3470.“取赫人比利的女儿犹滴，与赫人以伦的女儿巴实抹为妻子”表与属世真理的这种结合来自另一源头，而非纯正的真理本身。这从“妻子”的含义和“赫人比利的女儿犹滴，与赫人以伦的女儿巴实抹”的代表清楚可知：“妻子”是指与良善联结的真理，对此，请参看前面论述撒拉和利百加的地方（1468，1901，2063，2065，2172，2173，2198，2507，2904，3012，3013，3077节），但此处论述的主题是与属世良善联结的属世真理；“赫人比利的女儿犹滴，与赫人以伦的女儿巴实抹”是指来自另一源头，而非纯正真理本身的真理。赫人是迦南地正直的外邦民族之一，亚伯拉罕曾住在他们当中，并向他们买了麦比拉洞当坟墓（创世记23章）。赫人也代表那地的外邦人当中的属灵教会（2913，2986节）。由于该教会没有来自圣言的真理，故这些人表示并非源于纯正真理本身的真理。因为代表教会的民族也表示诸如属于该教会的那类真理与良善，教会正是凭借真理与良善而得以成为一个教会。因此，当提及教会时，所指的是它的真理与良善；当提及真理与良善时，所指的是教会。
其中情形是这样：属世的真理良善在被改良之前，并非属灵良善，也就是信之善和仁之善。正如刚才所述（3469节），属世良善来自父母，而属灵良善来自主。因此，为了接受属灵良善，人必须经历重生。当这一切发生时，一开始与他联结的是来自另一源头，而非来自纯正真理本身的真理 ，就是诸如不会永远留在他身上，仅仅充当引入纯正真理工具的那类真理。一旦纯正的真理被引入，非纯正的真理就被分离出去。这类似于孩子所经历的各个阶段：一开始，他们学习很多东西，甚至包括很幼稚的那种，如游戏之类的；这些不会使他们变得智慧，但能为他们接受通向智慧的有用事物预备道路。一旦这些有用事物被接受，前面的事物就会被分离出去，甚至被抛弃。或如同果实的情形，果实在能接受甜汁之前，先是充满酸涩的汁液，并不纯正的酸汁是引入甜味的工具。一旦后者进入，前者就被驱散。这也是人心智的属世部分经历重生时的情形。因为属世良善具有这样的性质，它本身并不愿像仆人服侍主人那样顺从并服侍理性良善，而是想掌权。然而，为了使它变得驯服和顺从，它通过消磨和试探的状态而受到磨炼，直到它的欲望逐渐息灭。这时，它被经由内在人从主而来的信与仁之善的流注所调和，直到通过遗传所获得的良善逐渐被根除，一种新的良善被植入，以取代之。信之真理被引入这新的良善，就像新的纤维被引入人的心脏，而新鲜的体液就沿着这些新纤维被输送进来，直到新的心脏逐渐长成那样。
一开始被引入的真理不可能出自纯正的真理源泉，因为邪恶与虚假就存在于以前或属世的良善中。相反，它们就是诸如与纯正真理有某种密切关系的那类表面真理或真理的表象，真正的纯正真理通过它们才逐渐被赋予渗透进来的机会和地方。纯正的良善就像血管中的血液和纤维中的体液，将真理带进来并赋予它们形状。以这种方式成形于属世人或外在人的良善是一种总的良善，可以说是由经由理性人或内在人从主而来的属灵良善的具体和个体方面交织或联结起来的，唯独主形成并创造新的事物。这解释了为何在圣言中，主经常被称为形成者（Former）和创造者。
Potts(1905-1910) 3470
3470. And he took for a woman Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite. That this signifies the adjunction of natural truth from another source than from genuine truth itself, is evident from the signification of a "woman," as being truth adjoined to good (concerning which see above, where Sarah and Rebekah are treated of, n. 1468, 1909, 2063, 2065, 2172, 2173, 2198, 2507, 2904, 3012, 3013, 3077); but the subject here treated of is natural truth adjoined to natural good; and from the representation of "Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite," as being truth from another source than genuine truth itself. For the Hittites were among the upright Gentiles in the land of Canaan, among whom Abraham dwelt, and from whom he bought the cave of Machpelah for a sepulchre (Gen. 23); and by whom is there represented a spiritual church among the Gentiles (n. 2913, 2986); and because this church is not in truth from the Word, by the same is signified truth not from genuine truth itself. For the nation that represents a church, signifies also the truth and good such as belongs to that church; a church being a church from truth and good; so that when a church is mentioned, truth and good are understood; and when truth and good are mentioned, a church is understood. [2] The case herein is this: Until it has been reformed, the natural good of truth is not spiritual good, that is, the good of faith and the good of charity. As just stated (n. 3469) natural good is from parents; but spiritual good is from the Lord; and therefore in order that a man may receive spiritual good, he must be regenerated; and while this is taking place there are first adjoined to him truths from another source than from genuine truth itself, which are such as do not adhere, but serve only as means for introducing genuine truths; and when these have been introduced, the truths not genuine are separated. The case herein is as it is with children, who first learn many things, even trifling ones, such as things relating to sports and the like; not that these may make them wise, but that they may prepare the way for the reception of useful things which are of wisdom; and when these have been received, the former are separated, and indeed cast away. Or as is the case with fruits, which are first filled with sour juice before they can receive sweet juice, the sour juice which is not genuine being the means of introducing the sweet, on the entrance of which the former is dispersed. [3] Such also is the case with man's natural when being regenerated, for natural good is such that of itself it is not willing to obey and serve rational good as a servant serves its master, but desires to command. But in order that it may be reduced to a state of compliance and service, it is harassed by states of vastation and temptation until its concupiscences decline; and then by the influx of the good of faith and of charity through the internal man from the Lord, the natural is tempered, until the good received hereditarily is by degrees extirpated, and a new good is implanted in its place, into which good the truths of faith are then insinuated, which are like new fibers inserted into the heart of man, through which fibers new juice is introduced, until a new heart has by degrees grown there. [4] The truths which are first introduced cannot be from a genuine fountain, because evils and falsities are in the former or natural good; but they are such seeming truths, or such appearances of truths, as have a certain affinity with genuine truths, by which there is gradually given the opportunity and place for real genuine truths to insinuate themselves. Genuine good is like the blood in the arteries, or the juice in the fibers, and leads and applies truths into form. The good which is thus formed in the natural or external man is a general good, as it were woven or connected together of the particulars and singulars of spiritual good through the rational or internal man from the Lord, who alone forms and creates anew. Hence it is that in the Word the Lord is so often called the Former and Creator.
