2196、“这门在那人后面”表示接近那时占据理性，因而在有人身或人性之物在理性里面的情况下与它分离的良善。这从以下事实清楚可知：论到撒拉所站的这门，经上说它在“那人后面”。“在那人后面”表示没有被结合，而是在他背后。凡与某人分离之物都由一种可以说被抛在背后的东西来代表，这从来世的代表明显看出来（对此，从经历可以看出来；1393，1875节）。这种分离在此由经上说撒拉所站的这门在“那人后面”来表达。
至于那时与主同在，并且当主与神性结合时，便与祂分离的纯人类理性真理，情况是这样：人类理性真理不理解神性事物，因为这些事物在它的理解范畴之上。事实上，这种真理与属世人里面的记忆知识或事实相通；它越从这些记忆知识或事实来看待在它自身之上的事物，就越不承认它们。因为这种真理在它无法摆脱的表象中纠缠不清；表象是从感官印象中生出的，而感官会说服人们相信神性事物本身似乎也具有同样的性质；而事实上，神性事物免除一切表象。当这些神性事物或神性概念被阐述出来时，这理性真理决不能相信它们，因为它不理解。让我们举几个例子。
人若没有来自主的东西，就没有生命。这理性基于表象以为在这种情况下，人不可能有任何似乎属于他自己的生命；而事实上，当他发觉生命来自主时，才第一次真正活着。
这理性基于表象以为人所行的良善来自他自己；而事实上，良善丝毫不来自自己，都来自主。
这理性基于表象以为当人行善时，他就配得救恩；而事实上，人凭自己什么也不配得，一切功德都是主的。
当主使人远离邪恶，并把他保守在良善中时，他基于表象会以他里面只有良善、公义，甚至神圣；而事实上，人里面只有邪恶、不义和亵渎。
人基于表象以为，当他出于仁爱行善时，是出于自己的意愿来行的；而事实上，这不是出于他的意愿部分，而是出于仁爱被植入其中的理解力部分。
人基于表象以为没有世俗荣耀的荣耀是不可能存在的；而事实上，天堂的荣耀没有一丁点世俗的荣耀在里面。
人基于表象以为没有人能爱邻胜己，所有的爱都始于自己；而事实上，天堂之爱根本没有一丝自我之爱在里面。
人基于表象以为除了来自世界之光的光之外，再没有光了；而事实上，天堂里没有一丝世界之光；然而，那里的光却如此之大，以至于比世上的正午之光还要明亮上千倍。
人基于表象以为主不可能在整个天堂面前如一轮太阳那样发光；而事实上，一切天堂之光都来自祂。
人基于表象无法理解在来世，人们可以四处活动；而事实上，那里的人觉得自己和世人一样四处活动，如在自己的住处、院子和花园里活动。若被告知，如此显现的这些活动只是状态的变化，他就更不明白了。
人基于表象无法理解在我们眼前看不见的灵人和天使能被看见，也不理解他们能与世人说话；而事实上，内眼，即灵眼，看他们比世人看世人还要清楚。他们的声音同样清晰可闻，更不用说人的理性靠自己那从感官事物生出并由此变暗的微弱之光决不能相信的其它成千上万的事实了。这理性甚至在属世事物本身上也是瞎的。例如，它无法理解住在地球正对面的人怎能双脚站立、行走，或无法理解其它许多自然现象。那么，这理性在属灵和属天的事物上必是何等盲目呢？而这些事物远在属世事物之上。
由于人类理性具有这种性质，所以论到它，此处才说，当拥有神性感知的主与神性合一时，它就被分离出去。这就是撒拉（她在此是指这种理性真理）“站在帐棚门口，这门在那人后面”这句话的意思。
Potts(1905-1910) 2196
2196. And it was behind him. That this signifies near the good in which the rational then was, and separated from it insofar as anything of the human was in it, is evident from the fact that it is said of the door where Sarah was that it was "behind him." To be "behind him" signifies not to be conjoined, but at his back. That which is separated from anyone is represented by a kind of rejection as it were to the back, as is evident from the representatives in the other life (concerning which from experience, n. 1393, 1875). This is here expressed by its being said that the door where Sarah was, was "behind him." [2] As regards the merely human rational truth which was then with the Lord being separated from Him when He conjoined Himself with the Divine, the case is this. Human rational truth does not apprehend Divine things, because these are above the sphere of its understanding, for this truth communicates with the memory-knowledges which are in the natural man, and in so far as it looks from these at the things which are above itself, so far it does not acknowledge them. For this truth is in appearances, which it is not able to put off; and appearances are born from sensuous things, which induce a belief as if Divine things themselves also were of a like nature, when yet these are exempt from all appearances, and when they are stated, this rational truth cannot possibly believe them, because it cannot apprehend them. [3] If for example it is stated that man has no life except what is from the Lord, the rational supposes from appearances that in that case man cannot live as of himself; whereas he for the first time truly lives when he perceives that he does so from the Lord. [4] The rational supposes from appearances that the good which man does is from himself, and yet there is nothing of good from self, but all is from the Lord. [5] From appearances the rational supposes that man merits salvation when he does what is good; whereas of himself man