1936、“回到你主母那里”表示它意识到它不应信靠自己，而应信靠内层真理和对它的情感。这从“主母”的含义清楚可知，“主母”是指对内层真理的情感。至于“撒莱”、“妻子撒莱”和“主母撒莱”具体表示什么，这是无法解释的，因为没有任何观念能使它们易于理解。如前所述（1914，1919节），这些含义甚至超出天使的理解力。本节经文仅暗示主如何思想引起祂第一理性注意的表象，即：不应信靠这类表象，而应信靠神性真理本身，无论这些真理在这理性看来如何显得难以置信。所有神性真理都是这种情况；也就是说，你若就这些真理请教自己的理性，就永远不会相信它们，因为它们超出理解力的整个范畴。例如，世人、灵人或天使都不能凭自己活着，唯有主能；世人、灵人或天使的生命只是他们里面的生命的一种表象，或说他们所拥有的生命只是看上去是他们的。对基于幻觉或谬误进行判断的理性来说，这种观念令人反感；然而，它应该被相信，因为它是真的。
这是一个神性真理：圣言的每句话都含有数不清的观念在里面，尽管在世人看来，圣言显得如此简单和粗糙。事实上，每句话都包含比整个天堂还要多的东西。主将隐藏在其中的奥秘以无穷无尽、直到永远的多样性呈现在天使面前。在理性看来，这一点如此难以置信，以至于它完全不愿相信；但这是真的。
这是一个神性真理：凡将功德置于善行，或为了财富、地位、名声而行善的人在来世都不会因善行而得到任何赏赐；凡出于真正良善的目的而行事的人在来世都不会因恶行而受到惩罚；因为在来世，得到赏赐或关注的，是目的，行为则根据这些目的来看待。这也是理性无法相信的；但由于这是真理，所以我们不能信靠理性，因为理性基于外在事物，而不是内在事物得出自己的结论。
这是一个神性真理：凡在来世寻求最小喜乐的人都从主那里获得最大喜乐，凡寻求最大喜乐的人都只有最小喜乐；此外，天堂的喜乐里面没有任何优于别人的元素；这种优越性越存在，地狱就越存在；还有，天堂的喜乐里面没有一丁点世俗的荣耀。这些事也是令理性反感的，但它们应该被相信，因为它们是真的。
这也是一个神性真理：人越相信智慧无一来源于他自己，就越智慧；他越相信智慧来源于他自己，因而越将谨慎或准确的判断归于自己，就越疯狂、愚蠢。这也是理性所否认的，因为它以为凡不来源于它自己的东西什么都不是。这样的例子不计其数。仅从这几个例子可以看出，理性不值得信靠，因为理性沉浸在幻觉或谬误和表象之中。因此，它弃绝摆脱了幻觉或谬误和表象的真理，并且越弃绝，就越沉浸在自我之爱及其欲望中，也沉浸在推理，以及关于信的虚假原则或错误假设中。也可参看前面所举的例子（1911节）。
Potts(1905-1910) 1936
1936. Return to thy mistress. That this signifies that it was observed that it ought not to trust to itself, but to interior truth and the affection of it, is evident from the signification of her "mistress," as being the affection of interior truth. But what is specially signified by "Sarai" (by Sarai as a "wife," and by Sarai as a "mistress") cannot be described, for it can be grasped by no idea; the things signified are, as before said, above the understanding, even that which is angelic. It is only suggested here how the Lord thought concerning the appearances that had engaged the attention of His first rational, namely, that they were not to be trusted, but Divine truths themselves, however incredible these might appear in the view of that rational. For such is the case with all truths Divine; if the rational be consulted respecting them, they cannot possibly be believed, for they surpass all its comprehension. For example: that no man, spirit, or angel, lives from himself, but the Lord only; and that the life of a man, spirit, or angel is an appearance of life in him; this is repugnant to the rational, which judges from fallacies, but still it is to be believed because it is the truth. [2] It is a truth Divine that in every expression of the Word, which appears so simple and rude to man, there are things illimitable, nay, more than the universal heaven; and that the arcana which are therein may be presented before the angels by the Lord with perpetual variety to eternity. This is so incredible to the rational that it is unwilling to give it any credence at all; but still it is true. [3] It is a truth Divine that no one is ever rewarded in the other life for good deeds, if he placed merit in them, or if he did them for the sake of gain, honor, and reputation; also that no one is ever punished for evil deeds if he acted from a truly good end; the ends being what are regarded, and from them the deeds. This too cannot be believed by the rational; but as it is true, the rational is not to be trusted, for it does not form its conclusions from internal things, but from external things. [4] It is a truth Divine that he who aspires to the least joy in the other life, receives from the Lord the greatest, and that he who aspires to the greatest has the least, also that in heavenly joy there is never anything connected with being preeminent to others, and that in proportion as there is this, there is hell; also that in heavenly glory there is nothing whatever of worldly glory. These things also are repugnant to the rational, but still are to be