1904、“亚伯兰的妻子撒莱才取了”表示对真理的情感，这是真正意义上的“妻子撒莱”。这从“撒莱”和“妻子”的含义清楚可知：“撒莱”是指与良善联合的真理，“妻子”是指情感，如前面所解释的（915，1468节）。有两种情感彼此截然不同，即：对良善的情感和对真理的情感。当一个人正在重生时，对真理的情感是领头的，因为他为了良善而对真理拥有情感；不过，一旦他重生，对良善的情感就成了领头的；这时，他对源于良善的真理拥有情感，或说良善赋予他对真理的情感。对良善的情感属于意愿，对真理的情感属于理解力。上古之人可以说在这两种情感之间建立了一种婚姻。他们将良善（或对良善的爱）和真理（或对真理的爱）称为人，称前者为“丈夫”，后者为“妻子”。将良善和真理比作婚姻的做法来源于天上的婚姻。
就本身而言，良善和真理并没有生命，而是从爱或情感中获得自己的生命。它们只是生命所使用的工具。因此，产生对良善和真理的情感的爱如何，生命就如何，因为整个生命构成整个爱或情感。这就是为何“妻子撒莱”在真正意义上表示对真理的情感。此处由于直觉（theintellectual，新世纪版本为intuition，即直觉）渴望理性为它的后代，还由于她说的话表达了这种渴望或情感，所以在本节，经上明确说“亚伯兰的妻子撒莱，给了自己的丈夫亚伯兰”；这句话在内义上若不体现这些事，就没有必要重复，因为它本身是多余的。
直觉真理有别于理性真理，理性真理有别于事实真理或记忆知识形式的真理，就像内在之物有别于中间之物，中间之物有别于外在之物一样。直觉真理是内在的，理性真理是中间的，而事实真理或记忆知识的真理是外在的。这些彼此区别极为显著，因为一个比一个更内在。对每个人来说，内在的，或存在于其至内在部分的直觉真理从来不是他自己的，而是属于他里面的主。主由此流入理性心智，在这里，真理第一次看似人自己的；然后，主通过理性心智流入记忆知识或事实知识。由此清楚可知，没有人能貌似凭自己基于直觉真理思考，只能基于理性真理和事实真理或记忆知识的真理思考，因为这些看上去似乎是他的。
当主活在世上时，唯独祂基于直觉真理思考，因为这真理就是祂自己那与良善结合的神性真理，或与神性属天之物结合的神性属灵之物；在这方面，主不同于其他所有人。人绝没有出于神性如同出于他自己那样思考的能力，这种能力也不可能存在于人里面，只存在于从耶和华成孕的主里面。主因出于直觉真理，也就是出于对直觉真理的爱或情感思考，所以也出于这真理渴望理性。这就是为何经上在此说，“亚伯兰的妻子撒莱”（她表示对直觉真理的情感）“取了埃及人夏甲给了自己的丈夫亚伯兰为他的女人”。
此处所隐藏的其它奥秘无法展开并理性解释清楚，因为对于自己里面的内在事物，人住在极大的模糊之中，甚至对这些事物没有一丁点概念。事实上，他将记忆知识或事实知识误认为理性和更高的直觉，不知道这些是不同的事物。事实上，这三者彼此区别如此显著，以至于直觉离了理性也能存在；基于直觉的理性离了记忆知识或事实知识同样能存在。对那些完全沉浸于记忆知识或事实知识的人来说，这一点不可避免地看似一个悖论，但却是真理。然而，任何人都不可能拥有在记忆知识形式中的真理，或存在于其心智的知识或事实层级中的真理，也就是说，拥有对它的情感和信靠，除非他拥有理性真理，以便主能流入这理性真理，并通过它从心智的直觉部分流入。这些奥秘只有在来世才能向人敞开。
Potts(1905-1910) 1904
1904. Sarai, Abram's wife, took. That this signifies the affection of truth, which in the genuine sense is "Sarai the wife," is evident from the signification of "Sarai," as being truth adjoined to good, and from the signification of a "wife," as being affection (explained above, n. 915, 1468). There are two affections distinct from each other,-affection of good, and affection of truth. When a man is being regenerated the affection of truth has the lead, for he is affected with truth for the sake of good; but when he has been regenerated the affection of good has the lead, and from good he is affected with truth. The affection of good is of the will; the affection of truth is of the understanding. Between these two affections the most ancient people instituted as it were a marriage. Good, or the love of good, they called man as a husband; truth, or the love of truth, they called man as a wife. The comparison of good and truth with marriage has its origin in the heavenly marriage. [2] Regarded in themselves, good and truth have no life, but they derive their life from love or affection. They are only instrumentalities of life; and such as is the love that affects the good and truth, such is the life; for the whole of life is of love, or affection. Hence it is that "Sarai the wife," in the genuine sense, signifies the affection of truth. And because in the case before us the intellectual desired the rational as an offspring, and because that which she speaks is of this desire or affection, it is therefore expressly said in this verse, "Sarai, Abram's wife, gave to Abram, her man," which there would have been no need of repeating if it did not involve such things in the internal sense, for in themselves these words would be superfluous. [3] Intellectual truth is distinguished from rational truth, and this from truth in the form of memory-knowledge, as are what is internal, what is intermediate, and what is external. Intellectual truth is internal, rational truth is intermediate, truth of memory-knowledge is external. These are most distinct from each other, because one is more internal than another. With any man whatever, intellectual truth, which is internal, or in his inmost, is not the man's, but is the Lord's with the man. From this the Lord flows into the rational, where truth first appears as belonging to man; and through the rational into the memory-knowledge; from which it is evident that man cannot possibly think as of himself from intellectual truth, but only from rational truth and truth of memory-knowledge, because these appear as if they were his. [4] The Lord alone, when He lived in the world, thought from intellectual truth, for this was His Divine truth in conjunction with Good, or the Divine spiritual in conjunction with the Divine celestial, and herein was the Lord distinguished from every other man. To think from what is Divine as from himself is never possible to man, nor in man, but only in Him who was conceived of Jehovah. Because He thought from intellectual truth, that is, from the love or affection of intellectual truth, from it also He desired the rational, and this is why it is here said that "Sarai, Abram's