2658# "因为这使女的儿子不可与我的儿子以撒一同承受产业"象征纯粹人性的理性不能与神性的理性本身共享生命，无论是在真理方面还是在良善方面。让我们解析这个含义：
"承受产业"在这里象征着共享神性之理性的生命。"使女的儿子"象征纯粹人性的理性，包括其真理和良善的方面（参2657节）。"我的儿子以撒"象征神性的理性，其中"我的儿子"指真理方面，"以撒"指良善方面（参2623，2630节）。"以撒"在此象征神性之理性的良善方面，这从"笑"的含义可以看出，他因此得名，“笑”象征真理的情感或真理的良善，如第6-7节经文的解释（参2640，2641，2643节）。由此可见，"这使女的儿子不可与我的儿子以撒一同承受产业"象征着纯粹人性的理性无法与神性的理性共享生命，无论是在真理还是良善方面。它们不能共享生命，这仅从神性是生命本身，因此在自身中有生命这一事实就可以看出；而纯粹人性的理性只是生命的容器，因此在自身中没有生命。
【2】当主的人性与神性结合后，它不再只是生命的容器或接受者，而是成为了生命本身，如同耶和华自己。这一特质是主从耶和华受孕时就具有的，这从主在《约翰福音》中的话语中可以清楚看出：
父怎样在自己有生命，就赐给他儿子也照样在自己有生命。（约翰福音5:26）
神性之人就是所谓的"儿子"（参1729，2159，2628节）。《约翰福音》中还有这样的描述：
生命在他里面，这生命就是人的光。（约翰福音1:4）
耶稣说："我就是道路、真理、生命。"（约翰福音14:6）
我是复活，我是生命。信我的人虽然死了，也必复活。（约翰福音11:25）
神的粮就是那从天上降下来、赐生命给世界的。（约翰福音6:33）
人本身不是生命，只是生命的容器或接受者（参2021节和其它地方）。由此可见，主在人性方面也成为耶和华时，并非生命本身的纯粹人性部分就被舍弃了。这就是"那使女的儿子不能与以撒一同承受"这句话的含义。
【3】在内在意义上，"承受"这个词有着深层含义。当用于主时，它指的是拥有父的生命，也就是在自身中拥有生命。而当用于人时，它意味着拥有主的生命，即从主那里接受生命。这种解释可以从圣经的多处经文中得到证实。
对主而言，在自身中拥有生命就是生命的本质存在，这正是耶和华的属性。对人来说，拥有主的生命或从主那里接受生命，实际上是通过爱和信仰来接受主。因为这些人在主里面且属于主，所以他们被称为主的继承人和儿女。
【4】在旧约圣经中，"继承"这个概念既应用于属天的事物或良善，也用于属灵的事物或真理。然而，这两种用法在原文中使用了不同的词。前者可以理解为"世袭拥有"，后者则更接近我们通常所说的"继承"。这两个词在原文中的含义反映了属天的与属灵的，或良善与真理之间的关系：前者暗示直接拥有，后者则表示从前者之中衍生。
在讨论的这节经文中，"以撒"象征着主的神性之理性或神性之人。这里使用的词强调了因继承权而拥有的意思，这突出了主的神性之人是唯一的拥有者和继承人。这一点在主的多个比喻中得到了体现（马太福音21:33，37，38；马可福音12:7；路加福音20:14）。此外，主也多次宣告父所有的一切都是他的，进一步强调了这一概念。
【5】在圣经中，当"世袭拥有"和"继承"用于人时，它们意味着从主那里接受生命，因此是指接受永生或天堂，因为只有那些接受主的生命的人才能接受天堂，这在圣经中很明显：
得胜的，必承受这些为业：我要作他的神，他要作我的儿子。（启示录21:7）
凡为我的名撇下房屋或是弟兄、姊妹……必要得着百倍，并且承受永生。（马太福音19:29；25:34；马可福音10:17；路加福音18:18）
这里天堂被称为永生，在其它地方简单地称为生命（马太福音18:8，9；19:17；约翰福音3:36；5:24，29），原因是主自己就是生命，凡接受他生命的人就在天堂里。
【6】大卫诗篇中说：
神必拯救锡安，建造犹大的城邑。他的民必在那里居住，他仆人的后裔必承受为业。爱他名的人也要住在其中。（诗篇69:35-36）
这里"承受为业"是指那些在属天之爱中的人，"继承"是指那些在属灵之爱中的人。《以赛亚书》中说：
投靠我的必得地土，必承受我的圣山为业。（以赛亚书57:13）
这里表达的意思相似。
【7】摩西五经中说：
我要引你们到我起誓应许给亚伯拉罕、以撒、雅各的地，将那地赐给你们为业。（出埃及记6:8）
这些在字面意义上是指迦南地将被赐给他们为世袭产业，这也确实发生了；但在内在意义上，它象征着天堂将被赐给那些爱主和信仰主的人。亚伯拉罕、以撒和雅各在这里代表主，主是爱和信仰本身，因此这些人也代表那些在爱和信仰中的人，也就是那些在主里面的人。就像经上说的"许多人要从东从西来，在天国里与亚伯拉罕、以撒、雅各一同坐席"（马太福音8:11）。
要知道，在天堂里，人们完全不知道亚伯拉罕、以撒和雅各，只知道他们所代表和象征的事物，就像"与他们一同坐席或吃饭"所象征的一样。圣经中的所有名字都代表事物，这可见于1224，1264，1876，1888节。"迦南地"是天上的迦南或天堂，这可见于1585，1607，1866节，它也简单地被称为"地"，如1413，1607，1733，2571节所示，就像在《马太福音》中所说的：
温柔的人有福了，因为他们必承受地土。（马太福音5:5）
2658、“因为这婢女的儿子不可与我的儿子以撒一同继承产业”表示无论在真理方面，还是在良善方面，纯人类理性都不能拥有和神性理性本身一样的生命。这从“继承产业”、“婢女的儿子”和“我的儿子以撒”的含义清楚可知：“继承产业”是指拥有别人的生命（稍后会解释）；“婢女的儿子”是指真理和良善方面的纯人类理性（参看2657节）；“我的儿子以撒”是指真理（即“我的儿子”）和良善（即“以撒”）方面的神性理性（参看2623，2630节）。“以撒”是指良善方面的神性理性，这一点从“笑”的含义明显可知，以撒因笑得名，“笑”是指对真理的情感，或真理之良善（可参看21:6-7；2640，2641，2643节）。由此明显可知，“因为这婢女的儿子不可与我的儿子以撒一同继承产业”表示无论在真理方面，还是在良善方面，纯人类理性都不能拥有和神性理性本身一样的生命。纯人类理性不能拥有同样的生命，这一点仅从以下事实就能清楚看出来，即：神性是生命本身，因而拥有生命在里面；而纯人类理性只是生命的一个器官，因而没有生命在里面。
一旦主的人身或人性变成神性，它就不再是生命的器官，或生命的接受者，而是生命本身，就是属于耶和华自己的那种生命。它通过从自耶和华成孕首先获得这生命，这一点从主自己在约翰福音中的话很清楚地看出来：
父怎样在自己有生命，就赐给儿子也照样在自己有生命。（约翰福音5:26）
