1495、“为什么说她是你的妹子”表示那时祂只知道祂拥有直觉真理。这从“妹子”表示直觉真理和以下事实清楚可知：亚伯兰就是这样说的，如12:13所示；这样做是为了属天之物免遭任何暴力，而是可以得救，得以保存。由此明显可知，当主作为一个孩子学习记忆知识或事实知识时，祂首先只知道这些知识或事实仅为知识人（intellectualman）而存在，也就是说，它们的存在只是为了让祂能认识真理；但后来祂发现，它们存在的真正目的，是为了让祂能到达属天事物；事情以这种方式发生是为了防止属天事物遭受暴力，或说防止对属天事物的滥用，也为了它们可以得救。当一个人正在接受教导时，他会从记忆知识或事实发展到理性真理，然后再发展到直觉真理（就是通过更高的直觉所获知的真理），最后发展到此处“妻子”所表示的属天真理。如果他从记忆知识或事实和理性真理直接走向属天真理，而不是借助直觉真理这个媒介，那么属天之物就会遭受暴力，因为若不通过作为媒介的直觉真理，通过记忆知识所获得的理性真理就无法与属天真理联结。稍后（1496节）会看到何为属天真理，何为直觉真理。
为说明这里的情况，我需要说一说正确的次序。正确的次序就在于：属天的流入属灵的，使其适应并服务于自己；属灵的以同样的方式流入理性，使其适应并服务于自己；理性又以同样的方式流入记忆知识或事实，使其适应并服务于自己。当一个人正在童年早期接受教导时，次序的确是这样的，但表面上看却恰恰相反，也就是说，他看似从记忆知识或事实发展到理性事物或理性思考，从理性事物或理性思考发展到属灵事物或属灵观念，最后发展到属天事物或属天概念。他接受的教导之所以看似遵循这样一个过程，是因为只有这样才能打开通往属天事物，也就是至内层的道路。所有教导都只是在打开这条路；随着这条路被打开，或也可说，随着这些器皿被打开，这些实体按前面所说的次序流入彼此，即：源于属天-属灵事物或观念的理性事物或观念流入记忆知识或事实；然后属天-属灵事物或观念流入理性事物或观念；属天事物或观念则流入属天-属灵事物或观念。这些属天和属灵事物，或说更高类型的概念不断冲击人的心智，也为自己预备并形成正在被打开的器皿。这一点也可从以下事实清楚看出来，即：记忆知识或事实和理性概念本身是死的，它们看似活着是由于所流入的内层生命。谁都能出于思考和判断能力清楚看到这一点。
分析艺术和科学的一切秘密都隐藏在这两种能力（即思考和判断能力）里面，这些秘密如此之多，以至于无法探究其万分之一；它们不仅隐藏在成人身上，还隐藏在孩子身上。他们的一切思维和由此而来的一切话语都充满这些秘密，只是人们，甚至连最博学、最聪明的人，都没有意识到这一点；然而，若非里面的属天和属灵事物出现，或说冲击人的心智，流入并产生这一切思维和话语，这是不可能的事。
New Century Edition
Cooper(2008,2013)
[NCE]1495. Why did you say, "She is my sister"? means that at the time he was not aware of possessing anything but intuitive truth. This can be seen from the symbolism of a sister as intuitive truth,{*1} and from the fact that [Abram] said these words, as verse 13 shows. This was done so that the heavenly aspect would not be damaged but preserved.
This evidence indicates that when the Lord was young and learning factual information, at the very first he fully believed that facts existed only for the sake of his intellectual side; that is, that they existed only to enable him to recognize truth. Later he discovered that their real purpose was to enable him to reach heavenly goals. Things were done this way in order to prevent the abuse of heavenly attributes and to promote their welfare instead.
While we are learning, we progress from facts to rational truth, then to truth known through higher intuition, and finally to heavenly truth, symbolized here by a wife. If we go from facts and rational truth directly to heavenly truth, rather than by means of intuitional truth, we do harm to what is heavenly. This is because truth that we arrive at by reasoning, on the basis of facts, has no link with heavenly truth except through intuitive truth, which stands in between. Definitions of heavenly truth and intuitive truth appear directly below [搂1496].
[2] To show what the case is here, I need to say something about proper order. The proper order is for the heavenly dimension to act on the spiritual dimension and adapt it to its own purposes. The spiritual dimension should act on the rational and adapt this to its own purposes. And the rational dimension should act on the factual and adapt this to its own purposes.
