2557、“是我父亲的女儿，不是我母亲的女儿”表示理性是由作为父亲的属天良善，而非作为母亲的属灵真理孕育的。这从理性的孕育清楚可知，即：理性是由神性属天良善进入对记忆知识或事实知识的情感的流注孕育的（参看1895，1902，1910节）。此处有两个奥秘：第一，人的理性是由作为父亲的神性属天良善孕育的，否则，理性不会存在，或说理性无法以其它方式产生；第二，理性不是由作为母亲的属灵真理孕育的。至于第一个奥秘，即：人的理性是由作为父亲的神性属天良善孕育的，否则，理性不会存在，或说理性无法以其它方式生成，这从前面的阐述（1895，1902，1910节），以及只要反思，谁都能知道的事明显看出来。
因为众所周知，人生来没有任何知识，也没有任何实际理性，只有获得它们的能力；出生后，他逐渐学习并吸收这一切，主要通过听觉和视觉如此行；随着学习并吸收这一切，他逐渐变得理性。显而易见，这些事是通过身体，也就是一种外在途径实现的，因为它们是通过听觉和视觉实现的。人因没有反思而不知道的是，有某种事物不断从里面流入，以接受那些经由听觉和视觉从外面如此进入并被植入的事物，按顺序排列它们。流入、接受并排列它们的，是来自主的神性属天良善。这就是这些事物生命的源头，是它们秩序的源头，也是它们当中各自的血亲关系和姻亲关系的源头，如前所述。这一切表明，根据本节这句话，即：“她是我父亲的女儿”，人的理性来自作为父亲的神性属天良善。
至于第二个奥秘，即：理性不是由作为母亲的属灵真理孕育的，这从前面的阐述（1902节）明显看出来。因为如果属灵真理真的像良善那样从里面流入，那么人生来就会具有全部理性，同时具有全部知识，以至于不需要学习任何东西。
然而，人因本性和遗传而屈服于各种邪恶，因而屈服于各种虚假。因此，如果真理本身也流入的话，他就会玷污并歪曲它们，从而永远灭亡。所以主规定，任何真理都不能通过人的内在流入，只能通过他的外在流入。由此明显可知，根据本节这句话：“她不是我母亲的女儿”，人的理性并非来自作为母亲的属灵真理。主乐意祂的理性也照这个顺序形成，以便祂可以凭自己的能力将祂里面人身或人性的一切都变成神性，也可以将神性属天良善植入神性属灵真理，并使它与神性属灵真理合一，同时将神性属灵真理植入神性属天良善，并使它与神性属天良善合一。
Potts(1905-1910) 2557
2557. The daughter of my father, but not the daughter of my mother. That this signifies that the rational was conceived of celestial good as a father, but not of spiritual truth as a mother, is evident from the conception of the rational, namely, that this is effected by the influx of Divine celestial good into the affection of memory-knowledges (see n. 1895, 1902, 1910). Two arcana are contained herein; one, that man's rational is conceived of Divine celestial good as a father, and that otherwise no rational would exist; the other, that the rational is not conceived of spiritual truth as a mother. As regards the first, namely, that man's rational is conceived of Divine celestial good as a father, and that otherwise no rational would exist, this is evident from what has been said above (n. 1895, 1902, 1910), and also from what may be known to every man if he reflects. [2] For it is known that a man is born into no knowledge and into nothing of reason, but only into the faculty of receiving them; and also that he afterwards learns and imbues himself with all things by degrees, and this principally through the sensuous things of the hearing and sight; and as he learns and imbues himself with these, he so becomes rational. That these things take place by the way of the body, that is, by an external way, because through the hearing and sight, is manifest; but the reason why man has not become acquainted with this (on account of not reflecting upon it) is that there is something constantly flowing in from within that receives the things which thus enter and are insinuated from without, and disposes them into order. That which flows in and receives and disposes them, is Divine celestial good, which is from the Lord. Thence comes the life of these things, thence their order, and thence the kinships and affinities among them severally, as before said. All this shows that man's rational is from Divine celestial good as a father, in accordance with the words in this verse: "she is the daughter of my father." [3] As regards the other arcanum, namely, that the rational is not conceived of spiritual truth as a mother; this is evident from what was said above (n. 1902). For if spiritual truth were to flow in from within, as good does, man would then be born into everything of reason, and at the same time into everything of knowledge, so that he would have no need to learn anything. But as man is such that he is hereditarily in all evil, and thence in all falsity, and therefore if truths themselves also were to flow in would adulterate and falsify them, and thereby the man would eternally perish, it has been provided by the Lord that nothing of truth flows in through man's internal, but only through his external. From this it is evident that man's rational is not from spiritual truth as a mother, in accordance with the words in this verse: "she is not the daughter of my mother." It was the Lord's pleasure that His rational should be formed according to the same order, to the end that from His own power He might make what was human in Himself Divine, and might implant and unite Divine spiritual truth to Divine celestial good, and Divine celestial good to Divine spiritual truth.
