3192# “那仆人就带着利百加走了"象征自然层面的神性良善开始引导。这一含义可以从两个方面理解：首先，"仆人"象征自然层面的神性良善（参3184节）；其次，"带着利百加走了"象征着开始引导，具体来说，是将她引向"以撒"，也就是引向理性中的神性良善。
这个过程可以这样理解：真理无法直接从自然提升到理性的良善中，必须通过自然层面的神性真理和神性良善的中介。自然层面的神性真理（被称为“那人"）负责指明道路和引导，而自然层面的神性良善（被称为"仆人"）则负责引荐和开始引导。这两者就像是一对翅膀，共同将真理提升。
然而，这些概念还不能完全解释清楚，因为我们首先需要了解什么是自然层面的神性真理，什么又是自然层面的神性良善。这些内容将在后面讨论约瑟的内在含义时详细阐述。
3192、“仆人就带着利百加走了”表示属世层的神性良善在引入（对真理的情感）。这从“仆人”和“带着利百加走了”的含义清楚可知：“仆人”是指属世层的神性良善，如前所述（3184节）；“带着利百加走了”是指引入，也就是带到“以撒”那里，而“以撒”是指理性心智中的神性良善，这是显而易见的，无需进一步解释。此处情况是这样：真理无法从主的属世层中被提升上来与其理性心智中的良善会和，除非通过都存在于属世层的神性真理和神性良善。被称为“那人”的属世层的神性真理必须指明道路并引路；而被称为“仆人”的属世层的神性良善则必须从把真理从属世层中带来，并将它引入理性心智中的良善。打个比方说，它们就像两个提升（真理）的翅膀。这些问题无法在此解释得更充分或更明白，因为一个人必须首先知道何为属世层的神性真理，何为属世层的神性良善；而这些都是后面以约瑟为主题的章节在内义上所论述的主题。
Potts(1905-1910) 3192
3192. And the servant took Rebekah and went away. That this signifies that Divine good natural effected the initiation, is evident from the signification of the "servant," as being Divine good natural (as above, n. 3184); and from the signification of "taking Rebekah and going away," as being to initiate, that is, to introduce to Isaac; that is, to Divine good in the rational; as may appear without further explication. The case herein is this: Truth out of the natural could not be elevated to good in the rational, except through Divine truth and Divine good, both natural; Divine truth natural, which is called the "man," must show the way and lead; Divine good natural, which is called the "servant," must introduce and initiate. To speak comparatively, these are as two wings which uplift. But these things cannot as yet be more fully unfolded to the apprehension; for it must first be known what Divine truth natural is, and what Divine good natural, which subjects are treated of in the internal sense in the following chapters concerning Joseph.
Elliott(1983-1999) 3192
3192. 'And the servant took Rebekah and went' means that natural Divine Good did the introducing. This is clear from the meaning of 'the servant' as natural Divine Good, as above in 3184, and from the meaning of 'taking Rebekah and going' as introducing, that is to say, bringing to 'Isaac', who is the Divine Good in the Rational, as becomes clear without further explanation. The implications of this are that truth from the natural could not be raised up to good in the rational except by means of natural Divine Truth and natural Divine Good. Natural Divine Truth, which is called 'the man', was to point the way and lead; natural Divine Good, which is referred to as 'the servant', was to bring truth from the natural and introduce it to the good in the rational. To use a comparison, they are like two wings which raise up the possessor of them. These matters cannot be explained any more fully or intelligibly here. One must first know what natural Divine Truth is, and what natural Divine Good is; and these are referred to later on in the internal sense where Joseph is the subject.
Latin(1748-1756) 3192
3192. `Et accepit servus Rebeccam et ivit': quod significet quod Divinum Bonum naturale initiaret, constat (c)a significatione `servi' quod sit Divinum Bonum naturale, ut supra n. 3184, et a significatione `accipere Rebeccam et ire' quod sit initiare, nempe introducere ad `Jishakum,' hoc est, ad Divinum Bonum in Rationali, ut constare potest absque ulteriore explicatione. Res ita se habet: verum e naturali ad bonum in rationali non potuit elevari, nisi per Divinum Verum et Divinum Bonum, utrumque naturale; {1}Divinum Verum naturale, quod `vir' dictum, viam monstrabit ac ducet, Divinum Bonum naturale, quod `servus' vocatur, introducet et initiabit; sunt illa, ut comparative dicatur, sicut binae alae quae elevant: sed haec {2}plenius ad captum adhuc non possunt explicari, sciendum {3}prius erit quid Divinum Verum naturale, et quid Divinum Bonum naturale: in sequentibus, ubi de Josepho, de illis in sensu interno agitur. @1 per Divinum Verum naturale quod viam monstret ac ducat, et per Divinum bonum naturale, quod introducat initiet;$ @2 plene$ @3 i enim$