3030、“倘若那女人不肯跟我到此地来”表示属世人怀疑那情感是否可以分离。这从“女人”和“跟”或“跟我到此地”的含义清楚可知：“女人”是指真理，在此是指来自主的属世人的真理，这真理要与理性的神性良善结合；由于一切结合都通过情感实现，如前所述（3024节），所以“女人”表示对这真理的情感。“跟”或“跟我到此地”是指与属世人分离，并与理性人结合，因为“地”在此和前面（3026节）一样，是指属于理性的爱之良善。从经上说“倘若她不肯”可以看出，怀疑是存在的。
从前面的讨论清楚看出，这些话和接下来直到24:8及之后的那些话包含什么。为更好地理解这些事，我们可以多说几句。真正的理性从良善存在，从真理显现。良善沿着一条内在途径流入，但真理沿着一条外在途径流入。良善以这种方式在理性中与真理结合，并使得理性成为理性。除非良善在那里与真理结合，否则理性不是理性，尽管它由于人的推理能力而看似理性（1944节）。这就是理性在人里面形成的通常途径。
主和其他人一样出生，并且愿意和其他人一样接受教导，所以也愿意以同样的方式使祂的理性变成神性；换句话说，通过从神性经由内在途径而来的流注使理性中的良善变成神性，通过经由外在途径而来的流注使理性中的真理变成神性。因此，理性在良善方面被如此形成：它处于预备接受真理的状态。这种形成由本章开头的那句话来表示，即：“亚伯拉罕已经老迈，到了日子；耶和华在一切事上都赐福给他”，这句话表示当达到这种状态，即主的人身或人性要变成神性，一切事物都被主按神性秩序重新排列时（参看3016，3017节）。接下来要考虑的是，真理要与理性的良善结合；并且如前所述，这种结合以通常的方式，也就是通过从属世人中被召唤出来的记忆知识或事实和认知，或说世俗和宗教知识来实现。
经由内在途径形成的理性的良善本身就是土地本身，而真理则是将要播种在这土地里的种子。真正的理性从不以其它任何方式出生。为了理性能以同样的方式在主里面形成，并凭祂自己的能力变成神性，主来到世间，愿意像其他人那样出生。否则，祂根本不用出生就能披上一个人身，正如古时祂向人们显现时经常所行的那样。
这些就是本章所包含的事，即：真理如何从属世人中被召唤出来，要与理性的良善结合；由于那里的良善是神性，所以那里的真理也要变成神性。对世人，尤其对一个不知道理性心智是不同于属世心智的某种事物，因而不知道理性是通过知识或认知逐渐形成的世人来说，这一切是极其模糊的，以致他理解不了。但对那些对理性人和属世人有所了解，并拥有某种光照的人来说，这些观念是很容易理解的。天使则如同在大白天那样清楚地看到它们。
为获得对它们的某种概念，可参看前面的讨论和论证，即：真理方面的理性，或理性中的真理是通过进入记忆知识和认知，或说进入世俗和宗教知识的流注形成的（1495， 1563， 1900， 1964节）；它不是从这两种知识，即世俗和宗教知识，或知识和认知出生的，而是从对它们的情感出生的（1895， 1900节）；这两种知识只是良善的器皿（1469， 1496节）；空洞的记忆知识或事实必须被摧毁（1489， 1492， 1499， 1500节）；在理性中，对良善的情感如同对真理的情感里面的灵魂（2072节）；什么是对理性真理的情感，什么是对纯记忆的真理或事实真理的情感（2503节）；外在人通过知识或认知与内在人结合，也就是说，当知识或认知被植入爱与仁的属天事物时，理性人便与属世人结合（1450， 1451， 1453， 1616节）。
Potts(1905-1910) 3030
3030. Peradventure the woman will not be willing to follow me unto this land. That this signifies a doubt of the natural man concerning that affection, as to whether it was separable, is evident from the signification of "woman," as being truth, here from the natural, which was to be conjoined with the Divine good of the rational. And as all conjunction is effected by means of affection (as was said above, n. 3024), so by "woman" is signified the affection of that truth: and also from the signification of "going after" or "following me unto this land," as being to be separated from the natural and conjoined with the rational; for "land" here as above (n. 3026) is the good of love that is of the rational. That there is doubt is seen from its being said, "Peradventure she be not willing." [2] From what has been said above, it is evident what is involved in these words, and in what follows to verse 8, and further; and in order that these things may be better understood, we may say a few words more. The genuine rational is from good, but comes forth [existit] from truth. Good flows in by an internal way; but truth by an external way. Good thus conjoins itself with truth in the rational, and they cause the rational to be. Unless the good therein is conjoined with truth, there is no rational; although there appears to be, because the man can reason (n. 1944). This is the common way in which the rational is formed with man. [3] As the Lord was born like another man, and as it was His will to be instructed like another man, so did He will to make His rational Divine in a similar way, namely, as to good by influx from His Divine by the internal way, and as to truth by influx through the external way. When therefore the rational as to good had been so far formed as to be in a state for receiving truth (which is meant by the words in the beginning of this chapter, "Abraham being old was come into days, and Jehovah blessed Abraham in all things," by which is signified when the state was at hand that the Lord's Human should be made Divine, and when all things should be disposed into Divine order, as may be seen above, n. 3016, 3017), there next follows that truth is to be conjoined with the good of the rational, and this, as before said, by the common way, that is, by means of memory-knowledges and knowledges from the natural man. [4] The good itself of the rational, which is formed by the internal way, is the very ground; but truth is the seed which is to be sown in this ground. The genuine rational is never born in any other way. In order that it might come forth with the Lord in the same way, and be made Divine by His own power, the Lord came into the world, and it was His will to be born as are other men. Otherwise He might have assumed a human without birth, as was frequently done in ancient times when He appeared to men. [5] These are the things contained in this chapter, namely, how truth, called forth from the natural man, was to be conjoined with the good of the rational; and as the good there was Divine, how the truth there should also be made Divine. To man these things (especially to one who does not know that the rational is something distinct from the natural, and who therefore does not know that the rational is formed successively, and this by knowledges) are very obscure, so that they are not understood; but still they are among things easily understood by those