Elliott(1983-1999) 2557
2557. 'My father's daughter but not my mother's daughter' means that the rational was conceived from celestial good as the father but not from spiritual truth as the mother. This becomes clear from the conception of the rational, that is to say, it comes into being through an influx of Divine celestial good into the affection for factual knowledge, dealt with in 1895, 1902, 1910. Two arcana are present here, the first being that man's rational is conceived from Divine celestial good as the father, and that there is no other way in which any rational may come into being; and the second, that the rational is not conceived from spiritual truth as the mother. As regards the first arcanum - that man's rational is conceived from Divine celestial good as the father, and that there is no other way in which any rational comes into being - this may become clear from what has been stated already in 1895, 1902, 1910, as well as from what anybody may know if he reflects.
[2] For it is well known that man is born without any knowledge and without any actual rationality, and with only the ability to acquire these; also that after he is born he learns and absorbs all things gradually, chiefly by means of sensory impressions received through hearing and sight; and as he learns and absorbs them so he becomes rational. The fact that these things are accomplished by way of the body, which is an external way, because they are accomplished through hearing and sight, is self-evident. But the thing man does not know, because he does not reflect on the matter, is that something is flowing in constantly from within which receives those things that thus enter in and are implanted through hearing and sight, and arranges them into order. That which flows in, receives, and arranges them is Divine celestial good, which comes from the Lord. This is the source of the life of those things, the source of their order, and the source of all the separate relationships among them, as has been stated. From all this it may become clear that man's rational springs from Divine celestial good as the father, in accordance with the words in this verse, 'she is my father's daughter'.
[3] As regards the second arcanum - that the rational is not conceived from spiritual truth as the mother - this becomes clear from what has been stated in 1902. For if spiritual truth were to flow in from within, as good does, man would be born with total rationality and at the same time with complete knowledge, so that he would have no need to learn anything. But since man is such that because of his heredity he is under the influence of every evil and consequently of every falsity, so that if truths themselves also were to flow in he would adulterate them and falsify them and in so doing would perish for ever, the Lord has provided against any truth at all flowing in by way of man's internal being, only by way of his external. From this it becomes clear that man's rational does not spring from spiritual truth as the mother, in accordance with the words in this verse, 'but not my mother's daughter'. It pleased the Lord that His own Rational as well should be formed according to the same order, to the end that by His own power He might make Divine all things with Him that were Human, and might implant Divine spiritual Truth in, and unite it to, Divine celestial Good, and implant Divine celestial Good in, and unite it to, Divine spiritual Truth.
Latin(1748-1756) 2557
2557. Quod `filia patris mei illa, verumtamen non filia matris meae' significet quod rationale conceptum sit ex bono caelesti ut patre, non autem ex spirituali vero ut a matre, constare potest a conceptione rationalis, quod nempe fiat per influxum boni caelestis Divini in affectionem scientiarum, de qua n. 1895, 1902, 1910. Hic duo arcana sunt: unum quod rationale hominis concipiatur a bono caelesti Divino ut a patre, et quod aliter nullum rationale existat; alterum e quod rationale non concipiatur a spirituali vero ut a matre: qui primum attinet, nempe quod rationale hominis concipiatur a bono caelesti Divino ut a patre, et quod aliter nullum rationale existat; constare potest ab illis quae prius n. 1895, 1902, 1910 dicta sunt, tum ab illis quae unicuique homini nota esse possunt, si reflectit; [2] notum enim in est quod homo in nullam scientiam, nec in ullum rationale nascatur, sed modo in facultatem recipiendi illa; tum quod dein per gradus omnia discat (o)et imbuat, et hoc imprimis per sensualia audit et visus, et sicut discit (c)et imbuat, ita rationalis fiat; quod haec fiant per viam corporis, hoc est, externam, quia per auditum et visum, patet: at quod homo non novit quia super id non reflectit, est quod jugiter aliquid ab interiore influat, quod recipit illa quae ita intrant insinuantur et disponit in ordinem; quod influit et recipit ac disponit, est bonum caeleste Divinum, quod a Domino, inde vita eorum, inde ordo, et inde consanguinitates et affinitates inter singula, ut dictum est; ex his constare potest quod rationale hominis sit a bono caelesti Divino ut a patre, secundum verba in hoc versu `est filia patris mei illa.' [3] Alterum quod attinet, nempe quod rationale non conceptum ex spirituali vero ut a matre, constare potest ex illis quae n. 1902 dic sunt: si enim verum spirituale influeret ab interiore, sicut bonum, tunc nasceretur homo in omne rationale, et simul in omne scientificum sic ut non opus haberet quicquam addiscere; sed quia homo talis est quod ex hereditario sit in omni malo et inde in omni falso, `ac ita, ipsa vera quoque influerent, illa adulteraret et falsificaret ac sic homo periret in aeternum, provisum est a Domino ut nihil veri influeret per internum hominis, sed modo per externum ejus: ex his constare potest quod rationale hominis non sit ex spirituali vero ut a matre, secundum verba in hoc versu `verumtamen non filia matris meae.' Secundum similem ordinem placuit Domino ut quoque Rationale Ipsius formaretur, ob causam ut Humana apud se Divina ex propria potentia faceret, et Divinum spirituale Verum Divino caelesti Bono, et Divinum caeleste Bonum Divino spirituali Vero, implantaret et {1} uniret. @1 i sic.$