875、“鸽子找不着落脚掌之地”表示信之良善和真理还不能扎根。这从“鸽子”和“落脚掌之地”的含义清楚可知：“鸽子”是指信之真理，“落脚掌之地”是指扎根。下文进一步阐述了它们无法扎根的原因，即：虚假仍在那里泛滥。但没有人能明白这一切表示什么，除非他知道属灵人是如何实现重生的。
属灵人拥有植入其记忆的知识的种子，或信之知识；这信之知识取自主的圣言，或取自源于圣言的教义事物（古教会从揭示给上古教会的事物中获得这种知识）；其心智的理解力部分便以这种方式接受教导。但只要虚假在那里泛滥，信之真理，无论怎样播种，都不能扎根。它们只是停留在表面，也就是停留在记忆中。土地也不适合它们，除非虚假被驱散，以至于不再出现，如前所述（842:4-5，868:2节）。
对属灵人来说，“土地”本身是在其心智的理解力部分准备的。当准备完成时，主就将仁之良善，然后将良心栽种于其中。他以后就出于良心行动，换句话说，主通过良心在他里面产生信之良善和真理。主以这种方式在属灵人里面将其理解力的事物与意愿的事物分开，叫它们决不结合。因为如果它们真的结合，他将不可避免地永远灭亡。
对上古教会成员来说，意愿的事物与理解力的事物是结合在一起的，它们在属天天使那里也是如此。但对这个古教会的成员来说，它们没有结合，也不与任何属灵人结合。表面上看，他所行的仁之良善似乎出自他的意愿，但这只是表象和错觉。他所行的一切仁之良善唯独属于主，不是经由意愿，而是经由良心而来。哪怕主只是放松那么一点点，允许人出于自己的意愿行动，他必出于仇恨、报复、残忍作恶，而非行善。
这同样适用于属灵人所思、所说的真理。他若不出于良心，因而出于属于主的良善思想和说话，就无法思想和言说真理，与伪装成光明天使的地狱魔鬼一样。这在来世是显而易见的。由此清楚可知重生是如何实现的，以及何为属灵人的重生。事实上，属灵人的重生就是其心智的理解力部分通过主在这理解力部分中所形成的良心而与意愿部分分离。以这种方式所行的一切看似出于他自己的意愿，但实际上是出于主。
New Century Edition
Cooper(2008,2013)
[NCE]875. The meaning of the dove did not find a resting place for the sole of its foot as the fact that none of faith's goodness or truth could root itself can be seen from this: a dove symbolizes religious truth, and a resting place for the sole of the foot means becoming rooted. The reason it could not root itself comes up later: falsity was still overflowing. But no one can understand how the situation stands without learning how a spiritual person is reborn.
[2] Spiritual people have to have seeds of knowledge planted in their memory — knowledge of what faith is, drawn from the Lord's Word or from doctrinal precepts distilled out of it. (The ancient church acquired this knowledge from what had been revealed to the earliest church.) From the memory, their minds then need to be supplied with material for the intellect; but as long as they are awash in falsity, religious truth cannot take root, no matter how densely it has been sown. Such truth clings only to the surface, or memory, and the soil does not become suitable until falsity has been driven away so that it no longer appears, as noted before [842:4-5, 868:2].
[3] For spiritual people, the ground itself is prepared in the intellectual part of the mind. When preparation is complete, the Lord instills the goodness of charity and then a conscience. Conscience becomes the basis for the person's actions, or in other words, the channel through which the Lord puts into effect the goodness and truth connected with faith.
In this way, the Lord divides the workings of the intellect in a spiritual person from those of the will so that they never coalesce. If they did, it would necessarily destroy the person forever.
[4] In the people of the earliest church the two did converge, as they also do in heavenly angels; but in the people of this church they did not, nor do they in spiritual people generally.