在此被称为“儿子”的，是神性人身或人性（1729，2159，2628节）。同一福音书：
生命在祂里头，这生命就是人的光。（约翰福音1:4）
又：
耶稣说，我就是道路，真理，生命。（约翰福音14:6）
又：
耶稣说，我就是复活，就是生命，信我的人，即使死了，也必活过来。（约翰福音11:25）
又：
神的粮，就是那从天上降下来赐生命给世界的。（约翰福音6:33）
但人并不是生命，而是生命的器官或接受者（可参看2021节等）。由此明显可知，当主甚至在其人身或人性方面也变成耶和华时，凡本身并非生命的部分，也就是凡纯人身或人性的部分，都被逐出了。这就是“这婢女的儿子不可与我的儿子以撒一同继承产业”这句话的意思。
当论及主时，“继承或承受”在内义上是指拥有父的生命，因而是指在自己有生命；当论及人时，“继承或承受”是指拥有主的生命，也就是从主接受生命，这一点从圣言中的许多经文明显看出来。在自己有生命是指生命的存在本身，也就是耶和华；而拥有主的生命，或从主接受生命是指以爱和信接受主；那些如此接受主的人因在主里面，是主的，故被称为祂的“继承（或承受）者”和“儿女”。
在旧约圣言中，“继承或承受”不仅论及属天之物或良善，还论及属灵之物或真理；只是属天之物是用这个词来表达的，属灵之物用那个词来表达的。论及良善的那个词可以译为“得以为业”（possessasaninheritance）；论及真理的那个词可以译为“继承或承受（为业）”（inherit）。在原文，前一个词直接暗示拥有；而后一个词只是源自拥有这个词；这就是属天事物和属灵事物，或良善和真理彼此的关系。在本节，“以撒”代表主的神性理性，或祂的神性人身或人性；经上使用了一个描述“得以为业”的词，因为主的神性人身或人性是唯一的继承（或承受）者和所有者，如祂以比喻所教导的（马太福音21:33，37，38；马可福音12:7；路加福音20:14）；祂在许多地方都声明，凡父所有的都是祂的。
在圣言中，当论及人时，“得以为业”和“继承或承受（为业）”表示从主接受生命，因而表示接受永生或天堂，因为只有那些接受主生命的人才接受天堂。这一点清楚可见于启示录：
得胜的，必承受这些为业。我要作他的神，他要作我的儿子。（启示录21:7）
马太福音：
凡为我的名撇下房屋或是弟兄、姐妹的，必要得着百倍，并且承受永生。（马太福音19:29；25:34；马可福音10:17；路加福音18:18）
此处天堂被称为“永生”，在别处只简单地被称为“生命”（如马太福音18:8-9；19:17；约翰福音3:36；5:24，29），因为主就是生命本身，凡接受主生命的人，都在天堂。
诗篇：
神要拯救锡安，建造犹大的城邑。他们要在那里居住，得以为业。祂仆人的种要承受为业。爱祂名的人也要住在其中。（诗篇69:35-36）
此处“得以为业”论及那些处于属天之爱的人，“承受为业”论及那些处于属灵之爱的人。以赛亚书：
那信靠我的必承受这地，必得我的圣山为业。（以赛亚书57:13）
摩西五经：
我举手应许给亚伯拉罕、以撒、雅各的那地，我要把你们领进去，将那地赐给你们为产业。（出埃及记6:8）
从字义上看，这些话表示迦南地要赐给他们为产业，事实上也的确赐给他们了。但从内义上看，它们表示天堂要赐给那些爱主和信主的人，因为正如“亚伯拉罕、以撒和雅各”代表主，他们也表示爱本身和信本身，因而表示那些拥有爱和信的人，换句话说，表示那些在主里面的人。马太福音（8:11）提到的亚伯拉罕、以撒、雅各，以及与他们在天国一同坐席的许多人也表示这些人，因为在天堂，人们根本不知道亚伯拉罕、以撒或雅各，只知道他们代表并表示什么，就像知道“与他们一同坐席”表示什么一样。圣言中的所有名字都表示真实事物（1224，1264，1876，1888节）；“迦南地”表示天上的迦南或天堂（1585，1607，1866节），也简单地被称为“地”（1413，1607，1733，2571节）。在马太福音也是如此：
温顺的人有福了，因为他们必承受地土。（马太福音5:5）
Potts(1905-1910) 2658
2658. For the son of this handmaid shall not inherit with my son, with Isaac. That this signifies that the merely human rational could not have a life in common with the Divine rational itself, either as to good or as to truth, is evident from the signification of "inheriting," as being to have another's life (to be explained presently); from the signification of the "son of the handmaid," as being the merely human rational as to truth and as to good (see n. 2657); from the signification of "my son Isaac," as being the Divine rational as to truth (which is "my son"), and as to good (which is "Isaac"), concerning which see n. 2623, 2630. That "Isaac" is the Divine rational as to good, is evident from the signification of "laughter," from which he was named, as being the affection of truth, or the good of truth, in the sixth and seventh verses (2640, 2641, 2643). Hence it is manifest that "the son of this handmaid shall not inherit with my son, with Isaac," denotes that the merely human rational cannot have a life in common with the Divine rational, either