3183、“和她的乳母”表示与属于该情感的纯真（分离），也就是说，他们也把纯真打发走了，或与它分离了。这从“乳母”的含义清楚可知，“乳母”或奶妈是指纯真。圣言反复提到吃奶的和给它们吃奶的；前者表示婴儿的第一个状态；显然，该状态必是一种纯真的状态。因为人刚刚出生时，被引入一种纯真的状态，好让这个状态可以成为一切后续状态的一个层面或基础，并在它们里面成为至内层，或说成为它们的内核；在圣言中，该状态以“吃奶的”来表示。他被带入一种纯真的状态之后，就被引入对属天良善的情感的状态，也就是爱父母的状态；对父母的爱在小孩子里面取代了对主的爱；该状态以“小孩子”来表示。之后他被引入对属灵良善的情感，也就是相爱，或对其玩伴的仁爱的状态，该状态以“男孩”来表示。当进一步长大时，他被引入对真理的情感的状态；该状态以“年轻人（youngmen）”来表示。随后的状态则以“人或男人”来表示，最后以“老人”来表示。以“老人”来表示的这最后状态是一种智慧的状态，这智慧拥有童年初期的纯真在里面；所以第一个状态和最后一个状态就融合在一起；当人变老时，可以说他又作为一个小孩子，不过作为有智慧的小孩子被引入主的国度。
由此清楚可知，纯真是第一个状态，也就是吃奶的婴孩的状态。因此，一个乳养不是自己的婴孩的妇人也表示纯真，因为给予者和接受者的状态，就像作用者和被作用者的状态那样被视为是一样的。此处之所以说他们将“乳母”或奶妈也打发走了，是为了可以描述对真理的情感，也就是说，它来源于纯真；因为对真理的情感不是对真理的情感，除非它拥有纯真在里面（参看2526， 2780， 3111节）。事实上，主通过纯真流入该情感，并且是与智慧一起流入的，因为真正的纯真就是智慧本身（参看2305， 2306节）；在天使眼里，那些拥有纯真的人看上去就像婴儿或小孩子（154， 2306节）。
在圣言中，“吃奶的”表示纯真，这一点也可从其它经文明显看出来。如诗篇：
从婴孩和吃奶的口中建立了力量。（诗篇8:2；马太福音21:16）
此处“婴孩”表示属天之爱，“吃奶的”表示纯真。耶利米书：
你们为何作这大恶自害己命，使你们的男人、女人、婴孩和吃奶的都从犹大中间剪除，以致我不给你们留余剩呢？（耶利米书44:7）
此处“婴孩和吃奶的”同样表示属天之爱及其纯真。当这些不复存在时，任何“余剩”就不复存在了，也就是被主储存在内在人中的良善和真理不再剩余（余剩就是主储存在那里的良善和真理，参看1906， 2284节）。当纯真消亡时，一切良善和真理都会毁灭，因为纯真直接来自神性本身，因而是良善和真理的生命本质本身。
同一先知书：
婴孩和吃奶的在城里的街上昏倒。（耶利米哀歌2:11）
此处意思是一样的。又：
鲸鱼（或海怪）尚且奉上乳房，乳养幼子；我民的女儿倒成为残忍；乳儿的舌头因干渴贴住嘴顶；幼童求饼，无人擘给他们。（耶利米哀歌4:3-4）
“乳儿（即吃奶的）”表示纯真，“幼童（或小孩子）”表示对良善的情感。摩西五经：
外头有剑，内室有惊恐，使少男、童女、吃奶的和老人，尽都丧亡。（申命记32:25）
“剑使少男、童女、吃奶的和老人，尽都丧亡”表示虚假会摧毁对真理的情感和对良善的情感，以及纯真和智慧。以赛亚书：
他们必将你的众子怀中抱来，将你的众女肩上扛来。列王必作你的养父，王后必作你的乳母。（以赛亚书49:22-23）
“作养父的列王”表示聪明；“作乳母的王后”表示智，慧这是一种伴随着纯真的智慧，如前所述。
Potts(1905-1910) 3183
3183. And her nurse. That this signifies from the innocence appertaining thereto (that they also sent this away, that is, separated it from themselves), appears from the signification of a "nurse," or one that gives suck, as being innocence. Repeated mention is made in the Word of those that suck, and of those that give suck; and by the former is signified the first state of infants, which state it is evident must be a state of innocence; for when first born, man is introduced into a state of innocence, in order that this may be a plane for all the succeeding states, and be the inmost in them; which state is signified in the Word by a "suckling." Next he is introduced into a state of the affection of celestial good, that is, of love toward his parents, which with such infants is in the place of love to the Lord; and this state is signified by an "infant." Afterwards he is introduced into a state of the affection of spiritual good, or of mutual love, that is, of charity toward his playmates, which state is signified by "boys." As he advances further in age, he is introduced into a state of the affection of truth; this is signified by "young men;" and the subsequent states are signified by "men," and finally by "old men." This last state, signified by "old men," is the state of wisdom, in which is the innocence of infancy; thus the first state and the last are united; and man when old, being again a little child, but wise, is introduced into the Lord's kingdom. [2] From all this it is evident that innocence is the first state, which is that of the sucking child. Hence also she that gives suck signifies innocence; for of the giver and the receiver, as of the actor and the one acted upon, a similar state is perceived. It is here said that they sent away also the nurse (or her who gave suck), to the intent that the affection of truth might be described, namely, that it was from innocence; for the affection of truth is not the affection of truth unless innocence is in it (see n. 2526, 2780, 3111); for by innocence the Lord flows into this affection, and indeed with wisdom, since true innocence is wisdom itself (see n. 2305, 2306); and in the eyes of the angels they who are in innocence appear as infants (n. 154, 2306). [3] That in the Word a "sucking child" signifies innocence, is also evident from other passages; as in David:
Out of the mouth of babes and sucklings hast Thou founded strength (Ps. 8:2; Matt. 21:16);
where "babes" denote celestial love, and "sucklings," innocence. In Jeremiah:
Wherefore commit ye great evil against your souls, to cut off from you man and woman, the infant and the suckling out of the midst of Judah, that I should leave you none remaining? (Jer. 44:7);
where the "infant and the suckling" in like manner denote celestial love and the innocence thereof; and when these become none, then there are no longer any "remains," that is, any good and truth remaining stored up by the Lord in the internal man (that these are remains, may be seen above, n. 1906, 2284); for all goods and truths perish together with innocence, inasmuch as innocence is immediately from the very Divine, and thus is the very essential in them all. [4] Again:
