3128、“照着这些话告诉她母亲家”表示对光照所能抵达的任何一种属世良善。这从“母亲家”的含义清楚可知，“母亲家”是指外在人的良善，也就是属世良善。“家”表示良善（参看2233， 2234， 2559节）；人的外在或属世一面来自母亲，但其内在来自父亲（参看1815节）。在圣言中，与人同在的良善被比作一个“家”；因此，一个处于良善的人被称为“神的家”。但内在良善被称为“父家”，处于同一层级的良善被称为“兄弟家”；而与属世良善一样的外在良善则被称为“母亲家”。此外，一切良善和真理都以这种方式出生，也就是说，通过作为父亲的内在良善进入作为母亲的外在良善的流注出生。
由于本节论述的主题是要与理性层的良善结合的真理的起源，所以经上说，代表这真理的利百加“跑到她母亲家”，这是该真理的源头。如前面所阐述和说明的，一切良善都经由内在途径，也就是经由灵魂流入人的理性，并通过理性流入他的记忆知识或事实知识，甚至流入他的感官意识，或说他通过感官所学到的事实，在那里凭光照使他看见真理。真理从那里，即从感官层被召唤出来，并脱去它们的属世形式，在中途，也就是在理性中与良善结合，一同构成理性人，最终构成属灵人，或说同时使这人变得理性，最终变得属灵。然而，人完全不知道这一切是如何实现的，因为如今几乎没有人知道什么是良善，或它不同于真理；更不知道人通过良善进入真理的流注和这两者的结合被改造；谁也不知道理性层不同于属世层。既然最一般的这些事都不为人知，那么真理如何被引入良善，两者的结合是如何实现的，就绝无可能为人所知，而这些事就是本章的内义论述的主题。但鉴于现在这些奥秘已经被揭开，并向凡处于良善，也就是拥有天使心智的人敞开，所以这些奥秘在其他人看来无论多么模糊，都必须加以解释，因为它们形成内义。
关于经由属世人中的真理从良善而来、在此被称为“母亲家”的光照，情况是这样：与人同在的神性良善流入他的理性心智，并通过理性心智流入他的属世心智，甚至流入他的记忆知识或事实知识，也就是流入那里的知识或认知和教义事物，如前所述。在属世层，所流入的神性良善通过一个使真理适应它自己的过程为自己形成真理，并通过这些真理光照属世人中的一切。但如果属世人的生命是这样：它不接受神性良善，而是要么弃绝、要么败坏、要么窒息它，那么神性良善就不能使真理适应它自己，从而为自己形成真理。结果，属世部分无法再被光照，因为属世人中的光照是通过真理从良善而来的，或说由良善通过真理实现的；当不再有任何光照时，改造就不能发生。这就是为何内义也大量论述属世人，论述它的性质，以及属世人中的真理的起源，即它来自那里的良善。
Potts(1905-1910) 3128
3128. And told her mother's house according to these words. That this signifies toward natural good of every kind whithersoever enlightenment could reach, is evident from the signification of the "mother's house," as being the good of the external man, that is, natural good. (That a "house" denotes good may be seen above, n. 2233, 2234, 2559; also that man's external or natural is from the mother, but the internal from the father, n. 1815.) The good with man is compared in the Word to a "house," and on this account a man who is in good is called a "house of God;" but internal good is called the "father's house," and the good that is in the same degree is called the "house of the brethren;" but external good, which is the same as natural good, is called the "mother's house." Moreover all good and truth are born in this manner, namely, by the influx of internal good as of a father into external good as of a mother. [2] As this verse treats of the origin of the truth which is to be conjoined with good in the rational, it is therefore said that Rebekah (by whom this truth is represented) ran to the house of her mother, for that was the origin of this truth. For as before said and shown, all good flows in by an internal way (that is, by the way of the soul) into man's rational, and through this into his faculty of knowing, even into that which is of the senses; and by enlightenment there it causes truths to be seen. Truths are called forth thence, and are divested of their natural form, and are conjoined with good in the midway, that is, in the rational, and at the same time they make the man rational, and at last spiritual. But how these things are accomplished is utterly unknown to man; because at this day it is scarcely known what good is, and that it is distinct from truth; still less that man is reformed by means of the influx of good into truth, and by the conjunction of the two; neither is it known that the rational is distinct from the natural. And when these things, which are most general, are not known, it cannot possibly be known how the initiation of truth into good, and the conjunction of the two, is effected-which are the subjects treated of in this chapter in its internal sense. But whereas these arcana have been revealed, and are manifest to those who are in good, that is, who are angelic minds, therefore however obscure they may appear to others, they nevertheless are to be set forth, because they are in the internal sense. [3] Concerning the enlightenment from good through truth in the natural man, which is here called the "mother's house," the case is this: Divine good with man inflows into his rational, and through the rational into his natural, and indeed into its memory-knowledges, that is, into the knowledges and doctrinal things therein, as before said; and there by a fitting of itself in, it forms truths for itself, through which it then enlightens all things that are in the natural man. But if the life of the natural man is such that it does not receive the Divine good, but either repels it, or perverts it, or suffocates it, then the Divine good cannot be fitted in, thus it cannot form for itself truths; and consequently the natural can no longer be enlightened; for enlightenment in the natural man is effected from good through truths; and when there is no longer enlightenment, there can be no reformation. This is the reason why in the internal sense the natural man also is much treated of in regard to its quality; thus whence truth is, namely, that it is from good there.