as to truth or as to good. That it cannot have a life in common, is evident from the mere fact that the Divine is Life itself, and thus has life in Itself; whereas the merely human is an organ of life, and thus has not life in itself. [2] When the Lord's Human was made Divine it was no longer an organ of life, or a recipient of life, but was Life itself, such as is that of Jehovah Himself. It had this at first from its very conception from Jehovah, as is clearly manifest from the Lord's own words in John:
As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26);
the Divine Human is what is here called the "Son" (n. 1729, 2159, 2628). In the same:
In Him was life, and the life was the light of men (John 1:4). In the same:
Jesus said, I am the way, the truth, and the life (John 14:6). In the same:
Jesus said, I am the resurrection and the life, he that believeth in Me, though he die, yet shall he live (John 11:25). In the same:
The bread of God is He that cometh down from heaven, and giveth life unto the world (John 6:33). But that man is not life, but an organ or recipient of life, may be seen above (n. 2021, and occasionally elsewhere). From all this it is evident that when the Lord was made Jehovah even as to His Human, that which was not life in itself, that is, that which was merely human, was banished. This is signified by its being said that the son of the handmaid could not inherit with the son Isaac. [3] That to "inherit," in the internal sense, when predicated of the Lord, is to have the Father's life, thus to have life in Himself; and when predicated of men, it is to have the Lord's life, that is, to receive life from the Lord, is evident from many passages in the Word. To have life in Himself is the Esse itself of life, that is, Jehovah; whereas to have the Lord's life, or to receive life from the Lord, is to receive the Lord in love and faith; and as those who so receive Him are in the Lord, and are the Lord's, they are called His "heirs," and His "sons." [4] In the Word of the Old Testament "inheriting" is predicated not only of what is celestial, or of good, but also of what is spiritual, or of truth, but still the one is expressed by a different word from the other: the word that is predicated of good may be rendered "to possess by inheritance;" and the word that is predicated of truth, "to inherit." The former word also in the original language involves possession, but the latter, derivation from something else, as is the case with the spiritual in relation to the celestial, or with truth in relation to good. In this verse, where the Lord's Divine rational, or His Divine Human, is represented by Isaac, the word denoting possession by hereditary right is used, because the Lord's Divine Human is the sole heir-possessor, as He also teaches in the parable (Matt. 21:33, 37, 38; Mark 12:7; Luke 20:14); and He declares in several places that all things of the Father are His. [5] That to "possess by inheritance" and to "inherit," in the Word, when predicated of men, signify to receive life from the Lord, consequently eternal life or heaven (for they alone receive heaven who receive the Lord's life), is evident in John:
