2719、本章首先论述了变成神性的主的理性，该理性由以撒来代表；然后论述了与祂分离的纯人类理性，该理性由埃及人夏甲的儿子来代表；接着论述了属灵教会，该教会通过主的神性人身或人性得救，由夏甲和她的孩子来代表。现在论述的主题是要服务于该教会的信之教义，即：基于记忆知识或事实的纯人类理性观念与它联合，这些观念由“亚比米勒和非各”来代表，这种联合则由亚伯拉罕与他们所立的“约”来表示。这些理性观念都是来自人类起源，而非神性的表象。它们之所以与信之教义联合，是因为没有它们，属灵教会就不能理解教义，因而不会接受它。如前所示（2715节），与属天教会成员相比，属灵教会成员住在模糊中；因此，教义被笼罩在诸如符合人类的思维和情感，并且没有激烈冲突到神性良善无法在其中为自己找到某种器皿地步的那类表象中。由于26章（3356-3471节）会再次论述亚比米勒和一个约（不过，这约是他与以撒立的），内义上的主题则是第二次添加到信之教义上的理性概念和记忆知识或事实知识，所以我只是概述一下关于这个主题的内义内容。该主题在对26章的解释中会变得更清楚。
Potts(1905-1910) 2719
2719. In this chapter the Lord's rational has first been treated of, as being made Divine, which rational is "Isaac;" then the merely human rational, as being separated, which is the "son of Hagar the Egyptian;" and afterwards the spiritual church, which was saved by the Lord's Divine Human, which church is "Hagar" and her "child." Now the doctrine of faith is treated of, which is to be serviceable to that church; namely, that human reasonings from memory-knowledges are adjoined to it, which are "Abimelech" and "Phicol." This conjunction is signified by the "covenant" which Abraham made with them. These reasonings are appearances, not from a Divine but from a human origin, which are adjoined for the reason that without them the spiritual church would not comprehend doctrine, and thus would not receive it. For, as was shown above (n. 2715), the man of the spiritual church is relatively in obscurity; and doctrine is therefore to be clothed with such appearances as are of human thought and affection, and is not to be in discrepancy to such a degree that the Divine good cannot have in them some kind of receptacle. As Abimelech is again treated of in the following twenty-sixth chapter, and also a covenant (but with Isaac); and in the internal sense, the reasonings and memory-knowledges added to the doctrine of faith a second time, only a summary may here be given of the things contained in the internal sense, which will become clearer by the explication of that chapter.
Elliott(1983-1999) 2719
2719. The subject dealt with first in this chapter is the Lord's Rational, which was made Divine and is represented by Isaac, also the merely human rational that was separated from Him and is represented by the son of Hagar the Egyptian. Immediately after that the subject is the spiritual Church which was saved by means of the Lord's Divine Human, and is represented by Hagar and her boy. Now the subject is the doctrine of faith that was to be of service to that Church, that is to say, the merely human rational ideas based on facts were allied to it, which ideas are represented by 'Abimelech and Phicol'. This alliance is meant by 'the covenant' that Abraham made with them. Those rational ideas are appearances that come not from a Divine but from a human origin. They were allied to it for the reason that without them the spiritual Church would not be able to have any grasp of doctrine and so would not receive it. For, as shown in 2715, the member of the spiritual Church, compared with the member of the celestial Church, dwells in obscurity, and doctrine has therefore to be shrouded in appearances such as make up human thought and affection, though these appearances must not be so at variance that Divine Good cannot find in them some receptacle for itself. Since a description occurs again, in Chapter 26, of Abimelech, and of a covenant, though in that place he makes it with Isaac, and since the subject in the internal sense is the rational ideas and the factual knowledge linked a second time to the doctrine of faith, let merely a summary explanation be given of what is contained at this point in the internal sense. A clearer understanding of these matters will emerge from the explanation of Chapter 26.
Latin(1748-1756) 2719
2719. Actum est in hoc capite primum de Rationali Domini quod Divinum factum, quod Rationale est `Jishakus'; et de rationali mere humano quod separatum, quod est `filius Hagaris Aegyptiae': mox de Ecclesia spirituali quae per Divinum Humanum Domini salvata est, quae Ecclesia est `Hagar et ejus puer': nunc agitur de doctrina fidei inservitura isti Ecclesiae, quod nempe adjuncta ei sint rationalia `ex scientificis' humana, quae sunt `Abimelechus et Phicol'; conjunctio significatur per `foedus' quod Abrahamus cum illis percussit; rationalia illa sunt apparentiae, non ex origine Divina sed ex humana, quae adjunctae sunt ob causam quia Ecclesia spiritualis absque illis doctrinam non comprehenderet, ita nec reciperet; est enim, ut n. 2715 ostensum, spiritualis Ecclesiae homo in obscuro respective, quare doctrina investienda apparentiis talibus quae sunt cogitationis et affectionis humanae, et non in tantum discrepant quin Divinum bonum receptaculi instar ibi habere possit. Quia agitur in seq. cap. xxvi iterum de Abimelecho, et de foedere, sed cum Isaco, et in sensu interno de rationalibus et scientificis secundo adjectis doctrinae fidei, licet solum summaria, quae in sensu interno de hac re hic continentur, exponere, quae clariora ab explicatione capitis xxvi evadent. @1 A had et scientifica but alters as here.$