3855# "利亚被厌恶"象征对外在真理的情感不那么珍贵，因为它离神性较远。这一含义可从"被厌恶"表示不珍贵，以及"利亚"代表外在真理的情感（如前所述）得知。外在真理比内在真理离神性更远，这一点可以理解，因为外在事物源自内在事物——外在事物是由无数内在要素组合而成的形象和形式，这些内在要素作为一个整体呈现。正是因为外在事物具有这样的性质，它们离神性更远。神性处于至内在之上或至高处，主从至高处流入人的至内在部分，再通过这些流入到内在部分，最后流入外在部分。这种流入既是间接的，也是直接的。由于外在事物离神性较远，相对而言它们也较为混乱无序，不像内在事物那样容易被带入有序状态。
【2】这种情况可以用种子来类比：种子的内部比外部更完美，其内在部分完美到能够有序地产生出整个植物或树木，包括叶子和果实。虽然种子的外部形态容易受到各种损害，但其内部或最内在的部分却较为安全，因为这些部分具有更内在和更完美的性质。
人的内在和外在也遵循相似的规律。这就是为什么在重生过程中，人首先在理性层面经历重生，然后才是自然层面（参3493节）。自然层面的重生不仅来得较晚，而且过程更为艰难，这是因为这一层面存在更多混乱的元素，同时也更容易受到肉体和世界的影响。
正是这个原因，外在层面被认为不那么珍贵。然而，这些外在事物的价值取决于它们与内在的协调程度：它们越能促进生命的发展，越能帮助内在特质的显现，越有助于人的重生过程，就越显得珍贵。
3855.“利亚被恨”表对外在真理的情感并不怎么珍贵，因为它离神性更远。这从“恨”的含义和“利亚”的代表清楚可知：“恨”是指不珍贵；“利亚”是指对外在真理的情感，如前所述。与内在真理相比，外在真理距离神性更遥远。这一点从以下事实可以看出来，即：外在真理是内在真理的彰显，因为外在真理是由被看作一个简单整体的成千上万的内在真理所构成的形像和样式。由于这就是外在真理的性质，所以它们离神性更远；因为神性在至内层以上，或在至高处。主从至高处流入人的至内层，通过至内层流入他的内层，再通过内层流入他的外在，因而既间接又直接地流入。由于外在离神性更远，所以他们也由此相对无序，还不允许自己被带入到如内在那样的秩序中。
此中情形就像种子：种子的内部比外部更完善，并且内部如此完善以至于能使它们以自己的次序长成一整株植物或一整棵树，包括叶和果，其外在形式很容易因各种因素而受到损害，但种子的内在或至内在形式不那么容易受害，因为它们本质上更内在、更完善。这种情形与人的内在并外在部分是一样的。因此，当人正在重生时，理性层先于属世层重生（3493节）。属世层的重生来得更晚且更艰难，因为许多无序的事物都在它里面，容易受到身体和尘世的伤害。正因如此，我们才说这些事物“并不怎么珍贵”。不过，它们越是与内在事物一致，并有助于生命和它们里面的内在事物的视见，以及人的重生，也就越珍贵。
Potts(1905-1910) 3855
3855. That Leah was hated. That this signifies that the affection of external truth was not so dear because it was further from the Divine, is evident from the signification of "hated," as being what is not dear; and from the representation of Leah, as being the affection of external truth (concerning which see above). That external truths are more remote from the Divine than internal truths, may be seen from the fact that external things come forth from internal ones; for external things are images and forms composed of myriads of internal things which appear as a one; and this being the nature of external things, they are further from the Divine; for the Divine is above the inmost, or in the highest. The Lord flows from the highest into the inmosts of man, and through these into his interiors, and through these again into his externals; thus He flows in mediately, and also immediately; and as the externals are further from the Divine, they are also on this account relatively without order, nor do they suffer themselves to be reduced to such order as do the internals. The case herein is the same as it is with seeds, which are more perfect within than without, being so perfect within as to enable them to produce a whole plant, or a whole tree, in its order, together with its leaves and fruits, the external forms of which may easily suffer injury from various causes, but not so much so the internal or inmost forms of the seeds, which are in a more interior and perfect nature. The case is the same with the internals and externals of man, and therefore when man is being regenerated, he is regenerated as to the rational before he is regenerated as to the natural (n. 3493); and the regeneration of the natural is both later and more difficult, because in it are many things which are not in order and are exposed to injuries from the body and the world; and this being the case, it is said that these things are "not so dear;" but insofar as they agree with internal things, and insofar as they conduce to the life and to the sight of the internal things that are within them, and also to man's regeneration, so far they too are dear.