The infant and the suckling faint in the streets of the city (Lam. 2:11);
where the signification is the same. Again:
The whales draw out the breast, they give suck to their young ones; the daughter of My people is become cruel; the tongue of the suckling cleaveth to the roof of his mouth for thirst; the little children ask bread, and no man reaches it unto them (Lam. 4:3-4);
the "suckling" again denoting innocence; "little children," the affections of good. In Moses:
Without shall the sword bereave, and from the chambers terror, both the young man, and the virgin, the suckling with the old man (Deut. 32:25);
the "sword bereaving the young man, the virgin, the suckling with the old man," signifies that falsity will destroy the affection of truth, and the affection of good; also innocence together with wisdom. In Isaiah:
They shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder, and kings shall be thy nourishers, and their queens those who give thee suck (Isa. 49:22-23);
where "kings thy nourishers" denotes intelligence; and "queens those who give thee suck," wisdom: and that this is of innocence, has been stated above.
Elliott(1983-1999) 3183
3183. 'And her nurse' means from the innocence belonging to that affection, that is to say, which also they sent away, or separated from themselves. This is clear from the meaning of 'a nurse' or wet nurse, as innocence. Sucklings and those who suckle them are mentioned frequently in the Word, where they mean the first state that young children pass through, which is plainly a state of innocence. For as soon as anyone is born he is brought into a state of innocence. This state then serves as the basis of all other states and is the inner core of them all; and this state is meant in the Word by 'a suckling'. After he has been brought into a state of innocence he is led into a state of affection for celestial good, that is, into a state of love towards parents, which with them exists in place of love to the Lord; this state is meant by 'a young child'. After that he is led into a state of affection for spiritual good, which is mutual love, or charity towards those who are children like himself, which state is meant by the expression 'boys'. When he grows up further still he is led into a state of affection for truth; this is meant by the expression 'young men'. Subsequent states however are meant by 'men' and at last 'old men'. This final state, which is meant by the expression 'old men', is a state of wisdom which has the innocence of earliest childhood within it, and so the first state and the last are united. And when he is old, being so to speak a small child again yet one who is now wise, that person is led into the Lord's kingdom.
[2] From this it becomes clear that innocence is the first state, which is that of 'a suckling'. A woman who suckles an infant other than her own also means innocence therefore, for the state of giver and receiver, as with the one who acts and the other who is acted upon, is perceived as being similar. The reason why here it is said that they sent away 'the nurse' or wet nurse too is so that the affection for truth might be described, that is to say, that it sprang from innocence; for it is not the affection for truth unless it has innocence within it, 2526, 2780, 3111. Indeed it is by means of innocence that the Lord flows into that affection, doing so together with wisdom since true innocence is wisdom itself, see 2305, 2306; and those who possess it are seen in the eyes of angels as infants or small children, 154, 2306.
[3] That 'a suckling' in the Word means innocence is also evident from other places, as in David,
Out of the mouth of infants and sucklings You have founded strength. Ps 8:2; Matt 21:16.
Here 'infants' stands for celestial love, 'sucklings' for innocence. In Jeremiah,
Why are you committing great evil against your own souls, to cut off from you man and woman, infant and suckling from the midst of Judah, so that I cause no remnant to be left to you? Jer 44:7.
Here similarly 'infant and suckling' stands for celestial love and its innocence. When these cease to exist no remnants exist any longer, that is, no good or truth that has been stored away by the Lord in the internal man remains any longer, remnants being good and truth stored away there by Him, see 1906, 2284. For when innocence perishes so do all goods and truths, for innocence comes directly from the Divine Himself, and so is the essential element in them. In the same prophet,
The infant and the suckling faint in the streets of the city. Lam 2:11.