can merit nothing, but all merit is the Lord's. [6] From appearances man supposes that when he is withheld from evil and is kept in good by the Lord, there is nothing with him but what is good and just, nay, holy; whereas there is nothing in man but what is evil, unjust, and profane. [7] From appearances man supposes that when he does what is good from charity, he does it from his will; whereas it is not from his will part, but from his intellectual part, in which charity has been implanted. [8] From appearances man supposes that there can be no glory without the glory of the world; whereas in the glory of heaven there is not a particle of the world's glory. [9] From appearances man supposes that no one can love his neighbor more than himself, but that all love begins from self; when yet in heavenly love there is nothing of the love of self. [10] From appearances man supposes that there can be no light but that which is from the light of the world; whereas in the heavens there is not one whit of the light of the world, and yet the light is so great that it surpasses the world's noon day light a thousand times. [11] From appearances man supposes that the Lord cannot shine before the universal heaven as a sun; when yet all the light of heaven is from Him. [12] From appearances man cannot apprehend that in the other life there are motions forward; whereas those who are there appear to themselves to move forward just as do men on earth-in their dwellings, courts, and paradises; and still less can he apprehend if it is said that these movings forward are changes of state, which so appear. [13] Nor can man from appearances apprehend that spirits and angels, who are invisible before our eyes, can be seen; nor that they can speak with man; when yet they appear to the internal sight, or that of the spirit, more manifestly than man does to man on earth; and their voices are heard as distinctly; besides thousands of thousands of such things, which man's rational, from its own light, born from things of sense, and thereby darkened, cannot possibly believe. Nay, the rational is blinded in natural things themselves, not being able to apprehend, for instance, how those who dwell on the opposite side of the globe can stand on their feet and walk; and it is the same with very many other things. How blind then must the rational not be in spiritual and heavenly things, which are far above natural things? [14] As the human rational is of such a character, it is here said of it that it was separated when the Lord in Divine perception was united to the Divine, which is signified by the standing of Sarah (who is here such rational truth) at the door of the tent, and by this being behind him.
Elliott(1983-1999) 2196
2196. 'And this was behind him' means close to the good which existed with the rational at that time, and separated from it insofar as anything of the human was in it. This is clear from what is said regarding the door where Sarah stood - that it was 'behind him'. 'Being behind him' means not joined together but behind his back. That which is separated from someone is represented by that which has been cast so to speak behind the back, as may become clear from the representatives in the next life described from experience in 1393, 1875. This separation is expressed here by its being said that the door where Sarah stood was behind him.
