3394、“看哪，她实在是你的女人，你怎么说她是我的妹子”表示它若真的是神性真理，也就不会是理性真理。这从“女人”和“妹子”的含义清楚可知：“女人”，即此处的利百加，是指主神性理性的神性真理（3012， 3013， 3077节）；“妹子”是指理性真理（3386节），因此，“看哪，她实在是你的女人，你怎么说她是我的妹子”表示它因是神性真理，所以不可能是理性真理。
隐藏在这个问题背后的奥秘是这样：属灵人不像属天人那样拥有感知，故不知道当一个人重生时，神性真理在他里面就变成理性真理。他们的确声称一切良善和一切真理都来自主；但当良善或真理出现在他们的理性心智中时，他们仍以为这良善或真理是他们自己的，因而可以说来源于他们自己。因为属灵人无法与愿意这样的自我，或他们的自主意识分离。而属天人在这个问题上的情况是这样：他们的确在理性层，或当被主的神性光照时系真理表象的理性概念（3368节）里面，甚至在属世层，也就是记忆知识或事实和感官印象里面感知到神性良善和真理。属天人因处于这种状态而能承认一切良善和真理都从主流入。他们还能认识到，他们感知良善和真理的能力是主赋予他们作为他们自己的东西，并构成他们的快乐、祝福和幸福。这就是为何上古之人，也就是属天人，在他们用肉眼所看到的一切物体中只感知到属天和属灵事物（1409节）。
由于这奥秘与重生的属灵人有关，属灵人通过被主重生而在一个新的意愿里面接受神性良善，在一个新的理解力里面接受神性真理，还由于这些人只感知到这一点：真理若真的是理性的，就不可能是神性，如前所述，因此，它若真的是神性，就与理性的东西毫无共同之处了，所以此处才说，它若真的是神性真理，也就不会是理性真理。这也是为何这些人渴望简单地相信信之事物，无需理性部分的任何仔细审查。他们没有意识到这一事实：没有某种理性观念，甚至属世观念的帮助，尽管他不知道这些观念的性质（3310e节），任何人都无法理解信之事物，甚至信的最深奥秘。他们以这种方式能保护自己不受那些出于一种否定态度来争论或推理每一个事物的真实性之人（2568， 2588节）的攻击。但对那些对圣言持肯定态度，也就是认为应当相信它的人来说，这种情况是有害的，因为一个人的思考自由可能会被夺走，他的良心甚至可能会与某种极端异端绑在一起，结果这个人的内在和外在事物都被掌控。这一切由亚比米勒对以撒说，“看哪，她实在是你的女人，你怎么说她是我的妹子”来表示。
Potts(1905-1910) 3394
3394. Surely behold she is thy woman, and how saidst thou, She is my sister? That this signifies that if Divine truth it was not also rational, is evident from the signification of "woman," here Rebekah, as being the Divine truth of the Lord's Divine rational (n. 3012, 3013, 3077); and from the signification of "sister," as being rational truth (n. 3386); thus "behold she is thy woman, and how saidst thou, She is my sister?" signifies that because truth is Divine, it cannot be rational. [2] With this arcanum the case is this: The spiritual, not having perception as the celestial have, do not know that with a regenerated man Divine truth becomes rational truth. They do indeed say that all good and all truth are from the Lord; yet as these come forth in their rational, they suppose them to be their own, and thus as it were from themselves; for the spiritual cannot be separated from their own, and their own so wills it; although as regards this matter with the celestial, these perceive Divine good and truth in the rational, that is, in the rational things which when enlightened by the Divine of the Lord are appearances of truth (n. 3368), even in the natural, that is, in the things of sense and memory-knowledge; and as the celestial are in such a state, they are able to acknowledge that all good and truth flow in from the Lord; and also that there is a perceptive power of good and truth that is communicated and appropriated to them by the Lord, and that constitutes their delight, bliss, and happiness. It was from this that the most ancient people, who were celestial men, in all the objects which they saw with their eyes perceived nothing but celestial and spiritual things (n. 1409). [3] Inasmuch as the regenerated spiritual man is here treated of, who through regeneration from the Lord has received Divine good in a new will, and Divine truth in a new understanding; and inasmuch as such persons are in no other perception than that, as before said, if truth were rational it could not be Divine, thus that if it were Divine it would have nothing in common with what is rational, therefore it is here said that if it was Divine truth it was not also rational. This likewise is the reason why such persons are desirous that the things of faith should be believed in simplicity, without any mental view of them on the part of the rational, not being aware that not anything of faith, not even its deepest secret, is comprehended by any man without some rational idea, and also a natural one, but of what quality he does not know (n. 3310). Hereby they may indeed protect themselves against those who reason about everything from what is negative as to whether it is so (n. 2568, 2588); but to those who are in the affirmative concerning the Word (namely, that it is to be believed) such a position is hurtful, as they may thus take away from anyone his freedom of thought, and even bind the conscience to that which is in the highest degree heretical by in this way dominating both the internal and the external things of a man. This and also the above is what is signified by Abimelech's saying to Isaac, "Behold she is thy woman, and how saidst thou, She is my sister?"
Elliott(1983-1999) 3394
3394. 'But behold, she is your wife! So how did you come to say, She is my sister?' means, if it was Divine Truth, then it was not also rational truth. This is clear from the meaning of 'Rebekah', to whom 'wife' refers here, as the Divine Truth of the Lord's Divine Rational, dealt with in 3012, 3013, 3077, and from the meaning of 'a sister' as rational truth, dealt with in 3386, so that 'behold, she is your wife! So how did you come to say, She is my sister?' means that being Divine Truth, it cannot be rational truth.
