5159.“于是到了第三天”表在最后阶段。这从“第三天”的含义清楚可知，“第三天”是指状态的最后阶段，因为“天”表示状态（参看23，487，488，493，893，2788，3462，3785，4850节），“第三”是指完整，因而最后到来之物（1825，2788，4495节）。状态的最后阶段是指当先前的状态走向终结，新的状态开始之时。对正在重生的人来说，当次序翻转过来时，一个新状态就开始了。当内层事物获得统治外层事物的权力，外层事物开始服侍内层事物，无论在理解力的事物上还是在意愿的事物上时，就会发生这种变化。那些正在重生的人从以下事实能意识到这种变化：一种内心的敦促劝阻他们，不让他们允许感官快乐和肉体或世俗的乐趣掌权或控制，并将存在于理解力中的观念引向它们自己这一边以支持它们。当这种变化发生时，先前的状态就抵达它的最后阶段，新的状态则进入它的最初阶段。这就是“第三天”的含义。
在每个人里面，无论他是否重生，状态的变化会发生，次序也被翻转。然而，这类变化对那些正经历重生的人来说，以一种方式发生，对那些未经历重生的人来说，则以另一种方式发生。对那些未经历重生的人来说，这些状态的变化和次序的翻转是由于身体因素和社会生活因素。身体因素是那些在生命的某个阶段出现，在另一个阶段消退的冲动，以及对身体健康和世间生命长寿的思虑。社会生活因素是人给自己的真实欲望所施加的外在、可见的牵制，好叫他能赚得一个智慧、热爱正义和良善的好名声；而事实上，获得地位和物质利益才是他追求这些的真正目的。但对那些正经历重生的人来说，这些状态的变化和次序的翻转可归因于属灵因素；这些因素源于良善和正义本身；当此人开始对这些拥有一种情感时，他就在前一个状态的末尾和一个新状态的起始处。
不过，很少有人能明白这一切的真相，所以我们举例说明这个问题。凡不让自己重生的人都热爱身体事物，但只是为了身体的缘故，并没有其它目的；他也热爱世界，但只是为了世界的缘故。他的爱没有升到高处，因为他发自内心拒绝接受更高或更内在的任何事物。而另一方面，正经历重生的人同样热爱身体事物和世俗事物，但却是为了更高或更内在的目的。他热爱身体事物，是因为他想拥有一个在健康身体中的健康头脑。而且，他热爱自己的头脑及其健康，是为了还要内在的目的，即：他可以对何为良善拥有智慧的洞察力，对何为真理拥有聪明的理解力。他也和其他人一样热爱世俗事物，然而是为了这一目的：世界、世俗财富、产业和重要地位可以作为将良善与真理、公义与公平付诸实践的手段而服务于他。
这个例子说明那些未经历重生的人和那些正经历重生的人各是何性质；就外在形式而言，这二者看似相同；但就内在形式而言，他们完全不同。综上所述，明显可知给这两类人，即那些未经历重生的人和那些正经历重生的人带来状态变化和次序翻转的因素是什么，各是何性质。由此也可以看出，对重生的人来说，内层事物拥有统治外层事物的权力；而对未重生的人来说，外层事物拥有统治内层事物的权力。拥有统治权的，正是人所关注的目的，因为这些目的将人里面的其它一切事物置于次要地位，使它们服务自己。这个人的整个生命完全取决于他所关注的目的，因为他的目的始终是他的爱，或说这目的就是他始终所爱的。
Potts(1905-1910) 5159
5159. And it came to pass on the third day. That this signifies in the last, is evident from the signification of the "third day," as being the last of a state, for "day" is state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850), and the "third" is what is complete, thus the last (n. 1825, 2788, 4495). By the last of a state is meant when a prior state comes to an end and a new one begins. A new state begins in the man who is being regenerated, when the order is changed, as takes place when interior things obtain dominion over exterior things, and the exterior things begin to serve the interior, both as to the things of the intellect and as to those of the will. With those who are being regenerated, this is observed from the fact that something within dissuades them from allowing sensuous delights and bodily or earthly pleasures to reign, and to draw over to their side the things of the intellect to confirm them; and when this is the case the prior state is at its last, and the new state is at its first. Such is the signification of "on the third day." [2] With every man, whether being regenerated or not, there come forth changes of state, and also inversions; but in one way with those who are being regenerated, and in another way with those who are not being regenerated. With those who are not being regenerated, these changes or inversions are owing to causes in the body, and to causes in civil life. The causes in the body are the cupidities that come with the time of life and pass away with the time of life, and are also reflections on the health of the body and long life in the world; the causes in civil life are seeming outward bridlings of cupidities, chiefly in order to acquire the reputation of being wise and of loving justice and goodness, but with the end of getting honors and gain; whereas with those who are being regenerated, the changes or inversions are effected for spiritual reasons, which proceed from goodness and justice itself; and when the man begins to be affected with these, he is at the end of the prior state, and at the beginning of a new one. [3] But as few are able to know how the case herein is, it shall be illustrated by an example. He who does not suffer himself to be regenerated, loves the things of the body for the sake of the body, and for no other end, and he also loves the world for the sake of the world, rising no higher because at heart he denies all that is higher or interior. But on the other hand one who is being regenerated likewise loves the things of the body and also the things of the world, but for a higher or more interior end; for he loves the things of the body with the end of having a sound mind in a sound body, and he loves his mind and its soundness with an end still more interior-that he may relish (or be wise in) good and understand truth. Like other men he too loves the things of the world; but he loves them for the sake of the end that through the world, its wealth, possessions, and