1590、这些话表示，当外在人与内在人结合时，主见证了祂最美丽的外在人。这从内义清楚看出来，就内义而言，主的内在人由“亚伯兰”来代表，祂的外在人由“罗得”来代表。要描述当与内在人结合时，外在人何等美丽是不可能的，因为这美丽并不存在于任何人身上，唯独存在于主身上；凡存在于世人和天使身上的美丽都来自主。它的性质可从主的外在人呈现在天堂的形像在某种很小的程度上看出来（参看553，1530节）。三层天堂就是主的外在人的形像；然而，无论以哪种方式都不可能把它们美丽的性质描述得让任何人都能理解。正如主里面的一切都是无限的，天堂里面的一切也是无穷无尽的。天堂的无穷无尽正是主之无限的一个形像。
New Century Edition
Cooper(2008,2013)
[NCE]1590. The symbolism here is that the Lord witnessed his outer self at its most beautiful, when united with his inner self. This can be seen from the deeper meaning, in which Abram represents the Lord's inner self, and Lot his outer self.
The beauty of the outer self when united to the inner self cannot be described because it does not occur in any other human being than the Lord. Any such beauty that does occur in a person or angel comes from the Lord. It can be seen in the image of the Lord's outward self as this appears in the heavens (see 搂搂553, 1530), but only to a very small degree.
The three heavens are images of the Lord's outer being, and their beauty cannot be described in any way that will present a true, comprehensible idea of it to anyone. Just as everything in the Lord is infinite, so everything in heaven is limitless. Heaven's boundlessness is an image of the Lord's infinity.
Potts(1905-1910) 1590
1590. That these things signify that to the Lord there appeared the external man such as it is in its beauty when conjoined with the internal, may be seen from the internal sense, in which the Lord as to His internal man is represented by Abram, and as to the external by Lot. What the beauty of the external man is when conjoined with the internal cannot be described, because it does not exist with any man, but with the Lord alone. What exists in man and angel is from the Lord. Only in a small degree can this appear, from the image of the Lord as to His external man that is presented in the heavens (see n. 553 and 1530). The three heavens are images of the Lord's external man; but their beauty can never be described by anything so as to present to anyone's apprehension an idea of what it is. As in the Lord everything is infinite, so in heaven everything is indefinite (or unlimited). The indefinite of heaven is an image of the infinite of the Lord.
Elliott(1983-1999) 1590
1590. That these statements mean that the External Man appeared to the Lord as it is in its beauty when joined to the Internal Man becomes clear from the internal sense, in which the Lord as regards His Internal Man is represented by 'Abram' and as regards His External Man by 'Lot'. It is impossible to describe how beautiful the External Man is when joined to the Internal since that beauty does not exist with any human being, but solely with the Lord; and any which does exist with any man or angel comes from the Lord. The nature of it becomes in some small measure clear from the image of the Lord as regards His External Man in the heavens, see 553 and 1530. The three heavens are images of the Lord's External Man, yet it is in no way possible to give a description of the nature of their beauty that anyone can comprehend. Just as everything in the Lord is Infinite, so everything in heaven is boundless. And the boundlessness of heaven is an image of the Lord's Infinity.
Latin(1748-1756) 1590
1590. Quod haec significent quod apparuerit Domino Externus Homo qualis est in sua pulchritudine cum Interno conjunctus, constare potest ex sensu interno, in quo Dominus quoad Internum Hominem repraesentatur per 'Abramum,' et quoad Externum per 'Lotum.' Qualis pulchritudo est Externi Hominis cum is conjunctus Interno, non describi potest, quia non datur apud ullum hominem praeter apud solum Dominum; quod apud hominem et angelum, est a Domino; duntaxat aliquantulum constare potest ex imagine Domini quoad Externum Ipsius Hominem in caelis, videatur n. 553 et 1530. Tres caeli sunt imagines Externi Hominis Domini, quorum pulchritudo nusquam describi potest per aliquod quod sistat ideam qualis est, ad captum alicujus; sicut apud Dominum omne est Infinitum, ita in caelo omne est indefinitum; indefinitum caeli est imago Infiniti Domini.