3796.“雅各看见母舅拉班的女儿拉结”表对那真理情感来源的承认。这从“看见”的含义和“拉结”的代表清楚可知：“看见”在此是指承认，这一点从整个思路明显看出来；“拉结”是指对内层真理的情感（参看3793节）。“母舅拉班的女儿”暗示它的来源，也就是说，它出自旁系良善，这旁系良善以兄弟般的关系与利百加，就是雅各的母亲所代表的理性真理相联结。
至于对真理与良善的情感，情况是这样：人所感知到的对真理与良善的纯正情感全都来自一个神性源头，因为它们出自主。但它们在一路下降的过程中，逐渐分叉为各种不同的支流，并在那里为自己形成新的源头。由于它们所流入的情感不是纯正的，而是伪造的，是人里面对邪恶与虚假的情感，所以它们变得各式各样。从外在形式上看，这些情感经常表现得和真正的情感一样；但从内在形式上看，它们不是纯正的，而是伪造的。确定它们真实身份的唯一途径就是查看他们所关注的目的。如果这目的是自私的或世俗的，那么这些情感就不是纯正的；如果这目的是邻舍的良善、社会的良善、国家的良善，尤其是教会的良善和主国度的良善，那么它们就是纯正的，在这种情况下，主是他们的目的，因为主在这些良善中。因此，意识到自己里面的目的是智者的标志。有时表面上看，他的目的似乎是自私的，其实不然。因为人具有这样的性质，他在一切事上反省自己，并且经常习惯性地这样做。不过，人若想知道他所怀的目的，只要留意他所感受到的快乐即可，也就是说，是由于他接受赞扬和荣耀，还是由于履行了某种无私的服务。他若感受到后一种快乐，就处于纯正的情感。他也可以留意自己所经历的各种状态，因为这些状态会使他的感受发生很大变化。人能在自己里面，却无法在别人里面查明这些事，因为唯独主知道每个人情感的目的。这就是为何主说：
你们不要论断人，就不被论断；你们不要定人的罪，就不被定罪。（路加福音6:37）
因为一千个人在真理与良善方面看似享有同样的情感，然而他们各自的情感却拥有不同的来源，也就是说，各自拥有不同的目的。
目的决定了情感的性质，也就是说，决定了情感是纯正的，还是伪造的，或是虚假的。其原因在于，人的目的就是他的实际生命。事实上，人以构成其生命的东西，或也可说，以他的爱为目的。当邻舍的利益、公众利益、教会和主国度的利益为目的，人的灵魂就在主的国度，因而在主里面。因为主的国度无非是针对人类利益的目的和功用的国度（参看3645节）。与人同在的天使自己唯独在他的目的中。人越处于诸如存在于主国度的目的，天使就越以他为乐，并与他如同与兄弟那样结合。但人越处于自我的目的，天使就越退离，而地狱恶灵则越接近，因为地狱没有其它目的。由此可见，查明并知道人的情感源自哪里何等重要；这一切唯独通过目的得知。
Potts(1905-1910) 3796
3796. And it came to pass, when Jacob saw Rachel, the daughter of Laban his mother's brother. That this signifies the acknowledgment of the affection of that truth in regard to its origin, is evident from the signification of "seeing," as here being to acknowledge, as is evident from the series or connection; and from the representation of Rachel, as being the affection of interior truth (see n. 3793). "The daughter of Laban, his mother's brother" implies its origin, namely, that it was from collateral good, which was joined in brotherhood with the rational truth represented by Rebekah, the mother of Jacob. [2] As regards the affections of truth and of good the case is this: The genuine affections of truth and of good which are perceived by man are all from a Divine origin, because from the Lord; but on the way, as they descend, they diverge into various and diverse streams, and there form for themselves new origins; for as they flow into affections not genuine but spurious, and into the affections of evil and falsity in the man, so are they varied. In the external form these affections often present themselves like the genuine ones; but in the internal form they are of this spurious character. The sole characteristic from which they are known is their end; if as regards their end they are for the sake of self or the world, then these affections are not genuine; but if as regards their end they are for the sake of the good of the neighbor, the good of societies, the good of our country, and especially if for the good of the church and the good of the Lord's kingdom, then they are genuine, because in this case they are for the sake of the Lord, inasmuch as the Lord is in these goods. [3] It is therefore the part of a wise man to know the ends that are in him. Sometimes it appears as if his ends were for self when yet they are not so; for it is the nature of man to reflect upon himself in everything, and this from custom and habit. But if anyone desires to know the ends that are within him, let him merely pay attention to the delight he perceives in himself from the praise and glory of self, and to the delight he perceives from use separate from self; if he perceives this latter delight, he is in genuine affection. He must also pay attention to the various states in which he is, for the states themselves very much vary the perception. A man can explore these things in himself, but not in others; for the ends of each man's affection are known to the Lord alone. This is the reason why the Lord said:
Judge not, that ye be not judged; condemn not, that ye be not condemned (Luke 6:37);