[2] The situation so far as merely human rational truth - which resided with the Lord at that time and was separated from Him when He joined Himself to the Divine - is that human rational truth has no grasp of Divine things because these are above its range of understanding. Such truth does indeed communicate with the facts which are present in the natural man; but insofar as it looks from those facts at the things that exist above itself it does not acknowledge these things. For such truth is immersed in appearances of which it cannot rid itself; and appearances are born from the evidence of the senses - which leads one to believe as though Divine things themselves are also of a similar nature, when in fact they are free of all appearances. When such Divine things are stated this rational truth cannot possibly believe them because it cannot have any grasp of them. Let some examples be given.
[3] If it is stated that a person has no life except that which he receives from the Lord, the rational, seeing from appearances, imagines in that case that he is not able to live as if from himself, when in fact he is for the first time truly living when he perceives that he does so from the Lord.
[4] Seeing from appearances the rational imagines that the good which a person does springs from himself, when in fact nothing good at all springs from self, but from the Lord.
[5] Seeing from appearances the rational imagines that a person merits salvation when he does what is good, when in fact of himself a person can merit nothing - all merit being the Lord's.
[6] Seeing from appearances a person imagines that when he is being withheld from evil and maintained in good by the Lord, nothing but good, righteousness, and indeed holiness are present with him, when in fact present in man there is nothing except evil, unrighteousness, and profanity.
[7] Seeing from appearances a person imagines that when he does what is good from charity his will is the source of his actions, when in fact it is not his will that is the source but his understanding in which charity has been implanted.
[8] Seeing from appearances a person imagines that no glory can exist without the glory of the world, when in fact the glory of heaven does not have one trace of the world's glory within it.
[9] Seeing from appearances a person imagines that nobody can love the neighbour more than he loves himself, but that all love begins from self, when in fact heavenly love has no self-love at all within it.
[10] Seeing from appearances a person imagines that no light can exist apart from that which flows from the light of this world, when in fact not a ray of the world's light shines in heaven, though the light there is a thousand times brighter than the midday light of the world.
[11] Seeing from appearances a person imagines that the Lord cannot possibly shine before the whole of heaven as a sun, when in fact the entire light of heaven comes from Him.
[12] Seeing from appearances no one can grasp the idea that developments take place in the next life, when in fact those there seem to themselves to be making developments - as anyone does on earth - in for example, their homes, courtyards, and gardens. Still less can man grasp it if he is told that these are changes of state which manifest themselves outwardly in such developments.
[13] Seeing from appearances a person cannot grasp that it is because they are not visible before his eyes that spirits and angels are not able to be seen; nor can he grasp that they are able to talk to-man, when in fact they are seen more clearly before internal sight, or the sight of the spirit, than man sees man on earth. And their utterances are also in like manner clearly audible.
Besides these there are thousands upon thousands of things such as these which man's rational, seeing from its own light, which is born from the evidence of the senses and consequently is darkened, cannot possibly believe. Indeed even in natural things the rational is blinded. It is unable to grasp, for example, how those living on the opposite side of the world can stand erect and walk, or to grasp very many other natural phenomena. How blind must the rational be then in spiritual and celestial things which are far above those that are natural.
[14] Such being the nature of the human rational, it is here spoken of as being separated when the Lord, while possessing Divine Perception, was united to the Divine. This is meant by the statement that Sarah, who here is such rational truth, 'stood at the tent door, and this was behind him'.