believed, because they are true. [5] It is also a truth Divine that the more anyone believes nothing of wisdom to be from himself, the wiser he is; and that the more he believes it to be from himself, and thus the more he attributes prudence to himself, the more insane he is. This also the rational denies, because it supposes that what is not from itself is nothing. There are innumerable such things. From these few examples it may be seen that the rational is not to be trusted; for the rational is in fallacies and appearances, and it therefore rejects truths that are stripped of fallacies and appearances; and it does this the more, the more it is in the love of self and its cupidities, and the more it is in reasonings, and also in false principles respecting faith. (See also the examples adduced above, n. 1911.)
Elliott(1983-1999) 1936
1936. 'Return to your mistress' means that the reply indicated the first rational ought not to place trust in itself but in interior truth and the affection for it. This is clear from the meaning of 'mistress' as the affection for interior truth. As for the specific meanings of 'Sarai', 'wife Sarai', and 'mistress Sarai', these cannot be described as no ideas exist to make them intelligible. They are things that lie, as stated already, beyond the understanding even of angels. Here a mere intimation is given of the manner in which the Lord thought regarding the appearances which held the attention of His first rational - namely that no trust ought to be placed in such appearances but in Divine truths themselves, no matter how hard to believe these truths might appear to be to that rational. This is so with all Divine truths; that is, if the rational is consulted regarding those truths they cannot possibly be believed, for they transcend its whole range of understanding. Take for example the truth that no man, spirit, or angel, only the Lord, lives of himself, and that the life a man, spirit, or angel has is but an outward appearance of life with him. To the rational, which judges from illusions, this is repugnant; nevertheless it ought to be believed because it is the truth.
[2] It is a Divine truth that in the Word every expression, which to man seems to be utterly simple and unwrought, possesses an incalculable number of facets, more in fact than the whole of heaven. And the arcana contained there can be displayed by the Lord to angels in unending variety continuing for ever. To the rational this is so hard to believe that it is never willing to give any credence to it. Nevertheless it is the truth.
[3] It is a Divine truth that nobody is ever rewarded in the next life for good deeds if he has set merit by them, and if he has done them for the sake of his own gain, position, and reputation. Nor is anyone ever punished for bad deeds if he has acted with a truly good end in view; for in the next life it is the ends that are regarded, and deeds in the light of those ends This too the rational is not able to believe, but because this which it does not believe is the truth, no trust should be placed in a rational which does not base its conclusions on internal things but on external.
[4] It is a Divine truth that the one who seeks the least joy in the next life receives the greatest from the Lord, and the one who seeks the greatest has the least; also that within heavenly joy there is never any element of being pre-eminent over another, for insofar as such pre-eminence occurs hell is present; also that within heavenly glory there is not the least trace of worldly glory. These considerations too are repugnant to the rational; but they ought nevertheless to be believed because they are true.