for a thousand persons may appear to be in a like affection in respect to truth and good, and yet every one of them be in an affection unlike in respect to origin, that is, in respect to end. [4] That the end determines the quality of the affection, that is to say, whether it is genuine, spurious, or false, is because a man's end is his very life; for a man has that for his end which is of his life, or what is the same, of his love. When the good of his neighbor, the general good, the good of the church and of the Lord's kingdom, is the end, then as to his soul the man is in the Lord's kingdom, thus in the Lord; for the Lord's kingdom is nothing else than a kingdom of ends and uses for the good of the human race (see n. 3645). The angels themselves who are with man are solely in his ends. Insofar as a man is in such an end as that in which is the Lord's kingdom, so far the angels are delighted with him, and conjoin themselves with him as with a brother; but insofar as a man is in the end of self, so far the angels retire, and evil spirits from hell draw near, for there reigns in hell no other end than this; from all of which we can see how important it is to explore and know from what origin the affections are, and this can be known solely from the end.
Elliott(1983-1999) 3796
3796. 'And so it was, when Jacob saw Rachel the daughter of Laban his mother's brother' means an acknowledgement of the affection for that truth as to its origin. This is clear from the meaning of 'seeing' here as acknowledging, as is evident from the train of thought, and from the representation of 'Rachel' as the affection for interior truth, dealt with above in 3793. The expression 'the daughter of Laban his mother's brother' embodies the origin of that affection; that is to say, it came from a parallel good which had been joined in a brotherly relationship to rational truth represented by 'Rebekah, Jacob's mother'.
[2] As regards affections for truth and good, genuine affections for truth and good which are perceived by a person all have a Divine origin since they come from the Lord. But as they come down they branch off into various and different streams where they form new origins for themselves. For as they flow into affections which are not genuine but spurious, and into affections for evil and falsity present with a person, so they become varied. Affections which often have a similar outward appearance to genuine ones present themselves, but these are nevertheless not genuine inwardly. The only way to establish their true identity is to discover the end they have in view. If that end is selfish or worldly those affections are not genuine. But if the end is the good of the neighbour, the good of the community, the good of the country, and more still if it is the good of the Church and the good of the Lord's kingdom, they are genuine, for in that case the Lord is their end, since the Lord is within those varieties of good.
[3] But it is the mark of someone wise to be aware of which ends are present in himself. Sometimes it does seem as though his ends are selfish when in fact they are not, for the human being is such that in everything he considers how it affects himself. This he does regularly and habitually. But if anyone wishes to know the ends he himself has in view he has merely to take note of his feeling of delight - whether it is on account of his receiving praise and glory, or whether it is on account of his performing some unselfish service. If it is the latter delight which he feels, genuine affection is present in him. He ought also to take note of the varying states he passes through, for those states cause his feelings to vary considerably. A person is able to find these things out in himself, but not in others, for the ends in view to anyone's affection are known to the Lord alone. This is why the Lord said,
Do not judge, lest you are judged; do not condemn, lest you are condemned. Luke 6:37.
For a thousand people may apparently share the same affection for truth and goodness, and yet the affection in each of them may have a different origin, that is, each may have a different end in view.
