3691.“往哈兰去”表更接近那个层级的良善与真理。这从“哈兰”的含义清楚可知，“哈兰”是指外在的良善与真理，因为“哈兰”表示外在之物，住在那里的“拉班”表示良善与真理，因此“哈兰”在此表示外在的良善与真理。这就是“哈兰”的含义（参看1430，3612节）。由此可知，“雅各走出别是巴，往哈兰去” 在内义上表示他把自己带到距离神性教义事物更远的位置，因而更接近外在的良善与真理。
之所以采用“那个层级的良善与真理”这种说法，是因为良善与真理照着它们所属层的层级而彼此完全不同，相互分离。内层良善与真理处于较高层级，外层良善与真理则处于较低层级。处于较高层级的良善与真理属于理性层，处于较低层级的良善与真理属于属世层，处于最低层级的感官良善与真理属于肉体。内层或处于较高层级的良善与真理流入外层或处于较低层级的良善与真理，几乎和人的内在情感呈现在面部表情及其变化上差不多。由此明显可知，内层良善与真理完全独立于外层良善与真理，或也可说，处于较高层级的良善与真理完全独立于处于较低层级的良善与真理，并且如此独立以至于内层或处于较高层级的良善与真理完全可以独立于外层或处于较低层级的良善与真理而存在。人若对层级没有一个清晰的概念，就不可能对内层与外层的良善与真理有一个清晰的概念，也不可能对人的灵魂或灵与身体如何彼此关联，或在来世诸天堂如何彼此关联有一个清晰的概念。
众所周知，天堂分为三层，一层内在地存在于另一层里面，第三层天是至内层。这三层天堂照着层级而彼此完全不同，相互分离。处于至内层或第三层天的成员最接近主；处于内层或第二层天的成员相对遥远；处于外层或第一层天的成员更加遥远。除了诸如人的至内层与外层的那种联系外，这些天堂之间不可能存在任何联系。人若处于对主之爱和对邻之仁，就是一个微型天堂，在形像上对应于这三层天堂。另外，他照着这三个层级接受从主经由三层天堂而来的良善与真理的流注。这些层级彼此的相对性质从前面所引用的两个例子（3688，3690节）可以看出来。
那些处于对主的真爱，以至于对这爱有感知的人处于较高层级的良善与真理，并处于至内层或第三层天，因而更接近主，被称为属天天使。那些处于对邻之仁，以至于对这仁有感知，但对爱主不怎么有感知的人处于较低层级的良善与真理，并处于内层或第二层天，因而离主相对遥远，被称为属灵天使。然而，那些仅仅出于对真理的情感而处于对邻之仁，以至于若不通过打动他们的真理就感知不到对邻之仁本身的人则处于层级还要低的良善与真理，并处于外层或第一层天，因而离主更加遥远，被称为善灵。
这一切在某种程度上表明这些层级彼此间的关系，也就是说，那些处于较高层级的事物以一种形像呈现在那些处于下面相邻层级的事物里面。对主之爱含有最近似于主的一个形像，该形像被称为样式；故人若处于对主之爱本身，就被称为祂的“样式”。仁爱也包含主的一个形像，只是相对遥远，因为主存在于真正的仁爱中；故人若处于这种仁爱，就被称为祂的“形像”（50，51，1013节）。而那些处于对真理的情感，并因此处于某种对邻之仁的人也是主的形像，只是更加遥远。这三层天堂被划分为这些独立的层级，主照着这些层级以神性良善和真理，因而以智慧和聪明，连同天上的喜乐和幸福流入进来。
Potts(1905-1910) 3691
3691. And went toward Haran. That this signifies to the good and truth of that degree, is evident from the signification of "Haran," as being external good and truth, for by "Haran" is signified what is external, and by "Laban" who dwelt there, good and truth; thus by "Haran" is here meant external good and truth. (That this is the signification of "Haran" may be seen above, n. 1430, 3612.) It follows that by "Jacob went forth from Beersheba and went to Haran," in the internal sense is signified that he betook himself further from Divine doctrinal things; thus to external good and truth. [2] It is said "to good and truth of that degree," because goods and truths are perfectly distinguished from each other according to degrees; interior goods and truths being in a higher degree, and exterior ones in a lower degree. In a higher degree are the goods and truths of the rational; in a lower degree are the goods and truths of the natural; and in the lowest are the sensuous goods and truths of the body. Interior goods and truths, or those of a higher degree, flow into exterior goods and truths, or those of a lower degree, and exhibit therein an image of themselves, almost as man's interior affections exhibit themselves in the countenance and its changes. From this it is manifest that interior goods and truths are completely separate from exterior goods and truths, or what is the same, those in a higher degree from those in a lower one; so separate that it is possible for the interior ones, or those in a higher degree, to exist quite apart from the exterior ones, or those in a lower degree. He who has not a distinct notion of degrees cannot have a distinct notion of interior and exterior goods, nor how the case is with man's soul, or with his spirit and body, nor how it is with the heavens in the other life. [3] That there are three heavens is known, and that one heaven is more interior than another, and that the third heaven is inmost. These heavens are most distinct from each other according to degrees. They who are in the inmost or third heaven are nearest the Lord; they who are in the interior or second heaven are more remote; and they who are in the exterior or first heaven are still more remote. No other communication between these heavens is possible than such as is that of man's inmosts with his exteriors; for the man who is in love to the Lord and in charity toward his neighbor is a little heaven that in an image corresponds to the three heavens, and he receives the influx of good and truth out of the three heavens from the Lord according to the same degrees. The relative nature of these degrees to one another may be seen from the two cases adduced above (n. 3688, 3690). [4] They who are in real love to the Lord, so as to have a perception of it, are in a higher degree of good and truth, and are in the inmost or third heaven; thus are nearer to the Lord, and are called celestial angels. They who are in charity toward the neighbor so as to have a perception of charity, and not so much a perception of love to the Lord, are in a lower degree of good and truth, and are in the interior or second heaven; thus are more remote from the Lord, and are called spiritual angels. But they who are in charity toward the neighbor merely from the affection of truth, so as not to have a perception of charity itself toward the neighbor, except from the truth with which they are affected, are in a still lower degree of good and truth, and are in the exterior or first heaven; thus are still more remote from the Lord, and are called good spirits. [5] From this it