3921.“拉结说，神为我伸冤，也听了我的声音”在至高意义上表公义和怜悯；在内在意义上表信仰的神圣；在外在意义上表生活的良善。“赐我一个儿子”表这真理得到承认。这从“神为我伸冤”和“听了我的声音”的含义清楚可知。“神为我伸冤”表示主的公义，这一点显而易见，无需要解释；而“听了我的声音”表示怜悯，这同样是显而易见的，因为主通过公义审判所有人，出于怜悯垂听所有人。祂通过公义审判，是因为祂通过神性真理审判；出于怜悯垂听，是因为祂出于神性良善垂听。祂通过公义审判那些不接受神性良善的人，出于怜悯垂听那些接受的人。然而，祂在审判时既通过公义，同时也出于怜悯。因为一切神性公义都包含怜悯在里面，如同神性真理包含神性良善在里面。不过，这些奥秘太过深奥，三言两语说不清楚，故蒙主的神圣怜悯，它们将在别处予以充分解释。
“神为我伸冤，也听了我的声音”在内在意义上表示信仰的神圣。这是因为与真理有关的信仰对应于神性公义；而神圣，也就是良善，对应于主的神性怜悯；此外，审判或判决与信之真理有关（2235节）。由于论到神时说祂“伸冤”（judged），故它表示良善或神圣。由此明显可知，这两个词（即“神为我伸冤”和“听了我的声音”）表示信的神圣，同时表示公义和怜悯。由于这二者合在一起表示一个单一实体，故它们通过“也”这个词连在一起。在外在意义上表示生活的良善，也是出于对应，因为生活的良善对应于信仰的神圣。若没有内义，没有人能知道“神为我伸冤，也听了我的声音”表示什么。这一点从以下事实明显可知，从字义上看，这两个词并不那么搭配，以至于呈现给理解力一个完整的观念。
在本节和接下来直到“约瑟”那几节，经上用的是“神”之名，而在此前几节，经上用的是“耶和华”之名。原因在于，本节和接下来的几节论述的主题是属灵之人的重生；而此前几节论述的主题是属天之人的重生。因为当论述的主题是信之良善，也就是属灵之人的属性时，经上就用“神”；而当论述的主题是爱之良善，也就是属天之人的属性时，经上就用“耶和华”（参看2586，2769，2807，2822节）。因数前一章讲述了雅各儿子的出生，直到犹大；在那里，犹大代表属天之人（参看3881节）；本章则继续讲述这些儿子的出生，直到约瑟；而约瑟代表属灵之人，如下面两节所述（30:23，24）。在前一章，经上直到犹大都是用耶和华的名（参看29:32，33，35）；在章，直到约瑟都是用神这个名（30:6，8，17，18，20，22，23）；后来又用“耶和华”，因为所论述的主题从属灵之人转到了属天之人。这就是藏在这些话里的奥秘；若不通过内义，也不知道何为属天之人，何为属灵之人，没有人能知道这个奥秘。
Potts(1905-1910) 3921
3921. And Rachel said, God hath judged me, and also hath heard my voice. That this signifies in the supreme sense justice and mercy; in the internal sense, the holy of faith; and in the external sense, the good of life, is evident from the signification of "God judging me," and from that of "hearing my voice." That "God judging me" signifies the Lord's justice, is evident without explication, as also that His "hearing my voice" is mercy; for the Lord judges all from justice, and hears all from mercy. He judges from justice because from Divine truth, and He hears from mercy because from Divine good; from justice He judges those who do not receive the Divine good; and from mercy He hears those who do. But still when He judges from justice, it is also at the same time from mercy; for in all Divine justice there is mercy, as in Divine truth there is Divine good. But as these are arcana too deep to be told in a few words, they will of the Lord's Divine mercy be more fully explained elsewhere. [2] That by "God hath judged me, and also hath heard my voice" is meant in the internal sense the holy of faith, is because faith, which is predicated of truth, corresponds to the Divine justice; and the holy, which is good, to the Divine mercy of the Lord; and further, "to judge" or "judgment" is predicated of the truth of faith (n. 2235); and because it is said of God that He "judged," it denotes what is good or holy. Thus it is evident that the holy of faith is what is signified by both these expressions together; and as this one whole is signified by both of them together, the two expressions are joined together by "and also." That in the external sense the good of life is signified, is also from correspondence, for the good of life corresponds to the holy of faith. That without the internal sense it cannot be known what is signified by "God hath judged me and also hath heard," is evident from the fact that the expressions do not so cohere in the sense of the letter as to present one idea to the understanding. [3] The reason why in this verse, and in the following down to "Joseph," "God" is named, and in the preceding verses, "Jehovah," is that in these verses the regeneration of the spiritual