2516、“看哪，你要死了，因为你所取的那女人”表示如果就信之教义的内容请教理性，那么该教义将被毁掉，变得无效。这从亚比米勒、“死”和妹子的含义清楚可知：此处的“你”所指的亚比米勒是指信之教义；“死”是指被毁掉，变得无效；在此被称为“那女人”的妹子是指理性（参看2508节）。因此，亚比米勒因所取的那女人而要死了这句话表示如果请教理性，那么信之教义将被毁掉，变得无效。
来自理性的信之教义之所以不存在，是因为理性专注于良善和真理的表象，这些表象本身并非真理，如前所示（2053，2196，2203，2209节）。此外，理性以谬念或错觉为基础，而谬念或错觉是记忆或世俗知识，或事实所确认的外在感官印象或肉体感觉的产物，这些知识或事实给真理的这些表象蒙上阴影、造成模糊。理性大多是纯人类的，这从它的诞生也能清楚看出来。
这就是为何信之教义不可能始于理性，更不可能建立在它上面。相反，这种教义必须源自主的神性本身和祂的神性人身。这就是它的源头。事实上，主就是该教义本身，这就是为何在圣言中，主被称为圣言、真理、光、道路、门。此外，一个奥秘是，一切教义都来自神性良善和神性真理，并拥有天上的婚姻在里面。没有天上的婚姻在里面的教义不是真正的信之教义。这就是为何圣言作为教义的源头，一点一画都包含一个婚姻的形像在里面（参看683，793，801节）。
从圣言的字义或外在意义上看，信之教义似乎的确包含大量理性性质，甚至世俗性质的东西。然而，这是因为圣言是写给世人的，因此这样会适合他们。但圣言本身是属灵的，来自一个属天源头，也就是来自与神性良善结合的神性真理。如果就教义的内容请教理性，那么该教义将被毁掉，变得无效，这一点会通过下文的例子来说明。
Potts(1905-1910) 2516
2516. Behold, thou wilt die because of the woman. That this signifies that the doctrine of faith would become null and void if the rational were consulted as to its contents, is evident from the signification of "Abimelech," who is here addressed, as being the doctrine of faith; from the signification of "dying," as being to become null and void; and from the signification of a "sister," who is here called "the woman," as being the rational (see n. 2508). Hence now by "Abimelech dying because of the woman" is signified that the doctrine of faith would become null and void if the rational were consulted. [2] The reason why there is no doctrine of faith from the rational, is that the rational is in appearances of good and truth, which appearances are not in themselves truths (as before shown, n. 2053, 2196, 2203, 2209). Moreover the rational has under it fallacies which are from external sensuous things confirmed by memory-knowledges, which induce obscurity in these appearances of truth. The rational for the most part is merely human, as also is evident from its birth; and this is why nothing doctrinal of faith can begin from it, and still less be constructed from it; but must be from the Lord's Divine Itself and Divine Human. This is its origin, and indeed so entirely that the Lord is doctrine itself; on which account also in the Word He is called the Word, the Truth, the Light, the Way, the Door; and (what is an arcanum) all doctrine is from the Divine good and the Divine truth, and has in itself the heavenly marriage. Doctrine that has not this in it is not the genuine doctrine of faith. Hence it is that in all the particulars of the Word (the source of doctrine) there is an image of a marriage (see n. 683, 793, 801). [3] In the literal or external sense of the Word the doctrine of faith does indeed appear as if it possessed much from the rational, and even from the natural; but this is because the Word is for man, and has been in this manner accommodated to him; but still in itself it is spiritual from a celestial origin, that is, from Divine truth conjoined with Divine good. That doctrine would become null and void if as to its contents the rational were consulted, will be illustrated by examples in what follows.
