5662.“他说，你们平安，不要害怕”表一切安好，让他们不要绝望。这从“平安”和“不要害怕”的含义清楚可知：“平安”是指一切安好，如下文所述；“不要害怕”是指让他们不要绝望。因为内义论述的主题是状态的变化，即：他们不再凭自己的能力获得真理，并通过真理获得良善；但主仍赐予他们真理。他们因以为如此他们就会丧失其自我，因而丧失自由，进而丧失生活的全部快乐，故陷入绝望；这从之前发生的事明显看出来。正因如此，“不要害怕”在此表示让他们不要绝望；因为害怕是由种种原因造成的（参看5647节），因而具有各种不同的含义。
“平安”之所以表示一切安好，是因为平安是至内在的核心，因而是在天上每一个事物中占主导地位的东西。事实上，在天上占主导地位的平安就像地上的春天，或黎明。当春天或黎明来临时，打动人感觉的，不是那时所发生的可感知的变化，而是普遍盛行的愉悦；它流入所感知的一切事物，不仅使感知本身充满这种愉悦，还使每一个物体也充满愉悦。如今，几乎没有人知道圣言中所提到的“平安”是什么意思，如在祝福时：
愿耶和华向你仰脸，赐你平安。（民数记6:26）
以及其它地方。几乎人人都以为平安就在于避开敌人的安全，以及家里和同伴之间的安宁。然而，此处所指的，并不是这种平安，乃是无限超越它的另一种平安，即刚才所描述的那种天上的平安。没有人能被赐予这种平安，除非他被主引导，住在主里面，也就是住在天堂里，主是天堂全部中的全部。因为当源于爱自己爱世界的欲望被除去时，天上的平安就会流入。这些欲望会夺走平安，因为它们侵扰人的内层，最终使他认为安息就在于不安，平安就在于烦恼，因为他的快乐在于恶欲。只要人受制于这些欲望，他绝无可能知道何为平安；事实上，在此其间，他以为这种平安一文不值，什么也不是。若有人说，当源于爱自己爱世界的快乐被除去时，这种平安是可以感觉到的，他就会嘲笑这种观念，因为他认为平安在于邪恶的快乐，而这种快乐是平安的对立面。
由于这就是平安的性质，即它是一切幸福和祝福至内在的核心，因而是在每一个事物中普遍占主导地位的，所以古人常说“愿你平安”，意思是愿一切安好；或问人们是否“有平安”，意思是他们一切还好吗？关于平安，可参看前面的阐述和说明，即：在天堂，平安就像地上的春天和黎明（1726，2780节）。平安在至高意义上就是主，在代表意义上则是主的国，以及从至内在感染良善的主之神性（3780，4681节）。一切不安都是由于邪恶与虚假，而平安则是由于良善与真理（3170节）。
Potts(1905-1910) 5662
5662. And he said, Peace be to you, fear not. That this signifies that it is well, let them not despair, is evident from the signification of "peace," as being to be well (of which in what follows); and from the signification of "fear not," as being let them not despair. For the internal sense treats of a change of state, in that they no longer procure truths and through them good by their own power; but are presented with them from the Lord. And because they supposed that they would thus lose their own, thus freedom, and consequently all the delight of life, they were in despair, as is plain from what has gone before. Hence it is that "fear not" here signifies let them not despair; for fear arises from various causes (see n. 5647), and therefore also signifies various things. [2] That "peace" denotes it is well, is because it is the inmost, and hence the universally reigning thing, in each and all things in heaven; for peace in heaven is like spring on earth, or like the dawn, which does not affect us by sensible changes, but by a universal pleasantness that flows into everything that is perceived, and fills with this pleasantness not only the perception itself but also the several objects. At the present day scarcely anyone knows the meaning of "peace" where mentioned in the Word, as in the benediction, "Jehovah lift up His faces upon thee, and give thee peace" (Num. 6:26); and in other places. Almost everyone believes peace to be security from enemies, and also tranquillity at home and among companions. Such peace is not meant in this passage, but a peace which immeasurably transcends it - the heavenly peace just now spoken of. This peace can be bestowed on no one unless he is led by the Lord and is in the Lord, that is, in heaven where the Lord is all in all; for heavenly peace flows in when the cupidities arising from the love of self and the love of the world are taken away. These are what take peace away, for they infest man's interiors, and at last cause him to make rest consist in unrest, and peace in annoyances, because his delight is in evils. So long as man is in these he cannot possibly know what peace is, nay, he so long believes that such peace is nothing; and if anyone says that it becomes perceptible when the delights from the love of self and the world are taken away, he laughs, because he makes peace consist in the delight of evil, which is the opposite of peace. [3] Because such is the nature of peace, namely, the inmost of all happinesses and blessednesses, and hence the universal that reigns in them all, therefore the ancients used as a common form of speech the words, "Peace be unto you," when they meant that it be well; and asked whether people "had peace" when they meant "Is it well?" See what has been said and shown above in regard to peace, namely: That peace in heaven is like spring and the dawn on earth (n. 1726, 2780): That peace in the supreme sense is the Lord, in the representative sense His kingdom, and that it is the Lord's Divine affecting with good from the inmost (n. 3780, 4681): That all unrest is from evil and falsity, but peace from good and truth (n. 3170).