This is indeed the pattern that we follow in childhood, when we are learning, but the appearance is exactly the opposite: we seem to proceed from facts to rational thinking, from this to spiritual ideas, and finally to heavenly concepts. This is the way it appears because this is how a path to the heavenly plane 钬?the deepest plane 钬?opens up. All instruction is simply an opening of the path. To the extent that the path opens (or to put it another way, to the extent that the receiving vessels open), these entities flow into one another in sequence, as noted: rational ideas derived from ideas that are simultaneously heavenly and spiritual flow [into facts]; then heavenly-spiritual ideas flow into rational ones; and heavenly ideas flow into heavenly-spiritual ones. The higher types of concept are constantly striking our minds, and they also prepare and form for themselves appropriate vessels, which are then opened up. As evidence, consider this: facts and logic are inherently dead, and any appearance that they are alive comes from a deeper life force that flows into them.
[3] Anyone can see the same thing clearly from our ability to think or form a judgment. All the secret skills belonging to the art and science of analytic thinking lie buried in these two abilities, and there are so many skills that not even one in a million can be probed exhaustively.{*2} And this is so not only for an adult but even for young people; all their thoughts and all their words are full of such mysteries, although no one, not even the smartest person, is aware of it. We would never have such hidden skills if the heavenly and spiritual entities that lie deep inside us were not striking our minds, flowing in, and producing all these effects.
Footnotes:
{*1} This symbolism has been stated, though without detail, at 搂1475. For related discussion of the sister as truth, see 搂搂2508, 2524:1, 3688. [SS, LHC]
{*2} For more about "the art and science of analytic thinking," see 搂搂3348, 4658:3. [LHC]
Potts(1905-1910) 1495
1495. Why saidst thou, She is my sister? That this signifies that He then knew no otherwise than that He had intellectual truth, is evident from the signification of a "sister," as being intellectual truth; and also from the fact that Abram had said so (as is evident from verse 13), which was done to the end that the celestial might not suffer any violence, but might be saved. From all this it is evident that when the Lord as a child learned memory knowledges, He first of all knew no otherwise than that those knowledges were solely for the sake of the intellectual man, that is, in order that He might get to know truths from them; but it was afterwards disclosed that they had existed in order that He might attain to celestial things; and this took place to prevent celestial things from suffering violence, and in order that they might be saved. When man is being instructed, there is a progression from memory-knowledges to rational truths; further, to intellectual truths; and finally, to celestial truths, which are here signified by the "wife." If the progression is made from memory knowledges and rational truths to celestial truths without intellectual truths as media, the celestial suffers violence, because there can be no connection of rational truths-which are obtained by means of memory-knowledges-with celestial truths, except by means of intellectual truths, which are the media. What celestial truths are, and what intellectual truths are, will be seen presently. [2] That it may be known how these things stand, something shall be said respecting order. The order is for the celestial to inflow into the spiritual and adapt it to itself; for the spiritual thus to inflow into the rational and adapt it to itself; and for the rational thus to inflow into the memory-knowledge and adapt it to itself. But when a man is being instructed in his earliest childhood, the order is indeed the same, but it appears otherwise, namely, that he advances from memory-knowledges to rational things, from these to spiritual things, and so at last to celestial things. The reason it so appears is that a way must thus be opened to celestial things, which are the inmost. All instruction is simply an opening of the way; and as the way is opened, or what is the same, as the vessels are opened, there thus flow in, as before said, in their order, rational things that are from celestial spiritual things; into these flow the celestial spiritual things; and into these, celestial things. These celestial and spiritual things are continually presenting themselves, and are also preparing and forming for themselves the vessels which are being opened; which may also be seen from the fact that in themselves the memory-knowledge and rational are dead, and that it is from the inflowing interior life that they seem to be alive. This can become manifest to anyone from the thought, and the faculty of judgment. [3] In these lie hidden all the arcana of analytical art and science, which are so many that they can never explored even as to the ten-thousandth part; and this not with the adult man only, but also with children, whose every thought and derivative expression of speech is most full of them (although man, even the most learned, is not aware of this), and this could not possibly be the case unless the celestial and spiritual things within were coming forth, flowing in, and producing all these things.
