3619.“利百加对以撒说”表主出于神圣真理的直觉。这从“说”的含义，以及“利百加”和“以撒”的代表清楚可知：“说”是指发觉；“利百加”是指主的神圣理性的神圣真理；“以撒”是指那理性的神圣良善，如前所述。由于神圣良善是本质存在本身，神圣真理是源于那存在的生命，主由此主要凭神圣良善而成为主，所以我们说“主出于神圣真理的直觉”。来自理性神圣真理的直觉是从理解力部分流出的，而来自神圣良善的直觉是从意愿部分流出的。然而，来自理解力的直觉并不属于理解力，而属于所流入的意愿，因为理解力无非是意愿所取的外在形式。这就是与意愿联结的理解力的性质。但在它被如此联结之前，理解力似乎独自存在，意愿也似乎独自存在，不过，这一切只是外在从内在分离了。因为当理解从内在渴望并思想某事时，源于意愿的目的就会构成它的生命，并主导那里的思维。理解力之所以从目的接受生命，是因为人所关注的目的就是他的生命（1909，3570节）。这在某种程度上表明，就代表意义而言，何谓人出生于真理的直觉；就至高意义而言，何谓主出于神圣真理的直觉。
Potts(1905-1910) 3619
3619. And Rebekah said to Isaac. That this signifies the Lord's perception from Divine truth, is evident from the signification of "saying," as being to perceive; from the representation of Rebekah as being the Divine truth of the Lord's Divine rational; and from the representation of Isaac as being the Divine good therein (concerning which see above); and whereas Divine good is being itself, and Divine truth is the derivative life, on which account the Lord is the Lord principally from Divine good, therefore it is said "the Lord's perception from Divine truth." Perception from the Divine truth of the rational is from the intellectual part, whereas perception from Divine good is from the will part; but perception from the intellectual part is not of this part, but is of the inflowing will part; for the intellectual part is nothing but the will part in form. Such is the intellectual part when conjoined with the will part; but before it is so conjoined the intellectual part appears to be by itself, and the will part by itself, although this is nothing but that the external separates itself from the internal; for when the intellectual part inwardly wills and thinks anything, there is an end from the will part which makes its life, and directs the thinking there. The reason why the intellectual part has life from the end, is that the end with man is his life (n. 1909, 3570); hence it may in some measure be evident what in the representative sense is anyone's perception from truth, and what in the supreme sense is the Lord's perception from Divine truth.
Elliott(1983-1999) 3619
3619. 'Rebekah said to Isaac' means the Lord's perception from Divine Truth. This is clear from the meaning of 'saying' as perceiving, from the representation of 'Rebekah' as the Divine Truth of the Lord's Divine Rational, and from the representation of 'Isaac' as the Divine Good of that Rational, all dealt with already. And because Divine Good is Essential Being (Esse) in itself, and Divine Truth the Life springing from that Being - and the Lord as a consequence of this is primarily the Lord by virtue of Divine Good - the words stating that the Lord's perception comes from Divine Truth are therefore used here. Perception from the Divine Truth of the Rational flows from the area of the understanding, whereas perception from Divine Good flows from that of the will. Yet perception from the understanding does not belong to the understanding but to the will flowing into it, for the understanding is nothing else than the external form which the will is given. Such is the nature of the understanding when it is joined to the will. But until it has been so joined the understanding seems to exist by itself, and the will by itself, though all that actually happens is that the external separates itself from the internal. For when the understanding inwardly desires and thinks something, it is the end in view originating in the will that constitutes its life and governs the thinking there. The reason the understanding receives its life from the end in view is that the end a person has in view is his life, see 1909, 3570. This shows to some extent what is meant in the representative sense by any ordinary human being's perception from truth, and what is meant in the highest sense by the Lord's Perception from Divine Truth.
Latin(1748-1756) 3619
3619. `Dixit Rebecca ad Jishakum': quod significet Domini perceptionem ex Divino Vero, constat a significatione `dicere' quod sit percipere; a repraesentatione `Rebeccae' quod sit Divinum Verum Divini Rationalis Domini; et ex repraesentatione `Jishaki' quod sit Divinum Bonum ibi, de quibus prius; et quia Divinum Bonum est Ipsum Esse, et Divinum Verum est Vita inde, ideo Dominus ex Divino Bono principaliter est Dominus, {1}idcirco dicitur Domini perceptio ex Divino Vero. Perceptio ex Divino Vero Rationalis, est ex intellectuali, at perceptio ex Divino Bono est ex voluntario; sed perceptio ex intellectuali non est intellectualis sed est voluntarii influentis, nam intellectuale non aliud est quam voluntarium in forma; tale est intellectuale quando est conjunctum voluntario, at antequam conjunctum ita est, apparet intellectuale per se esse, et voluntarium per se, tametsi non est nisi quam (t)quod externum separet se ab interno, nam cum intellectuale intus aliquid voluit {2}et cogitat, est finis e voluntario qui facit vitam ejus, et regit cogitativum ibi; quod intellectuale a fine vitam habeat, est quia finis apud hominem est ejus vita, videatur n. 1909, 3570; inde aliquatenus constare potest quid in sensu repraesentativo sit alicujus perceptio a vero, et in sensu supremo Domini Perceptio ex Divino Vero. @1 ideo$ @2 seu$