[2] The arcanum lying behind this matter is this: Spiritual people do not have perception as celestial people do, and therefore they do not know that Divine Truth becomes rational truth with a person once he has been regenerated. They do indeed assert that all good and all truth come from the Lord; but when these come to be present in their rational they still suppose that good and truth are their own and so originate so to speak in themselves. For they are unable to be separated from the proprium which desires this With celestial people however the situation is that they do perceive Divine Good and Truth within the rational, that is, within rational concepts which, when enlightened from the Lord's Divine, are appearances of truth, 3368, and also within the natural, that is, within facts and sensory impressions. And this being the state in which celestial people live they are able to recognize that all good and truth flow in from the Lord, and that it is an ability to perceive what is good and true, which is communicated to them from the Lord as their own and is the cause of their delight, blessedness, and happiness. It was for this reason that the most ancient people who were celestial perceived within the particular objects which they saw with the eyes nothing else than spiritual and celestial things, 1409.
[3] Because this arcanum has to do with the regenerated spiritual person who through his regeneration by the Lord has received Divine Good within a new will and Divine Truth within a new understanding, and because that person perceives nothing other than this - that if the truth were rational it could not be Divine, as stated above, and so if it were Divine it would have nothing in common with rational - it is therefore stated here that if it was Divine Truth, then it was not also rational truth. This also is the reason why such people desire matters of faith to be believed in simplicity without any scrutiny by the rational. They are unaware of the fact that no matter of faith, not even the deepest arcanum of faith, can be grasped by anyone without the aid of some rational idea, or even a natural one, though he has no knowledge of the nature of those ideas, 3310 (end). In this way they are able to protect themselves against those who from a negative attitude argue about the truth of every single thing, 2568, 2588. But to those who have an affirmative attitude of belief in the Word the former is a harmful attitude to adopt, for it is one in which a person's freedom to think may be taken away and his conscience bound even to something extremely heretical, with the result that control is established over the person internally and externally. These are the considerations meant by Abimelech's saying to Isaac, 'Behold, she is your wife! So how did you come to say, She is my sister?'
Latin(1748-1756) 3394
3394. `Atqui ecce mulier tua illa, et quomodo dixisti, Soror mea illa?': quod significet si Divinum Verum non quoque rationale esset, constat ex significatione `mulieris,' hic Rebeccae, quod sit Divinum Verum Divini Rationalis Domini, de qua n. 3012, 3013, 3077; et ex significatione `sororis' quod sit verum rationale, de qua n. 3386; ita, `ecce mulier tua illa et quomodo dixisti, Soror mea illa?' significat quia Divinum Verum est, quod non possit {1}rationale esse. [2] Cum hoc arcano (t)ita se habet: spirituales quia non perceptionem habent sicut caelestes, non sciunt quod Divinum Verum fiat rationale verum apud hominem cum regeneratus est; aiunt quidem quod omne bonum et omne verum a Domino, at usque cum illa existunt in rationali illorum, autumant usque quod bonum et verum sit illorum, ita quasi ab illis, non enim separari possunt a proprio, quod hoc vult; cum tamen id apud caelestes se ita habet quod percipiant Divinum Bonum et Verum in rationali, hoc est, in rationalibus quae, a Divino Domini illustrata, sunt apparentiae veri, n. 3368, etiam in naturali, hoc est, in scientificis ac sensualibus, et quia caelestes in tali statu sunt, agnoscere possunt {2}quod omne bonum et verum a Domino influat, ut et quod perceptivum boni et veri sit quod illis communicatur et appropriatur a Domino, ac facit illorum jucundum, beatum et felix; (m)inde erat quod antiquissimi qui caelestes homines fuerunt, in objectis singulis quae oculis videbant, non nisi quam caelestia et spiritualia {3}perceperint, n. 1409:(n) [3] quia hic de spirituali homine regenerato, qui Divinum Bonum in nova voluntate, (c)et Divinum Verum in novo intellectu, per regenerationem a Domino {4}accepit, et quia illi non in alia perceptione sunt quam si rationale esset, non posset esse Divinum, ut supra dictum, {5}ita si Divinum quod nihil commune haberet cum rationali, ideo hic dicitur, si Divinum Verum, non quoque rationale esset: (s)haec quoque causa est quod velint ut illa quae sunt fidei, simpliciter credantur absque aliqua intuitione a rationali, non scientes quod nusquam aliquid fidei, {6}ne quidem arcanissimum ejus, capiatur ab aliquo homine absque idea aliqua rationali, etiam naturali, sed quali, ille non novit, n. 3310 f.; per id quidem se tutari possunt adversus illos qui de omnibus et singulis ex negativo ratiocinantur num ita sit, n. 2568, 2588; at illis qui in affirmativo sunt de Verbo quod nempe credendum, est talis positio damnosa, sic enim possunt {7}cujusvis liberum cogitandi auferre, et conscientiam ligare etiam ad maxime haereticum, dominando sic super hominis interna et externa;(s) illa et haec sunt quae significantur per quod `Abimelechus dixit ad Jishakum, Ecce mulier tua illa, et quomodo dixisti, Soror mea illa?' @1 i verum$ @2 quod omnia et singula quae boni et veri sunt, a Domino influant, et sic Divina in se sint$ @3 perciperent$ @4 habet$ @5 et$ @6 etiam$ @7 cujusdem$