2310、我已经多次讨论了圣言的内义，但我意识到，很少有人相信这样一种意义存在于圣言的每个细节里面，不仅存在于预言部分，还存在于历史部分。人们更容易相信这种意义存在于预言部分，因为预言部分没有那种连续性的事件，同时又包含奇怪的语言或表达方式；这不由得使人猜想它们含有某种秘密含义在里面。人们不容易看到历史部分也有这种意义，既因为迄今为止，这种观念从未进入任何人的脑海，还因为历史部分具有这种性质：它们强烈吸引人的注意力，使心智不去思想还有更深层次的东西隐藏在它们里面。另外一个原因是，所描述的历史事件如所记载的那样，都是真实的。
尽管如此，从以下两点考虑不难推断：历史部分也有天堂和神性的事物在里面，只是这一点并未清楚显明而已。首先：圣言来自主并通过天堂被送到世人这里，所以在其起源上是与众不同的。下面的许多内容将说明，这种起源是何性质，它又如何与字义不同且相距甚远；事实上，它的起源如此不同，以至于世人甚至无法看到它，因此纯世俗人不承认它。其次：圣言因是神性，故不仅是为世人，也是为与世人同在的天使写的，以便它不但服务于人类，还服务于天堂；圣言以这种方式成为联结天与地的一个媒介。这种联结通过教会，事实上通过教会里的圣言实现；这就是为何圣言具有它所具有的性质，并有别于其它一切著作。
至于具体的历史部分，除非它们同样包含从字义抽象出来的神性和天堂的事物，否则，凡深入思考的人永远不会承认它们直至一点一划都是神启的圣言。谁能想到神的圣言会提到本章末尾（创世记19:30-38）所描述的罗得女儿的可憎之事？或雅各给枝子剥皮，使它露出白的来，插在水槽里，羊群就可以生下有纹的、有点的、有斑的（创世记30:37-39）？更不用说其余的《摩西五经》，以及《约书亚记》、《士师记》、《撒母耳记》和《列王纪》记载的其它许多事了。它们若不深深包裹一种秘密的神性意义在里面，就没有任何重要性可言，因此知不知道它们无关紧要。若非如此，它们在各个方面都与其它历史没什么不同；因为其它历史有时也以这种方式来写，以便看起来更动人。
学术界不知道神性和天堂的事物甚至也隐藏在圣言的历史部分里面。要不是对圣言的神圣尊敬从小就给他们留下深刻印象，他们很容易从心里说，若不是这个原因，圣言并不神圣。然而，圣言之所以神圣，不是因为对它的这种尊敬，而是因为它里面的内义；这内义是属天堂和神性的，并将天与地联结起来，换句话说，将天使的心智与人类的心智联结起来，由此将人类的心智与主联结起来。
Potts(1905-1910) 2310
2310. CHAPTER 19 The Internal Sense of the Word has already been many times treated of; but I am aware that few can believe that there is such a sense in everything of the Word, not only in the prophetical, but also in the historical parts. That there is such a sense in the prophetical parts can more easily be believed, because in them there is not so connected a series of things, and there are also strange expressions in them, from which everyone may conjecture that they contain within them some secret meaning. But that there is also such a sense in the historical parts, does not so easily appear, both because this has hitherto come into no one's mind, and because the historical parts are such as to keep the attention fixed on themselves, and thereby to draw away the mind from thinking that anything of a deeper nature is there stored up; and also because the historicals are truly such as related. [2] Nevertheless no one can fail to infer that within these parts of the Word also there is what is heavenly and Divine, and which does not shine forth; first, from the fact that the Word was sent down by the Lord through heaven to man, and therefore differs in its origin (and what the nature of this origin is, and that it is so different and distant from the literal sense as not even to be seen, and consequently not acknowledged, by those who are merely worldly, will be shown by many things in what follows); secondly, from the fact that the Word, being Divine, has not been written for man only, but also for the angels with man, in order that it might serve not only for use to the human race, but also for use to heaven; and that in this way the Word is a medium uniting heaven and earth. This union takes place by means of the church, and in fact by means of the Word in the church, which is for this reason such as it is, and is distinguished from all other writing. [3] As regards the historical parts specifically, unless they in like manner contained Divine and heavenly things in a sense abstracted from the letter, they could never be acknowledged by anyone who thinks more deeply to be the inspired Word, even as to every jot. Would anyone say that the abominable affair of Lot's daughters, treated of at the end of this chapter, would be related in a Divine Word? or Jacob's peeling rods and making the white appear, and placing them in the watering-troughs, that the flock might bear partly-colored, speckled, and spotted young? Besides many other things in the rest of the books of Moses, of Joshua, the Judges, Samuel, and the Kings, which would be of no importance, and in regard to which it would be a matter of indifference whether they were known or not known, unless they enfolded deeply within them a secret Divine meaning. If it were not for this, they would differ in no respect from other historical narratives, which have sometimes been so written that they seem more effective. [4] As the learned world is unacquainted with the fact that Divine and heavenly things lie hidden even within the historical parts of the Word, were it not for the holy veneration for the books of the Word which has been impressed upon them from childhood, they would be quite ready to say in their hearts that the Word is not holy except solely from that fact; when yet it is not from that, but because there is within it an internal sense which is heavenly and Divine, and which causes it to unite heaven with earth, that is, angelic minds with human minds, and thereby these latter with the Lord.
