2607、关于历史，除了创世记头几章的历史是虚构的外，其余的历史都是真实的，如第一卷所示。然而，它们虽是真实的历史，却仍有内义，并且在内义上和预言部分一样，唯独论述主。诚然，它们也论述天堂和教会，以及属于天堂和教会的一切；但由于这一切都是主的，所以历史通过它们而专注于主，从而成为圣言的一部分。那里所记载的所有历史事件都是代表，并且描述它们的每个词都具有一个灵义。历史事件都是代表，这一点从目前为止关于亚伯拉罕的解释，以及蒙主的神性怜悯，下文所给出的关于以撒，雅各，他的十二个儿子，埃及，百姓在旷野飘流、进入迦南地等等的解释清楚看出来。
描述它们的每个词都有一个灵义，这一点也可从前面提供的证据明显看出来。例如，名字表示真实事物，其中：“埃及”表示记忆知识或世俗知识，“亚述”表示理性，“以法莲”表示理解力，“推罗”表示知识或认知，“锡安”表示属天教会，“耶路撒冷”表示属灵教会，等等。一些特定词汇也是如此，如：“王”表示真理，“祭司”表示良善，其余的词也都有它们的内义，如：“国”、“城”、“家或房屋”、“民族”、“人民或百姓”、“园子”、“葡萄园”、“橄榄园”、“金”、“银”、“铜”、“铁”、“鸟”、“兽”、“饼”、“酒”、“油”、“早晨”、“白昼”、“光”。无论在历史书，还是在先知书，这种情况一贯如此，即便它们是由不同的作者在不同时期写下的。如果圣言不是从天而降的，这种一贯性是永远不可能的。由此可见，圣言具有内义。这一点从以下事实也可以看出来，即：神的圣言绝无可能论述纯粹的人，如亚伯拉罕、以撒、雅各和他们的后代（这些后代是最坏的民族），以及他们的君王、妻子、儿女、妓女、掠夺等等。这一切就本身而言，在圣言中甚至不值一提，除非他们代表并表示存在于主国度中的那类事物。这些事物才配得上圣言。
Potts(1905-1910) 2607
2607. As regards the historicals they are all historically true, except those in the first chapters of Genesis, which are made up history, as shown in volume 1. Yet although they are historically true, they nevertheless have an internal sense; and in that sense, like the propheticals, treat solely of the Lord. They do indeed treat of heaven and the church, and of what belongs to heaven and the church, but as these are of the Lord, through these the historicals look to the Lord, and therefore are the Word. The historic events are all representative, and every word by which they are described is significative. That the historic events are representative is evident from what has been unfolded thus far concerning Abraham, and will be further evident from what of the Lord's Divine mercy is to be explained concerning Isaac, Jacob, and his twelve sons; concerning Egypt, the sojourning of the people in the wilderness, their entrance into the land of Canaan, etc. [2] That every word by which these historicals are described is significative, is also evident from what has been shown for instance in regard to the names as signifying actual things; thus "Egypt" signifies memory-knowledge, "Asshur" the rational, "Ephraim" the intellectual, "Tyre" knowledges, "Zion" the celestial church, "Jerusalem" the spiritual church, and so on. The same has been shown in regard to the words; as that "king" signifies truth, "priest" good, and that all other words have their respective internal significance; such as "kingdom," "city," "house," "nation," "people," "garden," "vineyard," "oliveyard," "gold," "silver," "brass," "iron," "birds," "beasts," "bread," "wine," "oil," "morning," "day," "light;" and this uniformly in both the historical and the prophetical books, although they were written by various individuals, and at different times-a uniformity that would not be possible unless the Word had come down from heaven. From this it may be known that there is an internal sense in the Word; as well as from the fact that the Divine Word cannot treat of mere men, such as Abraham, Isaac, Jacob, and their posterity (which was the worst of nations); of their kings, their wives, sons, and daughters; of harlots, plunderings, and such things, which, considered in themselves, are not worthy to be even mentioned in the Word, unless by them are represented and signified such things as are in the Lord's kingdom: it is these things that are worthy of the Word.
