2093、“就是撒拉必给你所生的”表示与神性良善结合的神性真理，这理性将从神性真理而出。这从“撒拉”和“亚伯拉罕”的代表清楚可知：“撒拉”是指神性真理（参看2063，2081节）；“亚伯拉罕”是指神性良善（如2063节所述，以及其它各个地方）。
至于主的第一理性是如何孕育和出生的，这在前一章论述“以实玛利”的地方已经说明，“以实玛利”就代表第一理性。本章和下一章则论述主如何通过类似神性良善与神性真理的婚姻的结合将该理性变成神性。第一理性只能通过内在人进入外在人对记忆知识的情感的流注而孕育，也只能从对记忆知识的情感出生，该情感由撒拉的婢女夏甲来代表，如前一章所示（1895，1896，1902，1910等节）。
但第二理性或神性理性不是以这种方式孕育和出生的，而是通过内在人的真理与良善的结合，并由此产生的流注孕育和出生的。对主来说，这种合一是凭祂自己的能力实现的，这能力来自神性本身，也就是来自耶和华。如前面反复说明的，祂的内在人是耶和华；“亚伯拉罕”所代表的良善本身属于祂的内在人，“撒拉”所代表的真理本身也属于内在人；所以两者都是神性，而主的神性理性就从它们两者孕育和出生。事实上，它从良善进入真理的流注，因而通过真理孕育和出生，因为理性的主要元素是真理，如前所述（2072节）。这就是为何此处说“撒拉必给你所生的”，这句话表示与良善结合的神性真理，神性理性将从神性真理而出；17:17说，撒拉是“一个九十岁的女人”，这句话表示与良善结合的真理将实现这一切。
对每个人来说，由于他被造为神的样式和形像，所以与之类似但不可等同的事会发生，也就是说，他的第一理性也是通过他的内在人进入外在人对记忆知识的情感生命的流注而孕育和出生的；但他的第二理性是由从主通过内在人而来的良善与真理的流注产生的。当他正在重生时，便从主获得这第二理性，因为那时，他以其理性感知何为信之良善与真理。在人里面，内在人在他的理性之上，是主的（参看1889，1940节）。
Potts(1905-1910) 2093
2093. Whom Sarah shall bear unto thee. That this signifies the Divine truth conjoined with the Divine good, from which it will come forth, is evident from the representation of "Sarah," as being the Divine truth (spoken of before, n. 2063, 2081); and from the representation of "Abraham," as being the Divine good (treated of, n. 2063, and in several other places). [2] How the Lord's first rational was conceived and born, has been stated in the foregoing chapter, where "Ishmael" is treated of, by whom that rational was represented. But here, and also in the following chapter, that rational is treated of which was made Divine by the Lord, and this by the conjunction, as by marriage, of the Divine good with the Divine truth. The first rational cannot be conceived otherwise than by the influx of the internal man into the affection of memory-knowledges in the external man; nor can it be born otherwise than from the affection of memory-knowledges, which was represented by Hagar, Sarah's handmaid (as shown in the preceding chapter, n. 1896, 1902, 1910, etc.). [3] But the second or Divine rational is not conceived and born in this way, but by means of the conjunction of the truth of the internal man with the good of the same, and the influx thence derived. With the Lord this was effected of His own proper power from the Divine itself, that is, from Jehovah. As has been repeatedly stated above, His internal man was Jehovah; and the good itself that was represented by Abraham belonged to His internal man, as also did the truth itself that was represented by Sarah, and therefore both were Divine. From this source therefore was the Lord's Divine rational conceived and born; and in fact from the influx of the good into the truth, and thus by means of the truth; for the chief characteristic of the rational is truth (as before said, n. 2072). On this account it is here said, "whom Sarah shall bear unto thee," which signifies Divine truth conjoined with Good, from which that Divine rational will come forth; and above (at verse 17) it was said that Sarah was a "daughter of ninety years," which signifies that the truth conjoined with good shall do this. [4] With every man whatever because he has been created in the likeness and image of God, the like, but not the equal of this takes place, that is to say, his first rational is also conceived and born by means of the influx of his internal man into the life of the affection of memory-knowledges in his external man; but his second rational, from the influx of the good and truth from the Lord through his internal man. This second rational he receives from the Lord when he is being regenerated, for he then perceives in his rational what the good and the truth of faith are. In man the internal man is above his rational, and is the Lord's (see n. 1889, 1940).
Elliott(1983-1999) 2093
2093. 'Whom Sarah will bear to you' means Divine Truth joined to Divine Good from which it will come forth into being. This is clear from the representation of 'Sarah' as Divine Truth, dealt with already in 2063, 2081, and from the representation of 'Abraham' as Divine Good, dealt with in 2063 and in various places elsewhere.
