6745.“为我奶他”表她要将符合那种宗教信仰的良善灌输给他。这从“奶”的含义和法老女儿的代表清楚可知：“奶”是指灌输良善，如下文所述；法老的女儿是指一种宗教信仰（参看6729节）。由于法老的女儿说“为她奶他”，所以意思是，她要灌输符合那种宗教信仰的良善。
“奶”表示灌输良善，这一点从“奶妈”的含义明显可知，“奶妈”，或喂奶的人是指良善的灌输（6740节）；这一点从已从圣言所引用的经文，以及下列经文也能明显看出来：
他们要将万民召到山上，在那里献公义的祭；因为他们要吸取海里的丰富，并沙中密藏的珍宝。（申命记33:19）
这是摩西关于西布伦和以萨迦的预言；“将万民召到山上，在那里献公义的祭”表示出于爱的敬拜；“吸取海里的丰富”表示那时他们要吸收大量真正的记忆知识，也就是说，这类知识将被灌输给他们。
此处“吸取”和“吃奶”是同一个词，在以下经文中也是如此：
我却使你变为永远的荣华，成为代代的喜乐；你也必吃列族的奶，又吮列王的乳。（以赛亚书60:15-16）
这论及“锡安和耶路撒冷”，它们是指属天教会，“锡安”是指该教会的内在，“耶路撒冷”是指它的外在；“吃列族的奶”是指属天良善的灌输；“吮列王的乳”是指属天真理的灌输。谁都能看出，这些话藏有并未显现在文字上的一层含义，并且有一种神圣藏在这层含义中，因为圣言是神性；否则，“吃列族的奶，吮列王的乳”能是什么意思呢？隐藏的这层神圣含义根本不明显，除非人知道“吮”表示什么，“奶”、“（民）族”、“乳”、“王”又表示什么。“奶”是指属天-属灵层，或良善之真理（参看2184节）；“民族”是指包含在敬拜中的良善（1259，1260，1416，1849，6005节）；“乳”是指对良善与真理的情感（6432节）；“王”是指真理（1672，2015，2069，3009，4575，4581，4966，5044，5068，6148节）；“吮”是指良善的灌输。
由此可知，上面这些话用于属天教会，也就是“锡安和耶路撒冷”时是什么意思。当“锡安和耶路撒冷”一起被提及时，它们表示属天教会，“锡安”表示它的内在，“耶路撒冷”表示它的外在，如前所述；但当经上只提到“耶路撒冷”，没有提到“锡安”时，“耶路撒冷”大多表示属灵教会。
同一先知书：
你们要在耶路撒冷安慰的怀中吃奶得饱；你们要挤奶，因她丰盛的荣耀而喜乐。看哪，我要使平安延及她，好像江河；使列族的荣耀延及她，如同涨溢的溪流。你们要从中吃奶，必蒙抱在肋旁，抚弄在膝上。（以赛亚书66:11-12）
此处“吃奶”也表示良善的灌输。
耶利米哀歌：
海怪尚且把奶头给牠们的幼儿吃奶；我民的女儿反倒残忍，吃奶孩子的舌头因干渴贴住上膛。（耶利米哀歌4:3-4）
“我民的女儿”表示属灵教会，在此表示已荒废的属灵教会；经上说，海怪尚且给牠们的幼儿吃奶，她却不奶自己的幼儿，表示那时没有真理的灌输；“吃奶孩子的舌头因干渴贴住上膛”表示这种真理的缺乏，以致一切纯真都消亡了。“吃奶孩子”表示纯真，“干渴”表示真理的缺乏。
Potts(1905-1910) 6745
6745. And suckle him for me. That this signifies that it should insinuate into it good suited to the religiosity, is evident from the signification of "suckling," as being to insinuate good (of which in what follows); and from the representation of Pharaoh's daughter, as being a religiosity (see n. 6729); and as she said, "Suckle him for me," it signifies that it should insinuate good suited to the religiosity. [2] That "to suckle" denotes to insinuate good is plain from the signification of a "nurse," or of one that gives suck, as being the instilling of good (n. 6740); and also from the passages there quoted from the Word, and likewise from the following:
They shall call the peoples into the mountains; there shall they sacrifice sacrifices of righteousness; for they shall suck the affluence of the sea; and the hidden things of the secrets of the sand (Deut. 33:19);
a prophetic utterance of Moses about Zebulun and Issachar; "to call the peoples into the mountain, there to sacrifice sacrifices of righteousness" signifies worship from love; "to suck the affluence of the sea" signifies that they will then learn true memory-knowledge in abundance, or that it will be instilled. [3] "To suck," in this passage, is the same expression as "to suckle," as also in the following passages:
I will set thee for a magnificence of eternity, a joy of generation and generation; and thou shalt suck the milk of the nations, yea, thou shalt suck the breasts of kings (Isa. 60:15-16);
speaking of "Zion and Jerusalem," which denote the celestial church, "Zion" its internal, and "Jerusalem" its external; "to suck the milk of nations" denotes the instilling of celestial good; "to suck the breasts of kings" denotes the instilling of celestial truth. Everyone can see that in these words there lies hid a sense which does not appear in the letter, and that what lies hid in that sense is holy, because the Word is Divine; otherwise what could it mean to suck the milk of the nations, and to suck the breasts of kings? The sense which lies hid and which is holy, is not at all manifest unless it is known what is signified by "sucking," what by "milk," by "nations," by "breast," and by "kings." (That "milk" denotes the spiritual of the celestial, or the truth of good, may be seen above, n. 2184; also that "nations" denote goods in worship, n. 1259, 1260, 1416, 1849, 6005; that "breasts" denote the affections of good and truth, n. 6432; that "kings" denote truths, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; and that "to suck" denotes the instilling of good.) [4] From all this it can now be known what is the meaning of the above words when applied to the celestial church, which is "Zion and Jerusalem." When "Zion and Jerusalem" are mentioned together, the celestial church is signified by them, by "Zion" its internal, and by "Jerusalem" its external, as before said; but when "Jerusalem" is mentioned without "Zion," then for the most part the spiritual church is signified. [5] In the same:
