3057# "正是打水的出来的时候"象征教导的状态。这一含义可从两个方面理解：首先，"时间"在这里代表状态，正如我们在3056节中刚刚解释的；其次，"打水的"或汲水者的行为象征着接受教导，这一点我们将在后面详细阐述。
从3054节开始至今，我们所讨论的内容都是对这节经文中历史叙述的内在含义的解读。然而，要完全理解这些个别内容在整体中的意义并非易事。这需要读者具备以下几方面的知识：
对自然人的本质有所了解。熟悉与自然人相关的事实性知识和教义。理解真理如何从自然层面提升到理性层面，并转化为理性真理。明白理性与自然之间的关系，以及理性层面的事物与自然层面的事物之间的对应关系。
如果缺乏这些基础知识，特别是不了解理性与自然的关系，以及它们各自包含的事物之间的关系，那么理解这段经文的深层含义就会变得更加困难。
【2】在人活在肉体中时，理性层面的事物通常是不直接显现的。我们更容易感知到的是自然层面的事物，而理性层面的事物则很少被直接感知。然而，理性层面的事物可以通过几种方式间接地被感知：它们可能以一种光的形式出现，照亮自然层面的事物；它们可能作为一种影响力，帮助我们有序地安排思想；或者它们可能表现为一种感知能力，让我们能够理解心灵所关注的事物。
如果不了解这些概念以及更多相关知识，就很难完全理解这节经文的内容。例如，经文中涉及到普遍的事实性知识的神圣安排、从教义中分离出来、接受信仰的真理，以及在这个过程中出现的模糊状态，这种模糊状态如何构成教导的状态等复杂概念。
【3】让我们尝试以一种更容易理解的方式来解释这个复杂的概念。这里所讨论的是人被主改造的过程，这个过程在某种程度上反映了主在世时的经历，正如我们在3043节中提到的。
当一个人经历改造时，主会重新安排他自然人中的普遍事物，使之与天堂的事物相对应。这种对应关系是在灵性和自然之间存在的，我们在2987、2989-2991和3002节中详细讨论过这个概念。
改造的过程是有顺序的。首先，主会安排普遍性的事物。这为后续的特殊事物和个别事物的注入创造了条件。这个顺序是必要的，因为如果普遍性的事物没有正确的秩序，特殊性的事物就无法找到合适的位置。同样，如果没有特殊性事物的秩序，个别性的事物也无法正确地融入并发挥作用。
这个过程就像是在建造一座房子。普遍性的事物就像是房子的框架，特殊性的事物是墙壁和房间，而个别性的事物则是家具和装饰。每一层次都需要前一个层次的支持和引导。
在内在意义上，"使骆驼跪下"这个动作象征着普遍事实性知识的神圣安排。这个动作表示一种谦卑和准备的状态，准备接受来自更高层次的流注。
【4】当这些内在事物被如此安排后，教义就暂时被搁置了。这些教义原本是从事实性知识中得出的结论，通过理性的判断流入我们的心智，告诉我们什么是真实的，什么不是。在这个阶段，真理的判断标准变成了：如果某个观点与新安排的普遍性知识相符，它就被认为是真的；如果不符，就被认为不是真的。这是此时判断真理的唯一方式。
虽然我们之前可能已经接触过一些教义，但在这个阶段，它们还不能被称为真正的教义，而只是未经验证的知识。当我们思考这些知识时，我们不是直接从它们得出结论，而是通过其它途径来理解和评估它们。
这个暂时搁置教义的过程，在内在意义上被描述为"城外"。这个阶段被称为"模糊状态"，就像"傍晚时分"一样，视野不甚清晰。然而，当这些教义最终被确认为可信时，就如同"早晨"到来，一切变得清晰明了。
3057、“众女子出来打水的时候”表示一种教导状态。这从“时候”和“打水的女子”或打水人的含义清楚可知：“时候”是指状态，如刚才所述（3056节）；“打水的女子”或打水人是指接受教导，如下文所述。从3054节至此所阐述的事就是本节作为一个历史事件来讲述的细节在内义上所表示的。凡没有被教导属世人、其中的记忆知识和教会事物，以及真理如何从属世人中被提升到理性心智，并变成理性的人，都不容易在一个相连的系列中看到每个细节的含义。不知道理性层相对于属世层是何性质，或存在于理性心智中的事物或概念相对于存在于属世心智中的事物或形像是何性质的人更难看到。
此外，理性心智中的这些事物或概念对活在肉身的世人来说并不明显。因为属世心智中的事物会进入人的意识或感知，而理性心智中的事物很少进入，除非有一种光照到属世心智中的这些事物或形像上，或有一种流入的能力进入人的思维观念，并按秩序排列它们，或获得一种洞察或感知心智所专注或思考的主题的能力。除非知道这些和其它事，否则本节经文背后的东西很难解释明白；这包括以一种神圣方式排列总体记忆知识或事实，然后把它们从教义事物中移除，以便接受信之真理；这种排列和这种移除是在一种模糊的状态下进行的，像这样的一种状态就是教导的状态。让我简要描述一下，以尽可能地理解；我会根据当主改造一个人时，他所遇到的情况来阐述，因为一个人的改造就是主在世时所经历的那些事的一种形像，如前所述（3043节）。
当一个人正在被改造时，主会重新排列他的属世人里面的总体事物，好叫它们对应于天上的事物。至于什么是对应，以及对应就是属灵事物和属世事物之间的一种关系，可参看前文（2987， 2989-2991， 3002节）。总体事物或总体类别首先被排列，以便主能逐渐把具体事物或子类别引入总体事物或总体类别，然后把个体细节引入具体事物或子类别。除非总体事物或总体类别处于秩序，否则具体事物或子类别不能处于秩序，因为后者进入并确认或强化前者。而个体细节更不能处于秩序，因为它们构成具体事物或子类别（具体事物或子类别对它们来说就是总体事物或总体类别），并光照它们。这就是以一种神圣方式排列总体记忆知识或事实所表示的，也是“叫骆驼跪下”在内义上所表示的。它们以这种方式使自己顺服，好接受流注。
当总体记忆知识或事实以这种方式被排列时，教义事物就被移除了，因为它们是根据这些知识或事实得出的结论。可以说有一种指示通过理性心智流入进来，宣称这件事是真的，那件事不是真的：说它是真的，是因为它与总体记忆知识或事实的排列方式和谐一致；说它不是真的，是因为它不一致。就真理而言，其它流注并不存在。教义事物的确早已存在，但在被相信之前，它们不是真正的教义事物，纯粹是记忆知识或事实。因此，当人思想它们时，所得出的任何结论都不是来自它们，仅仅涉及它们，而是来自其它事物。这就是从教义事物中移除所表示的，也是此处“在城外”在内义上所表示的。但这是一种被称为模糊状态的状态，由“傍晚时分”来表示；而当教义事物被确认，以至于被相信时，“早晨”，或一种光明的状态就到来了。本节所包含的其余内容从现在所阐述的事明显可知。
Potts(1905-1910) 3057
3057. About the time that the drawers go out. That this signifies a state of instruction, is evident from the signification of "time," as being state (see just above, n. 3056); and from the signification of a "drawer," that is, one who draws water, as being to be instructed-to be explained in what follows. What has now been told (from n. 3054) is what is signified in the internal sense by the things related historically in this verse; but what these particulars involve in a series is not easily made plain to one who has not been instructed concerning