who have any knowledge concerning the rational and the natural man, and who are in enlightenment. The angels see them all as in clear day. [6] Some idea of them may be obtained from what has been said and shown above, namely: That the rational as to truth is formed by influx into memory-knowledges and knowledges (n. 1495, 1563, 1900, 1964): That it is not born from these two kinds of knowledges, but from the affection of them (n. 1895, 1900): That these two kinds of knowledges are only vessels for good (n. 1469, 1496): That empty memory-knowledges must be destroyed (n. 1489, 1492, 1499, 1500): That in the rational, the affection of good is as a soul in the affection of truth (n. 2072): What is the affection of rational truth, and of the truth of mere memory (n. 2503): That by knowledges the external man is conjoined with the internal, that is, the rational man with the natural, when knowledges are being implanted in things celestial, which are those of love and charity (n. 1450, 1451, 1453, 1616).
Elliott(1983-1999) 3030
3030. 'Perhaps the woman is not willing to go after me to this land' means doubt in the natural man as to whether that affection was separable. This is clear from the meaning of 'the woman' as truth, here truth from the natural, that was to be joined to the Divine good of the Rational, though as all joining together is effected by means of affection, as stated above in 3024, 'the women' accordingly means the affection for that truth; and from the meaning of 'going after me', or following, 'to this land' as being separated from the natural and joined to the Rational, for 'land' here, as above in 3026, means the good of love which belongs to the Rational. The fact that doubt is meant may be seen from the remark 'perhaps she is not willing to'. From what has been stated above one may see what is embodied in these words and those that follow to verse 8, and beyond that. Yet to make them even more intelligible let a little more be stated here.
[2] The genuine rational derives its being from good but its manifestation from truth. Good flows in by an internal route, but truth by an external route. In this manner good joins itself in the rational to truth and causes it to be the rational. Unless good is joined there to truth it is not the rational, even though it may seem to be because of the person's ability to reason, 1944. This is the normal way in which the rational is formed with man.
[3] Now because the Lord was born like any other, and was willing to be taught like any other, He was also willing in a like manner to make His Rational Divine, that is to say, to make it Divine as regards good through influx from His Divine by the internal route, and as regards truth through influx by the external route. The Rational was therefore so formed as regards good that it was in a state ready to receive truth. (That forming is meant by the opening words of this chapter, 'Abraham, being old, was advanced in years, and Jehovah blessed Abraham in all things', namely, when the state was reached for the Lord's Human to become Divine, and all things had been re-arranged by the Lord into Divine order, see 3016, 3017.) And there now follows the consideration that truth was to be joined to the good of the Rational. And this, as has been stated, was effected in the normal way, that is, by means of facts and cognitions summoned from the natural man.
[4] The good itself of the rational which is formed by the internal route is the ground itself, while truth is the seed that is to be sown in the ground. The genuine rational is born in no other way. So that the Rational might be formed in the same way in the Lord and be made Divine by His own power, the Lord came into the world and was willing to be born like any other. Otherwise he could have assumed a human presence without being born at all as He had done on many occasions in ancient times when He had appeared to men. These are the considerations contained in this chapter, namely the following: The way in which truth was summoned from the natural man to be joined to the good of the rational; and - since the good there was Divine - the truth there was to become Divine too. To man, especially to one who does not know that the rational is anything distinct and separate from the natural and who therefore does not know that the rational is formed by consecutive stages, by means of cognitions, all of this is so utterly obscure as to be unintelligible to him. But to those who do know something about the rational and the natural man, and have some enlightenment, such considerations are among those that are quite easy to grasp. And angels see them plainly as if in broad daylight. To gain some idea of them, see the following points that have been stated and shown already:
As to truth the rational is formed through influx into knowledge and cognitions, 1495, 1563, 1900, 1964.