Ye shall suck and be satisfied with the breast of the consolations of Jerusalem; ye shall press out and be delighted with the splendor of her glory. Behold I will expand peace over her like a river, and the glory of the nations like an overflowing stream; that ye may suck, be taken up to the side, and be dandled upon the knees (Isa. 66:11-12);
here also "to suck" denotes the instilling of good. [6] In Jeremiah:
Even the whales offer the teat, they give suck to their young; the daughter of my people is cruel, the tongue of the sucking child hath cleaved to the roof of his mouth with thirst (Lam. 4:3-4);
"the daughter of my people" denotes the spiritual church, here this church vastated; that she is said not to suckle her young, when yet the whales suckle theirs, denotes that there is then no instilling of truth; that "the tongue of the sucking child hath cleaved to the roof of his mouth with thirst" denotes such a lack of truth that all innocence perishes. The "sucking child" denotes innocence, and "thirst" the lack of truth.
Elliott(1983-1999) 6745
6745. 'And nurse him for me' means that she should instill into him good compatible with that kind of religion. This is clear from the meaning of 'nursing' as instilling good, dealt with below; and from the representation of' Pharaoh's daughter' as a kind of religion, dealt with in 6729. And since Pharaoh's daughter says that the woman should nurse him for her, the meaning is that she should instill good compatible with that kind of religion.
[2] The fact that 'nursing' means instilling good is evident from the meaning of 'a wet nurse' as the instillation of good, dealt with above in 6740. In addition to the places there which are quoted from the Word there are also the following: In Moses,
They will call peoples to the mountain; there they will offer sacrifices of righteousness, because they will suck the plentifulness of the sea, and the hidden treasures of the secrets of the sand. Deut 33:19.
This is a prophetic utterance made by Moses concerning Zebulun and Issachar. 'Calling peoples to the mountain, there offering sacrifices of righteousness' means worship arising out of love. 'Sucking the plentifulness of the sea' means that they will at that time take in a large amount of true factual knowledge, that is, such knowledge will be instilled into them. For 'sucking' here is the same expression as 'being nursed', as it also is in the places commented on below.
[3] In Isaiah,
I will make you an eternal magnificence, a joy of generation after generation; and you will suck the milk of the nations, indeed the breasts of kings will you suck. Isa 60:15, 16.
This refers to Zion and Jerusalem, which are the celestial Church, 'Zion' being the internal part of it and 'Jerusalem' the external. 'Sucking the milk of the nations' stands for the instillation of celestial good, 'sucking the breasts of kings' for the instillation of celestial truth. Anyone can see that these words conceal a meaning that is not apparent in the letter and that since it is the Divine Word there is a holiness concealed within that meaning. If this were not so what would 'sucking the milk of the nations' or 'sucking the breasts of kings' be? The holy meaning concealed there is not at all evident unless one knows what is meant by 'sucking', 'milk', 'the nations', 'breasts', and 'kings'. 'Milk' is the celestial-spiritual or the truth of good, see 2184;'the nations' are forms of good contained in worship, 1259, 1260, 1416, 1849, 6005; 'breasts' are affections for goodness and truth, 6432; 'kings' are truths, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; and 'sucking' is the instillation of good.
[4] From all this one may now know what the meaning of these words is when they apply to the celestial Church, which is Zion and Jerusalem. When Zion and Jerusalem are mentioned together, they mean the celestial Church, 'Zion' the internal part of it and 'Jerusalem' the external, as stated above. But when Jerusalem is mentioned without Zion it in most cases means the spiritual Church.