Elliott(1983-1999) 3128
3128. 'And told [those of] her mother's house all about these things' means towards whatever natural good enlightenment was able to reach. This is clear from the meaning of 'mother's house' as the good of the external man, that is, natural good. For 'a house' means good, see 2233, 2234,a 2559; and man's external or natural is received from the mother, but his internal from the father, 1815. In the Word the good that exists with a person is compared to 'a house', and for that reason one who is governed by good is called 'the House of God'. But internal good is called one's 'father's house', while good of an identical degree is spoken of as one's 'brethren's house', and external good, which is the same as natural good, is referred to as one's 'mother's house'. Furthermore all good and truth is born in this fashion, that is to say, by means of the influx of internal good as the father into external good as the mother.
[2] Since the subject in this verse is the origin of truth that was to be joined to good in the Rational it is therefore said that Rebekah, who represents that truth, 'ran to her mother's house', for this is where truth originates. As stated and shown above, all good flows in by an internal route, that is, by way of the soul, into man's rational, and through the rational into his factual knowledge, and even into his sensory awareness, and by means of enlightenment there causes truths to be seen. From there truths are summoned, stripped of the natural form they possess, and joined to good in the mid-way position, that is to say, in the rational, and together constitute the rational man, and at length the spiritual man. How all this is effected however is quite unknown to anyone, for at the present day scarcely any knowledge exists of what good is or of its being distinct and separate from truth. Still less does anyone know that a person is reformed by means of the influx of good into truth and by the joining together of the two. Nor is it known that the rational is distinct and separate from the natural. And since these matters which are very general are unknown, it cannot possibly be known how truth is introduced into good, and how the joining together of these two is effected - which are the things dealt with in this chapter in the internal sense. Now seeing that these arcana have been revealed and are open to view to any who are governed by good, that is, who have minds like those of angels, such arcana, no matter how obscure they may appear to others, must be explained since they are in the internal sense.
[3] Regarding that enlightenment, which comes from good by way of truth in the natural man, here called 'the mother's house', the position is that Divine Good with man flows into his rational, and through the rational into his natural, and even into his factual knowledge, that is, into the cognitions and matters of doctrine there, as has been stated. Then by fitting the truths there to itself, inflowing Divine Good shapes them for itself, and by means of them enlightens everything in the natural man. But if the life of the natural man is such that it does not receive Divine Good, but either rejects, or perverts, or stifles it, Divine Good cannot fit truths to itself and so shape them for itself. As a consequence the natural cannot be enlightened any longer, for enlightenment in the natural man is effected by good through truths; and when there is no longer any enlightenment no reformation can take place. This is the reason why in the internal sense also so much reference is made to the nature of the natural man, and so to the origin of truth, namely that it arises from the good there.
Latin(1748-1756) 3128
3128. `Et indicabat domui matris suae juxta verba illa': quod significet ad bonum quodcumque naturale quo illustratio pervenire potuit, constat ex significatione `domus matris' quod sit bonum externi hominis, hoc est, bonum naturale; quod `domus' sit bonum, videatur n. 2233, 2234, 2559; et quod (t)externum hominis seu naturale sit ex matre, internum autem ex patre, n. 1815; `bonum apud hominem in Verbo comparatur `domui,' ac propterea homo qui in bono, vocatur `domus Dei'; sed bonum internum vocatur `domus patris,' bonum autem quod in eodem gradu est, dicitur `domus fratrum,' at bonum externum, quod idem est ac naturale, appellatur `domus matris'; omne etiam bonum et verum ita nascitur, nempe per influxum boni interni ut patris, in bonum externum ut matris: [2] quia in hoc versu de origine veri quod conjungendum bono in rationali, agitur, ideo dicitur quod Rebecca per quam illud verum repraesentatur, `cucurrerit ad domum matris,' inde enim origo veri; nam ut supra dictum et ostensum, omne bonum influit per viam internam seu per viam animae in hominis rationale, et per id in ejus scientificum, usque i scientificum sensuale, et per illustrationem ibi facit ut videantur vera, inde vera evocantur, et forma naturali exuuntur, et bono conjunguntur in media via, nempe in rationali, et simul faciunt hominem rationalem, et tandem spiritualem: sed quomodo haec fiunt, homini prorsus ignotum est, quoniam hodie vix scitur quid bonum, et quod distinctum a vero, minus quod reformetur homo per influxum boni in verum et per utriusque conjunctionem; nec scitur quod rationale sit distinctum a naturali; cum haec, quae communissima sunt, ignorantur, nequicquam sciri potest quomodo initiatio veri in bonum, et utriusque conjunctio fit, de quibus in sensu interno in hoc capite agitur; at quia haec arcana revelata sunt, ac patent illis qui in bono sunt, hoc est, qui angelicae mentes sunt, ideo utcumque aliis obscura apparitura sint, usque arcana illa quia in sensu interno sunt, exponenda erunt. [3] De illustratione a bono per verum in homine naturali, qui hic `domus matris' dicitur, ita se habet: Divinum Bonum apud hominem influit in ejus rationale, et per rationale in ejus naturale, et quidem in ejus scientifica, seu cognitiones et doctrinalia ibi, ut dictum est, ac ibi per inaptationem format sibi vera, per quae tunc illustrat omnia quae in naturali homine sunt; at si vita naturalis hominis talis est ut non recipiat Divinum Bonum, sed id vel repellit, vel pervertit, vel suffocat, tunc Divinum Bonum {1}non inaptari potest, ita nec formare sibi vera, inde nec amplius illustrari potest naturale, nam illustratio in naturali homine fit a bono per vera, et cum nulla amplius illustratio, nulla potest dari reformatio: haec causa est quod in sensu interno {2}multis quoque agatur de naturali homine, qualis {3}sit, ita unde verum, quod nempe ex bono ibi. @1 i ibi$ @2 multum$ @3 esset$