Elliott(1983-1999) 5662
5662. 'And he said, Peace to you, do not be afraid' means that all is well, they should not despair. This is clear from the meaning of 'peace' as what is well, dealt with below; and from the meaning of 'do not be afraid' as they should not despair. The subject in the internal sense is a change of state. No longer were they by their own power acquiring truths; now they were acquiring good by means of truths, which however were truths given them by the Lord. But because they imagined that they would then be losing their selfhood, and so would be losing their freedom and consequently their entire delight in life, they were plunged into despair, as is evident from what has gone before. So it is that here 'do not be afraid' means that they should not despair; for fear arises from various different causes, 5647, and therefore has various different meanings.
[2] The reason 'peace' means all is well is that peace is what is central and consequently what reigns universally within every single thing in heaven. For the peace that reigns in heaven is like spring on earth, or like the dawn. What moves a person's feelings when spring or dawn arrives is not the discernible changes that take place then but the loveliness reigning universally, which pervades every individual thing he perceives and fills not only that perception but also each individual object with loveliness. Scarcely anyone at the present day knows what peace is when it is mentioned in the Word, as, besides other places, in the Blessing,
Jehovah lift up His face upon you and give you peace. Num 6:26.
Almost everyone believes that peace consists in being kept safe from enemies and in serenity reigning at home and among companions. That kind of peace is not however what is meant here but another kind that is immensely superior, namely heavenly peace, described immediately above. No one can be granted this peace unless he is led by the Lord and abides in the Lord, that is, unless he is in heaven where the Lord is the All in all. For heavenly peace enters in when the desires that spring from self-love and love of the world are removed; for those desires take peace away, molesting a person inwardly and causing him at length to consider rest to consist in unrest and peace in molestations, because he considers delight to consist in evil desires. All the time a person is subject to these desires he cannot by any means know what peace is; indeed during all that time he believes that such peace is of no worth. And should anyone say that one experiences this peace when the delights that spring from self-love and love of the world are removed he laughs at the idea, for the reason that he considers peace to consist in the delight taken in evil, which is the opposite of peace.
[3] Such being the nature of peace, that is to say, it is what is central to every form of happiness and bliss and is therefore what reigns universally within every individual thing, the ancients therefore used the common saying 'Peace to you', meaning May all be well; or else they would ask people 'Did they have peace?' meaning Was all well with them? See what has been stated and shown already regarding peace,
Peace in heaven is like spring and the dawn on earth, 1726, 2780.
In the highest sense 'peace' is the Lord; in the representative sense it is His kingdom, also the Lord's Divine affecting inmostly what is good, 3780, 4681.
All unrest is due to evil and falsity, whereas peace is due to goodness and truth, 3170.
Latin(1748-1756) 5662
5662. `Et dixit, Pax vobis, ne timeatis': quod significet quod bene sit, ne desperent, constat ex significatione `pacis' quod sit bene esse, de qua sequitur; et a significatione `ne timeatis' quod sit ne desperent; agitur enim in sensu interno de mutatione status, quod non amplius ex propria potentia compararent sibi vera, et per vera bonum, sed quod illis ex Domino donarentur; et quia putarunt quod sic amissuri proprium, ita liberum, consequenter omne jucundum vitae, in desperatione fuerunt, ut ab illis quae praecedunt, patet; inde est quod per `ne timeatis' hic significetur ne desperent; timor enim ex variis causis oritur, n. 5647, inde etiam varia significat. [2]Quod `pax' sit bene esse, est quia est intimum, et inde universale regnans {1} in omnibus et singulis in caelo; est enim pax in caelo sicut in terra ver, seu sicut aurora, quae non afficiunt per sensibiles varietates sed per amoenum universale quod influit in singula quae percipiuntur, et {2}non modo ipsam perceptionem, {3}sed etiam singula objecta amoenitate imbuit; hodie vix aliquis novit quid pax, ubi nominatur in Verbo, ut in Benedictione, Elevet Jehovah facies Suas super te, et ponat tibi pacem, Num. Vi 26, et alibi; credit paene unusquisque quod pax sit securitas ab hostibus, et quod sit tranquillitas in domo et inter socios; sed haec pax non ibi intelligitur verum pax quae immensum illam pacem transcendit; est pax caelestis, de qua mox supra; hac pace nemo donari potest nisi qui (x)ducitur a Domino ac in Domino est, hoc est, in caelo, ubi Dominus est omne in omnibus; pax enim caelestis influit cum cupiditates oriundae ex amore sui et mundi sublatae sunt, nam hae sunt quae tollunt {4} pacem, infestant enim interiora hominis, et faciunt ut tandem ponat in irrequie quietem, et in infestis pacem, quia in malis jucundum; quamdiu homo in his est, nequaquam scire potest quid pax, immo tamdiu credit quod pax illa nihili sit; et si quis dicit quod tunc illa pax ad perceptionem veniat, cum jucunda ex amore sui et mundi sublata sunt, ridet; causa est quia in jucundo mali quod est oppositum paci, ponit pacem. [3]Quia pax talis est, nempe omnium felicitatum et beatitudinum intimum, et inde universale in singulis regnans, ideo antiqui pro communi formula usi sunt dicere `Pax vobis', {5}cum intelligerent ut bene sit, ac interrogare num pax illis, cum intelligerent num bene sit. Videantur quae prius de pace dicta et ostensa sunt, nempe: quod pax in caelis sit instar veris et aurorae in terris, n. 1726, 2780: quod pax sit in supremo sensu Dominus, in repraesentativo regnum Ipsius, et quod sit Divinum Domini afficiens bonum ab intimo, n. 3780, 4681: quod omnis irrequies a malo et falso, pax autem a bono et vero, n. 3170. @1 i ita$ @2 sicut$ @3 ita perceptionum$ @4 i illam$ @5 et interrogare num pax illis, cum intelligerent ut bene sit et$