3825# "拉班说：我把她给你，胜过给别人；与我同住吧"象征着通过更内在的真理与良善结合的媒介。这里提到的"报酬"象征着结合的媒介（参3816节）。在此，"拉结"（即"她"）象征内在真理，而"雅各"（即"你"）象征良善，这些含义在前文已有说明。
关于"雅各"所象征的良善如何通过"拉结"所象征的内在真理与"拉班"所象征的良善相结合，这是一个深奥的奥秘。要理解这个过程，我们首先需要对这两种良善以及对内在真理的情感有清晰的认识。我们对任何事物的理解都取决于我们对它的概念：没有概念就无法理解，概念模糊则理解模糊，概念错误则理解错误，概念清晰则理解清晰。而且，这种理解还会随着影响概念形成的情感而发生变化。
简而言之，每个正在经历重生的人，其自然层面的良善（由"雅各"所象征）首先要通过内在真理的情感（由"拉结"所象征）与"拉班"所象征的良善结合，之后才能与理性层面的良善及其真理（即"以撒和利百加"所象征的）结合。通过第一次的结合，人就能进入一个可以接受内在或属灵真理的状态。这些真理成为自然层面与理性层面（即外在人与内在人）结合的媒介。
3825.“拉班说，我把她给你，胜似给别人，你与我同住吧”表内层真理与那良善结合所凭借的手段。这从“报酬”的含义清楚可知，关于“报酬”，这些话已作出答复和肯定承诺，“报酬”就是结合的手段（参看3816节）。此处“她”所指的“拉结”代表内层真理，而“你”所指的“雅各”代表良善，如前所示。至于“雅各”所代表的良善与“拉班”所代表的良善经由“拉结”所代表的内层真理的这种结合，这是一个奥秘，无法轻易理性描述出来。因为首先必须对这两种良善，以及内层真理的情感有一个清晰的概念。此外，对每个主题的理解都取决于对它的概念。若对它根本没有任何概念，那理解是不存在的；若概念是模糊的，理解就是模糊的；若概念是歪曲的，理解就是歪曲的；若概念是清晰的，理解就是清晰的。理解还取决于使得概念（即便清晰的那种）多样化的情感。
让我们简单阐述一下，在每一个正在重生的人里面，其属世层的良善，就是此处“雅各”所代表的那种，先与诸如“拉班”所代表的那种良善通过此处“拉结”所代表的内层真理情感结合，随后一起与理性层的良善及其真理，也就是“以撒和利百加”结合。人凭这种最初结合而处于能接受内在或属灵真理的正确状态，这些真理就是属世层与理性层，也就是外在人与内在人结合所凭借的手段。
Potts(1905-1910) 3825
3825. And Laban said, It is better that I should give her to thee than give her to another man; abide with me. That this signifies a means of conjunction through interior truth with that good, is evident from the signification of "reward," in regard to which the reply and affirmation are made in these words, as being a means of conjunction (see n. 3816). That "Rachel," who is here meant by "her," is interior truth; and that "Jacob," who is here meant by "thee," is good, has been shown above. In regard to the conjunction of the good which is "Jacob," with the good which is "Laban," by means of interior truth which is "Rachel," this is an arcanum which cannot easily be described to the apprehension; for in the first place there must be a clear idea of each good, and also of the affection of interior truth. Moreover, the understanding of every subject is according to the ideas; being none if there is no idea; obscure if the idea is obscure; perverted if the idea is perverted; and clear if the idea is clear. It is also according to the affections, by which the idea, even if clear, is varied. We shall merely state that in every man who is being regenerated the good of his natural, such as is here represented by Jacob, is conjoined first with good such as is here represented by Laban, through the affection of interior truth which is here represented by Rachel, and afterwards with the good of the rational and the truth thereof, which are Isaac and Rebekah. By means of this first conjunction, a man is in a state capable of receiving the internal or spiritual truths which are the means of the conjunction of the natural with the rational; that is, of the external man with the internal.
Elliott(1983-1999) 3825
3825. 'And Laban said, It is better for me to give her to you than for me to give her to another man; remain with me' means the means by which interior truth is joined to that good. This is clear from the meaning of 'the reward', of which the words in this reply are a definite promise, as the means by which the two are joined together, dealt with in 3816 - Rachel, to whom 'her' refers here, representing interior truth, and Jacob, to whom 'you' refers, representing good, as shown already. As regards the joining of the good represented by 'Jacob' to the good represented by 'Laban' through interior truth represented by 'Rachel', this is an arcanum which cannot be described easily and intelligibly. A clear mental image of both kinds of good, and also of the affection for interior truth, must be gained first. Furthermore the understanding of any subject is dependent on the ideas about it. No understanding exists if there is no idea at all about it; an obscure understanding if the idea is obscure; a perverted understanding if the idea is perverted; and a clear understanding if the idea is clear. The understanding is also dependent on the affections which cause the idea, even if clear, to be varied.
[2] Let it be stated briefly that with everyone who is being regenerated the good of his natural, like that represented here by 'Jacob', is first of all joined to good like that represented here by 'Laban', through the affection for interior truth, which is represented here by 'Rachel', and subsequently together with the good of the rational and its truth, which are 'Isaac and Rebekah'. By means of that initial conjunction a person is in a right state for receiving internal or spiritual truths, which are the means by which the natural is joined to the rational, that is, the external man to the internal.
Latin(1748-1756) 3825
3825. `Et dixit Laban, Bonum dare me illam tibi, prae dare me illam viro alii; mane mecum': quod significet medium conjunctionis per verum interius cum illo bono, constat ex significatione `mercedis,' de qua hic respondetur et illis verbis affirmatur, quod sit medium conjunctionis, de qua n. 3816; quod Rachel quae hic est `illam,' sit verum interius, et quod Jacob qui hic est `tibi,' sit bonum, prius ostensum est. Quod conjunctionem boni quod `Jacob' cum bono quod `Laban,' per verum interius quod `Rachel,' attinet, est arcanum quod ad captum non facile describi potest; clara idea utriusque boni, tum quoque affectionis veri interioris, prius habenda est; intellectus omnis rei etiam secundum ideas {1}est, nullus si nulla ejus idea, obscurus si obscura, perversus si perversa, clarus si clara; et quoque secundum affectiones per quas idea etiam si clara quoque variatur; [2]paucis usque dicendum: apud omnem hominem qui regeneratur, bonum ejus naturalis quale hic repraesentatur per `Jacobum,' conjungitur primum cum bono quale hic repraesentatur per `Labanem,' per {2}affectionem veri interioris, quae hic repraesentatur per `Rachelem,' et postea cum bono rationalis et vero ejus, quae sunt `Jishakus et Rebecca'; per primam illam conjunctionem est homo in statu recipiendi vera interna seu spiritualia, quae sunt media conjunctionis naturalis cum rationali, seu externi hominis cum interno. @1 before secundum$ @2 verum interius quale$