2863、“看哪，密迦，她也给你兄弟拿鹤生了几个儿子”表示教会之外那些凭良善而处于兄弟情谊的人，这也可从前面关于密迦和拿鹤的论述（1363，1369，1370节）清楚看出来。因为他拉有三个儿子，即亚伯兰，拿鹤和哈兰；他们都拜别神（参看1356节）。密迦是哈兰的女儿，并成了拿鹤的妻子（2369节）。哈兰在迦勒底的吾珥死在他拉面前（1365-1368节）。由此明显可知“密迦”和“拿鹤”分别表示什么，即“密迦”表示这些外邦人或非基督徒所知道的真理，而“拿鹤”表示他们所拥有的良善。
真理在外邦人或非基督徒当中的存在从大量证据明显看出来，因为众所周知，过去智慧和聪明就存在于教会之外的人当中，如他们承认一位神，并以神圣的方式写下关于祂的著作。他们还承认灵魂不朽和死后生命，以及善人的幸福和恶人的悲惨。此外，他们以十诫为他们的法律，即这些诫命：要拜神，孝敬父母，不可杀人，不可偷盗，不可奸淫，不可贪恋别人的东西。他们不满足于表面上服从这些诫命，还从内在遵守它们。现代也一样，世界各地更道德、正派的外邦人或非基督徒有时比基督徒更正确、恰当地谈论这些话题；他们不仅谈论它们，还照之生活。
这些和其它许多真理就存在于外邦人或非基督徒当中，并与他们从主获得的良善结合。两者的结合使他们处于接受更多真理的状态，因为一个真理认识、承认另一个真理，并且很容易联结起来，因为它们都互相关联。正因如此，那些在世上处于良善的人在来世很容易接受信之真理。与他们同在的虚假并不与他们的良善结合，只以一种能与之分离的方式依附于它。已经结合的东西会保留下来，而仅仅依附的东西则被分离出去。一个人学习并吸收信之真理之时，就是它们被分离之时。每个信之真理都会移除并分离虚假，直到最后这个人憎恶并避开它。由此可见，密迦给亚伯拉罕的兄弟拿鹤所生的儿子表示哪种人，即表示教会之外那些凭良善而处于兄弟情谊的人。
Potts(1905-1910) 2863
2863. Behold, Milcah, she also hath borne children unto Nahor thy brother. That this signifies those out of the church who are in brotherhood from good, is also evident from what was said before respecting Milcah and Nahor (n. 1363, 1369, 1370). For Terah had three sons, Abraham, Nahor, and Haran; and that they worshiped other gods may be seen above (n. 1356). Milcah was the daughter of Haran, who became Nahor's wife (n. 2369). And Haran died upon the faces of Terah in Ur of the Chaldees (n. 1365-1368). Hence it is evident what is signified by "Milcah" and "Nahor," namely, by "Milcah" the truth of those nations, and by "Nahor" their good. [2] That there were truths among the Gentiles is evident from many things, for it is known that formerly there was wisdom and intelligence among the nations, as that they acknowledged one God, and wrote concerning Him in a holy manner; also that they acknowledged the immortality of the soul, and the life after death, and also the happiness of the good and the unhappiness of the evil; and further that they had for their law the precepts of the Decalogue, namely, that God is to be worshiped, that parents are to be honored, that men must not kill, steal, commit adultery, nor covet the property of others; nor were they content to be of this character in externals, but were so in internals. [3] It is the same at this day; the better behaved Gentiles from all parts of the earth sometimes speak better on such subjects than Christians do; nor do they merely speak better things, but also live according to them. These and many other truths are among the Gentiles, and conjoin themselves with the good which they have from the Lord, from the conjunction of which they are in a state to receive still more truths, because one truth recognizes another, and truths easily consociate themselves together, for they are connected with and related to each other. Hence it is that they who have been in good in the world easily receive the truths of faith in the other life. The falsities that are with them do not conjoin themselves with their good, but only apply themselves to it in such manner as to be separable from it. The falsities which have been conjoined remain, but those which have been merely applied are separated; and they are separated at the time when the men learn the truths of faith and imbue themselves with them. Every truth of faith removes and separates what is false, so that at length the man is averse to it and shuns it. From all this we can see what kind of persons are signified by the sons whom Milcah bare to Nahor, Abraham's brother, namely, those out of the church who are in brotherhood from good.