honors, he may have the means of doing what is good and true, and what is just and fair. [4] This example shows the respective qualities of those who are not being regenerated and of those who are; and that in the outward form they appear alike, but that in the internal form they are wholly unlike. And from what has been said it is also evident what are the reasons, and of what nature these are, that produce the changes and inversions of state in both these classes of persons. And it can further be seen that in the regenerate interior things have dominion over exterior things, while in the unregenerate exterior things have dominion over interior things. It is the ends in a man that have the dominion, for the ends subordinate and subject to themselves all things that are in him. His veriest life is from no other source than his end, because his end is always his love.
Elliott(1983-1999) 5159
5159. 'And it happened on the third day' means in the final phase. This is clear from the meaning of 'the third day' as the final phase of a state; for 'day' means state, 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, and 'third' that which is complete, and so comes last, 1815, 2788, 4495. By the final phase of a state is meant the point when the previous state comes to an end and the new one begins. In the case of the person who is being regenerated a new state begins when order is turned around. The change takes place when interior things are given dominion over exterior ones, and exterior things begin to serve interior ones - which involves both ideas in the understanding and desires in the will. People who are being regenerated are conscious of this change as an inner urge not to allow sensory delights and bodily or earthly pleasures to take control, and draw ideas present in the understanding over to their own side to support them. When this change takes place the previous state has reached its final phase and the new one is entering its first. This is what is meant by 'on the third day'.
[2] In everyone, whether or not he is being regenerated, changes of state take place, and order is turned around. Yet such changes are different in the case of those who are being regenerated than in the case of those who are not being regenerated. With those who are not being regenerated those changes of state or order are due to physical causes or are attributable to causes associated with life in the community. Physical causes are those impulses which arise at one stage in life and subside at another, in addition to the giving of deliberate thought to physical health and a long life in the world. The causes connected with life in the community are the external, visible curbs a person has to place on his real desire, so that he may earn a reputation for being a wise person and a lover of what is righteous and good, when in fact the acquisition of position and material gain is his real reason for pursuing such. But in the case of people who are being regenerated, such changes of state or order are attributable to spiritual causes which spring from goodness and righteousness themselves; and when a person starts to have an affection for these he is at the end of the previous state and at the beginning of the new one.
[3] But as few are capable of seeing the truth of all this, let an example serve to shed light on the matter. Anyone who does not allow himself to be regenerated loves things of the body for their own sake, not for any other reason; and he loves the world too for its own sake. His love does not reach any higher because at heart he refuses to accept anything higher or more interior. On the other hand one who is being regenerated also loves things of the body, and worldly things likewise. Yet he loves them for higher or more interior reasons. He loves things of the body because he wishes to have a healthy mind inside a healthy body. Also, he loves his own mind and its healthiness for an even more interior reason, namely that he may have a wise discernment of what is good and an intelligent understanding of what is true. He also loves worldly things as much as others do, yet for the reason that the world, worldly wealth, possessions, and positions of importance may serve him as the means to put what is good and true or what is just and fair into effect.
