1900、“求你和我的婢女同房”表示与外在人的结合。这也可从前面的阐述（1895节）清楚可知，即：人的理性是由作为父亲的内在人和作为母亲的外在人孕育和生出的。人的实际生命来自内在人；在属于记忆的接受器皿通过认知和知识，或宗教知识和世俗学问形成之前，这内在人与外在人只能有一种最模糊的交流。
内在人的流注通过情感进入外在人的认知和知识。与此同时，在我们获得这些认知和知识之前，内在人的确与外在人交流，但只通过情感交流，它通过情感掌控外在人。这仅仅产生最一般的活动和某些食欲，以及诸如小孩子表现出的某些盲目倾向或本能。但这生命会随着器皿在外部记忆中通过知识或认知，在内部记忆中通过理性思维形成而逐渐变得越来越明晰。随着这些器皿形成，并按顺序排列，事实上以这种方式排列：它们彼此相互关联，比较像血缘关系和姻亲关系，或社区和宗族，外在人与内在人的对应关系由此变得越来越完善，甚至通过介于中间的理性思维变得更完善。
然而，如果形成这些器皿的宗教知识不是真理，那么这两者就不会彼此一致，因为内在人的属天和属灵事物只在真理中为自己找到对应。这些真理构成两种记忆的器官形式，是爱的属天事物和信的属灵事物能适合被引入其中的真正器皿；因为当它们被如此引入时，主就照着天堂，即祂国度的社群的模式和形像排列它们，以使此人可以成为最小形式的一个天堂或主的国。事实上，那些处于爱的属天事物和信的属灵事物之人的心智在圣言中就被称为天堂或主的国。不过，这些话是说给那些喜欢深入思考的人听的。
Potts(1905-1910) 1900
1900. Go in I pray unto my handmaid. That this signifies conjunction with the exterior man, is also evident from what has been said before, namely, that man's rational is conceived and born of the internal man as a father, and of the exterior man as a mother. Man's very life is from the internal man, which cannot have communication with the external, except a most obscure communication, until the receiving vessels that are of the memory have been formed, which is effected by means of knowledges [cognitiones et scientiae]. [2] The influx of the internal man goes into the knowledges of the exterior man; affection being the means. Meanwhile, before there are these knowledges, there is indeed a communication, but through affections alone, by which the external man is governed; but from this there exist only the most general motions, and certain appetites, also certain blind inclinations, such as show themselves in infants. But this life becomes by degrees more distinct in proportion as the vessels of the memory are formed by means of knowledges, and the vessels of the interior memory by means of rational things. As these vessels are formed, and are arranged in series-and indeed in such series that they mutually regard each other, comparatively like relationships by blood and by marriage, or like societies and families-thereby is perfected the correspondence of the external man with the internal, and still better is this done by means of rational things, which are intermediate. [3] But still there is a want of congruity unless the knowledges by which the vessels are formed are truths; for the celestial and spiritual things of the internal man find no correspondence for themselves except in truths. These are the genuine vessels in the organic forms of each memory, and to which the celestial things of love and the spiritual things of faith can be fitted in; for they are there arranged by the Lord according to the idea and image of the societies of heaven, or of His kingdom, insomuch that the man becomes, in least form, a heaven, or a kingdom of the Lord, as also the minds of those who are in the celestial things of love and the spiritual things of faith are called in the Word. But these things have been said for those who love to think more deeply.
Elliott(1983-1999) 1900
1900. 'Go in now to my servant-girl' means a joining to the more exterior man. This too is clear from what has been stated already - that the rational part of man's mind is conceived and begotten from the internal man as its father and from the exterior as its mother. Man's very life springs from the internal man, which cannot have any communication with the external, other than a very obscure communication, until the formation of recipient vessels belonging to the memory has been effected by means of cognitions and knowledge.
[2] The influx of the internal man occurs as an influx into the cognitions and factual knowledge that are present in the exterior man - affection being the means. Meanwhile, before they are present, a communication does indeed exist, but solely through those affections that control the external man; so that not more than very general stirrings and certain appetites occur there, and also certain blind inclinations such as reveal themselves in small children. But this life grows by degrees more definite as vessels are formed in the memory by means of cognitions and in the inner memory by rational concepts. As these vessels are formed and arranged into a sequence - into such a sequence in fact that they stand mutually related to one another like blood relatives and relatives by marriage, or like communities and families - so the correspondence is perfected of the external man with the internal man, and even better so through rational concepts, which are intermediate.
[3] But if the cognitions by means of which those vessels are formed are not truths, a lack of congruity still exists, for the celestial and spiritual things belonging to the internal man do not discover any correspondence for themselves except within truths. Such truths constituting the organic fortes of the two memoriesa are the genuine vessels into which the celestial things of love and the spiritual things of faith may be introduced fittingly; for when they are so introduced they are arranged by the Lord according to the pattern and image of the communities of heaven, that is, of the Lord's kingdom - insomuch that the person becomes, in miniature, heaven or the Lord's kingdom, as also in the Word the minds of those people are called in whom the celestial things of love and the spiritual things of faith are present. But these matters have been stated for the benefit of those minds that like to go more deeply.
Latin(1748-1756) 1900
1900. `Ingredere quaeso ad ancillam meam': quod significet conjunctionem cum exteriore, constat quoque ab illis quae prius dicta, quod nempe rationale hominis concipiatur et gignatur ab interno homine ut patre et ab exteriore ut matre; ipsa vita hominis est ab interno homine, qui non communicationem habere potest cum externo nisi obscurissimam priusquam formata sunt vasa recipientia quae sunt memoriae, quod fit per cognitiones et scientias; [2] influxus interni hominis est in cognitiones et scientifica exterioris, media affectione; antequam haec sunt, interea quidem est communicatio, sed per solas affectiones per quas regitur externus, inde modo communissimi motus et quidam appetitus, tum {1} quaedam caecae inclinationes quales apparent apud infantes: sed vita haec fit per gradus distinctior, sicut formantur vasa memoriae per cognitiones et vasa interioris memoriae per rationalia; sicuti haec vasa formantur et in serie disponuntur, et quidem in tali ut se mutuo spectent respective sicut consanguinitates et affinitates seu sicut societates et familiae, ita perficitur correspondentia externi hominis cum interno; et adhuc melius per rationalia, quae intermedia sunt; [3] sed usque non congruenter nisi cognitiones per quas illa formantur, sint veritates; interni enim hominis caelestia et spiritualia non correspondentiam sibi inveniunt nisi in veritatibus; hae in organicis utriusque memoriae formis sunt genuina vasa quibus caelestia amoris et spiritualibus fidei possunt inaptari: tunc enim disponuntur a Domino secundum ideam et imaginem societatum caeli seu regni Ipsius, adeo ut fiat homo in exigua forma caelum seu regnum Domini, ut quoque mentes illorum qui in caelestibus amoris et spiritualibus fidei sunt, in Verbo appellantur: sed haec dicta sunt illis qui profundius cogitare amant.