2533、“现在你把这人的妻子还回去”表示他要交出未受理性玷污的教义的属灵真理。这从“妻子”和“人”的含义清楚可知：“妻子”是指属灵真理（参看2507，2510节）；“人”（即男人）是指教义本身。事实上，亚伯拉罕代表处于这种状态的主，当被称为“人”（即男人）时，他表示属天真理，属天真理与来自一个属天源头的教义是一样的；因为“人”（即男人）在内义上是指心智的理解力部分（参看158，265，749，915，1007，2517节）。由此明显可知，“把这人的妻子还回去”是指交出未受理性玷污的教义的属灵真理。之所以表示要交出未受理性玷污的属灵真理，是因为要把她还回去的“亚比米勒”表示关注理性事物的教义，或也可说，构成教义的理性事物（2510节）。
如前所述（2531节），尽管信之教义本身是神性，因此超越所有人，甚至天使的理解，但圣言仍以一种人能理解的理性方式来传达它。此处的情形就像教育小男孩和小女孩的父母。当父母教育孩子时，他们会根据孩子的心态来解释每一件事，尽管他们自己在一个更内在或更高的层面上思考。否则，父母只是在教育，而孩子没有在学习，或说不去调整自己的课程就是在教导不会被学习的东西，或这就像把种子丢在光秃秃的岩石上。这也适用于在来世教导内心简单者的天使。天使虽拥有属天和属灵的智慧，但仍不会越过他们所教导的那些人的头顶，或说把自己置于他们所教导的那些人的理解之上，而是简单地和他们交谈，然而会随着教导的行进而逐渐提升水平。如果他们以天使的智慧说话，简单人根本理解不了，因而不会被引向信之真理与良善。如果主在圣言中不根据人的理解以一种理性的方式来教导，同样的情况就会发生。然而，内义上的圣言会上升，以满足天使的理解力。即便如此，在天使感知圣言所在的最高层面的含义，仍无限低于神性。这表明圣言在其起源上，因而在自己里面是什么样；因此，圣言处处，甚至在一点一画上所包含的，比整个天堂以最小的方式所能理解的还要多，尽管它字面上显得如此普通和粗糙。
主就是圣言，因为圣言来自祂，祂在圣言里面，这一点清楚可见于约翰福音：
起初有圣言，圣言与神同在，神就是圣言。生命在祂里头，这生命就是人的光。圣言成了肉身，住在我们中间，我们也见过祂的荣耀，正是父独生子的荣耀，充满了恩典和真理。（约翰福音1:1，4，14；也可参看启示录19:11，13，16）.
主因是圣言，故也是教义，因为本身为神性的其它教义并不存在。
Potts(1905-1910) 2533
2533. And now restore the man's wife. That this signifies that he should render up the spiritual truth of doctrine without taint from the rational, is evident from the signification of "wife," as being spiritual truth (see n. 2507, 2510); and from the signification of the "man," as being doctrine itself; for Abraham (by whom the Lord in that state is represented), when called a "man," signifies celestial truth, which is the same as doctrine from a celestial origin; for in the internal sense a "man" is the intellectual (see n. 158, 265, 749, 915, 1007, 2517). Hence it is evident that to "restore the man's wife" is to render up the spiritual truth of doctrine without taint. That it means without taint from the rational, is because Abimelech, who was to restore her, signifies doctrine that has regard to rational things, or what is the same, the rational things of doctrine (n. 2510). [2] It was said above that although the doctrine of faith is in itself Divine, and therefore above all human and even angelic comprehension, it has nevertheless been dictated in the Word according to man's comprehension, in a rational manner. The case herein is the same as it is with a parent who is teaching his little boys and girls: when he is teaching, he sets forth everything in accordance with their genius, although he himself thinks from what is more interior or higher; otherwise it would be teaching without their learning, or like casting seed upon a rock. The case is also the same with the angels who in the other life instruct the simple in heart: although these angels are in celestial and spiritual wisdom, yet they do not hold themselves above the comprehension of those whom they teach, but speak in simplicity with them, yet rising by degrees as these are instructed; for if they were to speak from angelic wisdom, the simple would comprehend nothing at all, and thus would not be led to the truths and goods of faith. The case would be the same if the Lord had not taught in the Word in accordance with man's comprehension, in a rational manner. Nevertheless in its internal sense the Word is elevated to the angelic understanding; and yet that sense, in its highest elevation in which it is perceived by the angels, is infinitely below the Divine. It is hence manifest what the Word is in its origin, and thus in itself; and that it thus everywhere involves more things than the whole heaven is capable of comprehending, even as to a small part, although in the letter it appears so unimportant and so rude. [3] That the Lord is the Word, because the Word is from Him and He is in the Word, is evident in John:
In the beginning was the Word, and the Word was with God, and God was the Word; in Him was life, and the life was the light of men; the Word was made flesh, and dwelt among us; and we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth (John 1:1, 4, 14; see also Rev. 19:11, 13, 16). And as the Lord is the Word, He is also doctrine; for there is no other doctrine which is itself Divine.