man is treated of, but in the preceding ones the regeneration of the celestial man; for "God" is named when the subject is the good of faith, which is of the spiritual man; but "Jehovah" when the subject is the good of love, which is of the celestial man (see n. 2586, 2769, 2807, 2822). For by Judah, to whom the narrative was brought down in the preceding chapter, there was represented the celestial man (see n. 3881); but by Joseph, to whom it is continued in this chapter, the spiritual man, who is treated of in the verses that follow (23, 24). That "Jehovah" was named when the narrative was brought down to Judah, may be seen in verses 32, 33, 35 in the preceding chapter; that "God" is named where it is continued to Joseph, may be seen in verses 6, 8, 17, 18, 20, 22, 23 of the present chapter; and "Jehovah" is again named afterwards, because the subject proceeds from the spiritual man to the celestial. This is the secret which lies hidden in these words, and which no one can know except from the internal sense, and unless also he knows what the celestial man is, and what the spiritual.
Elliott(1983-1999) 3921
3921. 'Rachel said, God has judged me, and also has heard my voice' in the highest sense means righteousness and mercy, in the internal sense the holiness of faith, in the external sense the good of life. This is clear from the meaning of 'God's judging me', and from the meaning of 'hearing my voice'. 'God's judging me' means the Lord's righteousness, as may be seen without explanation, while 'hearing my voice' means mercy, as may likewise be seen; for the Lord judges everyone from righteousness, and hears everyone from mercy. He judges from righteousness in that He does so from Divine Truth, and hears from mercy in that He does so from Divine Good. He judges from righteousness those who do not receive Divine Good, and hears from mercy those who do. Yet when He judges from righteousness He does so at the same time from mercy since all Divine righteousness includes mercy within itself, even as Divine Truth includes Divine Good within it. But as these arcana are too deep for brief comment, they will in the Lord's Divine mercy be explained more fully elsewhere.
[2] The reason why 'God has judged me, and also has heard my voice' in the internal sense means the holiness of faith is that faith, which is associated with truth, corresponds to Divine righteousness, and holiness, which is goodness, corresponds to the Lord's Divine mercy; and in addition to this, judging or judgement is associated with the truth of faith, 2235. And since it is God who is said to have judged, that which is good or holy is meant. From this it is evident that the holiness of faith, at the same time as righteousness and mercy, is meant by these two expressions - 'God has judged me' and 'has heard my voice'. And because the two together mean a single entity they are joined by the words 'and also'. The reason the good of life is meant in the external sense is also rooted in correspondence, for the good of life corresponds to the holiness of faith. Without the internal sense no one can know what 'God has judged me, and also has heard me' means, and this is evident from the consideration that in the sense of the letter the two phrases do not fit together very easily to present one complete and intelligible idea.
