3283# "巴旦亚兰地的亚兰人彼土利的女儿，亚兰人拉班的姐妹，为妻"象征品质和状态。这一点可以从"彼土利和拉班"所代表的意义，以及"亚兰和巴旦亚兰"所暗示的含义中看出。这些词语涉及利百加所代表的神圣真理的起源，特别是在其品质和状态方面。
关于彼土利、拉班各自代表的含义，以及亚兰（或称叙利亚）所象征的意义，我们在前一章已经详细解释过了。这里再次提及这些，是因为接下来的内容将聚焦于讨论主的自然层面。
【2】主的自然层面无法成为神性的，除非他的理性先与真理结合并成为神性。这是因为对自然的流入必须通过理性中的神性真理，从理性的神性良善流出。人在自然层面的生活中所有关于明智地认知和行动的能力都源于此。
理性是在自然层面上安排一切的能力，它根据这种安排来适当地观察事物。可以将理性比作一种更高层次的视觉，当它审视人的自然层面的知识时，就像在俯瞰下方的一片领域。这种视觉的光芒来自真理，而光的源头则是理性中的良善。关于这些方面，我们将在后续内容中进行更详细的讨论。
3283、“为他女人，利百加是巴旦-亚兰的亚兰人彼土利的女儿，是亚兰人拉班的妹子”表示它的品质或性质和状态。这从“彼土利”和“拉班”的代表，以及“亚兰”和“巴旦-亚兰”的含义清楚可知：“亚兰”和“巴旦-亚兰”是指利百加所代表的神性真理从中获得自己的品质或性质和状态的原始元素，或说那些涉及该神性真理在品质或性质和状态上的起源的事物。至于彼土利和拉班分别代表什么，“亚兰”或叙利亚表示什么，这在前一章已经解释了。此处之所以再次提到它们，是因为下文论述的主题是主的属世层。
主的属世层不能变成神性，除非真理与祂的理性联合，并且这真理变成神性，因为进入属世层的流注必须是通过理性的神性真理从理性的神性良善而来的流注。事实上，就明智地认识和行事而言，属世人的整个一生都是由于这种流注，因为正是理性在协调安排属世层的一切，并根据这种协调安排关注那里的事物。事实上，理性就像一种更高的视觉；当它看属世人的记忆知识或事实时，就像俯视自己下面的平原或田野。这种视觉之光就是真理之光，而这光的源头来自理性层的良善。我将在下文详细说一说这个主题（3286， 3321， 3493， 3570， 4618节）。
Potts(1905-1910) 3283
3283. The daughter of Bethuel the Aramean, of Paddan-aram, the sister of Laban the Aramean, to himself for a woman. That this signifies the quality and state, is evident from the representation of Bethuel and Laban, and from the signification of "Aram" and "Paddan-aram," as being those things which involve the origin as to quality and state of the Divine truth represented by Rebekah; but what is represented by each, namely, by Bethuel and by Laban, and what is signified by "Aram" or Syria, was explained in the preceding chapter. The reason why these things are again said, is that in the following sections the Lord's natural is treated of. The Lord's natural could not be made Divine until truth had been adjoined to His rational, and until this had been made Divine; for the influx into the natural must needs be from the Divine good of the rational through the Divine truth therein; seeing that all the life of the natural man, as regards knowing and acting intelligently, is therefrom; for the rational is that which ordinates all things in the natural, and according to the orderly arrangement of things therein has them conveniently in view; the rational being like a higher sight, which when it looks into the memory-knowledges of the natural man, looks upon a field as it were beneath itself. The light of this sight is the light of truth, but the origin of the light is from good in the rational. But more on this subject hereafter.
Elliott(1983-1999) 3283
3283. 'The daughter of Bethuel the Aramean from Paddan Aram, the sister of Laban the Aramean, to be his wife' means its essential nature and its state. This is clear from the representation of 'Bethuel' and 'Laban', and also from the meaning of 'Aram' and 'Paddan Aram', as the original elements from which Divine Truth represented by Rebekah derived its essential nature and its state. But what Bethuel and Laban each represents, and what Aram or Syria means, has been explained in the previous chapter. The reason why they are mentioned again here is that in what follows below the Lord's Natural is the subject.
[2] The Lord's Natural could not be made Divine until truth had been allied to His Rational and that truth had been made Divine - for the influx into the Natural had to be an influx from the Divine Good of the Rational by way of Divine Truth there. Indeed the entire life of the natural man so far as knowing and acting with understanding are concerned is due to such an influx. It is the rational in fact that coordinates everything in the natural, and in accordance with that coordination fittingly regards the things that are there. Indeed the rational is like a higher faculty of seeing which, when it looks at facts belonging to the natural man, is like someone looking down on to a plain below him. The light of that faculty of seeing is the light of truth, but the origin of that light rests with the good present in the rational. But more of this in what follows below.
Latin(1748-1756) 3283
3283. `Filiam Bethuelis Aramaei e Paddan Aram, sororem Labanis Aramaei, sibi ad mulierem': quod significet quale et statum, constat ex repraesentatione `Bethuelis et Labanis,' tum ex significatione {1}`Aram et Paddan Aram' quod sint illa quae ortum Divini Veri per Rebeccam repraesentati quoad quale et statum involvunt; quid autem per unumquemvis, nempe per Bethuelem et Labanem, repraesentatur, et quid per Aram seu Syriam significatur, in capite praecedente explicatum est: quod haec iterum dicantur, causa est quia in sequentibus agitur de Naturali Domini; [2] Naturale Domini non potuit Divinum fieri priusquam Ipsius Rationali adjunctum fuit verum, et hoc Divinum factum; nam influxus in Naturale esse debuit ex Divino Bono Rationalis per Divinum Verum ibi; omnis enim vita naturalis hominis quoad intelligenter scire et facere, est inde; rationale enim est quod ordinat omnia in naturali, et secundum ordinationem ibi res convenienter intuetur; est enim rationale sicut visus superior, qui cum in scientifica naturalis hominis spectat, est sicut in campum infra se; lux illius visus est veri, sed origo lucis est boni in rationali; sed de his plura in sequentibus.