2574、“又对撒拉说”表示来自属灵真理的感知。这从“妻子撒拉”和“妹子撒拉”的代表，以及“说”的含义清楚可知：“妻子撒拉”是指神性属灵真理（参看2507节）；“妹子撒拉”是指理性真理（参看2508节）；“说”是指感知（参看2506节）。这话是对既作为亚伯拉罕的妻子，也作为他妹子的撒拉说的：这话之所以是对作为他妻子的撒拉说的，是因为撒拉已经被还给他（2569节）；这话之所以是对作为他妹子的撒拉说的，是因为亚比米勒说：“我给你哥哥一千锭银子。”此外，撒拉以妻子的身份来感知亚比米勒说的话，所以“对撒拉说”表示从属灵真理感知。
显然，这些话涉及太深的奥秘，以至于无法清楚阐明。即便只是在某种程度上阐明它们，也有必要先解释许多尚不为人知的事，例如：什么叫属灵真理；什么叫来自属灵真理的感知；唯独主拥有来自属灵真理的感知；正如主将理性真理植入理性良善，祂也将属灵真理植入属天良善，从而不断将人身或人性植入神性，以便一切事物都能有人身或人性与神性，并神性与人身或人性的婚姻在里面。在以一种可理解的方式解释本节里面的事之前，必须先解释这些和更多的事。这些事主要适合天使的心智，天使能理解它们，并且圣言的内义就是为天使而存在的。对他们来说，这些事是以天上的方式来代表的；通过这些事和本章里面的事，他们获知主如何逐渐抛弃祂从母亲那里遗传来的人身或人性，直到最后祂不再是马利亚的儿子（主并不承认马利亚是祂的母亲，这一事实明显可见于马太福音12:46-49；马可福音3:31-35；路加福音8:20，21；约翰福音2:4）；天使由此还获知，主如何凭祂自己的能力将人身或人性变成神性，直到祂与父为一，如祂自己在约翰福音（14:6，8-11等）所教导的。
主在清晰的光中通过无法描述的千千万万个观念和代表把这些事呈现给天使。原因如前所述，这些事适合天使的心智；当天使意识到它们时，他们便体验到聪明的祝福和智慧的幸福。此外，有些天使在世为人时，形成了这样的观念：主的人身或人性类似于其他任何人的。为叫这些天使在来世能与属天天使在一起（因为在来世，对良善的情感所激发的观念将人们联结在一起），他们对主所持有的这些错误观念通过内义被驱散，他们以这种方式得到完善。这表明，圣言内义的内容对天使来说何等珍贵；尽管在那些对这些事持有如此模糊的观念，以至于几乎没有任何观念的世人看来，它们可能显得微不足道。
Potts(1905-1910) 2574
2574. And unto Sarah he said. That this signifies perception from spiritual truth, is evident from the representation of "Sarah a wife," as being Divine spiritual truth (see n. 2507), and of the same as a "sister," as being rational truth (see n. 2508); and from the signification of "saying," as being to perceive (see n. 2506). Sarah is here addressed as a wife, and also as a sister; as a wife, inasmuch as she had been restored (n. 2569), and as a sister, inasmuch as it is said, "I have given thy brother a thousand of silver;" and that which was said by Abimelech was perceived by Sarah in the former relation; therefore by "saying to Sarah" is signified to perceive from spiritual truth. [2] It is evident that these things involve deeper arcana than can be set forth to the apprehension; and even if they were set forth merely to some extent, it would be necessary to explain many things first that are as yet unknown; such as what spiritual truth is, and what perception from spiritual truth is; that the Lord alone had perception from spiritual truth; that as the Lord had implanted rational truth in rational good, so had He implanted spiritual truth in celestial good, thus continually the Human in the Divine, so that there might be in everything a marriage of the Human with the Divine, and of the Divine with the Human. These and many more things must come first, before the things in this verse can be unfolded to the apprehension. These things are chiefly adapted to the minds of angels who are in the understanding of such things, and for whom is the internal sense of the Word. To them these things are represented in a heavenly manner, and thereby, and by the things contained in this chapter, it is insinuated how the Lord by degrees cast out the human from the mother, until at last He was no longer her son (that He did not acknowledge her as His mother, is manifest in Matthew 12:46-49; Mark 3:31-35; Luke 8:20, 21; John 2:4); also how He made the Human Divine by His own power, even until He was one with the Father, as He Himself teaches in John 14:6, 8-11, and elsewhere. [3] These things are presented by the Lord to the angels in clear light by means of myriads of ideas and representations, all ineffable. The reason as before said is that such things are adapted to their minds, and when in them they are in the blessedness of their intelligence and the happiness of their wisdom. Moreover as there are angels who when they were men had conceived an idea of the Lord's Human as of the human with another man, in order that in the other life these may be able to be with the celestial angels (for there ideas inspired by the affection of good conjoin), such things are dispersed by means of the spiritual sense of the Word, and in this way they are perfected. This shows how precious to the angels is that which is contained in the internal sense of the Word, although perchance it may appear as but of little consequence to man, who has so obscure an idea about such things that it is scarcely any idea at all.