He that overcometh shall inherit all things, and I will be his God, and he shall be My son (Rev. 21:7). In Matthew:
Everyone that hath left houses, or brethren, or sisters, for My name's sake, shall receive a hundredfold, and shall inherit eternal life (Matt. 19:29; 25:34; Mark 10:17; Luke 18:18). Here heaven is called "eternal life," elsewhere simply "life" (as in Matt. 18:8-9; 19:17; John 3:36; 5:24, 29), for the reason that the Lord is Life itself, and he who receives His life is in heaven. [6] In David:
God will save Zion, and build the cities of Judah, and they shall dwell there, and possess it by inheritance, the seed also of His servants shall inherit it, and they that love His name shall dwell therein (Ps. 69:35-36);
where to "possess by inheritance" is predicated of those who are in celestial love, and to "inherit" of those who are in spiritual love. In Isaiah:
He that putteth his trust in Me shall inherit the land, and shall possess by inheritance the mountain of My holiness (Isa. 57:13). [7] In like manner in Moses:
I will bring you unto the land concerning which I lifted up My hand to give it to Abraham, to Isaac, and to Jacob, and I will give it to you for an hereditary possession (Exod. 6:8). In the sense of the letter these words signify that the land of Canaan should be given to them for an hereditary possession, which also was done; but in the internal sense they signify that heaven should be given to those who are in love to the Lord and faith in Him; for as the Lord is represented by Abraham, Isaac, and Jacob, so love itself and faith itself are signified, consequently those who are in love and faith, and thus those who are in the Lord. The same are also signified by Abraham, Isaac, and Jacob, with whom many shall sit down in the kingdom of the heavens, as we read in Matthew 8:11; for in heaven Abraham, Isaac, and Jacob are not known at all; but it is only known what is represented and signified by them, as also what is signified by sitting down or eating with them. For that all names in the Word signify actual things may be seen above (n. 1224, 1264, 1876, 1888); also that the "land of Canaan" is the heavenly Canaan or heaven (n. 1585, 1607, 1866), which is called simply the "land" (n. 1413, 1607, 1733, 2571). So too in Matthew:
Blessed are the meek, for they shall inherit the earth (Matt. 5:5).