Elliott(1983-1999) 2516
2516. 'Behold, you will die because of the woman' means that the doctrine of faith would be ruined if the rational were consulted as regards the contents of that doctrine. This is clear from the meaning of Abimelech, to whom 'you' refers here, as the doctrine of faith; from the meaning of 'dying' as being brought to ruin; and from the meaning of 'a sister', called 'the woman' here, as the rational, dealt with in 2508. Consequently the statement that Abimelech would die because of the woman means that the doctrine of faith would be brought to ruin if the rational were consulted.
[2] The reason no doctrine of faith from the rational exists is that the rational is immersed in the appearances of good and truth, and such appearances are not truths in themselves, as shown already in 2053, 2196, 2203, 2209. What is more, the rational bases itself on illusions, which are the product of external sensory impressions confirmed by facts which introduce haziness into those appearances of truth. The rational for the most part is merely human, as also becomes clear from its birth. This then is why nothing of the doctrine of faith can even be started, let alone be built up from it. Such doctrine must stem from the Lord's Divine itself and His Divine Human. This is the origin of it, so much so indeed that the Lord is doctrine itself. It is for this reason also that in the Word He is called the Word, the truth, the light, the way, and the door. Furthermore - and this is an arcanum - all doctrine is derived from Divine Good and Divine Truth and possesses the heavenly marriage within it. Doctrine which does not possess this within it is not the genuine doctrine of faith. Consequently every detail of the Word, the source of doctrine, holds the image of a marriage within it, see 683, 793, 801.
[3] It does indeed seem in the literal or external sense of the Word as though the doctrine of faith possessed much from the rational and indeed from the natural. But the reason for this is that the Word exists for the sake of man, for whom it has been adapted in this way. Nevertheless in itself the Word is spiritual from a celestial origin, that is, it is derived from Divine Truth joined to Divine Good. The fact that doctrine would be brought to ruin if the rational were consulted as regards the contents of that doctrine will be illustrated by examples in what follows.
Latin(1748-1756) 2516
2516. Quod `ecce tu morieris propter mulierem' significet quo doctrina fidei nulla foret si quoad illa quae ibi, consuleretur rationale, constat ex significatione `Abimelechi' qui hic est `tu,' quod sit doctrina fidei; ex significatione `mori' quod sit nullum fieri; et a significatione `sororis' quae hic vocatur `mulier,' quod sit rationale, de qua n. 2508; [2] exhinc nunc, `quod Abimelech moreretur propter mulierem' (x)significat quod doctrina fidei nulla fieret si consuleretur rationale. Quod nulla doctrina fidei ex rationali, causa est quia rationale est in apparentiis boni et veri, quae apparentiae non sunt vera in se {1}, ut ostensum prius n. 2053, 2196, 2203, (x)2209: praeterea rationale sub se habet fallacias, quae sunt ex sensualibus externis confirmatis per scientifica, quae umbram inducunt istis veri apparentiis; est {2} rationale quoad maximam partem mere humanum, ut quoque ex ejus nativitate constare potest; inde nunc est quod ex illo nullum doctrinale fidei auspicari, minus condi possit; sed erit ex Ipso Divino (c)et Divino Humano Domini, inde ejus origo, et quidem in tantum ut Dominus sit ipsa doctrina, quare etiam in Verbo nominatur Verbum, (t)veritas, lux, via, {3} janua; et quod arcanum, omne doctrinae est ex Divino Bono et Divino Vero, et habet in se conjugium caeleste; doctrinale quod id in se non habet, non est doctrinale genuinum fidei; inde est quod in singulis Verbi, unde doctrina, sit instar conjugii, videatur n. 683, 793, 801. [3] Apparet quidem doctrina fidei in sensu litterali seu externo Verbi, quod ex rationali multa habeat, immo ex naturali, sed hoc est ex causa quia Verbum est pro homine, cui sic accommodatum est, sed usque in se est spirituale ex origine caelesti, hoc est, ex Divino Vero conjuncto Divino Bono. Quod doctrina nulla fieret si quoad illa quae ibi, consuleretur rationale, ab exemplis illustrabitur in sequentibus. @1 i sed modo apparent sicut vera.$ @2 estque.$ @3 i et.$