may in some measure be evident how the case is in respect to degrees; namely, that those things which are in a higher degree exhibit themselves in an image in those which are in the degree next lower. In love to the Lord there is a proximate image of the Lord, which is called a "likeness," wherefore they who are in love itself to the Lord are called His "likenesses." In charity there is also an image of the Lord (only more remote), for in true charity the Lord is present; and therefore they who are therein are called His "images" (n. 50, 51, 1013); while they who are in the affection of truth, and thence in a certain species of charity toward the neighbor, are also images of the Lord, but still more remotely. The three heavens are distinguished into these degrees, and according to these degrees the Lord flows in with Divine good and truth, thus with wisdom and intelligence, and with heavenly joy and happiness.
Elliott(1983-1999) 3691
3691. 'And went to Haran' means closer to that degree of good and truth. This is clear from the meaning of 'Haran' as external good and truth, for 'Haran' means that which is external, and 'Laban' who lived there means that which is good and true, so that 'Haran' here means external good and truth. That this is what 'Haran' means, see 1430, 3612. From this it is evident that 'Jacob went out from Beersheba and went to Haran' means in the internal sense that he took himself to a position more remote from matters of doctrine that were Divine and so closer to external good and truth.
[2] The reason why the phrase 'that degree of good and truth' is used is that goods and truths are quite distinct and separate from one another according to the degrees they belong to. Interior goods and truths exist in a higher degree, exterior goods and truths in a lower one. In a higher degree are the goods and truths which belong to the rational, in a lower one the goods and truths that belong to the natural, and in the lowest degree are the sensory goods and truths that belong to the body. Interior goods and truths, or those which exist in the higher degree, flow into exterior goods and truths, or those existing in the lower degree, and present an image of themselves there, almost as a person's interior affections present themselves in his face and in the changing expressions seen there. From this it is evident that interior goods and truths are entirely separate from exterior goods and truths, or what amounts to the same, those which exist in the higher degree are entirely separate from those in the lower one, so separate that those which are interior or existing in the higher degree are able to manifest themselves independently of those that are exterior or existing in the lower one. Anyone who does not have a clear-cut idea of degrees cannot have a clear-cut idea of interior and exterior goods and truths, or of how a person's soul or spirit and his body are related to each other, or of how in the next life the heavens are related to one another.
[3] It is well known that there are three heavens, that one heaven is interiorly within another, and that the third heaven is the inmost. These heavens are utterly distinct and separate, each a separate degree from the others. Members of the inmost or third are closer to the Lord; members of the less interior or second are more remote; and members of the exterior or first are more remote still. No communication between those heavens is possible other than a communication like that of the inmost parts of the human being with the exterior parts of him, for anyone who is governed by love to the Lord and by charity towards the neighbour is a miniature heaven, corresponding in image to the three heavens. In addition, he receives from those three heavens an influx, in three similar degrees, of good and truth from the Lord. What each of these is like compared with the other two becomes clear from the two examples introduced above in 3688 and 3690.
[4] Those who are governed by true love to the Lord, so much so that they have a perception of that love, are in the higher degree of good and truth. They are in the inmost or third heaven, thus closer to the Lord, and are called celestial angels. Those however who are governed by charity towards the neighbour, so much so that they have a perception of that charity but not so much a perception of love to the Lord, are in a lower degree of good and truth. They are in the interior or second heaven, accordingly more remote from the Lord, and are referred to as spiritual angels. Those however who are governed by charity towards the neighbour that arises solely from an affection for truth, so much so that they do not have any perception of that charity towards the neighbour except from the truth for which they have an affection, are in a still lower degree of good and truth. They are in the exterior or first heaven, accordingly more remote still from the Lord, and are termed good spirits.