It does look as though the neighborly good that they do comes from their will, but this is just an appearance and an illusion. All the neighborly good they do is the Lord's alone and comes through conscience rather than will. If the Lord allowed us to act from our own will one tiny bit, we would do evil instead of good, and we would do it out of hatred, vengefulness, and cruelty.
[5] The situation is similar in regard to the truth that spiritual people think and talk about. If they did not think and speak from conscience, and so from some good quality belonging to the Lord, they could never think or speak truth, except the way the Devil's horde does when impersonating angels of light.
These things are quite obvious in the other life.
This explanation shows how regeneration proceeds and what it means for spiritual people: a separation of the intellectual part of the mind from the volitional part by means of conscience. The Lord forms the conscience in their intellectual part, and the deeds that come out of it seem to come from their will, although they really come from the Lord.
Potts(1905-1910) 875
875. But the dove found no rest for the sole of her foot. That this signifies that nothing of the good and truth of faith could yet take root, is evident from the signification of a "dove" as being the truth of faith, and from the signification of "rest for the sole of the foot" as being to take root. The reason that it could not take root is told in what follows, namely, that falsities were still overflowing. But how this is cannot be understood unless it be known how the regeneration of the spiritual man is effected. [2] With this man the knowledges of faith are to be implanted in his memory from the Word of the Lord, or from doctrinal things therefrom (which the Ancient Church had from what was revealed to the Most Ancient Church), and thereby his intellectual mind is to be instructed. But as long as falsities overflow therein, the truths of faith, howsoever sown, cannot take root. They remain on the surface only, that is, in the memory; nor does the ground become fit for them until the falsities have been shaken off so as not to appear, as before said. [3] The real "ground" with this man is prepared in his intellectual mind, and when it has been prepared the good of charity is insinuated by the Lord, and from this, conscience, from which he afterwards acts, that is, through which the Lord works the good and truth of faith. Thus the Lord makes the intellectual things of this man distinct from those of his will so that they are never united; for if they should be united, he could not but perish eternally. [4] With the man of the Most Ancient Church the things of the will were united to those of the understanding, as they also are with the celestial angels. But with the man of this Ancient Church they were not united, nor are they with any spiritual man. It appears indeed as if the good of charity which he does were of his will, but this is only an appearance and fallacy. All the good of charity that he does is of the Lord alone, not through the will, but through conscience. If the Lord should let go ever so little and suffer the man to act from his own will, instead of good he would do evil from hatred, revenge, and cruelty. [5] The case is the same with the truth that the spiritual man thinks and speaks: unless he were to think and speak from conscience, and thus from the good that is of the Lord, he could never think and speak truth otherwise than as do the devils of hell when they feign themselves angels of light. All this is clearly manifest in the other life. From these things it is evident in what manner regeneration is effected, and what the regeneration of the spiritual man is: that in fact it is the separation of his intellectual part from the will part, by means of conscience, which is formed by the Lord in his intellectual part; and whatever is done from this appears as if done by the man's will, but is really done by the Lord.
Elliott(1983-1999) 875
875. 'The dove found no rest for the sole of its foot' means that no good and truth of faith at all had as yet been able to take root. This is clear from the meaning of 'a dove' as the truth of faith, and also from the meaning of 'rest for the sole of the foot' as taking root. The reason why they cannot take root is stated further on, namely that falsities were still there to overflowing. But nobody can begin to understand what all this means unless he knows how the regeneration of the spiritual man is accomplished.
[2] With this man the cognitions of faith drawn from the Word of the Lord - that is, matters of doctrine drawn from that source, which the Ancient Church had from what had been revealed to the Most Ancient Church - had to be planted in his memory, and in this way the understanding part of his mind received instruction. But as long as falsities dwell there to overflowing, truths of faith cannot take root, even though they have been planted there. They remain solely on the surface, or in the memory. Nor, as stated already, does the ground become suitable until falsities have been so dispersed that they do not reappear.