[5] It is also a Divine truth that the more someone believes that none of his wisdom originates in himself the wiser he is, and the more he believes it does originate there, and so attributes sound judgement to himself, the more stupid he is. This too the rational denies, for it supposes that what does not originate in itself is nothing. Countless Divine truths exist such as these few given as examples, which show that no trust should be placed in the rational, since the rational is immersed in illusions and appearances. It therefore rejects truths when these are stripped of illusions and appearances, all the more rejecting them the more that self-love and its desires are present, as well as reasonings, and false assumptions regarding faith. See also the examples presented above in 1911.
Latin(1748-1756) 1936
1936. Quod `revertere ad dominam' significet quod animadverterit se non fidere sibi debere sed vero interiori et ejus affectioni, constat a significatione `dominae' quod sit affectio veri interioris; sed quid in specie per `Sarai,' per `Sarai uxorem,' et per `Sarai dominam' significatur, non describi potest, quia nulla idea capi; sunt, ut dictum prius, supra intellectum etiam angelicum; hic modo innuitur quomodo Dominus cogitavit de apparentiis quae primum rationale apud Ipsum detinuerunt, nempe quod iis non fidendum, sed ipsis Veris Divinis, utcumque coram rationali illo {1}apparerent incredibilia: ita se habet cum omnibus Veris Divinis; si consulitur de (c)illis rationale, nusquam possunt credi, nam superant omnem ejus captum, sicut pro exemplo, quod nullus {2}homo, spiritus et angelus vivat a semet, sed solus Dominus, et quod vita {3}hominis, spiritus et angeli sit apparens vitae apud eos; hoc repugnat rationali, quod ex fallaciis judicat, sed usque credendum quia verum est. [2] Verum Divinum est, quod indefinita sint in unaquavis voce Verbi, quae tam simplex et rudis apparet homini, immo quod plus quam universum caelum, (m)et quod arcana quae inibi, coram angelis a Domino sisti queant cum perpetua varietate in aeternum;(n) hoc tam incredibile est rationali ut nusquam aliquam fidem ei dare velit, sed usque est verum. [3] (t)Verum Divinum est, quod nusquam aliquis remuneretur in altera vita propter bene acta si meritum in illis posuerit, et si illa fecerit sui lucri, honoris et famae causa: et quod nusquam aliquis puniatur propter male acta si ex fine vere bono egerit, fines sunt qui spectantur,{4} inde acta; haec quoque a rationali non credi possunt, sed quia est verum, non fidendum rationali quod non ex internis sed ab externis concludit. [4] Verum {5}Divinum est, qui minimum gaudium in altera vita affectat, quod is accipiat a Domino maximum, et qui maximum, is habeat minimum; tum quod in gaudio caelesti nusquam sit aliquid praeeminentiae prae altero, et quantum praeeminentiae, tantum inferni; (m)tum quod in gloria caelesti ne minimum gloriae mundanae sit(n); haec quoque rationali repugnant, sed usque credenda quia sunt vera. [5] (m)Verum quoque Divinum est quod quis eo sapientior sit, quo plus credit quod nihil sapientiae a se, et quod eo insanior, (x)quo plus credit a se, ita quo plus prudentiam sibi ipsi tribuit; rationale hoc quoque negat, quia quod non ex se, putat esse nihil: talia dantur {6}innumerabilia, ex illis ut paucis exemplis constare {7}potest quod non fidendum rationali, nam rationale est in fallaciis et apparentiis, quare vera fallaciis et apparentiis nudata rejicit, et eo magis, quo plus in amore sui et ejus cupiditatibus est, {8}inque ratiociniis, tum in principiis falsi de fide. Videantur etiam quae supra allata n. 1911. @1 apparuerint$ @2 A reverses the order of these three.$ @3 A reverses the order of these three.$ @4 i quales sunt$ @5 i quoque$ @6 innumera$ @7 i satis$ @8 et quo plus in ratiociniis, et quo plus.$