[4] The reason the end makes the affection what it is - that is to say, genuine, spurious, or false - is that the end is the person's actual life. Indeed a person has as his end in view that which constitutes his life, or what amounts to the same, his love. When the good of the neighbour, the common good, the good of the Church and of the Lord's kingdom is the end in view, a person's soul is in the Lord's kingdom and so abides with the Lord. For the Lord's kingdom is nothing else than a kingdom of ends and purposes directed towards the good of the human race, 3645. Angels themselves present with a person are nowhere else than within his ends in view. To the extent that someone's end in view is such as that which exists in the Lord's kingdom, angels take delight in him and join themselves to him as a brother. But to the extent a person's end is himself, angels depart and evil spirits from hell draw near, for in hell no other end in view reigns. From these considerations one may see how important it is to find out and to know where one's affections originate; these can be known from nothing else than one's end in view.
Latin(1748-1756) 3796
3796. `Et fuit, ut vidit Jacob Rachelem filiam Labanis fratris matris suae': quod significet agnitionem affectionis illius veri ex qua origine, constat ex significatione `videre' quod hic sit agnoscere, ut patet a serie; et ex repraesentatione `Rachelis' quod sit affectio veri interioris, de qua supra n. 3793; `filia Labanis fratris matris suae' involvit originem, quod nempe ex bono collaterali quod fraternitate conjunctum esset vero rationali per `Rebeccam matrem Jacobi' repraesentato. [2] Cum affectionibus veri et boni ita se habet: genuinae affectiones veri et boni, quae percipiuntur ab homine, sunt omnes ex origine Divina quia a Domino, sed in via cum descendunt, in varios et diversos rivos abeunt, et ibi novas sibi origines formant, sicut enim influunt in affectiones non genuinas et (o) spurias, et in affectiones mali et falsi apud hominem, ita variantur; sistunt se in externa forma saepe similes genuinis, sed usque in forma interna {1} tales sunt; unicum indicium ex quo cognoscuntur {2}, est ex fine; si ex fine sunt propter se aut mundum, tunc affectiones illae non genuinae sunt; si autem ex fine sunt propter bonum proximi, bonum societatum, bonum patriae, et magis si propter bonum Ecclesiae, et bonum regni Domini, sunt genuinae, nam tunc sunt propter Dominum, Dominus enim in illis bonis est; [3] at usque sapientis est scire fines apud se, quandoque apparet quasi fines sint propter se cum tamen non sunt, nam homo talis est ut in singulis reflectat super se, et hoc ex more et habitu; at si quis scire velit fines apud se, modo attendat ad jucundum quod percipit in se ex laude et gloria sui, et ad jucundum quod percipit ex usu separato a se; si hoc {3} jucundum percipit, tunc est in affectione genuina; attendere etiam debet ad varios {4} status in quibus est, nam ipsi status plurimum variant perceptionem; haec potest homo apud se explorare, sed apud alios non potest, nam fines affectionis cujusvis soli Domino noti sunt;inde est quod Dominus dixit, Non judicate, ne judicemini; non condemnate, ne condemnemini, Luc. vi 37;
possunt enim mille apparere in simili affectione quoad verum et bonum, et tamen unusquisque est in dissimili quoad originem, hoc est, finem; [4] quod finis faciat ut affectio sit talis, quod nempe sit genuina, vel spuria, vel falsa, inde est quia finis est ipsa vita hominis; pro fine enim habetur ab homine quod est vitae ejus, seu quod idem, quod est amoris ejus; cum bonum proximi, bonum commune, bonum Ecclesiae et regni Domini, est finis, tunc est homo quoad animam suam in regno Domini, ita apud Dominum, regnum enim Domini non est nisi quam regnum finium ac usuum propter bonum generis humani, n. 3645; ipsi angeli qui apud hominem, non sunt nisi quam in finibus ejus; quantum homo est in tali fine, in quali est regnum Domini, tantum angeli delectantur illo, et conjungunt se illi ut fratri; quantum autem homo est in fine sui, tantum angeli recedunt, et tantum accedunt spiritus mali ab inferno, nam in inferno non alius finis regnat; ex his constare potest quantum interest explorare et scire ex qua origine affectiones sunt {5}, quae non aliunde sciri possunt {6} quam ex fine. @1 i non$ @2 cognoscantur$ @3 i in$ @4 A d varios$ @5 sint$ @6 potest$