wife" (by whom is meant the affection of intellectual truth) "took Hagar the Egyptian, and gave her to Abram her husband, for a woman to him." [5] The rest of the arcana that are herein cannot be unfolded and explained to the apprehension, because man is in the greatest obscurity, and in fact has no idea at all of the internal things within him, for he makes both the rational and the intellectual to consist in memory-knowledge, and is not aware that these are distinct from each other, so distinct indeed that the intellectual can exist apart from the rational, and also the rational that is derived from the intellectual, apart from the memory-knowledge. This cannot but seem a paradox to those who are in memory-knowledges, but still it is the truth. It is however impossible for anyone to be in the truth that is in the form of memory-knowledge (that is, in the affection of this and the belief in it), unless he is in rational truth, into which and through which the Lord inflows from the intellectual. These arcana do not open to man except in the other life.
Elliott(1983-1999) 1904
1904. That 'Sarai, Abram's wife, took' means the affection for truth, which in the genuine sense is 'Sarai the wife', is clear from the meaning of 'Sarai' as truth allied to good, and from the meaning of 'wife' as affection, dealt with already in 915, 1468. There are; two affections, distinct and separate - the affection for good and the affection for truth. While a person is being regenerated the affection for truth takes the lead, for it is an affection for truth for the sake of good that moves him; but once he has been regenerated the affection for good takes the lead, and it is now an affection for truth originating in good that moves him. The affection for good belongs to the will, the affection for truth to the understanding. The most ancient people established a marriage so to speak between these two affections. They used to refer to good (or the love of good) and truth (or the love of truth) as Man, calling the former 'the husband' and the latter 'the wife'. The comparison of good and truth to a marriage has its origins in the heavenly marriage.
[2] Regarded in themselves good and truth do not possess any life, but they derive their life from love or affection. They are merely the instruments that serve life. Consequently as is the love producing the affection for good and truth, so is the life; for the whole of life constitutes the whole of love or affection. This is why 'Sarai his wife' in the genuine sense means the affection for truth. And because the Intellectual desired the Rational as its offspring, and because what she says is an expression of that desire or affection, this verse contains the explicit wording, 'Sarai, Abram's wife, gave to Abram her husband' which would be an unnecessary repetition - for in themselves these words would be quite superfluous - if such matters were not embodied within the internal sense.
[3] Intellectual truth is distinct and separate from rational truth, and rational truth from factual truth, just as what is internal, what is intermediate, and what is external are. Intellectual truth is internal, rational truth is intermediate, while factual truth is external. These are quite distinct and separate because one is interior to another. With everyone intellectual truth, which is internal, or that present within the inmost part of him, is not his own but is the Lord's with him. From this the Lord flows into the rational, where truth first appears as if it were the person's own, and through the rational into his faculty of knowing. From these considerations it is clear that nobody can possibly think as of himself from intellectual truth, but from rational truth and factual truth because these do appear as if they were his.
[4] Only the Lord, when He lived in the world, thought from intellectual truth, for that truth was His own Divine truth joined to good, or the Divine spiritual joined to the Divine celestial. In this respect the Lord was different from all others. Man in no way possesses the ability to think from the Divine existing within himself as his essential self, nor can that ability possibly exist within man, only within Him who was conceived from Jehovah. Because He thought from intellectual truth, that is, from the love or affection for intellectual truth, from that truth also He desired the Rational. This is why it is stated here that 'Sarai, Abram's wife', by whom is meant the affection for intellectual truth, 'took Hagar the Egyptian and gave her to Abram her husband as his wife (mulier)'.