[2] The manner in which the Lord's first rational was conceived and born has been stated in the previous chapter where Ishmael, who represented that rational, was the subject. This chapter and the next deal with that Rational which was made Divine by the Lord, something He achieved through the marriage-like conjunction of Divine Good with Divine Truth. The only possible way the first rational can be conceived is by the influx of the Internal Man into the External Man's affection for knowledge. Nor can it be born from anything other than the affection for knowledge, an affection represented by 'Hagar, Sarai's servant-girl', as shown in the previous chapter, in 1896, 1902, 1910, and elsewhere in that chapter.
[3] But the second or Divine Rational is not conceived and born in the same way but by the conjunction of Truth in the Internal Man with Good in the same, and the resulting influx. In the Lord's case this was achieved by His own power derived from the Divine itself, that is, from Jehovah. As stated in various places already, His Internal Man was Jehovah. And Good itself, represented by 'Abraham', belonged to the Internal Man, as also did Truth itself, represented by 'Sarah'. Both were on that account Divine, and from them both the Lord's Divine Rational was conceived and born. Indeed it was conceived and born from the influx of good into truth, and so by means of truth, for the principal element in the rational is truth, as stated above in 2072. Hence the statement here 'whom Sarah will bear to you', which means Divine Truth joined to Good from which it will come into being, and at verse 17 above the statement 'Sarah a daughter of ninety years' means that Truth joined to Good will accomplish this.
[4] With all human beings, since each has been created in the likeness and image of God, something similar yet not comparable takes place, in that his first rational too is conceived and born through the influx of his internal man into the life of his external man's affection for knowledge, but his second rational results from the influx of good and truth from the Lord by way of his internal man. This second rational he receives from the Lord when he is being regenerated, for at that time he senses within his rational what the good and truth of faith are. The internal man with anyone is above his rational, and is the Lord's. This is dealt with in 1889,1940.
Latin(1748-1756) 2093
2093. `Quem pariet tibi Sarah': quod significet Divinum Verum conjunctum Divino Bono ex quo existet, constat ex repraesentatione `Sarah' quod sit Divinum Verum, de qua prius n. 2063, 2081, et ex repraesentatione `Abrahami' quod sit Divinum Bonum, de qua n. 2063, et passim alibi: [2] quomodo rationale primum {1} Domini conceptum et natum sit, in capite praecedente dictum est, ubi de Ismaele per quem rationale illud repraesentatum est; hic nunc et in sequenti capite agitur de Rationali illo quod Divinum factum a Domino, et hoc per conjunctionem, sicut per conjugium, Divini Boni cum Divino Vero; rationale primum non aliter concipi potest quam per influxum Interni Hominis in affectionem scientiarum Externi, nec aliter nasci quam ab affectione scientiarum, quae repraesentata est per `Hagarem ancillam Sarai,' ut ostensum in capite praecedente, n. 1896, 1902, 1910, et alibi ibi; [3] sed Rationale alterum seu Divinum, non ita concipitur et nascitur, sed per conjunctionem Veri Interni Hominis cum Bono ejusdem, et inde influxum; apud Dominum ex propria potentia ex Ipso Divino, hoc est, Jehovah; Internus Ipsius Homo fuit, ut prius passim dictum, Jehovah; et ipsum Bonum, repraesentatum per `Abraham,' fuit Interni Hominis, tum ipsum Verum, repraesentatum per `Sarah,' etiam fuit Interni Hominis, ita utrumque Divinum; inde nunc Rationale Divinum Domini conceptum et natum; (m)et quidem ex influxu boni in verum, ita per verum, rationalis enim praecipuum est verum, ut supra n. 2072 dictum; quare hic dicitur `quem pariet tibi Sarah,' quod significat Divinum Verum conjunctum Bono ex quo existet; et supra ad vers. 17 quod `Sarah filia nonaginta annorum' significet quod Verum conjunctum Bono hoc faciet.(n) [4] Apud hominem quemcumque quia ad similitudinem et imaginem Dei creatus [est,] simile sed non compar existit, nempe quod rationale ejus primum etiam per influxum interni ejus hominis in vitam affectionis scientiarum externi ejus, concipiatur et nascatur, sed rationale ejus alterum, ex influxu boni et veri a Domino per internum ejus hominem; rationale hoc alterum accipit a Domino cum regeneratur, nam tunc in rationali suo sentit quid bonum et verum fidei: internus homo apud hominem est supra ejus rationale, estque Domini, de quo n. 1889, 1940. @1 A. had Rationale humanum Domini ip primum seu above, but humanum is then deleted.$