Here the meaning is similar. In the same prophet,
The sea monsters give the breast, they suckle their young; the daughter of My people is cruel, the tongue of the suckling has cleaved to the roof of its mouth for thirst; the little children begged for bread, none held it out to them. Lam 4:3, 4.
Again 'suckling' stands for innocence, 'little children' for affections for good. In Moses,
Outside the sword will bereave - and out of the chambers terror - both young man and virgin, and suckling together with old man. Deut 32:25.
'The sword will bereave young man, virgin, and suckling together with old man' stands for the fact that falsity will destroy the affection for truth and the affection for good, and also innocence together with wisdom. In Isaiah,
They will bring your sons in their bosom, and your daughters will be carried on their shoulder; and kings will be your foster fathers, and their queens your wet nurses. Isa 49:22, 23.
'Kings as foster fathers' stands for intelligence, 'queens as wet nurses' for wisdom, which, as stated above, is the wisdom that goes with innocence.
Latin(1748-1756) 3183
3183. `Et nutricem ejus': quod significet ab innocentia quae illi, nempe quam quoque miserunt, hoc est, separarunt a se, constat a significatione `nutricis' seu lactatricis quod sit innocentia: lactentes et lactentes aliquoties in Verbo memorantur, et per illos significatur status primus infantum, qui status quod sit status innocentiae, patet; introducitur enim homo ut primum nascitur, in statum innocentiae: ut ille sit planum reliquorum statuum, ac intimus in illis, qui status significatur in Verbo per `lactentem'; dein in statum affectionis boni caelestis, hoc est, amoris erga parentes, qui apud illos est loco amori: in Dominum, hic status significatur per `infantem'; postea in statum affectionis boni spiritualis, seu amoris mutui, {1}hoc est, charitatis erga consimiles, qui status significatur per `pueros'; cum adhuc magis adolescit in statum affectionis veri, hic significatur per `juvenes', sequentes autem status per `viros,' et tandem per `senes'; ultimus hic status qui per senes significatur, est status sapientiae in qua innocentia infantiae, ita primus status et ultimus uniuntur, ac homo cum senex, sicut iterum infans sed sapiens, introducitur in regnum Domini: [2] inde constare potest quod innocentia sit status primus qui est `lactentis'; ipsa lactans seu lactatrix inde quoque significat innocentiam, nam dantis et recipientis, sicut agentis et patientis, similis percipitur status: dicitur hic quod `miserint etiam nutricem' seu lactatricem, ob causam ut describeretur affectio veri, quod nempe esset ab innocentia, affectio enim veri non est affectio veri nisi in illa sit innocentia, n. 2526, 2780, 3111; per innocentiam enim influit Dominus in affectionem illam, et quidem cum sapientia, nam vera innocentia est ipsa sapientia, videatur n. 2305, 2306; et qui in illa sunt, apparent in oculis {2}angelorum ut infantes, n. 154, 2306. [3] Quod `lactens' in Verbo significet innocentiam, etiam ab aliis locis patet, ut apud Davidem, Ex ore infantum et lactentium fundasti robur, Ps. viii 3 [A.V. 2]; Matth. xxi 16;ubi `infantes' pro amore caelesti, `lactentes' pro innocentia: apud Jeremiam, Quare vos facientes malum magnum contra animas vestras, ad excidendum vobis virum et feminam, infantem et lactentem e medio Jehudae, ut non reliquas faciam vobis reliquias? xliv 7;
ubi `infans et lactens' similiter pro caelesti amore et ejus innocentia, quae cum nulla fiunt, tunc non amplius aliquae reliquiae, hoc est, non aliquid bonum et verum in interno homine a Domino reconditum manens; quod haec sint reliquiae, videatur n. 1906, 2284; omnia enim bona et vera pereunt cum innocentia, est enim innocentia `immediate ex ipso Divino, ita est' ipsum essentiale in illis: apud eundem, Infans et lactens deficit in plateis urbis, Thren. ii 11;
similiter: apud eundem, Balaenae praebent mammam, lactant foetus suos; filia populi Mei crudelis,...adhaesit lingua lactentis palato ejus in siti; infantes petierunt panem, porrigens non illis, Thren. iv 3, 4;
`lactens' etiam pro innocentia, `infantes' pro affectionibus boni: apud Mosen, Foris orbabit gladius, et e conclavibus terror, etiam juvenem, etiam virginem, etiam lactentem cum viro sene, Deut. xxxii 25;
`orbabit gladius juvenem, virginem, lactentem cum viro sene' pro quod falsum destruet affectionem veri et affectionem boni, atque innocentiam cum sapientia: apud Esaiam, Afferent filios tuos in sinu, et filiae tuae super humero apportabuntur, et erunt reges nutritii tui, et dominae illorum lactatrices tuae, xlix 22, 23;
`reges nutritii' pro intelligentia, `dominae lactatrices' pro sapientia, quae quod sit innocentiae, supra dictum est. @1 seu$ @2 i aliorum$ @3 ipsum Divinum ac$