2094、前一章和本章，直到此处，论述的主题是主里面的理性的孕育和出生；下文还论述它如何变成神性（参看2188-2196，2551，2557，2625，2636节）。有些人可能以为知道这些事对信仰没多大帮助，只要知道主的人身或人性本质变成了神性，并且就人身或人性本质和神性本质而言，主是神就可以了。但情况是这样：那些简单相信这些事的人的确不需要知道这一切是怎么做到的，因为知道这一切是怎么发生的，仅仅是为了让他们相信事情就是如此。
但如今有许多人不相信任何事，除非他们知道事情的来龙去脉，这一点从以下事实清楚看出来，即：很少有人信主，尽管他们口头上承认祂，因为信之教义就是如此教导的。然而，他们仍告诉自己并彼此说，他们若能从中看到真实的可能性，就会相信。他们之所以不相信，却又这样说，是因为主和其他人一样出生，并且表面上和其他人没什么两样。这些人决不会相信，除非他们首先在某种程度上明白事情怎会是这样；这就是为什么解释这些事。那些简单相信圣言的人不需要知道这一切细节，因为他们已经达到了刚才所描述的那些人只有通过知道这些细节才能达到的目标。
此外，这些就是包含在内义里面的细节，内义是主在天堂的圣言，天堂里的人以这种方式感知圣言。当一个人接触真理，也就是内义时，他能在思维上与天堂里的人合而为一，即便他的观念相对来说非常笼统和模糊。在天堂，拥有纯正信仰本身的属天天使从良善的角度看待这些事，并认为“是的”；但属灵天使从真理的角度看待它们，也通过包含在内义中的那类细节而得以确认和完善；然而，这种确认是通过成千上万的内在推理实现的，而这些推理无法以可感知的方式进入人的思维模式。
Potts(1905-1910) 2094
2094. In the preceding chapter, and up to this point in the present one, the subject has been the conception and birth of the rational that appertained to the Lord; and how it was made Divine is also treated of in what follows. But some may suppose that to know these things does not conduce much to faith, provided it is known that the Lord's Human Essence was made Divine, and that the Lord is God as to both the Human Essence and the Divine Essence. But the case is this: They who in simplicity believe this to be so, do not need to know how it was effected, for knowing how it was effected is simply for the end that they may believe it to be so. [2] But at the present day there are many who believe nothing unless they know from reason that it is so, as may be clearly seen from the fact that few believe in the Lord, although they confess Him with the lips because this is according to the doctrine of faith. Yet still they say to themselves and to one another that if they knew it could be so they would believe. The reason why they do not believe and yet say this, is that the Lord was born as are other men, and in the external form was like others. These persons cannot possibly receive any faith unless they first comprehend in some measure how it can be so, and this is why these things have been explained. They who believe the Word in simplicity have no need to know all these things, for they are already in the end to which the others just described cannot come except by a knowledge [cognitio] of such things. [3] Moreover these are the things that are contained in the internal sense, and the internal sense is the Word of the Lord in the heavens, and is so perceived by those who are there. When a man is in the truth, that is, in the internal sense, he can make one as to thought with those in heaven, even though he may be in a relatively very general and obscure idea. The celestial in heaven, who are in faith itself, look at these things from good, and see that they are so; but the spiritual look at them from truth and are also confirmed, and thus perfected, by such things as are contained in the internal sense; but this by thousands of interior reasons which cannot flow perceptibly into man's idea.
Elliott(1983-1999) 2094
2094. The previous chapter and the present chapter up to this point have dealt with the conception and birth of the Rational within the Lord; and how this was made Divine is also dealt with in what follows. But some may possibly suppose that knowing these details does not contribute very much to faith, provided one knows that the Lord's Human Essence was made Divine and that the Lord is God as regards both Essences. The position however is this: People who in simplicity believe it to be so do not need to know how it became so, for the only reason for their knowing how it became so is so that they may believe that it is so.
[2] There are many at the present day who do not believe anything unless they know it to be so from reason, as is made quite clear from the fact that few believe in the Lord, although they make lip confession of belief for the reason that the doctrine of faith so teaches. Nevertheless they tell themselves and one another that if they knew it could be so they would believe. The reason they do not believe and yet say this is that the Lord was born as any other is born and to outward appearance was like any other. These people cannot possibly receive any faith unless they first of all grasp in some measure how it can be so. This is why these matters have been explained. Those who believe the Word in simplicity do not need to know all these details because they have already arrived at the end which those who have just been described cannot reach except by becoming acquainted with such details.
[3] What is more, these are the details which are contained in the internal sense, and the internal sense is the Word of the Lord in heaven. Those who are in heaven perceive it in this fashion. When someone is in touch with the truth, that is, with the internal sense, he is able to make one as to thought with those in heaven, even though his ideas are by comparison very general and very obscure. The celestial ones there, who possess faith itself, see that those things are so from good, whereas the spiritual ones see the same from truth. The spiritual ones are also confirmed, and in that way perfected, by such things as are contained in the internal sense, that confirmation being achieved however by means of thousands of interior reasons which cannot flow into man's pattern of thought so as to be perceived there.
Latin(1748-1756) 2094
2094. {1} In capite praecedente et in hoc huc usque actum est de conceptione et nativitate Rationalis apud Dominum; et quomodo Divinum factum, agitur etiam in sequentibus; sed autumare quidam possunt quod haec scire non ad fidem ita conducat, modo sciatur quod Humana Domini Essentia facta sit Divina et quod Dominus quoad utramque sit Deus; sed ita se res habet: qui simpliciter hoc credunt, non opus habent scire quomodo factum, nam scire quomodo factum, est solum ob finem ut credant quod ita sit; [2] sunt hodie plures qui nihil credunt nisi sciant ratione quod ita sit, quod manifeste constare potest ex eo quod pauci credant in Dominum, tametsi ore fatentur {2}, quia est secundum doctrinam fidei: at usque dicunt {3} intra se et inter se, si scirent quod ita esse possit, quod credituri; quod non credant, et ita dicunt, est causa quia Dominus natus est sicut alius homo, et externa forma fuit sicut alius; hi nusquam aliquam fidem accipere possunt, nisi prius aliquo modo capiant quomodo ita esse possit; ideo haec. Qui Verbo simpliciter credunt, non opus habent omnia haec scire, quia in fine sunt, ad quem illi de quibus dictum, non possunt venire nisi per cognitionem talium. Praeterea haec sunt quae in sensu interno continentur, et sensus internus est Verbum Domini in caelis; qui in caelis, percipiunt illud ita; quando homo in vero est, hoc est, in sensu interno, tunc cum illis in caelo unum facere potest quoad cogitationem, tametsi homo in communissima et obscurissima idea est respective: caelestes ibi, qui {4} in ipsa fide, spectant illa ex bono, quod ita sit; sed spirituales ex vero, qui etiam per talia quae continentur in sensu interno, confirmantur, et sic perficiuntur, sed hoc per millia rationum interiorum quae non in hominis ideam apperceptibiliter {5} influere possunt. @1 This paragraph, on a separate sheet, seems to have been written after n. 2099, as original numbering of 2094-8 is altered to 2095-9.$ @2 i quod credant.$ @3 quod dicant.$ @4 quia.$ @5 perceptibiliter.$