8452.“有鹌鹑上来”表属世的快乐，良善通过这快乐被赋予。这从“鹌鹑”的含义清楚可知，“鹌鹑”是指属世的快乐。“鹌鹑”之所以表示属世的快乐，是因为它是一种海鸟，海鸟表示属世之物，所渴望的它的“肉”表示快乐（参看8431节）。鹌鹑之所以表示良善通过快乐被赋予，是因为它在晚上被赋予的。事实上，在来世，当对应于晚上的状态到来时，善灵，以及天使就被带回他们在世时所处的属世情感的状态，从而被带回其属世人的快乐。这一切的发生是为了使良善能从中出来，由此被赋予，也就是说，是为了叫他们能由此变得更完美（8426节）。所有人都通过在外在人或属世人中植入信和仁而变得更完美；事实上，若非信和仁被植入那里，良善和真理就无法从内在人或属灵人，也就是经由内在人从主流入，因为它们没有被接受。如果良善和真理没有被接受，那么它们的流注就会停止并消亡，甚至连内在人也关闭。由此明显可知，属世层必被完美地调整，以充当一个接受者或容器；这一切是通过快乐实现的；事实上，属于属世人的良善可称作快乐，因为它们就是感觉。
“鹌鹑”之所以表示属世的快乐，是因为如前所述，它是一种海鸟；经上说，它是从海上被刮来的：
有风从耶和华那里刮起，把鹌鹑由海上刮来，散落在营地。（民数记11:31）
海鸟及其肉表示属世的快乐，在反面意义上表示贪欲的快乐。在以下摩西五经的经文中，“鹌鹑”就表示后一种快乐：
百姓中间的乌合之众大起贪欲，想要吃肉；他们说，现在我们的灵魂枯竭了，除这吗哪以外，在我们眼前并没有别的东西！有风从耶和华那里刮起，把鹌鹑由海上刮来，散落在营地；百姓起来，终日终夜，并次日一整天，收集鹌鹑；至少的也取了十贺梅珥，为自己摆列在营的四围。肉在他们牙齿之间，尚未吞咽，耶和华的怒气就向百姓发作，耶和华用极重的灾殃击打百姓。于是他给那地方起名叫“贪欲之人的坟墓”，因为他们在那里葬埋那起了贪欲的人。（民数记11:4，6，31-34）
此处“鹌鹑”表示贪欲的快乐。当有肉体或世俗之爱的快乐掌权并占据整个人，以至于毁灭与他同在的信之良善和真理时，这快乐就被称为贪欲的快乐。这种快乐被描述为百姓被极重的灾殃击打的原因。但在本章，晚上给予百姓的鹌鹑所表示的属世快乐并不是贪欲的快乐，而是对应于属灵人或内在人的良善的属世人或外在人的快乐。这种快乐含有属灵的良善在自己里面，而民数记11章所论述的贪欲快乐含有地狱的邪恶在自己里面。这二者都叫快乐，也都被感觉为快乐。但它们之间的差异不能再大了，或说可能是最大的；因为这一种快乐含有天堂在自己里面，而那一种快乐则含有地狱。此外，当外在被脱去时，这一种快乐就向此人变成天堂，那一种快乐则向他变成地狱。
此中情形就像两个女人，从外表看，她们都有漂亮的脸蛋，过着美好的生活；但从内在看，彼此却完全不同。也就是说，这一个是贞洁、健康的，而那一个是淫荡、腐朽的；因此，这一个的灵与天使同在，那一个的灵与魔鬼同在。不过，她们的真正本质不会显现，除非外在被卷走，内在被揭开。说这些事是为了叫人们知道什么是含有良善在里面的属世快乐，这快乐由本章的“鹌鹑”来表示；以及什么是含有邪恶在里面的属世快乐，这快乐由民数记11章的“鹌鹑”来表示。
Potts(1905-1910) 8452
8452. That the quail came up. That this signifies natural delight through which is good, is evident from the signification of "quail," as being natural delight. That "the quail" denotes natural delight is because it was a bird of the sea, and by a bird of the sea is signified what is natural, and by its flesh, which was longed for, is signified delight (see above, n. 8431). That it also denotes through which is good, is because it was given in the evening. For when in the other life there is a state which corresponds to evening, then good spirits, and also angels, are remitted into the state of the natural affections in which they had been when in the world, consequently into the delights of their natural man. The reason is that good may come out of it, that is, that they may thereby be perfected (n. 8426). All are perfected by the implantation of faith and charity in the external or natural man; for unless these are there implanted, good and truth cannot flow in from the internal or spiritual man, that is, from the Lord through this man, because there is no reception; and if there is no reception, the influx is stopped and perishes, nay, the internal man also is closed. From this it is plain that the natural must be brought into a state of accommodation, in order that it may be a receptacle. This is effected by means of delights; for the goods that belong to the natural man are called delights, because they are felt. [2] That "the quail" denotes natural delight is because, as before said, it is a bird of the sea; for it is said that it was carried off from the sea:
A wind went forth from Jehovah, and carried off the quail from the sea, and let it down upon the camp (Num. 11:31);
and by "a bird of the sea" and its "flesh" is signified natural delight, and in the opposite sense the delight of concupiscence. This is signified by "the quail" in the following passage in Moses:
The rabble that was in the midst of the people lusted a lust, and desired to have flesh; they said, Now is our soul dry, nor have our eyes anything [to look at] except the manna; there went forth a wind from before Jehovah, and carried off the quail from the sea, and let it down upon the camp; the people rose up all that day, and all the night, and all the morrow day, and gathered the quail; those who gathered least gathered ten homers, which they spread out for themselves by spreading out round about the camp; the flesh was yet between their teeth, ere it was swallowed, when the anger of Jehovah was kindled against the people, and Jehovah smote the people with a very great plague; wherefore he called the name of that place the graves of lust, because there they buried the people that lusted (Num. 11:4, 6, 31-34);
here "the quail" denote the delight of concupiscence. It is called the delight of concupiscence when the delight of any corporeal or worldly love has dominion and takes possession of the whole man, even so as to extinguish the good and truth of faith with him. This delight is what is described as the cause of their being smitten with a great plague. But the natural delight which is signified in this chapter by the quail that was given to the people in the evening, is not the delight of concupiscence, but is the delight of the natural or external man corresponding to the good of the spiritual or internal man. This delight has spiritual good within it, whereas the delight of concupiscence that is treated of in that chapter of Numbers has infernal evil within it. Each is called delight, and