Elliott(1983-1999) 3470
3470. 'And he took for a wife Judith the daughter of Beeri the Hittite, and also Basemath the daughter of Elon the Hittite' means the wedding to it of natural truth from a source other than genuine truth itself. This is clear from the meaning of 'a wife' as truth wedded to good, dealt with where Sarah and where Rebekah are the subject, 1468, 1901, 2063, 2065, 2172, 2173, 2198, 2507, 2904, 3012, 3013, 3077, here natural truth wedded to the natural good that is the subject here; and from the representation of 'Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite' as truth from a source other than genuine truth itself. The Hittites were one of the upright nations in the land of Canaan, among whom Abraham dwelt and from whom he bought as a grave the cave of Machpelah, Gen 23:3-end. The Hittites also represent the spiritual Church among the nations in that land, see 2913, 2986. And because that Church does not possess truth that is from the Word the same persons mean truth not derived from genuine truth itself. For a nation which represents a Church also means truth and good, as these exist with that Church, since it is by virtue of truth and good that a Church is a Church. When therefore a Church is spoken of, its truth and good are meant, and vice versa.
[2] The implications of this are that natural good of truth is not spiritual good, that is, it is not the good of faith nor the good of charity until it has been reformed. Natural good comes from parents, as stated immediately above in 3469, but spiritual good comes from the Lord. To receive spiritual good therefore a person has to undergo regeneration. At first, while this is taking place truths from a source other than genuine truth itself are allied to him, such as do not remain permanently with him but merely serve as the means by which genuine truths are brought in. Once these have been brought in, truths that are not genuine are separated It is akin to the stages through which children pass: At first they learn very many things, including those that are childish - games and so on - not to make them wise but to prepare the way for them to receive the useful things that lead to wisdom. Once they have received the latter the former things are separated, indeed they are put away. Or it is like fruit which at first is filled with sour juice before it is able to receive sweet. The sour juice, which is not the genuine, is the means by which the sweet is brought in. As the latter comes in the former is dispelled.
[3] So it is with the natural part of man's mind when this is being regenerated, for natural good is such that of itself it is unwilling to obey and serve the rational as a slave does his master but wishes to take command. To render it submissive and subservient however it is chastened by means of states of vastation and temptation to the point when its cravings die down. At that point it is moderated by means of an influx from the Lord, by way of the internal man, of the good of faith and charity, even to the point where good acquired by heredity is gradually rooted out and a new good implanted in place of it. Into this new good truths of faith are introduced, like new fibres into the human heart, along which fibres new fluid is borne in, until a new heart has slowly been developed. The truths that are borne in at first cannot come from the genuine fount of truth because evils and falsities exist within the good present previously, which is natural good. Instead they are the kind of seeming truths or appearances of truth that have some affinity with genuine truths, and through which little by little the opportunity and place for those genuine truths to insert themselves is provided. Genuine good is like the blood in blood vessels or the fluid in fibres, bringing truths along and giving them shape. The good which takes shape in this way in the natural or external man is general, structured or joined together so to speak from particular and individual facets of spiritual good coming by way of the rational or internal man from the Lord, who alone forms and creates things anew. This explains why so many times in the Word the Lord is called One who forms and Creator.