[5] No other arcana concealed here can be brought out and explained intelligibly because the human being dwells in very great obscurity regarding his own internals. Indeed he has no conception of these, for he identifies the rational and the intellectual degrees of the mind with the factual degree, not knowing that these degrees are distinct and separate, so distinct in fact that the intellectual is able to exist without the rational, as also can the rational, while subordinate to the intellectual, exist without the factual. This must inevitably seem absurd to those wholly immersed in factual knowledge, but it is nevertheless the truth. It is not possible however for anyone to have truth present in the factual degree of his mind, that is to say, to have an affection for it and a belief in it, if truth is not present in the rational, into which and through which the Lord flows in from the intellectual degree. These arcana do not lie open to man's view except in the next life.
Latin(1748-1756) 1904
1904. `Accepit Sarai uxor Abrami': quod significet affectionem veri quae in genuino sensu [est] `Sarai uxor,' constat a significatione `Sarai' quod sit verum adjunctum bono, et ex significatione `uxoris' quod sit affectio, (o)de qua prius n. 915, 1468. Sunt binae affectiones inter se distinctae, affectio boni et affectio veri; cum {1} regeneratur homo,' tunc affectio veri praecedit, nam afficitur vero propter bonum; cum autem regeneratus est, praecedit affectio boni et ex bono afficitur vero; affectio boni est voluntatis, affectio veri est intellectus; antiquissimi inter binas affectiones {2} instituerunt quasi conjugium, bonum seu amorem boni appellarunt hominem ut maritum, verum seu amorem veri appellarunt hominem ut uxorem; comparatio boni et veri cum conjugio ducit originem a conjugio caelesti. [2] Bonum et verum in se spectata nullius vitae sunt, sed ab amore seu ab affectione trahunt vitam; sunt modo instrumentalia vitae, quare qualis amor afficiens bonum et verum, talis est vita, nam omne vitae est amoris seu affectionis; inde est quod `Sarai uxor' in genuino sensu significet affectionem veri, et hic quia Intellectuale desiderabat Rationale ut prolem, et qui desiderii seu affectionis est quae loquitur, ideo in hoc versu express dicitur, `Sarai uxor Abrami dedit Abramo viro,' quae non opus fuisset {3} iterum dicere, in se enim superflua forent nisi talia in sensu interno involverent. [3] Verum intellectuale distinguitur a vero rationali, et hoc vero scientifico, sicut internum, medium et externum; verum intellectuale est internum, verum rationale est medium, verum scientificum est externum; haec inter se distinctissima sunt quia unum es altero interius; apud hominem quemcumque verum intellectuale quod est internum seu apud intimum ejus, non est hominis sed est Domini apud hominem; inde Dominus influit in rationale ubi primum verum apparet sicut hominis, et per rationale in scientificum; ex quibus constat quod homo nusquam cogitare possit sicut a se ex vero intellectuali sed ex vero rationali et scientifico, quia haec apparent sicut ejus; [4] Solus Dominus ex vero intellectuali, cum vixit in mundo cogitavit, quia illud erat Divinum Ipsius conjunctum bono, seu Divinum spirituale conjunctum {4} Divino caelesti; in hoc distinctus fuit Dominus ab omni alio homine; ex Divino cogitare ut a se Ipso, nusquam est hominis nec dabile in homine, solum in Illo qui conceptus fuit a Jehovah; quia ex vero intellectuali, hoc est, ex amore seu affectione veri intellectualis cogitavit, etiam ex illo desideravit Rationale, inde est quod hic dicatur quod `Sarai uxor Abrami,' per quam intelligitur affectio veri intellectualis, `acceperit Hagarem Aegyptiam, et dederit eam Abramo viro suo, illi in `mulierem {5}': [5] reliqua arcana quae hic sunt; ad captum evolvi et explicari nequeunt quia homo in obscurissimo est, immo in nulla idea, de internis suis; in scientifico enim ponit et rationale et intellectuale, nec novit quod distincta sint, et quidem ita distincta ut intellectuale dari queat absque rationali, ut et inde rationale absque scientifico, quod ut paradoxon non potest non videri illis qui in scientificis sunt, sed usque est veritas; non autem dari potest quod aliquis in vero scientifico sit, nempe in ejus affectione et fide, nisi sit in vero rationali, in quod et per quod influat Dominus ab intellectuali; haec arcana homini non patent nisi in altera vita. @1 dum homo regeneratur.$ @2 i has.$ @3 fuissent.$ @4 adjunctum.$ @5 uxorem I; A d uxorem, i mulierem.$