It is not born from knowledge and cognitions but from the affection for these, 1895, 1900.
Knowledge and cognitions are merely vessels for good, 1469, 1496.
Empty facts have to be destroyed, 1489, 1492, 1499,1500.
In the rational the affection for good is present as the soul within the affection for truth, 2072.
What the affection for rational truth and for factual truth are, 2503.
By means of cognitions the external man is joined to the internal man, that is, the rational man to the natural man, when cognitions are implanted in the celestial things of love and charity, 1450, 1451, 1453, 1616.
Latin(1748-1756) 3030
3030. `Forte non vult mulier ire post me ad terram hanc': quod significet naturalis hominis dubitationem de affectione illa num separabilis esset, constat a significatione `mulieris' quod sit verum, hic e naturali, quod conjungendum bono Divino Rationalis; et quia omnis conjunctio fit per affectionem, ut supra n. 3024 dictum, ita per `mulierem' {1}significatur affectio istius veri; et a significatione `ire post me' seu sequi `ad terram hanc' quod sit separari a naturali, et conjungi Rationali, `terra' enim hic ut supra n. 3026, est bonum amoris quod Rationalis; quod dubitatio sit {2}videtur ab eo quod dicatur `forte non vult.' Ex illis quae supra dicta sunt, patet quid haec et sequentia ad vers. 8, et porro, involvunt; quae ut melius intelligantur, paucis adhuc dicendum: [2] {3}rationale genuinum est ex bono, et existit ex vero; bonum influit per viam internam, verum autem per viam externam; bonum cum vero se sic in rationali conjungit, et faciunt ut sit rationale; nisi bonum ibi conjunctum sit cum vero, non est rationale, tametsi appareat ex eo quod ratiocinari possit homo quod sit, n. 1944; haec est via communia, perquam {3}rationale apud hominem formatur: [3] Dominus quia natus sicut alius homo, et voluit instrui sicut alius homo, ita quoque similiter voluit facere Rationale Suum Divinum, nempe quoad bonum per influxum ex Suo Divino per viam internam, et quoad verum per influxum per viam externam; cum itaque Rationale quoad bonum formatum est, usque adeo ut in statu esset recipiendi verum, quod intellectum per verba in principio hujus capitis, `Abraham senex venit in dies, et Jehovah benedixit Abrahamo in omnibus,' quibus quod significatum, cum adesset status quod Humanum Domini fieret Divinum, et in Divinum ordinem omnia disposita essent, videatur n. 3016, 3017, [4] nunc sequitur quod bono Rationalis verum conjungendum sit, et hoc, ut dictum, per viam communem, hoc est, per scientifica et cognitiones e naturali homine: ipsum bonum rationalis, quod formatur per viam internam, est ipsa humus, verum autem est semen quod humo isti inseminandum; rationale genuinum nusquam alio modo nascitur: {4}ut similiter existeret apud Dominum, ac Divinum fieret propria potentia, Dominus venit in mundum, et nasci voluit sicut alius homo; alioquin potuisset absque nativitate assumere humanum, sicut multoties antiquis temporibus cum apparuit hominibus: haec sunt quae continentur in hoc capite, nempe quomodo verum ex naturali homine evocatum conjungeretur bono rationalis, et sicut bonum ibi fuit Divinum, etiam verum ibi fieret Divinum; haec coram homine, imprimis illo qui non scit quod rationale sit aliquod distinctum a naturali et qui ideo non scit quod rationale successive formetur, et hoc per cognitiones, obscurissima sunt, ita ut non intellecta; sed usque talia sunt quae inter leviora sunt illis qui aliquam cognitionem de rationali et naturali homine habent, et in illustratione sunt; angeli omnia haec vident sicut in clara die. Ut idea horum comparetur, videantur quae prius de illis dicta et ostensa sunt, nempe: quod rationale quoad verum per influxum in scientias et cognitiones formetur, n. 1495, 1563, 1900, 1964: quod non nascatur a scientiis et cognitionibus, sed ab affectione illarum, n. 1895, 1900: quod scientiae et cognitiones sint modo vasa boni, n. 1469, 1496: quod inania scientifica destruenda, n. 1489, 1492, 1499, 1500: quod in rationali affectio boni sit sicut anima in affectione veri, n. 2072: quid affectio veri rationalis, et veri scientifici, n. 2503: quod per cognitiones conjungatur externus homo interno, seu rationalis naturali, cum cognitiones implantantur caelestibus quae sunt amoris et charitatis, n. 1450, 1451, 1453, 1616. @1 i hic$ @2 patet$ @3 i omne$ @4 utque$