the natural man, and concerning the memory-knowledges and doctrinal things therein, and also how truths are elevated therefrom into the rational, and become rational; and still less if he does not know what is the quality of the rational relatively to the natural, that is, the quality of the things in the rational relatively to those in the natural. [2] The things in the rational are not apparent to man while he lives in the body; for those in the natural are what come to perception, and seldom those in the rational, except by a certain kind of light illuminating the things in the natural, or as an inflowing capacity by which the ideas of thought are disposed into order; and also as a faculty of perceiving that which the mind is considering. Unless these and other things be known, what is contained in this verse can with difficulty be explained to the apprehension, as that there is a holy disposing of the general memory-knowledges, and then a removal from doctrinal things for receiving the truths of faith; and that when this is taking place there is an obscure state, and that such is the state of instruction. Nevertheless we may briefly state as much as can be apprehended, and here, how the case is with a man then he is being reformed by the Lord; for the reformation of a man is a kind of image of what took place with the Lord then He was in the world (as was said above, n. 3043). [3] When a man is being reformed, the general things in his natural man are disposed by the Lord to correspondence with those which are in heaven. (What correspondence is, and that it is between spiritual things and natural things, may be seen above, n. 2987, 2989-2991, 3002.) General things are first disposed, in order that particulars may be successively insinuated into them by the Lord, and singulars into the particulars; for if the general things are not in order, there cannot come forth order in the particulars, because the particulars enter into the generals, and confirm them; still less can there be order in the singulars, because these enter into the particulars as into their generals, and illustrate them. These are the things that are meant by a holy disposing of general memory-knowledges; and this is meant in the internal sense by "making the camels kneel down;" for so they submit themselves for the reception of influx. [4] When the general memory-knowledges are being disposed in this way, doctrinal things are removed, as they are conclusions from these knowledges; for there flows in through the rational as it were a dictate that this is true, and this not true; but in this way-that it is true because it agrees with the orderly disposition of the general memory-knowledges; and that it is not true because it disagrees; there is no other influx as to truths. Doctrinal things are indeed there before, but they are not doctrinal things until they are believed, but are merely memory-knowledges; and therefore when the man thinks about them, no conclusion is drawn from them, but only concerning them, from other things. This is what is meant by removal from doctrinal things, and it is what is here signified in the internal sense by "without the city." But this is the state that is called an obscure state, and is signified by the "time of evening;" whereas when doctrinal things have been confirmed, so that they are believed, then comes the "morning," or a state of light. The other things contained in this verse are evident from what has been already stated.
