2643、“谁会对亚伯拉罕说，撒拉要乳养儿子呢”表示主凭自己的能力将人身或人性植入神性，这从“亚伯拉罕”和“撒拉”的代表，以及“乳养”和“儿子”的含义清楚可知。前面已经说明 ，“亚伯拉罕”代表神性良善，“撒拉”代表神性真理。“乳或奶”表示来自一个属天源头的某种属灵事物，换句话说，表示源于良善的真理（2184节）；因此“乳养”表示植入这真理。“儿子”是指真理，在此是指理性中的真理，这一点从“儿子”的含义明显看出来（489，490，491，533节）。这些话在内义上之所以表示主凭自己的能力将人身或人性植入神性，是因为神性真理与神性人身或人性是一样的；当论及这神性人身或人性时，经上说为亚伯拉罕“乳养儿子”，意思是，祂将人身或人性植入神性；由于这是祂所植入的人身或人性，所以祂凭自己的能力如此行。不过，这些事很难解释得更清楚、更容易理解。说得越多，意思反而变得越模糊，因为这些都是神性事物，而神性事物只能通过属天和属灵事物呈现给众天使。它们若以某种更高尚的方式呈现给世人，就会落入世人所拥有的物质和肉体观念中。
更重要的是，要知道，当主的神性理性刚刚出生时，其性质是以这些话来描述的：“神使我喜笑，凡听见的必与我一同喜笑。她又说，谁会对亚伯拉罕说，撒拉要乳养儿子呢？”因为按照古代习俗，当一个孩子出生时，要给他起一个表示状态的名字，同时还要加上对该状态的描述；如当夏娃和亚当生该隐时（创世记4:1）；当他们生塞特（创世记4:25）时；当拉麦生挪亚时（创世记5:29）；当以撒生以扫和雅各时（创世记25:25-26）；当雅各生十二个儿子时（创世记29:32-35；30:6，8，11，13，18，20，24；35:18）；当他玛生法勒斯和谢拉（创世记38:29-30）时；当约瑟生玛拿西和以法莲时（创世记41:51，52）；当摩西生革舜和以利以谢时（出埃及记2:22；18:4）。所有这些人代表什么，在内义上表示什么，都体现在添加到所起之名中的描述上。此处以撒代表并表示什么，也是这种情况。至于这个名字体现了什么，这从所给出的简要解释在某种程度上明显看出来；但那里仍隐藏着更深的奥秘，因为它们是神性事物，神性事物是无法用任何句子或词语的形式来表达的。
Potts(1905-1910) 2643
2643. Who would have said unto Abraham, Sarah shall suckle sons? That this signifies that the Lord implanted the Human in the Divine by His own power, is evident from the representation of Abraham, and also of Sarah, and from the signification of "suckling" and of "sons." That Abraham represents Divine good, and Sarah Divine truth, has been shown before. That "milk" denotes what is spiritual from a celestial origin, or truth from good, may be seen above (n. 2184); and thus to "suckle" is to implant it. That "sons" are truths, here those that are in the rational, is evident from the signification of "sons" (n. 489, 490, 491, 533). That these things signify in the internal sense that the Lord implanted the Human in the Divine by His own power, is because the Divine truth is the same as the Divine Human; and when it is said of this that it "suckles sons to Abraham," the signification is that it has implanted the Human in the Divine; and as it was the Human, He did it from His own power. But these things can with difficulty be explained more clearly to the understanding. If many words be used, the sense will become still more obscure; for these are Divine things, which can only be presented before angels by things celestial and spiritual; and if they were presented before man in any more elevated style, they would fall into the material and corporeal ideas which man has. [2] It is further to be known that the Lord's Divine rational is described as to its quality when it was first born in the words, "God hath made laughter for me; everyone that heareth will laugh with me; and she said, Who would have said unto Abraham, Sarah shall suckle sons?" For it was according to ancient custom, that when a child was born, a name was given significative of the state; and that the state also was then described; as when Cain was born to Eve and Adam (Gen. 4:1); when Sheth was born to them (Gen. 4:25); when Noah was born to Lamech (Gen. 5:29); when Esau and Jacob were born to Isaac (Gen. 25:25-26); when the twelve sons were born to Jacob (Gen. 29:32-35; 30:6, 8, 11, 13, 18, 20, 24; 35:18); when Perez and Zerah were born to Tamar (Gen. 38:29-30); when Manasseh and Ephraim were born to Joseph (Gen. 41:51, 52); when Gershom and Eliezer were born to Moses (Exod. 2:22; 18:4). What all these represent, and what they signify in the internal sense, was involved in the descriptions added to the names which were given; thus here what Isaac represents. What is involved is manifest in some degree from this brief explication, but deeper arcana yet are hidden within; for they are Divine things, which can be expressed by no forms or formulas of expression.
