1015、“繁殖增多”表示内层人中良善与真理的增长，“繁殖”论及良善，“增多”论及真理。这从本章第一节的说明（983节）清楚可知，那里有同样的词。这种增长发生在内层人中，这一点从本节经文的后半部分清楚看出来，那里又说到“增多”。如果它不是指某种特别的、不同于前文的东西，那么这种重复是没有必要的，因为是多余的。从这些考虑和前面的阐述清楚可知，繁殖增多在此论及内层人中的良善与真理。之所以说“内层人”（interiorman），是因为如前所示，就唯独属于主的属天和属灵事物而言，人是一个内在人；但就理性理物而言，他是介于内在人与外在人之间的一个内层人或中间人；就对良善的情感和记忆知识而言，他是一个外在人。
本章开头部分（978节）已经说明，这就是人的性质；人活在肉身时之所以不知道这一点，是因为他沉浸在肉体事物中，因此甚至不知道内层事物的存在，更不知道它们被置于这种不同且分离的秩序中。然而，如果他愿意反思，那么当他沉浸在脱离肉体的思维中，可以说在灵里思考时，它们的存在对他来说是显而易见的。繁殖和增多之所以论及内层人或理性人，是因为内在人的活动只能以一种非常笼统的方式在内层人中被感觉到。事实上，无限组成部分在内层人中显现为一个笼统的事物，实际上是极其笼统的整体。从前面的说明（545节）清楚看出，这些组成部分何等无限，它们又是如何相互关联，并显现为一个模糊和极其笼统的整体。
New Century Edition
Cooper(2008,2013)
[NCE]1015. The fact that reproduce and multiply symbolizes increasing goodness and truth in our intermediate self, and that reproducing has to do with goodness, and multiplying with truth, can be seen from explanations above at verse 1 of this chapter [983], which uses the same words.
Evidence that the increase takes place in the intermediate self is provided by the next clause, which repeats the word multiply. Redundancy would make the second instance pointless if it did not have its own meaning — a meaning different from that of the first. From this and other statements made along the way it stands to reason that the reproducing and multiplying have to do with goodness and truth in our intermediate self.
The term "intermediate self" is used because the heavenly and spiritual traits in us, which belong to the Lord alone, supply us with an internal self, as shown earlier. Our rational processes, on the other hand, supply us with an intermediate self, or one midway between internal and external. And our responses to goodness, and the facts in our memory, create an external self for us.
[2] Section 978 in the remarks introducing this chapter shows that we have these levels, but the reason we are unaware of it while living in our bodies is that we are absorbed by bodily interests. As a consequence we do not even recognize the existence of deeper elements, let alone the fact that they are arranged into these distinct layers. If we are willing to reflect on it, though, we can see it clearly enough by drawing our thoughts up out of our body and thinking in our spirit, so to speak.
The reason that reproducing and multiplying have to do with the intermediate self — the rational self — is that we do not feel the operation of the internal self except in a very general way, at that intermediate level. A single general impression or even a comprehensive general impression is created in our intermediate self by a boundless number of individual components. Just how far beyond counting they are, what they are like, and how they create a dim, general impression can be seen from the demonstration offered earlier at 545.
Potts(1905-1910) 1015
1015. Be ye fruitful and multiply. That this signifies increase of good and truth in the interior man, and that "to be fruitful" is predicated of goods, and "to multiply" of truths, is evident from what has been shown before at the first verse of this chapter, where the same words occur. That the increase is in the interior man, is evident from what follows, where it is said again "be ye multiplied" which repetition would be needless, because superfluous, if it did not signify something special, distinct from what goes before. From this and from what was said above it is evident that being fruitful and multiplying are here predicated of goods and truths in the interior man. It is said the interior man because, as was shown above, in respect to what is celestial and spiritual, which is of the Lord alone, man is an internal man; but as to what is rational he is an interior or middle man, intermediate between the internal man and the external; and in respect to the affections of good and knowledges of the memory he is an external man. That such is the nature of man has been shown in what is premised to this chapter (n. 978); but his not knowing it while he lives in the body is because he is in the things of the body, and hence does not even know that there are interior things, still less that they are set in this distinct and separate order. Yet on reflecting the fact will be quite evident to him, when he is in thought withdrawn from the body and is thinking as it were in his spirit. The reason fruitfulness and multiplication are predicated of the interior or rational man is that the working of the internal man is not perceived, except in the interior man in a very general manner. For in the interior man an innumerable host of particulars are presented to view as one general thing; most extremely general in fact. How innumerable the particulars are, what is their nature, and how they present an obscure general whole, is evident from what has been shown above (n. 545).