Elliott(1983-1999) 2863
2863. 'Behold, Milkah, she also has borne sons, to Nahor your brother' means those outside the Church who dwell in a brotherly relationship by virtue of good. This too becomes clear from what has been stated already about Milkah and Nahor in 1363, 1369, 1370. For Terah had three sons, Abram, Nahor, and Haran, who worshipped other gods, see 1356; Milkah was Haran's daughter who became Nahor's wife, 1369; and Haran died in Ur of the Chaldeans 'in the presence of Terah', 1365-1368. These places show what 'Milkah and Nahor' means, namely that 'Milkah' means truth as it existed among those gentiles, and Nahor good. The existence of truths among these nations becomes clear from many considerations, for it is well known that wisdom and intelligence existed with them in former times, such as their acknowledgement of one God, and their writing about Him in a sacred fashion. They also acknowledged the immortality of the soul and a life after death, as well as happiness for the good and misery for the evil.
[2] In addition to this they had the ten commandments for their law, that is to say, the commandments that they should worship God, honour parents, and not murder, steal, commit adultery, or covet what belonged to others. Nor were they satisfied to be such as are interested only in external things, but were interested in internal. It is similar at the present day, in that the more decent of the gentiles from all parts of the world sometimes talk more fittingly about such matters than Christians do. Nor do they merely talk about them but also live according to them.
[3] These and many other truths exist with gentiles, and these join themselves to the good which comes to them from the Lord. From these conjunctions of truths and good, gentiles are in a condition to receive still more truths, for one truth acknowledges another. Truths link together without difficulty as they are all interconnected and related to one another. For this reason people who have been endowed with good in the world accept the truths of faith without difficulty in the next life. Falsities with them do not combine with that good but merely attach themselves to it, yet in such a way that they can be separated from it. Things that are combined remain, whereas those that merely attach themselves are separated. They are separated at the same time as people come to know and take in truths of faith. Every truth of faith removes and separates falsity till at length the individual loathes it and flees from it. From this it is now evident who are meant by the sons whom Milkah bore to Nahor, Abraham's brother, namely those outside the Church who dwell in a brotherly relationship by virtue of good.
Latin(1748-1756) 2863
2863. `Ecce peperit Milkah etiam illa filios Nahori fratri tuo': quod significet illos qui extra Ecclesiam sunt in fraternitate ex bono, constare etiam potest ex illis quae prius de Milkah et Nahore n. 1363, 1369, 1370 dicta sunt; fuerunt enim tres filii Teraho, {1}Abram, Nahor et Haran, qui quod alios deos coluerint, videatur n. 1356; Milkah fuit filia Haranis, quae facta uxor Nahori, n. 1369; et Haran mortuus super facies Terahi {2}in Ur Chaldaeorum, n. 1365-1368; inde constare potest quid per `Milkam et Nahorem' significatur, nempe per `Milkam' verum illarum gentium, et per `Nahorem' bonum. Quod apud gentes vera sint, a multis constare potest; notum enim est quod apud gentes olim sapientia et intelligentia fuerit, ut quod agnoverint unum Deum, et de illo sancte scripserint; etiam quod agnoverint immortalitatem animae ac vitam post mortem, tum etiam felicitatem bonorum et infelicitatem malorum; [2] praeter quod pro lege habuerint praecepta decalogi, quod nempe colendus Deus, quod honorandi parentes, quod non occidendum, furandum, adulterandum, et quod non concupiscenda aliorum; nec contenti quod in externis tales essent, sed quod in internis: similiter hodie, gentes moratiores ex omnibus partibus telluris de talibus quandoque melius loquuntur quam Christiani, nec solum loquuntur, sed vivunt secundum illa: [3] haec et plura sunt vera apud gentes, et se conjungunt cum bono quod illis a Domino, ex quibus conjunctis in statu sunt recipiendi adhuc plura vera, quia unum verum agnoscit alterum et se facile consociant; est veritatum nexus et sunt affinitates; inde est quod illi qui in bono fuerunt in mundo, facile recipiant vera fidei in altera vita: falsa apud {13}eos non se conjungunt bono, sed modo se applicant, {4}sed ita ut inde separari possint; quae conjuncta sunt, manent; quae vero applicata sunt, separantur; et separantur tunc cum vera fidei discunt et imbuunt; omne verum fidei removet et separat falsum, usque tandem ita ut aversetur et fugiat illud. Inde nunc patet quinam per `filios, quos Milkah peperit Nahori fratri Abrahami' significantur, quod nempe illi extra Ecclesiam qui in fraternitate sunt ex bono. @1 Abraham I$ @2 i patris sui$ @3 tales$ @4 verum$