Elliott(1983-1999) 2643
2643. 'Who would have said to Abraham, Sarah will suckle sons?' means that by His own power the Lord implanted the Human within the Divine. This is clear from the representation of 'Abraham' and also of 'Sarah', and from the meaning of 'suckling', and of 'sons'. It has been shown already that 'Abraham' represents Divine Good and 'Sarah' Divine Truth. 'Milk' means that which is spiritual from a celestial origin, that is, truth deriving from good, see 2184, so that 'suckling' means implanting that truth; And 'sons' means truths, here truths that exist in the Rational, as is clear from the meaning of 'sons', 489-491, 533. The reason why in the internal sense the words under consideration mean that the Lord by His own power implanted the Human within the Divine is that Divine Truth is one and the same as the Divine Human, and when in reference to this it is said 'to suckle sons for Abraham' the meaning is that He implanted the Human within the Divine; and as it was the Human He implanted, He did so by His own power. But scarcely any clearer and more intelligible explanation of these matters is possible. To say more would obscure still further what is meant; for these are Divine matters, which can be presented to angels alone by means of celestial and spiritual things. If presented to men in some more exalted manner those matters would fall into the material and bodily ideas which men possess.
[2] What is more, it should be recognized that it is the nature of the Lord's Divine Rational when it was first born that is being described by these words, 'God has made laughter for me; everyone that hears will laugh for me; and she said, Who would have said to Abraham, Sarah will suckle sons?' For this was in keeping with an ancient custom that when an infant was born it was given a name which served to mean the state; and at the same time a description of that state was added, as when Cain was born to Eve and Adam, Gen 4: 1, and when Seth was born to the same, Gen 4: 25; and as when Noah was born to Lamech, Gen 5: 29, Esau and Jacob to Isaac, Gen 25: 25, 26, the twelve sons to Jacob, Gen 29: 32-35; 30: 6, 8, 11, 13, 18, 20, 24; 35: 18, Perez and Zerah to Tamar, Gen 38: 29, 30, Manasseh and Ephraim to Joseph, Gen 41: 51, 52, and Gershom and Eliezer to Moses, Exod 2: 22; 18: 4. What all these represent, and what they mean in the internal sense, was embodied in the descriptions added to the names that were given. The same is the case here with what Isaac represents and means. What this name embodies is evident to some small extent from this brief explanation that has been given, but deeper arcana are nevertheless concealed there since they are Divine matters, which no sentences or phrases can be formed to express.
Latin(1748-1756) 2643
2643. `Quis dixisset Abrahamo, Lactabit filios Sarah?': quo significet quod Dominus propria potentia implantaverit Humanum Divino, constat ex repraesentatione `Abrahami,' tum `Sarae,' et significatione `lactare' et `filiorum'; quod `Abraham' repraesentet Divinum Bonum, et `Sarah' Divinum Verum, ostensum est; quo `lac' sit spirituale ex origine caelesti, seu verum ex bono, videatur n. 2184, ita `lactare' est implantare illud; quod `filii' sint vera, hi quae in Rationali, constat ex significatione `filiorum,' n. 489-491, 531 quod haec in sensu interno significent quod Dominus ex propria potentia (t)Humanum implantaverit Divino, est quia Divinum Verum est idem ac Divinum Humanum, de quo cum dicitur quod `lactet filios Abrahamo,' significatur quod Humanum implantaverit Divino, et quia Humanum, est ex propria potentia: sed haec aegre queunt clarius ad intellectum explicari; si pluribus, obscurescet sensus adhuc magis, nam sunt Divina, quae solum coram angelis per caelestia et spiritualia sisti queunt; si coram homine aliquo stilo elevatiore, caderent in ideas materiales et corporeas quas homo habet {1}. [2] Praeterea sciendum, quod Divinum Rationale Domini quoad quale cum primo natum es describatur his verbis, `Risum fecit mihi Deus, omnis audiens ridebit mihi: et dixit, Quis dixisset Abraham, Lactabit filios Sarah?' e more antiquo enim fuit, cum nasceretur infans, quod nomen significativum status inderetur, et quod status tunc quoque describeretur, sicut cum Cain nasceretur Havae et Adamo, Gen. iv 1; cum Sheth illis, Gen. iv 25; cum Noah Lamecho, Gen. v 29; cum Esavus et Jacobi Isaco, Gen. xxv 25, 26; cum duodecim filii Jacobo, Gen. xxix 32-3: xxx 6, 8, 11, 13, 18, 20, 24; xxxv 18; cum Perez et Zerah Tamari Gen. xxxviii 29, 30; cum Menasheh et Ephraim Josepho, Gen. xli 51, 52; cum Gershom et Eliezer Mosi, Exod. ii 22; xviii 4: quid hi omnes repraesentant, et quid significant in sensu interno, descriptioni adjunctae nomini quod indebatur, involutum est; ita hic quid Jishak; quid autem involvitur, patet aliquantisper a summaria explicatione, sed arcaniora usque recondita sunt, nam sunt Divina, quae nullis formis et formulis vocum expressibilia sunt. @1 i in quibus nihil lucis talium.$