3131、“拉班就跑出来，到泉旁的那人那里”表示它对那要被引入为神性的真理的真理的倾向或渴望，也就是对良善的情感对那要被引入为神性的真理的真理的倾向或渴望。这从“跑”、“人”和“泉”的含义，以及“拉班”的代表清楚可知：“跑”明显是指某种倾向或渴望，如前所述（3127节）；“拉班”是指对良善的情感，如刚才所述（3129， 3130节）；“人”是指真理，如前所述（265， 749， 1007节）；“泉”也是指真理，在此是指为神性的真理，或神性真理（参看2702， 3096节，以及下面3137节）。
从此处所论述的这些和其它细节可以看出内义是何性质，以及它含有什么样的奥秘。若没有对圣言的深入探究，没有启示，谁能知道“拉班就跑出来，到泉旁的那人那里”这句话表示对良善的情感对那要被引入为神性的真理的真理的倾向或渴望呢？然而，当世人读到这些话时，这就是天使所感知到的。事实上，世人的观念和天使的观念之间存在这样的对应关系：当世人照字义理解这句话，并想象拉班跑出来到泉旁的那人那里时，天使却感知到对良善的情感对那要被引入为神性的真理的真理的倾向或渴望。因为天使对拉班、跑、泉没有任何概念，只有与这些相对应的属灵观念。这种对应关系就存在于属世事物与属灵事物之间，因而存在于属世观念与属灵观念之间，这一点从前面关于对应关系的阐述也可以看出来（1563， 1568， 2763， 2987-3003， 3021节）看出来。
至于此处正在讨论的主题本身，就是真理要被引入为神性的真理，情况是这样：主的属世人中的最初真理不是为神性的真理，而是看似神性的真理。因为在最初阶段，或最初的幼年时期的真理不是真理，只是表面真理，或真理的表象。然而，随着时间推移，它逐渐脱去表象，披上真理的本质。可举例说明这一点，以便更好地理解，但目前只能举这一个例子。这是一个为神性的真理，即：主从不发怒，从不惩罚任何人，更不向任何人行恶；从主而来的，只有良善，没有别的。然而，在它的最初阶段，或最初的幼年时期，该真理所取的形式是这样：当有人犯罪时，主就会发怒，并因此惩罚他。事实上，对有些人来说，它甚至变成这样的观念：邪恶来自主。但随着一个人在判断力上从童年早期开始发展，并逐渐成长和成熟，他就脱去表面上在他看来似乎是真理的东西，并逐渐披上真理本身，即：主从不发怒，也不惩罚人，更不作恶。因此，一个人通过以前的表面真理被引入实际真理，因为首先进入的，是笼统或大体的概念；这种概念本身是模糊的，在被具体概念光照，这些具体概念又被个体细节光照之前，在它里面几乎看不见任何东西。一旦它被光照，内层事物就清晰可见了。幻觉和表象，也就是无知之时的真理，以这种方式被驱散和逐出。
Potts(1905-1910) 3131
3131. And Laban ran out of doors unto the man, unto the fountain. That this signifies its desire, that is, the desire of the affection of good, toward the truth which was to be initiated into truth Divine, is evident from the signification of running," as manifesting the inclination or desire (as above, n. 3127); from the representation of Laban, as being the affection of good (of which just above, n. 3129, 3130); from the signification of "the man," as being truth (of which, n. 265, 749, 1007); and from the signification of a "fountain," as also being truth, here truth Divine (see n. 2702, 3096; also below, n. 3137). [2] From these and from the other things here treated of, we can see what is the quality of the internal sense, and what arcana there are in it. Who could know, except from an interior searching of the Word, and at the same time from revelation, that these words, "Laban ran out of doors unto the man, unto the fountain," signify the desire of the affection of good toward the truth that was to be initiated into truth Divine? And yet this is what the angels perceive when these words are read by man; for such are the correspondences between a man's ideas and an angel's that while the man takes these words according to the sense of the letter, and has the idea of Laban as running out of doors to the man unto the fountain, the angel perceives the desire of the affection of good toward the truth which was to be initiated into truth Divine. For the angels have no idea of Laban, nor of running, nor of a fountain, but they have spiritual ideas corresponding to these. That there is such a correspondence of actual things, and thence of ideas, natural and spiritual, may be seen from what was said above concerning correspondences (see n. 1563, 1568, 2763, 2987-3003, 3021). [3] As regards the actual thing itself, namely, that truth was to be initiated into truth Divine, the case is this: The first truth in the natural man was not truth Divine, but was truth that appeared as if Divine; for in its first infancy no truth is truth, but is apparent truth; but in process of time it puts off the appearance, and puts on the essence of truth. In order that this may be comprehended, it may be illustrated by examples, but for the present merely by the following. It is a truth Divine that the Lord is never angry, never punishes anyone, still less does evil to anyone, and that from the Lord there never comes anything but good; nevertheless in its first infancy this truth takes the form that the Lord is angry when anyone sins, and that therefore the Lord punishes; nay, with some that evil is from the Lord; but as a man advances from childhood, and grows up and matures in judgment, he puts off that which was as truth to him from its appearing to be so, and gradually puts on the real truth, namely that the Lord is never angry, that He does not punish, that still less does He do what is evil; and thus by the former truth he is initiated into this. For that which first enters is the general truth, which in itself is obscure, and in which scarcely anything appears until it has been enlightened by particulars, and these by singulars; and when it has been enlightened the interior things are clear. Thus fallacies and appearances, which in time of ignorance are truths, are dissipated and shaken off.