each is also felt as delight, but there is the greatest possible difference between them; for one has heaven in it, and the other has hell; moreover, when the external is put off, the one becomes heaven to the man, and the other becomes hell. [3] The case herein is like that of two women who in outward form are alike beautiful in face and agreeable in life, but in the inward form are utterly unlike, the one being chaste and sound, the other lewd and rotten; thus one as to her spirit being with the angels, the other as to her spirit being with devils. But what they really are does not appear, except when the external is unrolled, and the internal is revealed. These things have been said in order that it may be known what the natural delight is in which is good, which is signified by "the quail" in this chapter; and what the natural delight is in which is evil, which is signified by "the quail" in the eleventh chapter of Numbers.
Elliott(1983-1999) 8452
8452. 'That the selav came up' means natural delight through which good was imparted. This is clear from the meaning of 'the selav' as natural delight. The reason why 'the selav' means natural delight is that it was a bird of the sea, and 'a bird of the sea' means the natural, while its 'flesh' which was desired means delight, dealt with above in 8431. And the reason why it means that good was imparted through it is that it was given in the evening. For when in the next life the state corresponding to evening arrives good spirits, and also angels, are taken back to the state of natural affections that moved them when they were in the world. Consequently they are taken back to the delights belonging to their natural man. This is done in order that good may thereby be imparted, that is, in order that they may thereby be made more perfect, 8426. All people are made more perfect by the implantation of faith and charity in their external or natural man. Unless they are implanted there no goodness or truth can flow in from the internal or spiritual man, that is, from the Lord by way of the internal man, because they are not accepted And if that goodness and truth are not accepted the influx of them is halted and perishes, indeed the internal man is also closed. From this it is evident that the natural must be perfectly adjusted to act as a receiver; this is done through delights, for forms of good as they exist with the natural man are called delights, since they are feelings.
[2] 'The selav' means natural delight because, as has been stated, it was a bird of the sea; for it is said in Num 11:31 to have been cut off from the sea - A wind set out from Jehovah, and it cut offa the selav from the sea, and sent them down over the camp - and a bird of the sea and its flesh mean natural delight, and in the contrary sense the delight that goes with craving. The latter kind of delight is meant by 'selav' in the following verses in Moses,
The rabble who were in the midst of the people had a strong craving, and wished to have flesh. They said, Now our soul is dry; and there is nothing at all except the man[na] for our eyes [to look] at. A wind set out from Jehovah, and it cut off the selav from the sea, and sent them down over the camp. The people rose up that whole day, and the whole night, and the whole of the next day, and gathered the selav. Those who gathered least gathered ten homers, which they spread out for themselves all around the camp. The flesh was still between their teeth, before it could be swallowed, when Jehovah's anger flared up against the people, and Jehovah struck the people with an extremely great plague. So he called the name of that place The Graves of Craving, because there they buried the people having the craving. Num 11:4-6, 31-34.
Here 'the selav' stands for the delight that goes with craving. It is called the delight that goes with craving when the delight belonging to any bodily or worldly love becomes dominant and takes possession of the whole person, to such an extent that the good and truth of faith residing with him are annihilated. This is the kind of delight that is being described, for the people were struck by a great plague. But natural delight, meant in the present chapter by 'the selav' which was given to the people in the evening, is not the delight that goes with craving; it is the natural or external man's delight complementing the spiritual or internal man's good. This delight holds spiritual good within itself; but the delight that goes with craving, spoken of in Numbers 11, holds hellish evil within itself. Both are called delight, and also both are experienced as delight. But the difference between them could not be greater, for the one holds heaven within itself and the other holds hell. Also the one becomes heaven to the person when he sheds his external, and the other becomes hell to him.