[5] In the same prophet,
That you may suck and be satisfied with the breast of Jerusalem's consolations, and that you may press out and be delighted by the splendour of her glory. Behold, I spread peace over her like a stream, and the glory of the gentiles like an inundating torrent, in order that you may suck; you will be lifted onto her side and find pleasure on her knees. Isa 66:11, 12.
Here also 'sucking' stands for the instillation of good.
[6] In Jeremiah,
Even the sea monsters present the breast, they nurse their young; the daughter of My people is cruel, the tongue of the nursling has cleaved to the roof of its mouth because of thirst. Lam 4:3, 4.'The daughter of My people' stands for the spiritual Church, here for that Church when it has been laid waste. Its failure, unlike even the sea monsters, to nurse its young stands for no instillation of truth. 'The tongue of the nursling has cleaved to the roof of its mouth because of thirst' stands for the want of such truth, so that every trace of innocence perishes, 'nursling' being innocence and 'thirst' the want of truth.
Latin(1748-1756) 6745
6745. `Et lacta illum mihi': quod significet quod insinuaret ei bonum religioso conveniens, constat ex significatione `lactare' quod sit insinuare bonum, de qua sequitur; et ex repraesentatione `filiae Pharaonis' quod sit religiosum, de qua n. 6729; et quia dicit quod `lactaret illum sibi,' significatur quod insinuaret bonum religioso conveniens. Quod `lactare' sit insinuare bonum, patet a significatione `nutricis' seu `lactatricis' quod sit insinuatio boni, de qua supra n. 6740; 2 tum praeter a locis ibi e Verbo allatis, etiam ab his: apud Mosen, Populos in montem vocabunt, ibi sacrificabunt sacrificia justitiae, quia affluentiam maris sugent, et obtecta occultorum arenae, Deut. xxxiii 19;propheticum Mosis de Sebulone et Jisaschare; `populus in montem vocare, ibi sacrificare sacrificia justitiae' significat cultum ex amore; `affluentiam maris {1}sugere' significat {2}quod verum scientificum in copia tunc haurient, seu quod {3} insinuabitur, sugere hic est eadem 3 vox cum lactari, etiam in locis sequentibus: apud Esaiam, Ponam te in magnificentiam aeternitatis, gaudium generationis et (x)generationis; et suges lac gentium, immo ubera regum suges, lx 15, 16;
ibi de Sione et Hierosolyma, quae sunt Ecclesia caelestis, `Sion' ejus internum, et `Hierosolyma' ejus externum; sugere lac gentium' pro insinuatione boni caelestis; `ubera regum sugere' pro insinuatione veri caelestis; quisque videre potest quod in verbis illis lateat sensus qui non apparet in littera, et quod sanctum sit quod {4}in sensu illo latet, quia est Verbum Divinum; alioquin quid foret `sugere lac gentium,' et `ubera regum sugere'; sensus qui latet et qui sanctus neutiquam patet nisi sciatur quid significat `sugere,' quid `lac,' quid gentes,' quid `ubera,' et quid `reges'; quod `lac' sit {5}caeleste spirituale, seu verum boni, videatur n. 2184; quod `gentes' sint bona in cultu, n. 1259, 1260, 1416, 1849, 6005; quod `ubera' sint affectiones boni et veri, n. 6432; quod `reges' sint vera, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; et quod `sugere' sit insinuatio boni; ex his nunc sciri potest quis sensus verborum illorum sit, cum 4 applicantur ad Ecclesiam caelestem, quae est Sion et Hierosolyma; cum {6} Sion et Hierosolyma una nominantur, tunc significatur per illas Ecclesia caelestis, per `Sionem' ejus internum et per `Hierosolymam' ejus externum, ut supra dictum; at cum `Hierosolyma' absque `Sione' nominatur, tunc {7}utplurimum significatur Ecclesia spiritualis: apud eundem, 5 Sugatis et saturemini ex ubere consolationum Hierosolymae, et exprimatis et deliciemini ex splendore gloriae ejus: ecce Ego expando super illam, sicut flumen, pacem, et, sicut torrentem inundantem, gloriam gentium, ut sugatis, ad latus suscipiemini, et super genubus delectabimini, lxvi 11, 12;
sugere' hic quoque pro insinuatione boni: apud Jeremiam, 6 Etiam {8}balaenae praebent mammam, lactant fetus suos; filia populi Mei crudelis, adhaesit lingua lactentis palato ejus ob sitim, Threni iv 3, 4;
`filia populi Mei' pro Ecclesia spirituali, hic pro illa vastata, quae quod non lactet fetus suos, cum tamen {8}`balaenae' pro quod nulla insinuatio veri; `adhaesit lingua lactentis palato ejus ob sitim' pro quod defectus veri talis ut omne innocentiae pereat; `lactens' est innocentia et `sitis' est defectus veri. @1 surgent$ @2 After copia$ @3 i eis$ @4 inibi$ @5 coelestis I$ @6 i enim$ @7 quandoque$ @8 d dracones i balaenae$