Elliott(1983-1999) 3131
3131. 'And Laban ran to the man outside, to the spring' means its inclination, that is to say, the inclination of the affection for good towards truth that was to be introduced into Divine truth. This is clear from the meaning of 'running' as some leaning or inclination towards, as above in 3127; from the representation of 'Laban' as the affection for good, dealt with immediately above in 3129, 3130; from the meaning of 'men' as truth, dealt with in 265, 749, 1007; and from the meaning of 'a spring' also as truth, here Divine truth, dealt with in 2702, 3096, and below in 3137.
[2] These considerations and everything else dealt with show the nature of the internal sense and what arcana exist there. Except from interior exploration of the Word and at the same time from revelation, how can anyone know that these words - 'Laban ran to the man outside, to the spring' - mean the inclination of the affection for good towards truth that was to be introduced into Divine truth? Yet these are the things that angels perceive when these words are read by man. Indeed such are the correspondences between man's ideas and an angel's ideas that while man understands these words according to the sense of the letter and has the idea of Laban running to the man outside, to the spring, an angel perceives the inclination of the affection for good towards truth that was to be introduced into Divine truth. With angels there is no idea of Laban, or of running, or of a spring, but spiritual ideas corresponding to these. The existence of such correspondence between natural things and ideas based on these and spiritual things and ideas may also be seen from what has been stated about correspondences in 1563, 1568, 2763, 2987-3003, 3021.
[3] As to the specific matter dealt with here - that truth was to be introduced into Divine truth - the situation is that at first truth in the natural man was not Divine truth but truth that had the appearance of being Divine. For no truth in its earliest stages is the actual truth but an appearance of truth. In the course of time however it sheds the cloak of appearance and puts on the real essence of truth. To make this intelligible it can be illustrated by examples, for the moment by this alone: It is a Divine truth that the Lord is never angry, never punishes anyone, let alone does evil to anyone, and that from the Lord nothing but good ever comes. Nevertheless in its earliest stages this truth declares that the Lord is angry when someone sins, and that the Lord therefore punishes; indeed with some people it declares that evil comes from the Lord. But as a person progresses from early childhood, grows up, and matures in judgement he casts away that which from the appearance seemed to him to be the truth and gradually takes up the truth itself, which is that the Lord is never angry and does not punish, let alone perform evil. Accordingly it is by means of apparent truth that a person is introduced into actual truth; for it is a general concept that enters first, which in itself is obscure, containing scarcely anything that is to be seen until it has been enlightened by means of particular ideas, and these in turn by specific details. And once it has been enlightened interior things are discernible. In this way the delusions and appearances which are truths at the time of ignorance are dispersed and banished.
Latin(1748-1756) 3131
3131. `Et currebat Laban ad virum foras ad fontem': quod significet animum ejus, nempe affectionis boni, erga verum, quod initiandum vero Divino, constat ex significatione `currere' quod sit propensionis seu animi, ut supra n. 3127; ex repraesentatione `Labanis' quod sit affectio boni, de qua mox supra n. 3129, 3130; ex significatione `viri' quod sit verum, de qua n. 265, 749, 1007; et ex significatione `fontis' quod etiam sit verum, hic verum Divinum, de qua n. 2702, 3096, et infra n. (x)3137. [2] Ex his et ceteris, de quibus actum, constare potest qualis est sensus internus, et quae arcana sunt ibi; quis scire potest, nisi ex interiore scrutatione Verbi, et simul ex revelatione, quod haec, nempe `currebat Laban ad virum foras ad fontem' significet animum affectionis boni erga verum quod initiandum vero Divino, usque tamen haec sunt quae percipiunt angeli cum haec verba leguntur ab homine; tales enim correspondentiae sunt inter ideas hominis et ideas angeli, ut dum homo capit illa secundum sensum litterae, et ideam habet Labanis quod cucurrerit ad virum foras ad fontem, angelus percipiat animum affectionis boni erga verum quod initiandum vero Divino; angelis enim nulla idea est `Labanis,' nec `currendi,' nec `fontis,' sed ideae spirituales illis correspondentes. Quod {1}talis sit correspondentia rerum et inde idearum naturalium et {2}spiritualium etiam constare potest ex illis quae de correspondentiis n. 1563, 1568, 2763, 2987-3003, 3021 dicta sunt. [3] Quod ipsam rem attinet, {3}quod nempe verum initiandum vero Divino, ita se habet, quod primum verum in naturali homine, non fuerit verum Divinum, sed verum apparens sicut Divinum; omne enim verum in sua prima infantia non est verum, sed apparens veri, progressu tamen temporis exuit apparentiam, et induit essentiam veri; hoc ut capiatur, illustrari potest exemplis, pro tempore, hoc unico; verum Divinum est quod Dominus nusquam irascatur, nusquam aliquem puniat, minus alicui malum faciat, et quod a Domino nusquam aliud veniat quam bonum; hoc verum in prima sua infantia usque ita se habet, nempe quod Dominus irascatur cum aliquis peccat, quodque Dominus ideo puniat, immo apud quosdam, {4}quod malum a Domino ; ut autem progreditur homo ab infantia, et adolescit ac maturescit judicio, illud quod fuit ei sicut verum ex apparentia quod ita esset, exuit, et paulatim induit ipsum verum, nempe quod Dominus nusquam irascatur, nec puniat, minus malum faciat, ita per illud verum initiatur in hoc; est enim commune quod primum intrat, quod in se obscurum est, in quo vix aliquid apparet priusquam illustratum est per particularia, et haec per singularia, et tunc cum illustratum est, interiora patent: ita fallaciae et apparentiae, quae sunt vera tempore ignorantiae, dissipantur et discutiuntur. @1 i enim$ @2 i idearum$ @3 nempe de vero quod$ @4 quod Dominus malum faciat$