[3] They are like two women who both seem to outward appearances to have lovely faces and to lead beautiful lives, but inwardly are completely different from each other That is to say, the one is chaste and wholesome, the other immoral and revolting, so that the spirit of the one is with angels, the spirit of the other with devils. But their true natures are not visible except when the external is rolled away and the internal is revealed. These things have been said in order that people may know what natural delight is that has good within it, meant by 'the selav' in the present chapter, and what natural delight is that has evil within it, meant by 'the selav' in Numbers 11.
Latin(1748-1756) 8452
8452. `Et ascendit selav': quod significet jucundum naturale per quod bonum, constat ex significatione `selav' quod sit jucundum naturale {1}; quod `selav' sit jucundum naturale, est quia avis maris erat, et per `avem maris' significatur naturale, {2}perque carnem ejus quae desiderabatur, jucundum, de qua supra n. 8431; quod quoque sit per quod bonum, est quia dabatur in vespera; cum enim in altera vita est status qui correspondet vesperae, tunc spiritus boni, et quoque angeli, remittuntur in statum affectionum naturalium in quibus fuerunt cum in mundo, consequenter in jucunda naturalis sui hominis; causa est ut inde bonum, hoc est, ut inde perficiantur, n. 8426; omnes {3} perficiuntur per implantationem fidei et charitatis in externo seu naturali homine, nam nisi illa ibi implantantur, non influere potest bonum et verum ab interno seu spirituali homine, hoc est, (c)a Domino per illum, non enim est receptio; et si non receptio, sistitur et perit influxus, immo internus homo etiam clauditur; inde patet quod naturale omnino accommodandum sit ut sit receptaculum; hoc fit per {4}jucunda, nam bona quae naturalis hominis sunt vocantur jucunda, quia sentiuntur. 2 Quod `selav' sit jucundum naturale, (d)est causa, ut dictum, quia avis maris {5}erat, nam dicitur quod abreptus sit e mari, {6} Ventus profectus est a {7} Jehovah, et abripuit selav e mari, et demisit super castra, Num. xi 31;atque per `avem maris et ejus carnem' significatur jucundum naturale, ac in opposito sensu jucundum concupiscentiae {8}; hoc significat `selav' in sequentibus apud Moschen, Colluvies quae in medio populi concupiverunt concupiscentiam, et volebant habere carnem; dicebant, Nunc anima nostra arida est, nec quicquam nisi quod ad man oculi nostri: ventus profectus est a cum Jehovah, et abripuit selav e mari, et demisit super castra: surrexit populus toto die illo, et tota nocte, totoque die crastino, ac collegerunt selav; qui minimum, collegerunt decem {9}homeres, quos sibi expanderunt expandendo circa castra; caro adhuc inter dentes eorum antequam deglutiretur, cum ira Jehovae exarsit in populum, et percussit Jehovah in populo plagam magnam valde; unde vocavit nomen loci illius sepulcra concupiscentiae, quia ibi sepeliverunt populum concupiscentes, Num. xi [4,] 5, 6, 31-34;
hic `selav' pro jucundo concupiscentiae. Jucundum concupiscentiae vocatur, cum jucundum alicujus amoris corporei aut mundani dominatur ac totum hominem occupat, usque ut exstinguat bonum et verum fidei apud illum; hoc jucundum est quod {10} describitur, {11} propter quod percussi sunt plaga magna; at jucundum naturale, quod in hoc capite significatur per `selav,' quod datum populo in vespera, non est jucundum concupiscentiae, sed est jucundum naturalis seu externi hominis correspondens bono spiritualis seu interni; hoc jucundum in se habet bonum spirituale, at jucundum concupiscentiae, de quo Num. xi, in se habet malum infernale; utrumque dicitur jucundum, et quoque utrumque sentitur (x)ut jucundum; sed maxima intercedit differentia, unum enim in se habet caelum, alterum in se, habet infernum, etiam unum fit homini caelum, et alterum fit homini internum, cum externum exuitur; haec se habent sicut binae mulieres 3 quae similiter facie pulchrae et vita amoenae apparent in externa forma, sed prorsus dissimiles sunt in interna, una nempe (x)casta et sana, {11} altera lasciva et putida, ita una quoad spiritum suum {12}angelis, altera quoad spiritum suum {13}diabolis; quales {14}autem sunt, non apparet nisi cum externum evolvitur ac internum revelatur; haec dicta sunt ut sciatur quid jucundum naturale in quo bonum, quod significatur per `selav' in hoc capite, et quid jucundum naturale in quo malum, quod significatur per `selav,' Num. xi. @1 i, per quod bonum$ @2 ac per$ @3 i tam angeli, quam spiritus, et quoque homines$ @4 jucundum$ @5 fuit$ @6 i apud Moschen$ @7 i cum$ @8 i in naturali$ @9 omeres AI$ @10 i hic$ @11 i et$ @12 angelus$ @13 diabolus$ @14 itaque$