Elliott(1983-1999) 2607
2607. As regards the historical narratives, with the exception of those in the initial chapters of Genesis, which are made-up history, and have been dealt with in Volume One, they are all historically true. But although historically true they nevertheless possess an internal sense; and in that sense the one subject, as with the prophetical sections, is the Lord. They do, it is true, have reference as well to heaven and the Church, and to what belongs to heaven and the Church; but as these are the Lord's, historical descriptions, even when they have reference to heaven and the Church, ultimately have regard to the Lord, and on that account are the Word. All the historical events recorded there are representative, and each word used to describe them carries a spiritual meaning. The fact that the historical events are representative is clear from what has been explained up to this point regarding Abraham, and will be clear from the explanations that must be given, in the Lord's Divine mercy, regarding Isaac, Jacob, his twelve sons, Egypt, the people's wandering in the wilderness, their entry into the land of Canaan, and everything else.
[2] That individual words used to describe them carry a spiritual meaning is also evident from what has been shown, for example, about names meaning real things, such as that Egypt means knowledge, Asshur the rational part of the mind, Ephraim the intellectual part, Tyre cognitions, Zion the celestial Church, Jerusalem the spiritual Church, and so on with everything else. The same has been shown to be so with particular expressions, such as that 'a king' means truth, 'a priest' good, and that all other words - such as kingdom, city, house, nation, people, garden, vineyard, olive-grove, gold, silver, bronze, iron, birds, beasts, bread, wine, oil, morning, day, light - each have their specific internal meaning. This is consistently so in the historical books as well as the prophetical, even though they were written by various authors and in different periods. This consistency would never have been possible if the Word had not come down out of heaven. From all this one may know that there is an internal sense in the Word, as well as from the fact that the Divine Word cannot possibly be about mere human beings such as Abraham, Isaac, Jacob, and their descendants who formed the worst of the nations; or about their kings, wives, sons, daughters, prostitutes, plunderings, and like matters, all of which regarded in themselves are not worthy of mention in the Word unless by means of them such things as exist in the Lord's kingdom are represented and meant. It is these that are worthy of the Word.
Latin(1748-1756) 2607
2607. Quod historica attinet, sunt omnia historice vera quae ibi; praeter quae in primis capitibus Geneseos quae historica facta sunt, de quibus in Parte Prima: et tametsi historice vera sunt, usque sensum internum habent, et in eo sensu, sicut prophetica, agunt unice de Domino; agunt etiam de caelo et Ecclesia, et quae caeli et Ecclesiae sunt, sed illa sunt Domini, quare per illa spectant Dominum; inde sunt Verbum; historica ibi omnia sunt repraesentativa, et singula verba quibus describuntur, sunt significativa; quod historica sint repraesentativa, constat ab illis quae hactenus de Abrahamo {1} explicata sunt, et constabit (c)ab illis quae de Isaco, de Jacobo, ejus duodecim filiis, de Aegypto, de peregrinatione populi in deserto, de ingressu ejus in terram Canaanem, et de reliquis, ex Divina Domini Misericordia, explicanda sunt: [2] quod singula verba quibus describuntur, sint significativa, patet etiam ab illis quae ostensa sunt, ut quod nomina significent res, sicut Aegyptus scientiam, Asshur rationale, Ephraim intellectuale, Tyrus cognitiones, Zion Ecclesiam caelestem, Hierosolyma spiritualem, et sic reliqua; similiter voces, sicut quod rex significet verum, sacerdos bonum, et quod in suo interno significatur sint reliquae, sicut regnum, urbs, domus, gens, populus, hortus, vinea, olivetum, aurum, argentum, aes, ferrum, aves, bestiae, panis, vinum, oleum, mane, dies, lux, et hoc constanter, tam in libris historicis quam {2} propheticis, tametsi a variis scripti sunt et diversis temporibus; quod nusquam tam constans foret nisi Verbum e caelo descenderit. Exinde sciri potest quod sensus internus sit in Verbo, praeter etiam ex eo quod Divinum Verbum nusquam agere possit de meris hominibus, ut de Abrahamo, Isaco, Jacobo, posteritate eorum, quae pessima gentium fuit, de regibus eorum, uxoribus, filiis, filiabus, meretricibus, rapinis, et parilibus, quae in se spectata ne quidem digna sunt ut nominentur in Verbo nisi per illa repraesentata et significata sint talia quae in regno Domini; haec sunt Verbo digna. @1 Abramo.$ @2 i in.$