Elliott(1983-1999) 2574
2574. 'And to Sarah he said' means perception from spiritual truth. This is clear from the representation of 'Sarah when a wife' as Divine spiritual truth, dealt with in 2507, and of the same character when 'a sister' as rational truth, dealt with in 2508, and from the meaning of 'saying' as perceiving, dealt with in 2506. Here Sarah is addressed as 'a wife' and also as 'a sister' _ as 'a wife' because she had been restored [to Abraham], 2569, as 'a sister' because it is said, 'I have given a thousand pieces of silver to your brother'. Also, in that what was said by Abimelech was perceived by Sarah in her wifely status, therefore 'saying to Sarah' means perceiving from spiritual truth.
[2] These words, it is evident, embody deeper arcana than can be disclosed intelligibly. And if they were to be disclosed merely to a limited extent it would be necessary to explain many things first of all, which are as yet unknown, such as what spiritual truth is; what perception from spiritual truth is; the fact that the Lord alone has had perception from spiritual truth; the fact that just as the Lord implanted rational truth within rational good so He implanted spiritual truth within celestial good, and in so doing was constantly implanting the Human within the Divine in order that in every thing the marriage might exist of the Human with the Divine, and of the Divine with the Human. These things and many more must come first before the things within this verse can be presented intelligibly. Those things are primarily suited to the minds of angels which have the ability to understand them and for the sake of which minds the internal sense of the Word exists. To them these matters are represented in a heavenly manner; and by means of those matters and of the things within this chapter, an idea is instilled of how the Lord by degrees cast aside the human which He had from the mother until at length He was no longer her son (the fact that He did not acknowledge her as His mother is evident in Matt 12: 46-49; Mark 3: 31-35; Luke 8: 20, 21; John 2: 4) and also an idea of how by His own power He made the Human Divine until He was one with the Father, as He Himself teaches in John 14: 6, 8-11, and elsewhere.
[3] By means of myriads of ideas and representations, all of which are beyond description, the Lord presents such matters to angels in clear light. The reason, as has been stated, is that these are suited to their minds, and when conscious of them they experience the bliss of intelligence and the happiness of wisdom. What is more, there are angels who, while they were men, formed ideas of the Lord's Human as they did of that of any other person. In order that these angels may exist together with celestial angels in the next life - for in that life ideas inspired by an affection for good join people together - such erroneous ideas as they have had about the Lord are dispelled by means of the internal sense, and in this way they are perfected. This shows how precious to angels those things are within the internal sense of the Word, though they may perhaps seem of small importance to man whose idea of such things is so obscure as to be scarcely any idea at all.
Latin(1748-1756) 2574
2574. `Et Sarae dixit': quod significet perceptionem ex vero spirituali, constat ex repraesentatione `Sarae ut uxoris' quod sit verum spirituale Divinum, de qua n. 2507, et ejusdem ut sororis quod verum rationale, de qua n. 2508, et a significatione `dicere' quod percipere, de qua n. 2506: hic dictum `Sarae ut uxori,' tum ut `sorori,' ut uxori quia restituta est, n. 2569, ut sorori quia dicitur `dedi mille argenti fratri tuo'; et quod dictum ab Abimelecho, hoc perceptum a Sarah in illo statu, ideo per `dicere Sarae' significatur percipere ex vero spirituali. [2] Haec quod arcaniora involvant quam ad captum possint exponi, patet; quae si aliqualiter modo exponerentur, necessum erit ut plura prius explicentur quae adhuc ignorantur; ut quid verum spirituale, quid perceptio ex vero spirituali, quod perceptio ex vero spirituali fuerit soli Domino, quod Dominus, sicut verum rationale implantavit bono rationali, ita verum spirituale bono caelesti, ita continue Humanum Divino, ut in singulis esset conjugium Humani cum Divino, ac Divini cum Humano; haec et plura praecedent antequam ad captum explicari possint illa quae in hoc versu; sunt haec imprimis adaequata mentibus angelicis, quae in intelligentia talium sunt, pro quibus sensus internus Verbi; illis haec repraesentantur caelesti modo, et per haec, et per illa quae in hoc capite, insinuatur quomodo Dominus humanum quod a matre, per gradus ejecerit, usque tandem ut ejus filius non esset amplius; quod pro matre nec agnoverit, patet apud Matth. xii 46-49; Marc. iii 31-35; Luc. viii 20, 21; Joh. ii 4; et quomodo Humanum ex propria potentia fecerit Divinum, usque ut unus esset cum Patre, ut Ipse docet apud Joh. xiv 6, 8-11, et alibi; [3] haec per myriades idearum et repraesentationum, omnium ineffabilium, sistuntur a Domino angelis in clara luce; causa est quod mentibus eorum, ut dictum, adaequata sint, ac quod in beatitudine intelligentiae et felicitate sapientiae suae sint, cum in his; et praeterea quia sunt angeli, qui dum homines fuerunt, ceperunt ideam de Humano Domini sicut de humano apud alium hominem, ut ii cum angelis caelestibus in altera vita simul esse possint, (ideae enim inspiratae affectione boni conjungunt in altera vita), talia per sensum internum Verbi discutiuntur, et sic perficiuntur: inde constare potest quam pretiosa sunt angelis, quae in sensu interno Verbi, tametsi fortassis ut levia apparitura homini, qui in tam obscura idea est de similibus ut vix aliqua.