[5] This shows to some extent the relationship of these degrees to one another, that is to say, it shows that things existing in a higher degree present an image of themselves that is formed from the things belonging to the degree immediately below them. Love to the Lord contains the closest image of the Lord. That image is called a likeness and therefore people who are governed by true love to the Lord are called likenesses of Him. Charity too contains an image of the Lord, though in a more remote way - for within genuine charity the Lord is present - and therefore people who are governed by such charity are referred to as His images, see 50, 51, 1013. But those who are governed by the affection for truth and consequently by a certain kind of charity towards the neighbour are also images of the Lord, yet in a more remote way still. Into these separate degrees the three heavens are distinguished, and in accordance with those same degrees the Lord flows in with Divine Good and Truth, and so with wisdom and intelligence, together with heavenly joy and happiness.
Latin(1748-1756) 3691
3691. `Et ivit Haranem': quod significet ad bonum et verum illius gradus, constat ex significatione `Haranis' quod sit bonum et verum externum, per `Haranem' enim significatur externum, et per `Labanem' qui ibi, bonum et verum, ita per Haranem hic externum bonum et verum; quod id per Haranem significetur, videatur n. 1430 3612; inde patet quod per `exivit Jacob e Beersheba et ivit Haranem in sensu interno significetur quod se contulerit remotius a doctrinalibus Divinis, ita ad bonum et verum externum. [2] Quod dicatur bonum et verum illius gradus, est quia bona et vera inter se prorsus distincta {1}sunt secundum gradus; bona et vera interiora sunt in gradu superiore et exteriora in gradu inferiore; in (t)superiore gradu sunt bona et vera quae sunt rationalis, et in inferiore sunt bona et vera naturalis, in infimo sunt bona et vera sensualia quae sunt corporis; bona et vera interiora, seu quae in (t)superiore gradu sunt, influunt in bona et vera exteriora seu quae in gradu inferiore sunt, et sistunt ibi imaginem sui, paene sicut se sistunt affectiones interiores hominis in facie et ejus mutationibus; inde patet quod bona et vera interiora prorsus separata sint a bonis et veris exterioribus, seu quod idem, quae in superiore gradu, ab illis quae in inferiore, ac ita separata ut interiora seu quae in gradu superiore sunt, existere possint absque exterioribus seu quae in gradu inferiore; qui non distinctam notionem graduum habet, nec potest distinctam notionem bonorum {2}interiorum et exteriorum habere; (m)nec quomodo se habet cum anima hominis seu cum ejus spiritu et {3}corpore, (n)nec quomodo se habet cum caelis in altera vita; [3] quod tres caeli sint, notum est, et quod unum caelum sit interius altero, et quod tertium caelum sit intimum; caeli illi sunt distinctissimi inter se {4}secundum gradus; qui in intimo seu tertio caelo, sunt propius Domino; qui in interiore seu secundo, sunt remotius; et qui in exteriore seu in primo, sunt adhuc remotius; communicatio inter illos caelos non aliter dari potest quam sicut communicatio intimorum hominis cum exterioribus ejus, nam homo qui in amore in Dominum est, et in charitate erga proximum, est quoddam exiguum caelum, correspondens in imagine tribus caelis; etiam ex tribus caelis est illi influxus boni et veri a Domino secundum similes gradus; quales sunt gradus inter se, constare potest a binis illis exemplis quae supra n. 3688 et 3690 allata sunt; [4] qui in ipso amore in Dominum sunt, adeo ut perceptionem amoris habeant, illi sunt in superiore gradu boni et veri, inque intimo (x)seu tertio caelo, ita propius Domino, et vocantur angeli caelestes; qui autem in charitate erga proximum sunt, adeo ut perceptionem charitatis habeant, non ita perceptionem amoris in Dominum, illi sunt in inferiore gradu boni et veri, inque interiore seu secundo caelo, et sic remotius a Domino, et appellantur angeli spirituales; qui autem in charitate erga proximum sunt solum ex affectione veri, adeo ut non perceptionem ipsius charitatis erga proximum habeant quam ex vero quo afficiuntur, illi sunt in adhuc inferiore gradu boni et veri, inque exteriore seu primo caelo, et sic adhuc remotius a Domino, et dicuntur spiritus boni; [5] inde aliquantum constare potest quomodo cum gradibus se habet, quod nempe illa quae in superiore gradu sunt, se sistant in imagine in illis quae in proxime inferiore; in amore in Dominum est proxima imago Domini, quae vocatur similitudo, quapropter illi qui in ipso amore in Dominum sunt, vocantur similitudines Ipsius; in charitate est quoque imago Domini, sed remotior, in ipsa enim charitate est Dominus praesens, quapropter qui in illa sunt, appellantur imagines Ipsius, videatur n. 50, 51, 1013; at qui in affectione veri, et inde in quadam specie charitatis erga proximum, illi quoque sunt imagines Domini, sed adhuc remotius: in hos gradus sunt distincti tres caeli, et secundum illos gradus influit Dominus cum Divino Bono et Vero, ita cum sapientia et intelligentia, (c)et cum caelesti gaudio et felicitate. @1 sint$ @2 i et verorum$ @3 i cum$ @4 quoad$