1886、拉丁文第二卷的各章（16-21章）都是单独出版的。所以，这段前言可以说只在第16章前面。另一段前言出现在第18章前面。第一卷解释了《创世记》的十五个章节，阐明了包含在内义中的事物。蒙主的神性怜悯，我还被允许在每一章的两头附上我在灵人界和天使天堂的所见所闻。在接下来的第二卷中，我同样将类似的事附在每一章的两头。附在第16章的（1966–1983节），是“异象和梦境”，包括圣言中所描述的预言性质的梦。我知道，很少有人会相信有人能看见存在于来世的事物，并由此能报告关于死后灵魂状态的任何事；因为很少有人相信复活，在受过良好教育的人当中，相信复活的人甚至比单纯的人当中的更少。事实上，他们只是嘴上说他们会复活，因为信之教义就是这么教导的，但他们从心里否认复活。
有些人竟公然宣称，除非有人从死里复活，他们看见、听见并摸到那人，否则他们不会相信。然而，如果他们真的做到这一点，那么这种事必为每个人成就；而事实上，像这种从心里否认的人仍然不会因此而信服，因为成千上万个反对的理由会一涌而入，使他铁了心否认。有些人会说，他们相信他们会复活，但要等到最后审判之日；对此，他们已经形成这种观念：到那时，可见世界中的一切事物都会灭亡。然而，他们已经徒然等待那日这么多世纪了，所以也陷入怀疑。蒙主的神性怜悯，在第17章末尾（2117–2133节），我将概述圣言中提到的最后审判是什么意思。
由此可见，当今基督教界都是些什么人。马太福音（22:23等）提到的撒都该人公开否认复活；然而，他们也比如今那些声称不否认复活，因为如前所述，信之教义就是这么教导的，但却从心里否认复活的人更好一些。他们的话违背他们的信仰，他们的信仰违背他们的话。为防止他们进一步确认这种虚假观念，蒙主的神性怜悯，我被允许还在这个世界的肉身中时就在来世的灵里（因为一个人就是一个穿着肉身的灵），并在来世与死后不久复活的灵魂交谈；事实上，我被允许与几乎所有已经死亡，并且他们活在肉身时我就认识的人交谈。数年来，我也日复一日地与灵人和天使交谈，看到那里令人惊叹的景象，这些景象从未进入任何人的想象。在这些经历中，我决没有受到迷惑，或说这些经历没有任何幻觉。
许多人断言，如果有人从来世回到他们面前，他们就会相信，所以现在我们可以拭目以待，看看他们能不能被说服，即使他们的心很硬。我可以肯定这一点：那些从基督教界进入来世的人是最坏的，他们仇恨邻舍，仇恨信仰，否认主（因为在来世，是心在说话，而不是嘴在说话），更不用提这一事实了：他们比其他所有人都更沉迷于通奸，是更坏的奸淫者。由于天堂由此开始远离教会里的人，所以显而易见，教会的末日就在眼前，如我所确切得知的。关于圣言的内义，即内义是什么，是何性质，可参看第一卷和本卷的阐述和说明（第一卷：1–5，64，65，66，167，605，920，937，1143，1224，1404，1405，1408，1409，1502e，1540，1659，1756， 尤其1767–1777和1869–1879， 以及1783，1807节；本卷：1886－1889节）。
注：第一卷和第二卷是指拉丁文的第一、二卷。
本章论述的主题是夏甲和以实玛利。但迄今为止，没有人知道，也不可能知道夏甲和以实玛利在内义上代表并表示什么，因为这个世界，甚至学术界至今仍以为圣言的历史仅仅是历史，不包含任何更深层的东西在里面。尽管人们说，圣言的一点一划都是神启的；但他们没有进一步的意思，仅仅是说，这些历史事件是神披露的，与信之教义有关的具有教义性质的事物可以从这些历史事件中提取出来，对教师和学生都有用。这些历史因是神启的，故对人类心智有神性力量，并产生比其它所有历史都更好的效果。然而，就本身而言，这些历史事件对人的改进几乎没什么作用，对他的永生则根本没有任何作用，因为在来世，它们都会被遗忘，也就是说，历史细节都会从记忆中被抹除。事实上，在来世，知道撒莱把婢女夏甲送给亚伯兰，或知道以实玛利，甚至亚伯兰有什么益处呢？为了进入天堂并享受它的喜乐，也就是永生，除了属于主并来自主的事物外，灵魂并不需要任何东西。圣言正是为这些事物而存在的，这些就是包含在圣言内层里面的事物。
Potts(1905-1910) 1886
1886. CHAPTER 16 This chapter treats of Hagar and Ishmael. But what is represented and signified in the internal sense by Hagar and Ishmael has not hitherto been known to anyone, nor could be, because the world, even the learned world, has hitherto supposed the histories of the Word to be nothing but histories, and to involve nothing deeper. And although they have said that every iota is Divinely inspired, they have meant nothing further than that the historical facts have been disclosed, and that something of a doctrinal nature that could be applied to the doctrine of faith may be deduced from them and be of use to both teachers and learners; and that because these have been Divinely inspired they have Divine power in the mind, and work for good above all other history. Regarded in themselves, however, historical matters effect but little toward man's amendment, and nothing at all for his eternal life, since in the other life they are forgotten. For what would it amount to there to know respecting the maid Hagar that she was given by Sarai to Abram? Or to know about Ishmael, or even about Abram? Nothing but what belongs to the Lord and is from the Lord is necessary to souls in order that they may enter into heaven and enjoy its happiness, that is, eternal life. It is for the sake of these things that the Word exists, and these are the things that are contained in its interiors.