[3] The ground itself with this person is made ready in the understanding part of his mind, and when it has been made ready good that stems from charity is planted in it by the Lord, and through charity conscience from which he then acts, that is, by means of which the Lord produces in him the good and truth of faith. Thus the Lord separates in this man things belonging to his understanding from those belonging to his will in such a manner that they are in no way united. For if they were united he would inevitably and eternally perish.
[4] With the member of the Most Ancient Church things of the will had been united to those of the understanding, as they are with celestial angels too. But with the member of this Church they were not united, nor are they united with the spiritual man. It still seems as though the good of charity which he does is the product of his will, but that is solely an appearance and illusion. All the good of charity which he does is the Lord's alone, coming not by way of the will but of conscience. If the Lord were to let up only slightly and allow a person to act from his own will, he would, from hatred, revenge, and cruelty, perform evil instead of good.
[5] The same applies to the truth which a spiritual man thinks and speaks. Unless he thought and spoke from conscience, and so from good that is the Lord's, he could no more think and speak what is true than the devil's crew when impersonating angels of light. This is perfectly obvious in the next life. From these considerations it is clear how regeneration is accomplished and what the regeneration of a spiritual man is. It is the separation of the understanding part of his mind from the will part by means of conscience, which is formed by the Lord in that understanding part. What is performed in this manner seemingly springs from his own will, but in fact it does so from the Lord.
Latin(1748-1756) 875
875. Quod 'non invenit columba quietem volae pedis sui' significet quod nihil boni et veri fidei adhuc potuisset radicem figere, constat a significatione 'columbae,' quod sit verum fidei, tum a significatione 'quietis volae pedis,' quod sit radicem figere; quod radicem non possit figere, causa in sequentibus dicitur, nempe quod falsitates adhuc superfluerent: sed quomodo hoc se habet, non intelligi potest nisi sciatur quomodo fit regeneratio hominis spiritualis; [2] apud hunc hominem cognitiones fidei ex Verbo Domini, seu ex doctrinalibus inde, quae Antiqua Ecclesia habuit ex revelatis Antiquissimae Ecclesiae, implantandae memoriae ejus, et inde mens ejus intellectualis instruenda; sed quamdiu ibi falsitates superfluunt, non possunt vera fidei, utcumque inseminata, radicari; haerent solum superficie tenus seu in memoria;nec fit humus apta antequam falsitates discussae sunt ut non appareant, ut prius dictum est; [3] ipsa humus apud hunc hominem praeparatur in mente ejus intellectuali, quae dum praeparata est, tunc a Domino insinuatur bonum charitatis, inde conscientia, ex qua dein agit, hoc est, per quam Dominus operatur bonum et verum fidei: ita distinguit Dominus intellectuali hujus hominis ab ejus voluntariis, sic ut nusquam uniantur; quae si unirentur, non potuisset non in aeternum perire; [4] apud hominem Antiquissimae Ecclesiae unita fuerunt voluntaria intellectualibus, ut quoque sunt apud angelos caelestes; sed apud hominem hujus Ecclesiae non unita sunt, nec apud hominem spiritualem uniuntur; apparet usque sicut bonum charitatis quod facit, quasi sit ex ejus voluntate, sed est solum apparentia et fallacia; omne bonum charitatis quod facit, est solius Domini non per voluntatem, sed per conscientiam; si Dominus vel tantillum remitteret ut homo ex voluntate propria ageret, pro bono faceret malum ex odio, vindicta et crudelitate; [5] similiter se habet cum vero quod homo spiritualis cogitat et loquitur, nisi ex conscientia et sic ex bono Domini cogitaret et loqueretur, nusquam aliter posset cogitare et loqui verum quam diabolica turba, cum se lucis angelos fingunt: haec clarissime patent in altera vita. Ex his constat quomodo fit regeneratio, et quid sit regeneratio spiritualis hominis; scilicet quod sit separatio partis ejus intellectualis a voluntaria per conscientiam quae a Domino in intellectuali ejus parte formatur, ex qua quod fit, apparet sicut quod ab ejus voluntate, sed est a Domino.