Elliott(1983-1999) 2658
2658. 'For the son of this servant-girl shall not inherit together with my son, with Isaac' means that the merely human rational could not possess the same life as the Divine Rational itself, neither as to truth nor as to good. This is clear from the meaning of 'inheriting' as possessing the life of another, to be dealt with immediately below; from the meaning of 'the son of a servant-girl' as the merely human rational as to truth and as to good, dealt with in 2657; and from the meaning of 'my son, Isaac' as the Divine Rational as to truth, meant by 'my son', and as to good, meant by 'Isaac', dealt with in 2623, 2630. That 'Isaac' is the Divine Rational as to good is clear from verses 6, 7 (in 2640, 2641, 2643) - from the meaning of 'laughter', from which he was named, as the affection for truth, or good that flows from truth. From this it is evident that 'the son of this servant-girl shall not inherit together with my son, with Isaac' means that the merely human rational cannot possess the same life as the Divine Rational, neither as to truth nor as to good. Its inability to possess the same life is clear from the single consideration that the Divine is life itself, and this being so possesses life within Itself, whereas the merely human is only an organ for life and that being so does not possess life in itself.
[2] Once it had become Divine the Lord's Human was no longer an organ or recipient of life; it was now Life itself, the same as that of Jehovah Himself. It had this life at the start from its very conception from Jehovah, as is plainly evident from the Lord's own words in John,
As the Father has life in Himself, so He has granted the Son to have life in Himself. John 5:-26.
The Divine Human is what is called 'the Son', 1729, 2159, 2628. In the same gospel,
In Him was life, and the life was the light of men. John 1:-4.
In the same gospel,
Jesus said, I am the way, the truth, and the life. John 14:-6.
In the same gospel,
Jesus said, I am the resurrection and the life; he who believes in Me, though he die, will live. John 11:-25.
In the same gospel,
The bread of God is that whicha comes down out of heaven and gives life to the world. John 6: 33.
Man however is not life but an organ or recipient of it, see 2021, and in various places elsewhere. From this it may be evident that when the Lord was made Jehovah even as to the Human, that which was not life in itself, that is, the merely human, was banished. This is the meaning of the statement that the son of a servant-girl could not inherit together with the son Isaac.
[3] When 'inheriting' in the internal sense has reference to the Lord it means possessing the Father's life, and so possessing life within Himself; and when it has reference to men it means possessing the Lord's life, that is, receiving life from the Lord. This is clear from many places in the Word. Possessing life in Himself is the very Being (Esse) of life, which is Jehovah, whereas possessing the Lord's life, or receiving life from the Lord, is accepting the Lord in love and faith. And because such persons abide in the Lord and are the Lord's they are called His heirs and sons.
[4] In the Old Testament Word 'inheritance' is used to refer both to what is celestial, or good, and to what is spiritual, or truth, though what is celestial is expressed by one word, what is spiritual by another. The first word may be rendered as 'possessing by inheritance', but the second as 'inheriting'. In the original language the first word also implies possession, but the second a derivation from such possession, in the way that celestial and spiritual are related to each other, or good and truth are related. In the present verse, where 'Isaac' represents the Lord's Divine Rational or Divine Human, the word describing possession by right of inheritance is used, for the Lord's Divine Human is sole heir and possessor, as He also teaches in the parable recorded in Matt 21: 33, 37, 38; Mark 12: 7; Luke 20: 14; and in various places declares that all that is the Father's is His.
[5] When 'possessing by inheritance' and 'inheriting' in the Word have reference to men, they mean receiving life from the Lord, and therefore receiving eternal life or heaven, for only those who receive the Lord's life receive heaven. This is clear in John,
He who overcomes will receive all things by inheritance, and I will be his God and he will be My Son. Rev 21: 7.
In Matthew,
Everyone who has left houses or brothers or sisters for My name's sake will receive a hundredfold and will be allotted the inheritance of eternal life. Matt 19: 29; 25: 43; Mark 10: 17; Luke 18:-18.
Here heaven is called 'eternal life', elsewhere simply 'life', as in Matt 18: 8, 9; 19: 17; John 3: 36; 5: 24, 29, the reason being that the Lord is life itself, and anyone who receives His life is in heaven.