Elliott(1983-1999) 1015
1015. That 'be fruitful and multiply' means increases in good and truth in the interior man, 'being fruitful' having reference to goods and multiplying' to truths, is clear from what has been shown already at verse 1 of this chapter where the same words occur. That they reside with the interior man becomes clear from the second half of this verse where the imperative multiply is repeated. This would be an unnecessary and therefore pointless repetition if it did not mean something specific, different from the previous use of the word. From these considerations, and from others mentioned so far, it is clear that here being fruitful and multiplying have reference to goods and truths residing with the interior man. The expression 'interior man' is used because, as shown above, one is an internal man in regard to celestial and spiritual things which are the Lord' s alone, but an interior or intermediate man between internal man and external in regard to rational things, and an external man in regard to affections for good and to memory knowledge.
[2] That man is such has been shown in the opening sections of this chapter, in 978, but the reason why the individual is not conscious of them during his life in the body is that he is immersed in bodily things. Therefore he does not know of the existence of interior things, let alone about their existing distinctly and separately in such order. Yet, if he is willing to reflect, their existence is evident to him when he is wrapped in thought detached from the body and is thinking so to speak within his spirit. The reason being fruitful and multiplying have reference to the interior man, which is the rational, is that the activity of the internal man is not felt except very generally in the interior man, for limitless integral parts manifest themselves in the interior as one general, indeed very general, whole. How limitless those integral parts are, how they interrelate and manifest themselves as an obscure and very general whole, becomes clear from what has been shown already in 545.
Latin(1748-1756) 1015
1015. Quod 'fructificamini et multiplicamini' significent incrementa boni et veri in interiore homine, et quod 'fructificari' praedicetur de bonis et 'multiplicari' de veris, constat ab illis quae ostensa sunt prius ad vers. 1 hujus capitis ubi eadem verba: quod haec apud interiorem hominem, constare potest ab illis quae sequuntur ubi iterum dicitur multiplicamini, quae repetitio supervacanea foret quia superflua, si non aliquid peculiare distinctum a priore significaretur; ex quibus, et ab illis quae hactenus dicta sunt, constat quod hic fructificatio et multiplicatio praedicetur de bonis et veris apud terrorem hominem. Interior homo dicitur quia, ut supra ostensum, homo quoad caelestia et spiritualia quae solius Domini sunt, est internus homo; at quoad rationalia est interior seu medius inter internum et externum; et quoad affectiones boni et quoad scientifica memoriae est externus; [2] quod talis homo sit, ostensum est in praemissis hujus capitis n. 978, sed quod hoc nesciat cum in corpore vivit, est quia in corporeis est; inde ne quidem novit quod interiora sint, minus quod ita ordine distincta sint; at si velit reflectere, satis ei constare potest cum in cogitatione abstracta est a corpore et quasi in spiritu suo cogitat. Quod fructificatio et multiplicatio praedicetur de interiore homine seu de rationali, causa est quia operatio interni hominis non sentitur nisi communissime in interiore, nam indefinita singularia sunt quae sistunt unum quoddam commune, et quidem communissimum in ejus interiore homine; quae singularia quam indefinita sunt et quomodo se habent et sistunt communissimum quoddam obscurum, constare potest ab illis quae ostensa prius n. 545.