Elliott(1983-1999) 3057
3057. 'At the time that women go out to draw water' means a state of instruction. This is clear from the meaning of 'time' as state, dealt with immediately above in 3056, and from the meaning of 'a woman who draws' or a drawer of water, as receiving instruction, dealt with below. What has been stated so far from 3054 onwards presents the meaning in the internal sense of the details related in this verse as a historical event. What those details embody in a single sentence however is not readily apparent to anyone who has not been taught anything about the natural man, or about the facts and matters of doctrine belonging there, or indeed about the way in which truths are raised up from the natural man into the rational and become rational. They are even less apparent to him if he does not know the nature of the rational when compared with the natural, that is, the nature of the concepts present in the rational when compared with the images in the natural.
[2] Those concepts in the rational do not come immediately into a person's view while he is living in the body. For it is the things in the natural which enter his awareness, rarely those in the rational except when a certain kind of light falls on those images in the natural, as when some mental power enters into and arranges into order the contents of a person's thought, or as when one gains an insight into the matter on which the mind is dwelling. Unless these and many other considerations are known, scarcely any intelligible explanation of what occurs in this verse is at all possible; such as that a holy ordering of general facts is meant, and also a removal from matters of doctrine so as to receive the truths of faith, and that this ordering and this removal occur during a state of obscurity, and that a state such as this is one of instruction.
[3] Nevertheless let a brief description be given, insofar as the matter can be understood, of what goes on in a person when he is being reformed by the Lord, for man's reformation is to some extent an image of what happened to the Lord when He was in the world, as stated above in 3043. While a person is being reformed the things that are general within his natural man are being ordered by the Lord so that they correspond to things that are in heaven. What correspondence is, and the fact that it is a relationship between spiritual things and natural, see 2987, 2989-2991, 3002. The things which are general are first of all ordered in such a way that those which are particular can be gradually introduced into them by the Lord, and then those that are specific into these. For unless the general are ordered, no order can come to the particular, because the latter enter into and confirm the former. Still less can order come to the specific, for these enter into the particular (which act as general things for them) and give light to the particular. This is what is meant by a holy ordering of general facts, and what is meant in the internal sense by making the camels kneel down. In this way they submit themselves to receive influx.