[3] The reason why in this verse and in those that follow as far as 'Joseph' the name God is used and why in the verses immediately before these Jehovah is used is that in this and the following verses the regeneration of the spiritual man is the subject, whereas in those before them the regeneration of the celestial man was the subject. For God is used when the good of faith which is an attribute of the spiritual man is the subject, but Jehovah when the good of love which is an attribute of the celestial man is the subject, see 2586, 2769, 2807, 2822. For Judah, down to whom the births of sons went in the previous chapter, represented the celestial man, see 3881, whereas Joseph, down to whom those births go in the present chapter, represents the spiritual man, dealt with below in verses 23, 24. The name Jehovah is used down to Judah, see 29:32, 33, 35, but God down to Joseph, see verses 6, 8, 17, 18, 20, 22, 23 of the present chapter, after which Jehovah occurs again because the subject moves on from the spiritual man to the celestial. This is the arcanum which lies concealed in these words and which no one can know except from the internal sense, and also unless he knows what the celestial man is and what the spiritual.
Latin(1748-1756) 3921
3921. `Dixit Rachel, Judicavit me Deus, et etiam audivit vocem meam' quod significet in supremo sensu justitiam et misericordiam, in interno sanctum fidei, in externo bonum vitae, constat ex significatione `judicare me Deus,' et ex significatione `audire vocem meam'; quod `judicare me Deus' {1}sit justitia Domini, constare potest absque explicatione, et quod `audire vocem meam' sit misericordia, pariter; Dominus enim omnes judicat ex justitia, et {2}omnes audit ex misericordia; judicat ex justitia quia ex Divino Vero, et audit ex misericordia quia ex Divino Bono, ex justitia illos qui non recipiunt Divinum Bonum, et ex misericordia illos qui recipiunt, at usque dum ex justitia, etiam simul ex misericordia; in omni enim Divina justitia est misericordia, sicut in Divino Vero est Divinum Bonum; sed haec quia arcaniora sunt quam ut paucis possint dici, alibi, ex Divina Domini Misericordia, plenius exponentur; [2] quod `judicavit me Deus, et etiam audivit vocem meam' in sensu interno sint sanctum fidei, est quia fides quae {3}praedicatur de vero, correspondet justitiae Divinae, et sanctum quod est bonum correspondet misericordiae Divinae Domini, et praeterea judicare seu judicium praedicatur de vero quod fidei, n. 2235; et quia de DEO dicitur quod judicavit, est bonum seu sanctum; inde patet quod (x)sanctum fidei sit quod simul significatur per utrumque; quoniam per utrumque simul significatur unum illud, conjunguntur {4}ambo per et etiam; quod in externo sensu sit bonum vitae, est quoque ex correspondentia, nam sancto fidei correspondet bonum vitae; quod absque sensu interno non sciri possit quid significat `judicavit me Deus et etiam audivit me,' patet ex eo quod in sensu litterae non ita cohaereant ut sistant unam intellectus ideam. [3] Quod in hoc versu et in sequentibus usque ad Josephum dicatur DEUS, et in proxime praecedentibus JEHOVAH, est quia in his agitur de regeneratione spiritualis hominis, et in praecedentibus {5}de regeneratione caelestis hominis, Deus enim nominatur {6}cum agitur de bono fidei quod est spiritualis hominis, at Jehovah cum de bono amoris quod est caelestis hominis, videatur n. 2586, 2769, 2807, 2822; per `Jehudam' enim, ad quem continuabatur in capite praecedente, repraesentabatur caelestis homo, videatur n. 3881, per `Josephum' autem, ad quem continuatur in hoc capite, repraesentatur spiritualis homo, de quo in versu seq. 23 et 24; quod Jehovah nominatus sit cum continuabatur ad Jehudam, videatur cap. praec. vers. 32, 33, 35; quod Deus nominetur ubi continuatur ad Josephum, videatur in hoc capite vers. 6, 8, 17, 18, 20, 22, 23, et postea iterum Jehovah, quia procedit a spirituali homine ad caelestem; hoc arcanum est quod in his reconditum latet, quod nemo scire potest nisi ex sensu interno, tum quoque nisi sciat quid caelestis homo, et quid spiritualis. @1 i in supremo sensu$ @2 simul$ @3 est verum$ @4 ita$ @5 i actum est$ @6 i in Verbo$