Elliott(1983-1999) 1495
1495. 'Why did you say, She is my sister?' means that He knew no other at that time than that He possessed intellectual truth. This is clear from the meaning of 'a sister' as intellectual truth, and also from the fact that Abram had said so, as is clear from verse 13, which was done to the end that what was celestial should suffer no violence but should be saved. From this it was evident that when the Lord as a boy absorbed facts He first of all knew no otherwise than that facts existed solely for the sake of the intellectual man, that is, that they existed so that from them He might come to know truths. But later on it was disclosed that they had existed so that He might attain to celestial things. This took place so that celestial things should suffer no violence but be saved. When a person is being instructed the progression is from facts to rational truths, then on to intellectual truths, and finally to celestial truths, which are meant here by 'a wife'. If that progression passes from facts and rational truths straight to celestial truths and not by means of intellectual truths, then that which is celestial suffers violence; for no connection is then possible, linking rational truths, based on facts, with celestial truths, except through intellectual truths, which are means. What celestial truths are, and what intellectual truths are, will be seen in what follows shortly
[2] To enable people to know what is implied in all this, something must be said about order. Order consists in the celestial flowing into the spiritual and adapting this to be of service to itself; the spiritual in the same way flowing into the rational and adapting this to itself; the rational in the same way into factual knowledge and adapting this to itself. But when a person is receiving instruction during earliest childhood, the same order in fact exists, but it appears to be otherwise; that is to say, he appears to progress from facts to rational things, from these to spiritual, and so at length to celestial things. The reason why his instruction appears to follow such a course is that a way must thereby be opened to celestial things, which are inmost. All instruction is simply the opening of a way; and as the way is opened - or what amounts to the same, as vessels are opened - an ordered influx accordingly takes place, as has been stated, of rational things derived from celestial-spiritual things with celestial- spiritual things flowing into rational, and celestial things into celestial-spiritual. Such celestial things are presenting themselves uninterruptedly, and are also preparing for themselves and forming the vessels which are being opened. This is also made clear by the fact that in themselves factual knowledge and rational conception are dead, but that they give the appearance of being alive because of the interior life flowing into them. This may become plain to anyone from the powers of thought and of forming judgements.
[3] Hidden within those powers lie all the secrets of analytical art and science, which are so many that not one ten-thousandth part of them can ever be explored; and these secrets lie hidden not only with the adult person but also with children. All their thought and everything they speak from it is full of such things- though not one, not even the most learned, is aware of this; yet this could not be unless celestial and spiritual things within had been presenting themselves, flowing in, and bringing forth all these thoughts and utterances.
Latin(1748-1756) 1495
1495. 'Quare dixisti, Soror mea illa?': quod significet quod non aliud tunc nosset quam quod intellectuale verum haberet, constat ex significatione 'sororis' quod sit verum intellectuale, tum ex eo quod ita dixerit, ut constat ex vers. 13, quod factum ob finem ne caeleste violaretur, sed [ut] salvaretur: ex his patet quod Dominus puer cum scientifica hauserit, omnium primo non aliter nosset quam quod scientifica solum forent ob intellectualem hominem seu ut ex illis vera cognosceret, sed quod fuissent ut perveniret ad caelestia, postea detectum est; et hoc factum ne caelestia violarentur, sed ut salvarentur; progressio est, dum instruitur homo, a scientificis ad vera rationalia, porro ad vera intellectualia, et demum ad vera caelestia, quae significantur hic per 'uxorem'; si procedatur a scientificis et veris rationalibus ad vera caelestia absque mediis veris intellectualibus, violatur caeleste, quia non datur nexus verorum rationalium quae ex scientificis, cum veris caelestibus, nisi per vera intellectualia, quae sunt media; quid vera caelestia et quid vera intellectualia, videbitur in mox sequentibus. [2] Ut sciatur quomodo haec se habent, aliquid de ordine dicendum; ordo est quod caeleste influet in spirituale et id sibi adaptabit; spirituale sic influet in rationale et id sibi adaptabit; rationale sic in scientificum et id sibi adaptabit; cum vero homo in prima pueritia instruitur, tunc quidem similis ordo est, sed apparet aliter, nempe quod a scientificis progrediatur ad rationalia, ab his ad spiritualia, et sic tandem ad caelestia; quod ita appareat, est causa quia ita aperienda est via caelestibus quae sunt intima; omnis instructio est solum aperitio viae, et sicut aperitur via, seu quod idem est, sicut aperiuntur vasa, ita influunt, ut dictum, ordine, a caelestibus spiritualibus rationalia, in haec caelestia spiritualia, et in haec caelestia; haec continuo {1} occurrunt, et quoque praeparant sibi, ac formant vasa quae aperiuntur; quod etiam constare potest ex eo quod scientificum et rationale in se mortuum sit, et quod vivere videatur, hoc habeat ab interiore vita quae influit; hoc manifestum cuique potest esse a cogitatione et facultate judicandi; in his omnia arcana artis et scientiae analyticae latent, quae tot sunt ut nusquam quoad unam myriadis partem queant explorari, nec solum apud hominem adultum sed etiam apud pueros; omnis eorum cogitatio et omnis inde loquela est illis plenissima, tametsi homo, etiam doctissimus, id nescit; quod nusquam esse potuisset nisi caelestia et spiritualia, quae intus, occurrerent, influerent, et omnia illa producerent. @1 Possibly a printer's error for continue.$