Elliott(1983-1999) 1886
1886. In this chapter Hagar and Ishmael are the subject, but what Hagar and Ishmael represent and mean in the internal sense nobody has known up to the present time. Nor could it have been known because until today the world, even the learned world, has imagined that the historical narratives of the Word are no more than history including within themselves nothing deeper. And although people have said that every jot is divinely inspired they have not meant by that anything more than this, that those narratives serve to disclose certain historical facts from which some specific point may be deduced that can be included in the doctrine of faith - of use to those who instruct and to those who learn - and that because they are divinely inspired they have a Divine impact on human minds and do more good than any other kind of historical narration But regarded in themselves historical narrations can do little to lead to a person's change for the better and nothing whatever to bring him to eternal life; for in the next life the things that belong to history cease to be remembered. For what benefit would it be to those in that life if they knew about Hagar the servant-girl being given by Sarai to Abram? Or if they knew about Ishmael, or for that matter about Abram? To enter heaven and experience its joy, that is, eternal life, souls have no need of anything except that which is the Lord's and which derives from Him. It is for the sake of these things that the Word exists, and these are the things which it contains interiorly.
Latin(1748-1756) 1886
1886. PARS SECUNDA GENESEOS CAPUT DECIMUM SEXTUMIn hoc capite de Hagare et Ismaele agitur; sed quid per Hagarem et Ismaelem repraesentatur et significatur in sensu interno, nemini adhuc notum est; nec notum esse potuit, quia huc usque putavit orbis, etiam eruditus, quod historica Verbi non sint nisi historica, et nihil penitius involvant; et tametsi dixerunt quod unaquaevis {1} iota divinitus inspirata sit, usque per id nihil aliud intellexerunt quam quod detecta sint et quod aliquod dogmaticum applicabile ad doctrinam fidei inde possit deduci, et usui esse docentibus et discentibus, et quod ideo quia divinitus inspirata, vim Divinam habeant in mentibus, et prae omni alio historico operentur bonum. Sed historica in se spectata parum faciunt ad emendationem hominis nec quicquam ad vitam aeternam, nam in altera vita historica oblivioni dantur. Quid enim ibi inde, si scirent de Hagare ancilla quod data Abramo a Sarai? si de Ismaele, immo si scirent de Abramo? Nihil praeter quae sunt Domini et quae a Domino, necessaria sunt animabus ut intrent in caelum et fruantur gaudio, hoc est, vita aeterna; propter haec est Verbum, et haec sunt quae in interioribus illius continentur. @1 unaquavis I.$