3110、“他说，你是谁的女儿”表示关于纯真的进一步调查。这从“你是谁的女儿”这个问题清楚可知，“你是谁的女儿”是指调查，在此是指进一步的调查，如前面的阐述（3088， 3101节）所清楚表明的。这是关于纯真的调查，这一点从“少女”的含义明显看出来，“少女”是指拥有纯真在里面的情感（参看3067节）。诚然，本节没有使用“少女”一词，但鉴于前面（24:14， 16）利百加被称为少女，并且此处这个问题是向她提出的，所以此处“你”无非是指少女。
至于此处论述的主题本身，即：在真理被引入良善，然后与它结合之前，对真理发起调查，以查看它拥有什么样的纯真在里面，接着查看它拥有什么样的仁爱，这必然令那些不知道这个问题的人感到震惊。然而，要让这些人知道，当真理要被引入良善并与它结合时，每个人都要经历一种最细微的彻底调查，这种调查超出他的一切想象。除了真实、完美的纯正真理外，任何东西都绝不允许被注入真实、完美的纯正良善。当有其它任何东西，而非真实、完美的真理接近时，这种东西不会与真实、完美的良善结合，而是与某种本身不是良善，只是看似良善的良善结合。如果虚假接近，那么良善就会退到门内，虚假则从门外与它以之为良善的某种邪恶结合。
这种神性安排是由主通过灵人和天使实现的，并且在这个世界上是一个极深的奥秘，但在来世却是众所周知的。此外，凡具有正常理性的人都能知道这一点，至少能明白，因为邪恶与虚假一起构成地狱，并从地狱流入，而良善与真理一起构成天堂，从主经由天堂流入。既然如此，那么邪恶与真理就像地狱与天堂那样不能结合在一起。因此，有一个微妙到谁也无法相信的平衡被应用于这些事物中。这就是调查的意思。
Potts(1905-1910) 3110
3110. He said, Whose daughter art thou? That this signifies further exploration concerning innocence, is evident from the question, "Whose daughter art thou?" as being exploration; that here it is further exploration, is evident from what has been said above (n. 3088, 3101). That it was exploration concerning innocence, is evident from the signification of a damsel, as being an affection in which is innocence (see n. 3067). In this verse indeed the word "damsel" is not found; but seeing that above (in verses 14 and 16) Rebekah is called a and the question is here addressed to her, therefore "thou" here means nothing else than damsel. [2] As regards the thing itself here treated of, namely, that truth was explored as to what innocence it had, and then also as to what charity, before it was initiated into good and conjoined with it, this cannot but appear wonderful to those who have no knowledge of the subject; but still let them know that in regard to the initiation and conjunction of truth with good in every man there is the most exquisite exploration, and such as surpasses all belief. To the veriest good there is never admitted anything but the veriest truth; for when anything not so true approaches, it does not conjoin itself with good itself, but with some good that in itself is not good, but appears as good; if falsity approaches, the good withdraws itself inward, and the falsity conjoins itself outwardly with some evil which it believes to be good. [3] This Divine disposal is effected by the Lord, spirits and angels being the mediums; and in this world it is very secret, but it is perfectly well known in the other. Moreover everyone who is of sound reason is able to know it, or at least to have some apprehension of it; for evil and falsity together are hell, and flow in from hell; whereas good and truth together are heaven, and also flow in through heaven from the Lord; and since this is so, evil and truth can no more be joined together than can hell and heaven; wherefore there is a more exquisite balance applied in these things than it is possible for anyone to believe; and this is what is meant by exploration.
Elliott(1983-1999) 3110
3110. 'He said, Whose daughter are you?' means further investigation concerning innocence. This is clear from the question 'whose daughter?' as an investigation, a further investigation in this case, as is evident from what has been stated already in 3088 and 3101. Its being an investigation concerning innocence that is meant is clear from the meaning of 'a girl' as affection that has innocence within it, dealt with in 3067. Here, it is true, the word 'girl' is not used, but because Rebekah is called 'a girl' in verses 14 and 16 above and she is the one to whom the question is addressed here, nothing else is meant here by 'you' than the girl. As for the subject itself - namely that truth was investigated to see what innocence it held within it, and shortly after that what charity, before it was introduced into good and then joined to it - this must inevitably seem extraordinary to those who have no knowledge of the matter. However let such persons recognize that an absolutely thorough investigation occurs in everyone when truth is to be introduced into and joined to good, an investigation which is such that it goes far beyond the full extent of his belief.
[2] None but perfect truth is ever allowed to be with perfect good. When anything less than perfect truth approaches, this does not join itself to perfect good but to some variety of good that is not in itself good yet seems as if it were good. If falsity approaches, the good retires to an inward position and the falsity joins itself outwardly to some evil which it believes to be good. This Divine ordering is effected by the Lord by means of spirits and angels, and is completely hidden in this world, but fully known in the next. Anyone also of sound reason is able to know this and at least to comprehend it. For evil and falsity constitute hell and flow in from hell, whereas good and truth constitute heaven, and also flow in by way of heaven from the Lord. This being so, evil and truth can no more be joined together than hell to heaven. For this reason a more delicate balance is preserved in these matters than anyone can possibly believe. This then is what is meant by investigation.
Latin(1748-1756) 3110
3110. `Dixit, Filia cujus tu?' quod significet explorationem ulteriorem de innocentia, constat ex interrogatione `cujus filia' quod sit exploratio, hic quod ulterior, patet ab illis quae prius n. 3088 et 3101; quod de innocentia, constat ex significatione `puellae' quod sit affectio in qua innocentia, de qua n. 3067; hic quidem non puella nominatur, sed quia supra vers. 14 et 16 Rebecca vocatur puella et ad illam hic interrogatio, non aliud quam puella per `tu' hic significatur. Quod ipsam rem attinet, nempe quod verum exploratum sit qua innocentia esset et mox quoque qua charitate, antequam initiatum bono et conjunctum ei, non potest quin mirabile appareat illis qui nullam ejus rei cognitionem habent; sed usque sciant quod circa initiationem et conjunctionem veri cum bono apud unumquemvis hominem exquisitissima exploratio sit, ac talis ut excedat omnem ejus fidem; [2] ad ipsissimum bonum nusquam admittitur aliquid nisi ipsissimum verum; cum aliquid non ita verum alluit, non conjungit se cum ipso bono, sed cum aliquo bono quod in se bonum non est, sed apparet sicut bonum; si falsum alluit, recipit se bonum introrsum, et se extrinsecus conjungit cum aliquo malo quod bonum credit; haec dispositio Divina fit a Domino mediis spiritibus et angelis, et est arcanissima in hoc mundo sed notissima in altero; quisque etiam qui sanae rationis est, id potest scire, ad minimum capere; malum enim et falsum est infernum ac influit ab inferno; bonum et verum autem est caelum, etiam per caelum influit a Domino; quia ita est, malum et verum non magis possunt conjungi quam infernum et caelum; quapropter exquisitior trutina in his est quam usquam aliquis credere potest; hoc nunc est quod intelligitur per explorationem.