3141、“为什么站在外边”表示有点远。这是显而易见的，无需解释。此处的情况是这样：主的神性理性是从与神性良善结合的神性真理本身出生的。神性理性是以撒，而以撒是此处为神性真理的撒拉给此处为神性良善的亚伯拉罕所生的，如前所示（2010， 2063， 2093， 2172， 2621-2623节）。主的神性理性只以这种方式出生。事实上，它从主自己出生，因为主的本质存在是耶和华，或神性良善本身；而从它发出的主的本质存在也是耶和华的，是神性真理本身。理性中的神性良善，也就是以撒，是这样出生的：这良善不是与真理分离的良善，而是与神性真理在一起的神性良善。然而，合在一起的这两者被称为理性中的良善，或理性心智的良善；来自属世人的真理要与该良善结合，这真理就是“利百加”。主若使祂的人身或人性在良善和真理方面都变成神性，并且以通常的方式如此行（如前所述3138节），就无法以其它任何方式实现。因为这就是掌管一切重生，因而掌管主之荣耀的神性秩序（参看3138e节）。
流入属世人，并光照那里的一切事物的，正是理性中这经由神性真理而来的神性良善。此处描述了这个过程本身，即：神性良善首先稍微远一点流入，这就是此处“有点远”的意思；在主接受教导之前，它不想更直接或更近地流入。因为通常的方式是：教导必须首先到来，然后良善的流注照着教导的程度发生；被引入理性的良善，然后与它结合的真理不断从这个过程中出现，或说从这知识深度中流出。由此可见圣言的内义所包含的奥秘是何性质；这些奥秘的性质是这样：就连它们最宽泛的轮廓，或最笼统的事物，也几乎不被世人理解。然而，对天使来说，它们，连同永远无法用语言来表达的无数细节，都是显而易见的。
Potts(1905-1910) 3141
3141. Why standest thou without? That this signifies somewhat therefrom, is evident without explication. The case herein is as follows: The Lord's Divine rational was born of the Divine truth itself conjoined with the Divine good. The Divine rational is Isaac, who was born to Abraham (who here is the Divine good) of Sarah who here is the Divine truth; as before shown. The rational of the Lord alone was thus born Divine, and indeed from Himself; for the veriest being of the Lord was Jehovah or the Divine good itself; and the veriest being of the Lord from this was of Jehovah or was the Divine truth itself. The Divine good in the rational, which is "Isaac," was thus born; and this was not good separate from truth, but was Divine good with Divine truth; and yet both together are called good in the rational, with which was to be conjoined truth from the natural man, which truth is "Rebekah." In order that the Lord might make His human Divine, both as to good and as to truth, and this by the ordinary way (as before said, n. 3138), it could not be done otherwise; for such is the Divine order, according to which is all regeneration, and thus according to which was the Lord's glorification (see n. 3138 at end). [2] This Divine good through Divine truth in the rational, was that which was flowing into the natural man, and was enlightening all things there. The process itself is here described, namely, that at first it flowed in somewhat more remotely, which is meant here by there being "somewhat therefrom," and that it was not willing to flow in with fuller presence before instruction. For the ordinary way is that instruction must precede, and that influx takes place according to the degrees of instruction; and that truth continually comes into existence thence, which is initiated, and is afterwards conjoined with the good of the rational. From all this it may be seen what is the nature of the arcana that are contained in the internal sense of the Word; and that these arcana are such as to be scarcely apprehended by man even as to their most general things; and yet that they are evident to the angels, together with innumerable particulars which can never be uttered in words.
Elliott(1983-1999) 3141
3141. 'Why do you stand outside?' means at some distance away. This becomes clear without explanation; for the situation is that the Lord's Divine Rational was born from Divine Truth itself joined to Divine Good, the Divine Rational being Isaac whom Sarah, who is the Divine Truth here, bore to Abraham, who is the Divine Good here, as shown already. None but the Lord's Divine Rational was born in this fashion. It was indeed born from Himself because the Lord's Essential Being (Esse) was Jehovah or Divine Good itself, while the Lord's Essential Being (Esse) proceeding from it was also Jehovah's, that is, it was Divine Truth itself. The Divine Good within the Rational, which is Isaac, was born in such a way that Good was not separate from Truth, but was Divine Good together with Divine Truth. Both together however are called Good within the Rational to which truth from the natural man, the truth which is Rebekah, was to be joined. To make His Human Divine as regards Good as well as regards Truth, by the ordinary way, as stated above in 3138, the Lord could act in no other possible way. For this is the Divine order by which all regeneration takes place, thus by which the Lord's glorification took place, 3138 (end). It was that Divine Good coming by way of Divine Truth within the Rational that was flowing into the natural man and enlightening all things there. The process itself is described here, that is to say, it first of all flowed in somewhat more remotely, which is meant here by at some distance away, and did not wish to do so more closely until instruction had taken place.
[2] For the ordinary way is that instruction should come first. Then influx takes place according to the depth of knowledge laid down by that instruction - so that from that depth of knowledge truth may continually flow and be introduced into, and then be joined to, the good of the rational. From these considerations one may see the nature of the arcana contained in the internal sense of the Word, and that those arcana are such that even the most general of them are scarcely intelligible to man. To angels however they are plain to see, together with countless other things which cannot possibly be put into words.
Latin(1748-1756) 3141
3141. `Quare stas foris': quod significet aliquantum inde, constare potest absque explicatione; res ita se habet: Divinum Rationale Domini natum est ab Ipso Divino Vero conjuncto Divino Bono; Divinum Rationale est `Jishakus,' qui natus est Abrahamo qui ibi est Divinum Bonum, ex `Sarah' quae ibi est Divinum Verum, ut prius ostensum. Solius Domini Rationale Divinum ita natum est, et quidem ex Ipso, quia ipsissimum Domini Esse fuit Jehovah seu Ipsum Divinum Bonum, ac ipsissimum Domini Esse inde, fuit Jehovae, seu Ipsum Divinum Verum; Divinum Bonum in Rationali quod est `Jishak,' ita natum est quod non erat Bonum separatum a Vero, sed erat Divinum Bonum cum Divino Vero, at utrumque simul dicitur Bonum in Rationali, cui conjungeretur verum ex naturali homine, quod verum est `Rebecca'; ut Dominus Humanum Suum faceret Divinum, tam quoad Bonum quam quoad Verum, et hoc per viam ordinariam, ut supra n. 3138 dictum, non aliter fieri potuit; nam ille est ordo Divinus, secundum quem omnis regeneratio, ita secundum quem Domini glorificatio, n. 3138 fin. Divinum illud Bonum per Divinum Verum in Rationali erat quod influebat in naturalem hominem ac omnia ibi illustrabat: ipse processus hic describitur, quod nempe primum influxerit aliquantum remotius, quod hic intelligitur per aliquantum inde, et quod non praesentius vellet ante instructionem; [2] via enim ordinaria est quod instructio praecedere debeat, et quod secundum gradus instructionis fiat influxus, ac sic continue inde verum existat, quod initiatur, et dein conjungitur bono rationalis. Ex his videri potest qualia arcana continentur in sensu interno Verbi, et quod illa arcana talia sint ut vix quoad communissima capiantur ab homine, et tamen quod angelis evidentia sint, una cum innumerabilibus quae nusquam verbis enuntiari possunt.