum' internum, n. 82, 913, 1411, 1733; significat etiam tractum ubi Ecclesia, n. 662, 1066; significat ipsam Ecclesiam tum universaliter regnum Domini in caelis et in terris, ex eo quo `terra Canaan' seu `terra sancta' illud repraesentabat, n. 1437, 1585, 1607; idem quoque novum caelum et nova terra, n. 1733, 1850, 2117, 2118; et quia hominem Ecclesiae, Ecclesiam et regnum Domino etiam significat illud quod essentiale eorum est, nempe amorem in Dominum et charitatem erga proximum, nam inde pendent, n. 537, 540, 547, 553, 2130; proinde doctrinam amoris et charitatis quae e Ecclesiae, (m)et quae hic est `terra Abimelechi,' nam per `Abimelechum ut regem' significatur doctrina fidei, ut ostensum, per terram autem ejus, unde et ubi ille {1}, doctrina amoris et charitatis, unde et ubi fides(n). [2] Quod hactenus cogitatio Domini fuerit de doctrina fidei, nunc autem de doctrina amoris et charitatis, inde est quia Dominus Humanum adjunxit Divino per vera quae sunt fidei, tametsi simul per Divina Bona quae sunt amoris, in veris {2}, secundum ordinem per quem etiam homo fit spiritualis et caelestis, sed non Divinus qui vitam habet in se, ut Dominus: at cum in Domino conjugium Divinum Veri et Boni, ac Boni et Veri, factum, quod significatur per quod `Abimelechus restituit Saram uxorem Abrahamo,' n. 2569, tunc cogitatio fuit de doctrina amoris et charitatis, hoc quoque secundum ordinem, cum enim homo factus est spiritualis et {3} caelestis, tunc non amplius cogitat ex vero sed ex bono, at non ex Divino Bono unito Divino Vero, sicut Dominus: haec causa est quod nunc primum nominetur doctrina amoris et charitatis, tametsi doctrina fidei in se spectata eadem est, et semper perceptio et cogitatio Domini fuerit ex amore Divino in singulis fidei {3}. (m)Inde est quod doctrina amoris et charitatis sit ipsa doctrina Divina, et illa quae in Antiquissimis Ecclesiis exculta, quae quia unum faciebat cum doctrina fidei, rejecerunt illos qui separabant, videatur n. 2417.(n) @1 rex.$ @2 i quae jugiter obviam fuerunt et se univerunt.$ @3 seu.$ @4 de singulis fidei in doctrina.$