Elliott(1983-1999) 2310
2310. Reference has been made many times to THE INTERNAL SENSE of the Word; but I am aware that few are able to believe that such a sense exists within every detail of the Word, not only in its prophetical sections but also in its historical parts. They have little difficulty in believing that such a sense lies within prophetical sections as these do not possess the same continuity of ideas, and at the same time they contain strange modes of expression - which leads everyone to think that these sections must have some hidden content. But the fact that the historical parts in a similar way contain the internal sense is not so readily apparent both because the idea has not up to now entered anyone's head and because historical descriptions are such that they engross one's attention and thus draw the mind away from thinking that anything deeper lies concealed within them. And a further reason why they are not seen to contain any internal meaning is that the historical events described are true, as they have been recorded.
[2] Nevertheless no one can fail from the two following considerations to conclude that the historical parts as well have that which is heavenly and Divine within them but which does not show itself plainly:
1 The Word has been sent down to man from the Lord by way of heaven and so has a different origin from anything else. The nature of its origin, and the fact that this is so different from the literal sense and so far removed from it as not even to be seen, nor consequently acknowledged, by people who are purely worldly, will be shown from much evidence presented further on.
2 Being Divine the Word has been written not only for man's benefit but also for that of the angels present with man. It has been written to be of service not merely to the human race but also to heaven. This being so the Word is the medium which unites heaven and earth. Union is effected through the Church, and in fact through the Word within the Church. This is what makes it what it is and marks it off from any other literature.
[3] As regards the historical parts specifically, unless these in a similar way contained Divine and celestial things aside from the letter, no one whose thoughts extend beyond this could ever acknowledge them to be the inspired Word, down to every jot. Would anyone say that the abominable matter involving Lot's daughters, described at the end of this chapter, would be recorded in the Divine Word? Or that Jacob's peeling the rods until they were white, and placing them in the watering troughs so that the flock reproduced striped, spotted, and speckled would be recorded? Would many other events besides these have been recorded in the remaining books of Moses, and in the Books of Joshua, Judges, Samuel, and Kings - events which would be of no importance and therefore of no consequence, whether known about or not, if more deeply within they did not embody some hidden Divine meaning? If they did not do so they would be no different from any other historical compositions which have sometimes been written in this fashion to give them a more appealing presentation.
[4] The learned world does not know that even the historical sections of the Word conceal Divine and heavenly things. Consequently but for the sacred respect for the books of the Word which has been instilled into them since early childhood, they might be thoroughly disposed to say that the Word is not holy except solely on these grounds. But the Word is holy not because of such respect for it but because of the internal sense within it, which is heavenly and Divine, and which causes heaven to be united to earth, that is, angels' minds to men's, and men's thereby to the Lord.
Latin(1748-1756) 2310
2310. GENESEOS CAPUT DECIMUM NONUMDE SENSU INTERNO Verbi pluries prius actum est; sed scio quod pauci possint credere quod talis sensus sit in singulis Verbi, non solum in Propheticis, sed etiam in Historicis: quod talis sensus sit in Propheticis, facilius credi potest quia in illis non talis series est, et simul in illis sunt locutiones peregrinae; inde quod aliquod arcanum involvant, quisque autumare potest: sed quod similiter in Historicis, non ita facile apparet, tam quia hactenus nemini in mentem venit, quam quia Historica talia sunt ut animum detineant in se, et sic abstrahant mentem ad cogitandum quod altius quoddam ibi reconditum sit; tum quoque quia Historica vere talia sunt, qualiter relata: [2] at usque nullus non concludere potest quod interius etiam in illis caeleste et Divinum sit quod non elucet, ex eo: Primo, quod Verbum sit a Domino per caelum ad hominem demissum, et sic quod aliud sit in sua origine; qualis origo sit, et quod haec differat et distet a litterali sensu ita ut ne quidem videatur, proinde ab illis qui mere mundani sunt, non agnoscatur, multis in sequentibus ostendetur: Secundo quod Verbum quia Divinum, non solum scriptum sit pro homine sed etiam pro angelis apud hominem, ut inserviat non modo usui generi humano sed etiam usui caelo; et quod sic Verbum sit medium uniens caeli et terrae; unio est per Ecclesiam, et quidem per Verbum in Ecclesia, quod ideo tale est, et {1} ab omni alio scripto distinguitur. [3] Quod in specie Historica attinet, nisi ea similiter Divina et caelestia abstracte a littera continerent, nusquam agnosci potuissent ab aliquo qui ultra cogitat, pro Verbo inspirato, et hoc quoad unamquamvis iotam; an quisquam diceret quod memoraretur in Divino Verbo de re abominabili filiarum Loti, de quibus ad finem hujus capitis? de Jacobo quod baculos decorticaverit et denudaverit ad album, et posuerit in aqualiculis ut pareret grex diversicolores, punctatos et maculosos? praeter plura alia in Libris ceteris Mosis, in Joshuae, Judicum, Samuelis, et Regum, quae nullius rei forent, et perinde si scirentur vel non scirentur, nisi Divinum arcanum altius involverent; nisi hoc, nihil differrent ab historicis aliis, quae quandoque ita scripta sunt ut plus videantur posse afficere. [4] Quia orbis eruditus ignorat quod Divina et caelestia intus etiam in historicis Verbi lateant, nisi foret ex sancta veneratione quae ab infantia illis pro Libris Verbi impressa est, etiam facile animo dicerent quod Verbum non sit sanctum, nisi solum inde, cum tamen non inde est, sed quia sensus internus, et is caelestis et Divinus, inest, qui facit ut uniat caelum cum terra, hoc est, mentes angelicas cum humanis, et sic has cum Domino. @1 ut.$