3843.“在头生的之前把小的送出去”表对内层真理的情感要先于对外在真理的情感。这从拉结和利亚的代表清楚可知：拉结，就是此处的“小的”，是指对内层真理的情感（参看3758，3782，3793，3819节）；利亚，就是此处的“头生的”，是指对外在真理的情感（3793，3819节）。由此明显可知，“在头生的之前把小的送出去”表示对内层真理的情感要先于对外在真理的情感。此中情形在前面已给予简要解释（3834节），并从下文可以进一步看出来。凡不知道人之状态的，可能会以为一旦人具有这两类真理，或将它们存在记忆中，不但与外在真理的结合会实现，而且与内在真理的结合也会实现。然而，在此人照着它们生活之前，结合是不存在的，因为生活会显示结合是否已经实现。
这同样适用于从小就植入在某人里面的一切事物。也就是说，它不会变成他自己的，除非他照之行事，并且是出于情感这样行。因为当他出于情感行事时，植入在他里面的东西就会进入他的意愿。然后，它不再出于记忆知识或教义、而是出于某种他所不知的快乐，可以说出于他自己的性情或本性而被付诸行动。因为人皆通过反复实践或习惯而获得这种性情或本性，并且实践或习惯来自他所学到的东西。因此，在他所吸收的事物凭教义从外在人进入内层人之前，与真理的结合是不可能产生的。当它们存在于内层人中时，他不再出于感官记忆、而是出于他所获得的性情行事，直到最后它们自动流入行为中。因为在这种情况下，它们被铭刻在人的内部记忆中，由此所发出的事物看上去就像是天生的。这一点从人在童年时所学到的语言，以及从推理能力，同样从良知可以看出来。由此明显可知，教义的真理，甚至那些内层真理不会与人结合，除非它们属于生活。蒙主的神圣怜悯，关于这些问题的详细内容将在别处予以说明。
Potts(1905-1910) 3843
3843. To give the younger before the firstborn. That this signifies that the affection of interior truth should precede the affection of external truth, is evident from the representation of Rachel, who is here the "younger," as being the affection of interior truth (see n. 3758, 3782, 3793, 3819); and from the representation of Leah, who is here the "firstborn," as being the affection of external truth (n. 3793, 3819). From this it is evident that "to give the younger before the firstborn" signifies that the affection of interior truth should precede the affection of external truth. How the case herein is was briefly explained above (n. 3834); and may be further seen from the following. He who knows not the state of man, may believe that there is conjunction with truths not only external but also internal when he is acquainted with both kinds, or has both in his memory. Nevertheless there is no conjunction until the man lives according to them, for the life shows the conjunction. [2] Truth is in this respect like everything else that is implanted in man from childhood, namely, that it does not become his own until he acts according to it, and this from affection, in which case his will becomes imbued with it, and it is then no longer brought into act from memory-knowledge or doctrine, but from a certain delight that is unknown to him; and as it were from his disposition or nature; for everyone acquires for himself such a nature by frequent use or habit, and this from the things which he has learned. Therefore conjunction with truths cannot take place with a man until those things which he has learned by means of doctrines have been insinuated from the external man into the interior man. When they are in the interior man, the man no longer acts from the memory, but from his own nature, until at last the things thus insinuated flow spontaneously into act, being inscribed on the man's interior memory; and that which comes forth from this, appears as if it were innate. This may be seen from the languages a man has learned in childhood, and also from the faculty of reasoning, and likewise from conscience. Hence it is manifest that truths of doctrine, even those which are interior, are not conjoined with a man until they are of the life. But concerning these matters, of the Lord's Divine mercy more shall be said elsewhere.
Elliott(1983-1999) 3843
3843. 'To give the younger before the firstborn' means, that the affection for interior truth should precede the affection for external truth. This is clear from the representation of Rachel, to whom 'the younger' refers here, as the affection for interior truth, dealt with in 3758, 3782, 3793, 3819, and from the representation of Leah, to whom 'the firstborn' refers here, as the affection for external truth, dealt with in 3793, 3819. From this it is evident that 'giving the younger before the firstborn' means [that the state is not such] that the affection for interior truth should precede the affection for external truth. A brief explanation of these matters has been given above in 3834, and is further evident from the following: Anyone who does not know the state of man may believe that the joining together is effected not only with external truths but also with internal once he is acquainted with both kinds of truths, that is, once he has them in his memory. But no joining together is effected until he lives according to them; for the life reveals whether the joining together has been effected.
[2] The same applies to everything implanted in someone since childhood. It does not become his own until he acts according to it, and does so from affection. For when he acts from affection that which has been implanted in him passes into his will. Then it is no longer put into practice by him simply because he knows that he should or because he has been taught to do it, but because some delight unknown to himself and so to speak his own disposition or nature lead him to do so. For everyone acquires such a disposition or nature from frequent practice or habit, and that practice or habit from the things he has learned. This does not come about until the things he has absorbed through his being taught them have been passed through from the external man to the interior; for when they exist in the interior man he no longer acts from the sensory memory but from his acquired disposition, till at length they flow into action spontaneously. For in this case they have been inscribed on the person's interior memory, and the things that proceed from this give the appearance of being innate. This may be recognized from the languages a person has learned in childhood, also from the ability to reason, and from conscience too. From these considerations it is evident that the truths of doctrine, even those that are interior, are not joined to a person until they are matters of life. But further information on these points will in the Lord's Divine mercy appear elsewhere.
Latin(1748-1756) 3843
3843. `Dare minorem ante primogenitam': quod significet ut affectio veri interioris praecedat affectioni veri externi, constat a {1}repraesentatione `Rachelis,' quae hic est `minor,' quod sit affectio veri interioris, de qua n. 3758, 3782, 3793, 3819; et ex repraesentatione `Leae,' quae hic est `primogenita,' quod sit affectio veri externi, de qua n. 3793, 3819; inde patet quod per `dare minorem ante primogenitam' significetur ut affectio veri interioris praecedat affectioni veri externi; haec quomodo se habent, supra n. 3834 paucis explicata sunt, (s)et porro ab his:qui non statum hominis novit, is credere potest quod conjunctio detur cum veris non modo externis, sed etiam cum internis, cum illa et haec novit, seu cum illa et haec in memoria sua habet; sed (t)usque non est conjunctio priusquam {2}vivit secundum illa, nam vita manifestat conjunctionem; [2]se habet hoc sicut omne quod implantatur homini a pueritia; hoc non fit ejus proprium priusquam {3}agit secundum id, et hoc affectione, imbuit enim tunc ejus voluntatem, et in actum non magis ex scientia seu doctrina mittitur,sed ex jucundo quodam ei ignoto, et quasi ex indole aut natura; quisque enim indolem {4}sibi comparat per {5}frequentem usum seu habitum, et hunc ex illis quae didicit; hoc fieri non potest, priusquam illa quae per doctrinas hausit, ab externo homine insinuata sunt interiori, cum enim in interiore homine sunt, tunc non magis ex memoria sensuali sed ex indole agit, tandem ita ut sponte fluant in actum, inscripta enim tunc sunt memoriae interiori hominis, et quae ex hoc prodeunt, apparent sicut innata; ut constare potest a linguis quas homo in pueritia hausit, tum a facultate ratiocinandi, et quoque a conscientia; inde patet quod vera doctrinae etiam interiora non sint conjuncta homini priusquam vitae sunt. Sed de his, ex Divina Domini Misericordia, alibi plura {6}dicentur.(s) @1 significatione$ @2 i homo$ @3 agat$ @4 i aut naturam$ @5 habitum, ac habitum$ @6 dicenda$