3085、这两节经文描述了对真理的情感：它的起源、性质和引入的初始阶段。经上这样描述它的起源：“利百加出来了，她是亚伯拉罕的兄弟拿鹤妻子密迦的儿子彼土利所生的。”这些话在内义上涵盖了该情感的整个起源（参看3077， 3078节）。经上这样描述它的性质：“她的水瓶就在她的肩上。那少女容貌极其俊美。”这些话描述了它的性质（参看3079-3081节）。经上这样描述它引入的初始阶段：“她下到那泉，打满了瓶，又上来。”这一点可参看前文（3082-3084节）。
但如前所述（3057， 3078节），这些事不仅超出一般人的理解，甚至还超出受教育程度更高之人的理解；也就是说，这就是本章和接下来几章的内义所包含的那些事物的性质。其原因在于，以下观念几乎难以进入任何人的头脑，即：神性不断经由内在人流入外在人；也就是说，属天和属灵事物经由理性人流入属世人，或也可说，流入属于外在人的属世事物。很少有人注意到这种流注或这一事实：该流注不断将真理从属世人中召唤出来，提升它，并把它嫁接到存在于理性人中的良善上。既然人们没有意识到这些事的发生，那么他们怎么可能知道整个过程是如何发生，它以哪种方式实现的呢？这个过程因是神性活动的产物，所以涉及如此大、如此深的智慧，以至于我们甚至连它的百万分之一都不可能调查出来。我们所看到的，只是它最笼统的一面或大致轮廓。
既然如此，那么没有人会惊讶地发现，此处在内义上所包含的这些事物无法描述清楚，并且所描述的事物超出人类的理解，因为它们论述并描述了这个过程。此外，内义主要是为天使存在的，以便天堂与人类通过圣言建立联系。天使把这些事物视为给予他们极大快乐的事物，因为天上的食物只是构成聪明和智慧的一切事物。对他们来说，凡论述主的，都是智慧和聪明的祝福。
Potts(1905-1910) 3085
3085. In these two verses is described the affection of truth as to origin, as to quality, and as to the first of initiation; as to origin, by the words, "Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham's brother," by which in the internal sense is set forth all the origin of this affection (as may be seen, n. 3077, 3078); as to quality, by the words, "her pitcher was upon her shoulder; and the damsel was exceeding good to look upon," by which is described the quality (see n. 3079-3081); as to the first of initiation, by the words, "she went down to the fountain, and filled her pitcher, and came up" (as may be seen, n. 3082-3084). [2] But as before said, these things are not only beyond ordinary apprehension, but are also beyond that of more cultivated men-that is to say, such things as are contained in the internal sense in this chapter and in some that follow. The reason of this is that it scarcely enters the mind of anyone that there is a continual Divine influx through the internal man into the external; that is, an influx of celestial and spiritual things through the rational man into the natural, or what is the same, into the natural things of the external man; and that by this influx truths are continually called forth from the natural man, are elevated, and are implanted in the good which is in the rational. As it is not known that this takes place, how should all the process be known, and in what manner it is effected; a process of wisdom so great (because from the Divine) that it can never be explored as to a ten-thousandth part; the things that can be seen being only the most general? [3] And as such is the case, let no one wonder that the things here contained in the internal sense cannot be described to the apprehension, and that what are described transcend the apprehension; for they treat of this process and describe it. And besides, the internal sense is principally for the angels; and this in order that through the Word there may be communication between heaven and man; and by the angels such things as are referred to above are accounted as things most delightful, because heavenly food is nothing else than all that which is of intelligence and wisdom; and to them the blessedness of wisdom and intelligence is whatever treats of the Lord.
Elliott(1983-1999) 3085
3085. These two verses describe the affection for truth - its origin, its nature, and the initial stage of its introduction. Its origin is described by the words 'Rebekah came out, who was born to Bethuel, the son of Milkah, the wife of Nahor, Abraham's brother'. These words convey in the internal sense the whole origin of that affection, see 3077, 3078. Its nature is described by the words 'her pitcher was on her shoulder', and 'the girl was very good looking'. These words describe its nature, see 3079-3081. The initial stage of its introduction is described by the words 'she went down to the spring, and filled her pitcher, and went up', as may be seen in 3082-3084. But these considerations, as stated above, are beyond the grasp not only of any ordinary human intellect but also of one that is more advanced. For such is the nature of the things contained in the internal sense in this chapter and in some of those that follow.
[2] The reason for this is that the idea can hardly enter anyone's head that there is a constant Divine influx by way of the internal man into the external man - that is, the idea that celestial and spiritual things flow by way of the rational man into the natural man, or what amounts to the same, into the natural things belonging to the external. Also, the idea that by means of that influx truths are constantly being summoned out of the natural man, raised up, and implanted in the good that is present in the rational can hardly enter in. And if not even these things are known to take place, what possibility is there of anyone knowing how the whole process takes place, a process involving wisdom so great, as it is from the Divine, that not the tiniest fraction can ever be explored? Only its most general aspects can be seen.
[3] This therefore being so, let no one be surprised that the things present here in the internal sense cannot be described intelligibly, and the things which are described are beyond human comprehension, for they have reference to and describe that process. Furthermore the internal sense exists chiefly for angels, to the end that by means of the Word communication may exist between heaven and man; and to the angels these things are among such as give them great delight, because food in heaven consists of everything that constitutes intelligence and wisdom. And to them the blessedness of wisdom and intelligence consists in whatever has the Lord as its subject.
Latin(1748-1756) 3085
3085. In binis his versibus describitur affectio veri quoad originem, quoad quale, et quoad primum initiationis: quoad originem, per haec quod `Rebecca exiverit, quae nata Bethueli filio Milkae uxoris Nahoris fratris Abrahami,' per quae quod omnis origo illius affectionis in sensu interno tradita sit, videatur n. 3077, 3078; quoad quale, per haec quod `cadus ejus super humero ejus,' et quod `puella bona aspectu valde,' per quae quod quale descriptum sit, videatur n. 3079-3081; quoad primum initiationis, per haec quod `descendit ad fontem, et implevit cadum suum, et ascendit,' videri potest n. 3082-3084: sed ita se habet cum his, sicut supra dictum, quod captum non modo vulgarem, sed etiam excultiorem humanum excedant; [2] quae enim in sensu interno in hoc capite, et in quibusdam sequentibus, continentur, talia sunt; causa est quia vix in alicujus mentem venit, quod continuus influxus {1}Divinus sit per internum hominem in externum, hoc est, influxus caelestium et spiritualium per rationalem in naturalem, seu quod idem, in naturalia quae sunt externi, et quod per influxum illum {2}continue vera e naturali homine evocentur, eleventur, ac implantentur bono quod in rationali; hoc ne quidem quod fiat notum est, quid tunc omnis ille processus quomodo fit, qui processus tantae sapientiae est quia ex Divino, ut nusquam ad unam myriadis partem queat explorari; communissima sunt quae videri possunt; [3] cum itaque sic se habet, ne miretur quisquam quod illa quae hic in sensu interno sunt, non ad captum describi queant, et quae describuntur illum transcendant, agant enim de hoc processu et illum describunt; et quoque sensus internus imprimis est pro angelis, ob causam, ut per Verbum communicatio sit inter caelum et hominem; [illis haec dantur videre] et sunt illis inter deliciosa, quia caelestis cibus non aliud est quam omne id quod est intelligentiae et sapientiae, ac illis est beatum sapientiae et intelligentiae quicquid agit de Domino. @1 a Divino$ @2 continuo AI$