Latin(1748-1756) 2196
2196. `Et ea post illum': quod significet juxta bonum in quo tunc rationale, et separatum ab illo quantum humani ei inerat, constat inde quod dicatur de janua ubi Sarah, quod `fuerit post illum'; `esse post illum' significat non conjunctum esse, sed a tergo ejus; quod separatur ab aliquo, hoc repraesentatur per rejectionem quandam quasi in tergum, ut constare potest a repraesentativis {1} in altera vita, de quibus ab experientia n. 1393, 1875; hoc nunc exprimitur per quod `janua ubi Sarah, esset post illum.' [2] Quod verum rationale mere humanum quod tunc apud Dominum, ab Ipso separatum sit cum se conjunxit cum Divino, ita se habet: verum rationale humanum non capit Divina quia haec supra ejus intellectus sphaeram sunt, verum enim hoc communicat cum scientificis quae in naturali homine, et quantum ex his intuetur illa quae supra se sunt, tantum non agnoscit; est enim verum hoc in apparentiis quas exuere nequit; et apparentiae sunt illa quae nata sunt ex sensualibus, quae inducunt fidem sicut ipsa Divina quoque talia sint, cum tamen sunt omnibus apparentiis exempta, quae cum dicuntur, rationale hoc verum nusquam potest credere quia non potest capere. [3] Sicut pro exemplis: quod nulla vita homini nisi quae a Domino; rationale ex apparentiis putat tunc non vivere posse sicut a se, cum tamen tunc primum vere vivit cum percipit quod a Domino {2}: [4] rationale ex apparentiis putat bonum quod facit, esse ex semet, cum tamen nihil boni a se sed a Domino: [5] rationale ex apparentiis putat quod mereatur salutem cum bonum facit, cum tamen homo nihil a se mereri possit, sed omne meritum sit {3} Domini: [6] homo ex apparentiis putat quod cum detinetur a malo et tenetur in bono a Domino, nihil nisi bonum, et justum, immo sanctum, apud eum, cum tamen in homine nihil nisi malum, injustum, et profanum [est]: [7] homo ex apparentiis putat, cum facit bonum ex charitate, quod ex voluntario in se faciat, cum tamen non ex voluntario ejus, sed ex intellectuali cui implantata est charitas: [8] homo ex apparentiis putat non dari posse gloriam absque gloria mundi, cum tamen in gloria caeli ne hilum gloriae mundi sit: [9] homo ex apparentiis putat quod nemo possit amare proximum plus quam se, sed quod omnis amor incipiat a se, cum tamen in amore caelesti {4} nihil amoris sui insit: [10] homo ex apparentiis putat quod nulla lux dari queat nisi quae ex luce mundi, cum tamen in caelis ne hilum lucis mundi sit, et usque tanta lux ut {5} lucem meridianam mundi millies excedat: [11] homo ex apparentiis putat quod Dominus non lucere possit coram universo caelo sicut sol, cum tamen omnis lux caeli ab Ipso: [12] homo ex apparentiis non capere potest quod progressiones sint in altera vita, cum tamen apparent sibi progredi prorsus sicut homo in terris, ut in suis habitaculis, atriis, paradisis; minus si dicatur quod haec sint mutationes status quae sic apparent: [13] homo ex apparentiis nec capere potest quod spiritus et angeli, quia inconspicui coram oculis, non videri queant, nec quod possint loqui cum homine, cum tamen apparent manifestius coram visu interno seu spiritus quam homo homini in terra; et quoque audiuntur loquelae eorum similiter: praeter millia millia talium quae rationale hominis nusquam ex suo lumine nato ex sensualibus, et inde obfuscato, potest {6} credere: (m)immo in ipsis naturalibus caecutit rationale, sicut quod capere nequeat quomodo illi qui e diametro oppositi sunt incolae, possint pedibus insistere et ambulare, praeter in perplurimis aliis; quid non {7} in spiritualibus et caelestibus, quae longe supra naturalia sunt?(n) [14] Quia rationale humanum tale est, hic dicitur de tali quod separatum fuerit, cum Dominus unitus Divino in Perceptione Divina fuit, quod significatur per quod `Sarah' quae hic est tale verum rationale, `steterit ad januam tentorii, et ea esset'post illum.' @1 i quae.$ @2 i nec scire potest, unde tunc malum vitae.$ @3 esse AI.$ @4 i prorsus.$ @5 , et.$ @6 possit.$ @7 tunc.$