Latin(1748-1756) 3470
3470. `Et accepit mulierem Jehudith filiam Beeri Hittaei,' et Basemath filiam Elonis Hittaei': quod significet adjunctionem veri naturalis aliunde quam ex ipso genuino, constat ex significatione `mulieris' quod sit verum adjunctum bono, de qua ubi de Sarah et de Rebecca, n. 1468, 1901, 2063, 2065, 2172, 2173, 2198, 2507, 2904, 3012, 3013, 3077, hic verum naturale adjunctum bono naturali, de quo hic agitur; et ex repraesentatione `Jehudith filiae Beeri Hittaei, et Basemath filiae Elonis Hittaei' quod sit verum aliunde quam ex ipso genuino; Hittaei enim erant inter gentes probas quae in terra Canaane, apud quas habitabat Abraham, et a quibus speluncam Machpelae in sepulcrum emit, Gen. xxiii 3 ad fin.; et per quas repraesentatur ibi Ecclesia spiritualis inter gentes, videatur n. 2913, 2986, quae Ecclesia quia non in vero est ex Verbo, per eosdem significatur verum non ex ipso genuino; (m)gens enim quae Ecclesiam repraesentat, etiam significat verum et bonum, quale est Ecclesiae, nam Ecclesia ex vero et bono est Ecclesia, {1}cum itaque illa dicitur, intelligitur hoc, et cum hoc dicitur, intelligitur illa.(n) Cum (c)his ita se habet: [2] bonum veri naturale non est bonum spirituale, hoc est, bonum fidei et bonum charitatis, antequam reformatum sit; bonum {2}naturale est a parentibus, ut mox supra n. 3469 dictum, sed bonum spirituale est a Domino; quapropter homo ut bonum spirituale accipiat, regenerandus est; hoc dum fit, adjunguntur ei primum vera aliunde quam ex ipso genuino, quae talia sunt ut non adhaereant, sed modo inserviant pro mediis introducendi genuina, quae cum introducta sunt, tunc {3}vera non genuina separantur; se habet hoc sicut apud pueros; hi primum addiscunt plura, etiam inania, sicut lusoria et similia, non ut ea faciant illos sapere, sed ut praeparent viam ad recipiendum utilia quae sapientiae, quibus receptis separantur illa, immo rejiciuntur; vel sicut se habet cum fructibus, qui primum implentur succo amaro, antequam {4}possunt recipere succum dulcem; amarus ille, qui non est genuinus, est medium introducendi dulcem, quo intrante ille dissipatur: [3] ita quoque se habet cum naturali hominis cum illud regeneratur; bonum enim naturale est tale quod ex se non oboedire et inservire velit rationali, ut servus domino, sed quod velit imperare; ut autem ad obsequium et famulitium redigatur, per status vastationis et tentationis vexatur, usque dum concupiscentiae ejus languescant, et tunc per influxum boni fidei et charitatis per internum hominem a Domino temperatur, usque dum bonum hereditario acceptum per gradus exstirpetur, et novum loco ejus implantetur; in hoc tunc vera fidei insinuantur, quae se habent sicut novae fibrae in cor hominis, per quas succus novus infertur, usque dum novum cor {5}, per vices succreverit; vera quae primum inferuntur, non possunt ex genuino fonte esse, quia mala et falsa in bono {6}priore seu naturali sunt, sed talia quasi vera seu tales veri apparentiae, quae cum genuinis veris affinitatem quandam habent, per quae paulatim datur copia et locus ipsis genuinis veris se insinuandi; bonum genuinum est {7}quasi sanguis in vasis, aut quasi succus in fibris, {8}ac ducit et applicat vera in formam; bonum quod sic formatur in naturali seu externo homine, est commune, quasi contextum seu concinnatum a particularibus et singularibus boni spiritualis per rationalem seu internum hominem a Domino, Qui solus format et e novo creat; {9}inde est quod Dominus toties in Verbo dicatur Formator et Creator. @1 quare cum dicitur Ecclesia$ @2 i enim$ @3 illa$ @4 possint$ @5 i loco prioris$ @6 naturali prius$ @7 sicut$ @8 est quod$ @9 nam Dominus est solus formator et creator$