3132、“他看见鼻环和他妹子手上的镯子的时候”表示当它发觉或认识到神性良善和神性真理就在“妹子”所表示的对真理的情感所拥有的能力里面时。这从“看见”、“鼻环”、“镯子”、“手”和“妹子”的含义清楚可知：“看见”是指发觉或认识到（到2150节）；“鼻环”是指神性良善（参看3103节）；“镯子”是指神性真理（参看3105节）；“手”是指能力（参看878， 3091节）；“妹子”是指对真理的情感（参看2508， 2524， 2556节）。这一切清楚表明，“看见鼻环和他妹子手上的镯子”是指发觉或认识到神性良善和神性真理就在对真理的情感的能力里面。
事情的真相是这样：神性良善与神性真理在主里面的结合就是神性婚姻本身；神性婚姻是天上的婚姻（天上的婚姻同样是良善与真理的婚姻），以及婚姻之爱的源头（参看2727-2759节）。这就是为何在圣言中，当婚姻是论述的主题时，它在内义上表示天上的婚姻，也就是良善与真理的婚姻；在至高意义上则表示存在于主里面的神性婚姻。因此，以撒和利百加的婚姻在此并非表示别的。良善与真理的结合就是婚姻本身，但一个被引入另一个是订婚，或结婚之前的状态。然而，此处描述的，是订婚之前的状态。在这种状态下，正如一个未婚少女拥有订婚，随后作为妻子与丈夫结合的能力在里面，对真理的情感同样拥有被引入神性真理，并以这种方式与神性良善结合的能力在里面。此外，对主来说，神性良善本身和神性真理本身就在祂对真理的最初情感和之后对真理的一切情感的核心处，因为耶和华自己就在它的核心处。这就是此处所论述的能力的源头。
Potts(1905-1910) 3132
3132. And it came to pass when he saw the jewel, and the bracelets upon his sister's hands. That this signifies when it was observed that Divine good and Divine truth were in the power of the affection of truth, which is the "sister," is evident from the signification of "seeing," as being to observe (n. 2150); from the signification of the "jewel," as being Divine good (see n. 3103, 3105); from the signification of "bracelets," as being Divine truth (see n. 3103, 3105) from the signification of "hands," as being power (see above, n. 878, 3091); and from the signification of "sister," as being the affection of truth (see n. 2508, 2524, 2556); from all which it is evident that to "see the jewel and the bracelets upon his sister's hands," is to observe that Divine good and Divine truth were in the power of the affection of truth. [2] The case herein is this: The conjunction of Divine good and Divine truth in the Lord is the very Divine marriage from which is the heavenly marriage, which is likewise a marriage of good and truth; from this also comes conjugial love (see n. 2727-2759). Hence it is that where marriage is treated of in the Word, in the internal sense there is signified the heavenly marriage, which is that of good and truth; and in the supreme sense the Divine marriage, which is in the Lord; wherefore nothing else is here meant by the marriage between Isaac and Rebekah. The conjunction of good and truth is the marriage itself, but the initiation is the betrothal, or the state preceding marriage. But the state that precedes betrothal is what is here described. As in this state it is within the power of the damsel to be betrothed, and afterwards as a wife to be conjoined with a husband, so it is within the power of the affection of truth to be initiated into Divine truth, and in this manner to be conjoined with Divine good. And further: in the first affection and afterwards in every affection of truth with the Lord, there was inmostly the Divine good itself and the Divine truth itself, because there was Jehovah Himself; from this came the power that is here treated of.
Elliott(1983-1999) 3132
3132. 'And so it was, when he saw the nose-jewel and the bracelets on his sister's hands' means when it recognized Divine Good and Divine Truth within the power of the affection for truth, meant by 'a sister'. This is clear from the meaning of 'seeing' as recognizing, dealt with in 2150, from the meaning of 'a nose-jewel' as Divine Good, dealt with in 3103, 3104, from the meaning of 'bracelets' as Divine Truth, also dealt with in 3103, 3105, from the meaning of 'hands' as power, dealt with in 878, 3091, and from the meaning of 'a sister' as the affection for truth, dealt with in 2508, 2524, 2556. From these paragraphs it is evident that 'seeing the nose-jewel and the bracelets on his sister's hands' means recognizing Divine Good and Divine Truth within the power of the affection for truth.
[2] The truth of the matter is that Divine Good and Divine Truth joined together within the Lord constitute the Divine marriage itself, from which the heavenly marriage springs, which in a similar way is a marriage of good and truth. From this too conjugial love springs, see 2727-2759. Consequently when a marriage is the subject in the Word the heavenly marriage is meant in the internal sense, which is the marriage of good and truth, and in the highest sense the Divine marriage which exists within the Lord. For this reason nothing else is meant here by the marriage of Isaac and Rebekah. The marriage itself exists when good and truth have been joined together, but the betrothal of the two, or the state preceding the marriage, when one is being introduced into the other. But it is the state preceding the betrothal that is described here. In this state, as it is in the power of a [marriageable] girl to become betrothed, and subsequently as a wife to be joined to a husband, so it is in the power of the affection for truth to be introduced into Divine Truth and so to be joined to Divine Good. What is more, in the initial affection for truth and after that in every affection for it, with the Lord, Divine Good itself and Divine Truth itself were inmostly present because Jehovah Himself was present there. This was the source of the power which is the subject here.
Latin(1748-1756) 3132
3132. `Et fuit, ut videre monile et armillas super manibus sororis suae': quod significet cum apperciperet Divinum Bonum et Divinum Verum in potentia affectionis veri, quae est `soror,' constat a significatione `videre' quod sit appercipere, de qua n. 2150; ex significatione `monilis' quod sit Divinum Bonum, de qua n. 3103, 3104; ex significatione `armillarum' quod sit Divinum Verum, de qua etiam n. 3103, (x)3104; ex significatione `manuum' quod sit potentia, de qua n. 878, 3091; et ex significatione `sororis' quod sit affectio veri, de qua n. 2508, 2524, 2556; ex quibus patet quod `videre monile et armillas super manibus sororis suae' sit appercipere Divinum Bonum et Divinum Verum in potentia affectionis veri. Hoc ita se habet: [2] conjunctio Divini Boni et Divini Veri in Domino est ipsum conjugium Divinum, ex quo conjugium caeleste, quod similiter est boni et veri, ex illo etiam est amor conjugialis, videatur n. 2727-2759; inde est, ubi in Verbo agitur de conjugio, quod in sensu interno significetur conjugium caeleste, quod est boni et veri, ac in supremo sensu conjugium Divinum quod in Domino; quapropter hic per conjugium inter {1}Jishakum et Rebeccam non aliud intelligitur; {2}conjunctio boni et veri est ipsum conjugium, initiatio autem est desponsatio, seu status praecedens conjugium; at status praecedens desponsationem, est qui hic describitur; in hoc statu, sicut in potentia puellae est desponsari, et dein {3}ut uxor conjungi marito, ita in potentia affectionis veri est initiari Divino Vero, et sic conjungi Divino Bono: (m)et praeterea in prima et dein in omni affectione veri apud Dominum, erat intime ipsum Divinum Bonum et Divinum Verum, quia Ipse Jehovah, inde potentia, de qua hic agitur.(n) @1 Isacum$ @2 i ipsa$ @3 sicut$