[4] This example enables one to see what each one - the regenerate and the unregenerate - is really like, and to see that outwardly the two are apparently alike but that inwardly they are totally different. From this one may also recognize the identity and the essential nature of the causes which bring about the changes of state and turnings around of order that take place with people who are not being regenerated and those that take place with people who are being regenerated. One may also see that in the case of regenerate persons interior things have dominion over exterior ones, whereas in the case of unregenerate persons exterior ones have dominion over interior. The reasons or the ends that a person has in view are what have dominion, for those ends subordinate everything else in a person and make it subject to themselves. The person's whole life is conditioned entirely by his end in view, for that end is what he loves all the time.
Latin(1748-1756) 5159
5159. `Et factum in die tertio': quod significet in ultimo, constat ex significatione `diei tertii' quod sit status ultimum, `dies' enim est status, n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, et `tertius' est completum, ita ultimum, n. 1825, 2788, 4495; per status ultimum intelligitur cum prior status desinit, et novus incohat; novus status apud hominem qui regeneratur, incohat cum vertitur ordo, quod tunc fit quando interiora dominium accipiunt super exteriora, et exteriora servire interioribus incipiunt, tam quoad intellectualia quam quoad voluntaria; hoc apud illos qui regenerantur, appercipitur ex eo quod aliquid intus dissuadeat ne sensuales jucunditates et voluptates corporeae aut terrestres regnent et in suas partes ad confirmandum trahant intellectualia; cum hoc fit, est status prior in suo ultimo et status novus in suo primo; tale significatur per `in die tertio'. 2 Apud unumquemvis hominem, sive regeneratur sive non regeneratur, existunt status mutationes et quoque inversiones, sed aliter apud illos qui regenerantur et aliter apud illos qui non regenerantur; apud illos qui non regenerantur, fiunt mutationes seu inversiones illae ex causis in Corpore et propter causas in vita civili; causae in corpore sunt cupiditates quae aetate accedunt et aetate decedunt, tum reflexiones super sanitatem corporis et vitam in mundo longaevam; causae in vita civili sunt refraenationes cupiditatum apparentes extremae, imprimis ad captandum famam ut videatur sapiens et amans justi et boni, sed propter finem aucupandi honores et lucra: at apud illos qui regenerantur, fiunt mutationes {1}aut inversiones illae propter causas spirituales quae procedunt ex ipso bono et justo, quibus cum homo 3 incipit affici, tunc in fine prioris status est, et in principio novi. Sed pauci scire possunt quomodo cum his se habet, quapropter illustrandum exemplo: qui non regenerari se patitur, is amat illa quae corporis sunt propter corpus, non autem propter alium finem;et quoque mundum propter mundum; non altius vadit, quia illa quae altiora seu {2} interiora sunt, corde negat; at qui regeneratur, is quoque amat illa quae corporis sunt, ut et quae mundi. sunt pariter, sed propter finem altiorem seu interiorem, amat {3} enim illa quae corporis sunt, propter finem ut mens sana sit in corpore sano, et amat mentem suam et ejus sanitatem propter finem adhuc interiorem, ut nempe sapiat bonum et intelligat verum; amat etiam illa quae mundi sunt pariter ac alii, sed propter finem ut per mundum, ejus opes, possessiones, honores, sit in mediis exercendi bonum et verum ac justum et aequum; ab hoc exemplo 4 sciri potest qualis unus et qualis alter, et quod in externa forma similes appareant, sed quod in interna prorsus dissimiles sint; ex his etiam constare potest quaenam et quales causae sunt, quae faciunt (t)status mutationes et inversiones apud illos qui non regenerantur et apud illos qui regenerantur; et inde quoque sciri potest quod apud regeneratos interiora dominentur super exteriora, at apud non regeneratos exteriora super interiora; fines qui apud hominem, sunt qui dominantur, nam fines sibi subordinant et subjiciunt omnia quae in homine; ipsissima ejus vita non aliunde est quam ex fine quia finis est semper ejus amor. @1 seu $ @2 i quae$ @3 nempe$