Elliott(1983-1999) 3855
3855. 'That Leah was hated' means that the affection for external truth was not so dear because it was further away from the Divine. This is clear from the meaning of 'hated' as not dear, and from the representation of 'Leah' as the affection for external truth, dealt with already. The fact that external truths are more remote from the Divine than internal truths are may be seen from the consideration that external truths are manifestations of internal ones, for external truths are images and forms made of many thousands of internal truths which are seen as a simple whole. And because this is what external truths are like they are further away from the Divine; for the Divine is above what is inmost, that is, the Divine is in the highest. The Lord flows in from the highest into the inmost parts of man, and through these into his interior parts, and through these in turn into his external parts, and so is flowing mediately as well as immediately. And because external things are further away from the Divine they are also for that reason lacking order when compared with internal and do not allow themselves to be brought into order in the way that internal ones do.
[2] It is like seeds, which are more perfect inwardly than they are outwardly, so perfect inwardly that from within they are able to bring forth a whole young plant or a whole tree in its own ordered way, together with leaves and fruit, whose outward forms can easily suffer all kinds of damage, more so than the internal and inmost forms of the seeds which are by their very nature more interior and perfect. It is similar with the internal and external parts of man. Consequently when a person is being regenerated, the rational is regenerated before the natural, 3493. The regeneration of the natural comes later and is more difficult because many things remain unordered there and are subject to damage from the body and the world. That being so, it is said that these are not so dear. But to the extent that they agree with internal things and contribute to the life and to a sight of the internal things within them, as well as to the regeneration of man, they too are dear.
Latin(1748-1756) 3855
3855. `Quod exosa Leah': quod significet quod affectio veri externi non ita cara, quia longius a Divino, constat a significatione `exosae' quod sit non cara; et ex repraesentatione `Leae' quod sit affectio veri externi, de qua prius; quod vera externa a Divino remotiora sint quam interna, constare potest ex eo quod externa existant ab internis, sunt enim externa imagines et formae ex myriadibus internorum compositae, quae ut unum apparent;et quia externa talia sunt, longius a Divino sunt, {1}nam Divinum est supra intimum seu in supremo; influit {2}Dominus e supremo in intima hominis, et per haec in ejus interiora, et per haec iterum in externa, ita mediate, et praeterea etiam immediate: et quia externa sunt longius a Divino, ideo etiam inordinata sunt respective, nec ita in ordinem se redigi patiuntur sicut interna;
[2]se habet hoc sicut semina, quae intus perfectiora sunt quam extus, (c)ac intus tam perfecta ut inde producere possint totam plantam aut totam arborem suo ordine cum foliis et fructibus, quorum formae externae facile possunt laedi a quibuscumque injuriis, non autem ita internae seu intimae seminum, quae in natura {3}interiore et perfectiore sunt; similiter se habet cum {4}hominis internis et externis, quare etiam cum regeneratur homo, prius regeneratur quoad rationale quam quoad naturale, n. 3493, ac naturale et serius et aegrius, quia ibi plura inordinata sunt, ac injuriis a corpore et a mundo exposita; et quia ita, dicitur quod haec non ita cara sint; quantum autem concordant cum internis, et quantum conducunt ad vitam et ad visum internorum in se, ut et quantum ad regenerationem hominis, tantum etiam cara sunt. @1 quod$ @2 i enim$ @3 puriore$ @4 after externis$