Elliott(1983-1999) 2533
2533. That 'now return the man's wife' means that the spiritual truth of doctrine was by him to be brought back untouched from the rational is clear from the meaning of 'a wife' as spiritual truth, dealt with in 2507, 2510, and from the meaning of 'a man' as doctrine itself. Actually when Abraham who represents the Lord in that state is called 'a man' he means celestial truth, which is the same as doctrine from a celestial origin; for 'man' in the internal sense means the understanding part of the mind, see 158, 265, 749, 915, 1007, 2517. From this it is evident that 'resuming the man's wife' means bringing back the spiritual truth of doctrine untouched. Its being brought back untouched from the rational is meant because 'Abimelech' who was required to return her means doctrine that has regard to rational things, or what amounts to the same, means the rational things comprising doctrine, 2510.
[2] It has been stated above that although the doctrine of faith is in itself Divine and so stands above all human, even angelic, range of understanding, it has nevertheless been expressed in the Word in a rational manner in accordance with man's range of understanding. It is like a parent who is teaching small boys and girls. When teaching them he explains every single thing in accordance with their own mentality, even though he himself thinks from what is more interior or higher. Otherwise he would be teaching without their learning, or it would be like casting seed on bare rock. The same applies also to the angels who in the next life instruct the simple in heart. Although the angels possess celestial and spiritual wisdom they nevertheless do not go above the heads of those they are teaching but use simple ideas to talk to them, yet advance by degrees to higher ideas as the instruction advances. For if they were to speak from angelic wisdom the simple would not grasp anything at all and so would not be led on to the truths and goods of faith. Much the same would happen if in the Word the Lord had not taught in a rational manner in accordance with man's range of understanding. Nevertheless in its internal sense the Word is raised up to angelic understanding. But even so, that highest level of meaning on which the Word exists with angels is infinitely lower than the Divine. This shows what the Word is like in origin, and so what it is in itself, and thus that at every point it embodies more than the whole of heaven is capable of comprehending, even as to one small part, though in the letter it seems so ordinary and so crude.
[3] The fact that the Lord is the Word, because the Word derives from Him and He is in the Word, is clear in John,
In the beginning was the Word, and the Word was with God, and the Word was God. In Him was life, and the life was the light of men. The Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father, full of grace and truth. John 1:-1, 4, 14.
See also Rev 19: 11, 13, 16.And because the Lord is the Word, He is doctrine also, for no other doctrine exists which is itself Divine.
Latin(1748-1756) 2533
2533. Quod `nunc reduc uxorem viri' significet quod spirituale verum doctrinae immune redderet a rationali, constat a significatione `uxoris' quod sit spirituale verum, de qua n. (x)2507, 2510: et a significatione `viri' quod sit ipsa doctrina, `Abrahamus' enim per quem Dominus in illo statu repraesentatur cum nominatur `vir,' {1} significat caeleste verum, quod idem est ac doctrina ex origine caelesti, nam `vir' in sensu interno est intellectuale, videatur n. 158, 265, 749, 915 1007, 2517; inde patet quod `reducere uxorem viri' sit spirituale verum doctrinae immune reddere; quod sit a rationali, est quia `Abimelechus qui reduceret, significat doctrinam spectantem rationalia, seu quod idem, rationalia doctrinae, n. 2510. [2] Supra dictum quod tametsi doctrina fidei in se est {2} Divina, et sic supra omnem captum humanum, etiam angelicum, usque tamen in Verbo secundum captum hominis rationali modo dictata est; hoc se habet sicut parens, qui docet infantes pueros et puellas, is cum docet, exponit omnia et singula secundum genium {3} eorum, tametsi is ex interiore aut altiore cogitat, alioquin foret docere quod non discitur, aut sicut projicere semen in petram: etiam sicut {4} angeli qui in altera vita instruunt simplices corde; tametsi angeli in sapientia caelesti et spirituali sunt, usque tamen non supra captum eorum quos docent, se elevant, sed loquuntur simpliciter cum illis, at assurgendo per gradus sicut instruuntur; si enim ex angelica sapientia loquerentur, simplices ne hilum caperent, ita nec ducerentur ad vera et bona fidei; similiter foret si Dominus non secundum captum hominis rationali modo in Verbo docuisset; sed usque Verbum est elevatum ad intellectum angelicum in sensu ejus interno; at tamen in summa illa elevatione, in qua est coram angelis, est infinite infra Divinum; inde patet quoque Verbum est in sua origine, (c)ac sic in se, ac ita quod plura ubivis involvat quam universum caelum quoad parum ejus capax sit comprehendere, tametsi tam leve et tam rude apparet in littera. [3] Quod Dominus sit Verbum, quia ab Ipso Verbum et Ipse in Verbo, constat apud Johannem, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; in Ipso vita erat, et vita erat lux hominum:... Verbum caro factam est, et habitavit in nobis, et vidimus gloriam Ipsius, gloriam sicut unigeniti a Patre, plenus gratia et veritate, i 1, 4, 14;videatur etiam Apoc. xix 11, 13, 16; et quia Dominus est Verbum, etiam est doctrina, nam alia doctrina, quae est ipsa Divina, non datur. @1 i tunc.$ @2 sit AI.$ @3 i captum et.$ @ et sicut etiam.$