[6] In David,
God will save Zion and will build the cities of Judah; and they will dwell there and possess it by inheritance; and the seed of His servants will inherit it, and those loving His name will dwell in it. Ps 69: 35, 36.
Here 'possessing by inheritance' has reference to those in whom celestial love exists, 'inheriting' to those in whom spiritual love exists. In Isaiah,
He who trusts in Me will inherit the land, and will possess by inheritance My holy mountain. Isa 57: 13.
Here the meaning is similar.
[7] In Moses,
I will bring you to the land over which I lifted up My hand to give it to Abraham, Isaac, and Jacob, and I will give it to you as a hereditary possession. Exod 6: 8.
In the sense of the letter these words mean that the land of Canaan was to be granted to them as a hereditary possession, which did in fact happen. But in the internal sense they mean that heaven was to be granted to those in whom love to and faith in the Lord were present, for as the Lord is represented by 'Abraham, Isaac, and Jacob' so are love itself and faith itself meant by them, and consequently people in whom love and faith are present, and who accordingly abide in the Lord. These are also meant by Abraham, Isaac, and Jacob with whom many will recline at table in the kingdom of heaven, in Matt 8: 11; for those who are in heaven are completely unaware of Abraham, Isaac, or Jacob, and know only of what is represented and meant by them. And the same goes for 'reclining at table (or eating) with them'. For all names mentioned in the Word mean real things, see 1224, 1264, 1876, 1888, and the land of Canaan means the heavenly Canaan or heaven, 1585, 1607, 1866, which is also referred to simply as 'the land', 1413, 1607, 1733, 2571. So too in Matthew,
Blessed are the meek, for they will receive the inheritance of the land. Matt 5:5.
Latin(1748-1756) 2658
2658. `Quia non hereditabit filius ancillae hujus cum filio me cum Jishako': quod significet quod rationale mere humanum cum Rationali ipso Divino non posset communem vitam habere, neque quo: verum neque quoad bonum, constat a significatione `hereditare' quod sit habere vitam alterius, de qua mox; ex significatione `filii ancilla quod sit rationale mere humanum quoad verum et quoad bonum de qua n. 2657; et ex significatione `filii mei, Jishaki' quod sit Rationali Divinum quoad verum, quod est `filius meus,' et quoad bonum, quod est `Jishakus,' de qua n. 2623, 2630; quod `Jishakus' sit Rationale Divinum quoad bonum, ex significatione `risus,' ex quo nominatus, quod sit affectio veri seu bonum veri, constat a vers. 6, 7, n. 2640, 2641, 2643; inde patet quod `non hereditabit filius ancillae hujus cum filio meo, cum Jishako' sit quod rationale mere humanum cum Rationali Divino non possit communem vitam habere neque quoad verum neque' quoad bonum: quod communem vitam habere nequeat, constat ex eo solo quod Divinum sit ipsa vita, et sic habeat vitam in Se Ipso; mere humanum autem est organum vitae, et sic non habet vitam in seipso; [2] Humanum Domini cum Divinum factum, non amplius fuit organum vitae seu recipiens vitae, sed fuit ipsa vita, qualis Ipsius Jehovae; e ipsa conceptione a Jehovah hoc primum habuit, quod clare ab Ipsius Domini verbis patet, apud Johannem, Quemadmodum Pater habet vitam in Se Ipso, ita dedit Filio habere vitam in Seipso, v 26;Divinum Humanum est quod vocatur `Filius,' n. 1729, 2159, 2628: apud eundem, In Ipso vita erat, et vita erat lux hominum, I 4:
apud eundem, Dixit Jesus, Ego sum via, veritas, et vita, xiv 6:
apud eundem, Jesus dixit, Ego sum resurrectio et vita, qui credit in Me, etsi moriatur, vivet, xi 25:
apud eundem, Panis Dei est, qui descendit e caelo, et vitam dat mundo, vi 33;