[4] While these things are being ordered in this manner matters of doctrine are removed since they are conclusions drawn from facts. For so to speak a dictate flows in by way of the rational, declaring that one thing is true, another not true - true because it agrees with general things when ordered, or not true because it disagrees. No other type of influx as to truths exists. Matters of doctrine are indeed present already, yet they are not really matters of doctrine until they are believed, but merely facts. When they are thought about therefore, any conclusion that is drawn is not from them but from other things concerning them. This is what is meant by being removed from matters of doctrine, and what is meant in the internal sense here by 'outside the city'. But this state is what is called an obscure state and is meant by 'evening time'; but once matters of doctrine have been confirmed so that they are believed morning, or a state of light arrives. All else in this verse is evident from what has now been stated.
Latin(1748-1756) 3057
3057. `Juxta tempus exire haustrices': quod significet statum instructionis, constat a significatione `temporis' quod sit status, de qua mox supra n. 3056; et a significatione `haustricis' seu haurientis, nempe aquam, quod sit instrui, de qua sequitur. {1}Illa quae huc usque a n. 3054 dicta, sunt quae in sensu interno significantur per haec quae in hoc versu historice relata sunt; quid autem singula in una serie involvunt, non facile patet alicui qui non instructus est de naturali homine, et de scientificis `et doctrinalibus quae' ibi, tum quomodo inde vera elevantur in rationale, et fiunt rationalia; et adhuc minus si non scit quale est rationale respective ad naturale, seu qualia illa quae in rationali, respective ad illa quae in naturali; [2] quae in rationali sunt nec apparent coram homine dum in corpore vivit; sunt enim illa quae in naturali quae ad apperceptionem veniunt, raro illa quae in rationali, nisi per quandam speciem lucis illuminantis illa quae in naturali, {2}aut sicut facultas influens, per quam disponuntur in ordinem illa quae cogitationis sunt, (c)ac sicut perceptivum rei quam mens intuetur; nisi haec et plura cognita sint, aegre possunt ad captum exponi illa quae in hoc versu; sicut, quod sit dispositio sancta scientificorum communium, et tunc remotio a doctrinalibus, ad recipienda vera fidei, et cum haec, quod sit status obscurus, et quod talis sit status instructionis: [3] usque paucis licet dicere quantum ad captum, at hoc quomodo se res habet apud hominem cum is a Domino reformatur, quia reformatio hominis est quaedam imago illorum quae apud Dominum cum Ipse in mundo fuit, ut supra n. 3043 dictum; cum reformatur homo, tunc quae sunt communia in naturali ejus homine, a Domino disponuntur ad correspondentiam illorum quae in caelo sunt; quid correspondentia, et quod sit inter spiritualia et naturalia, videatur n. 2987, 2989-2991, 3002; communia primum disponuntur ut particularia illis successive a Domino insinuari possint, (c)et his singularia; si enim non ordo communium sit, non potest existere ordo particularium, quia haec intrant in illa et confirmant, minus ordo singularium, quia haec intrant in particularia ut in sua communia, et illustrant; haec sunt quae intelliguntur per dispositionem sanctam scientificorum communium, et in sensu interno significantur per quod `in genua procumbere fecerit camelos'; sic enim se submittunt ad recipiendum influxum. [4] Cum haec ita disponuntur, tunc removentur doctrinalia, nam haec sunt conclusiones a scientificis, influit enim per rationale sicut dictamen, quod hoc verum sit, hoc non verum; sed ita, quod verum sit quia concordat cum dispositione communium, non verum quia discordat; non datur alius influxus quoad vera; doctrinalia quidem prius insunt, sed non sunt doctrinalia antequam creduntur, sunt modo scientifica, quare cum de illis cogitatur, non ex illis conclusio fit, sed ex aliis de illis; haec sunt quae intelliguntur per remotionem a doctrinalibus, et in sensu interno significantur hic per `extra urbem'; sed hic status est qui dicitur status obscurus, et significatur per `tempus vesperae'; cum autem doctrinalia confirmata sunt ut credantur, tunc venit `mane' seu status lucidus. Reliqua quae in hoc versu, ab illis quae nunc dicta sunt, patent. @1 haec sunt$ @2 et$