quod autem homo non sit vita, sed organum seu recipiens vitae, videatur n. 2021, et alibi passim; exinde evidens esse potest quod cum Dominus etiam quoad Humanum Jehovah factus, illud quod non vita erat in se, hoc est, quod mere humanum, ablegaretur; hoc significatur per quod `illius ancillae non hereditare posset cum filio Jishako.' [3] Quod `hereditare' in sensu interno, cum praedicatur de Domino, sit vitam habere Patris, ita in Se Ipso, et cum praedicatur de hominibus, quod sit vitam habere Domini, hoc est, vitam accipere a Domino, constat a pluribus locis Verbi; vitam habere in Se Ipso est ipsum Esse vitae, hoc est, Jehovah; vitam autem habere Domini, seu vitam accipere a Domino, est recipere Dominum amore et fide, et quia illi sunt in Domino et sunt Domini, vocantur `heredes et filii Ipsius.' [4] In Verbo Veteris Testamenti praedicatur `hereditas' tam de caelesti seu bono, quam de spirituali seu vero, sed usque unum exprimitur alia voce quam alterum; illam vocem interpretari licet per `possidere hereditario,' hanc autem per `hereditare'; illa etiam vox in lingua originali involvit possessionem, haec autem derivationem inde, sicut se habet caeleste ad spirituale, seu bonum ad verum; in hoc versu, ubi per `Jishakum' repraesentatur Divinum Rationale seu Divinum Humanum Domini, est vox possessionis ex jure hereditario, quia Domini Divinum Humanum est solus possessor heres, ut quoque Ipse docet in parabola, Matth. xxi 33, 37, 38; Marc. xii 7; Luc. xx 14, et passim declarat quod `omnia Patris, Ipsius sint.' [5] Quod `hereditario possidere' et `hereditare' in Verbo, cum praedicatur de hominibus, significet vitam accipere a Domino, proinde vitam aeternam seu caelum {1}, nam illi soli caelum accipiunt qui vitam Domini recipiunt, constat {2} apud Johannem, Qui vicerit, hereditario accipiet omnia, et ero illi Deus, et ille erit Mihi filius, Apoc. xxi 7:
apud Matthaeum, Omnis qui reliquerit domos, aut fratres, aut sorores,... propter nomen Meum, centuplum accipiet, et vitae aeternae sortietur hereditatem, xix 29; xxv 34; Marc. x 17; Luc. xviii 18;
hic caelum vocatur vita aeterna, alibi simpliciter vita, ut Matth. xviii 8, 9; xix 17; Joh. iii 36; v 24, 29, ex causa quia Dominus est ipsa vita, et qui Ipsius vitam accipit, is est in caelo: [6] apud Davidem, Deus salvabit Zionem, et aedificabit civitates Jehudae, habitabunt ibi, et possidebunt hereditario eam, et semen servorum Ipsius hereditabunt eam, et amantes nomen Ipsius habitabunt in ea, Ps. lxix 36, 37 [A.V. 35, 36];
ubi `possidere hereditario' praedicatur de iis qui in amore caelesti sunt, `hereditare' de iis qui in amore spirituali: [7] apud Esaiam, Confidens in Me hereditabit terram, et possidebit hereditario montem sanctitatis Meae, lvii 13;
similiter: apud Mosen, Deducam vos ad terram, super qua levavi manum Meam, ad dandum eam Abrahamo, Isaco, et Jacobo, et dabo eam in {3} possessionem hereditariam, Exod. vi 8;
haec in sensu litterae significant quod terra Canaan daretur iis possessionem hereditariam, quod etiam factum; at in sensu interno significant quod daretur caelum illis qui in amore et fide in Dominum sunt; nam sicut Dominus per `Abrahamum, Isacum, et Jacobum' repraesentatur, ita significatur ipse amor et ipsa fides, proinde illi qui in amore et fide sunt, ita qui in Domino: ut quoque per `Abrahamum, Isacum, et Jacobum cum quibus multi accumbent in regno caelorum apud Matthaeum viii 11; in caelo enim prorsus ignoratur Abraham, Isac et Jacob, sed solum scitur quid per eos repraesentatur significatur, similiter ac quid per `accumbere seu comedere cum iis'; quod enim omnia nomina in Verbo significent res, videatur n. 1224, 1264, 1876, 1888, et quod `terra Canaan' sit Canaan caelestis seu caelum, n. 1585, 1607, 1866, quod etiam simpliciter vocatur `terra', n. 1413, 1607, 1733, 2571, sicut etiam apud Matthaeum, Beati miseri, quia ii hereditatem accipient terrae, v 5. @1 i accipere.$ @2 patet.$ @3 i vobis.$