3868.“她又怀孕生子”表从外在之物到更内在之物的属灵孕育和生产。这从前面所述（3860节）清楚可知，那里有同样的话。当从作为认知属性的记忆知识向着意愿，或从属灵的角度来说，从为信之真理的真理向着仁爱发展时，可以说就是从外之物向着更内在之物发展。因为认知从意愿发出，并给予意愿某种可见形式；信也以同样的方式从仁发出，并给予仁某种外在形式。由此明显可知，认知是意愿的外在显现，信是仁的外在显现。或也可说，意愿是认知的内在实质，仁是信的内在实质。因此，从外在之物向更内在之物发展就是从认知中的信向意愿中的信发展，因而从信向仁发展。仁由“利未”来代表，如下文所述。
要知道，当区别于仁时，信这个词用来表示真理，如信之真理，或包含在名为使徒信经的信仰告白中的那类真理。这种用法符合这个词在教会中所具有的普遍意义，因为拥有对真理的信被认为是救恩经由其所出之信。少有人知道，信是信靠和信心，这些人当中更少有人知道，信靠或信心源于仁，并且不可能存在于没有仁爱生活的人身上。
Potts(1905-1910) 3868
3868. And she conceived again, and bare a son. That this signifies spiritual conception and birth from what is external toward things more interior, is evident from what was said above (n. 3860), where the same words occur. Advancement is said to be made from what is external toward things more interior, when it is made from the memory-knowledge which is of the understanding, to the will; or, speaking spiritually, when it is made from the truth which is of faith, to charity. For the understanding is that which proceeds from the will, and which manifests the will in a certain visible form; in like manner, faith proceeds from charity, and manifests charity in a certain form. From this it is evident that the understanding is the external of the will; and that faith is the external of charity; or what is the same, that the will is the internal of the understanding, and charity the internal of faith. Thus to advance from what is external to things more interior, is to advance from faith in the understanding to faith in the will, consequently from faith to charity, which is represented by Levi (concerning whom in what presently follows). Be it known that by faith, when distinguished from charity, is meant truth, such as the truth of doctrine, or such as there is in the confession called the Apostles' Creed; and this is according to the general sense in the church; for to have faith in truths is believed to be the faith by which is salvation. Few know that faith is trust and confidence, and among these few, still fewer know that trust or confidence is from charity, and is not possible with anyone who has not lived the life of charity.
Elliott(1983-1999) 3868
3868. 'She conceived again and bore a son' means spiritual conception and birth from what is external towards things that are more internal still. This is clear from what has been stated above in 3860, where the same words occur. An advance is said to be made from what is external towards things that are more internal still when that advance is from knowledge, which is a property of the understanding, to the will; or spiritually speaking, from truth which is the truth of faith to charity. For the understanding is that which proceeds from the will and gives the will a certain visual form, as faith in a similar way proceeds from charity and gives charity a certain outward form. From this it is evident that the external manifestation of the will is the understanding and the external manifestation of charity is faith. Or what amounts to the same, it is evident that the internal substance of the understanding is the will and the internal substance of faith is charity. Consequently an advance from what is external to things that are more internal still consists in an advance from faith in the understanding to faith in the will, and so from faith to charity - which is represented by 'Levi', dealt with shortly below.
[2] It should be recognized that when distinguished from charity the word faith is used to mean truth, such as the truth of doctrine, that is, such as is incorporated in the confession called the Apostles' Creed. This usage is in accord with the general meaning the word has in the Church, for the belief is that possessing faith in truths constitutes the faith through which salvation comes. Few know that faith is trust and confidence, and among these few fewer still know that trust or confidence originates in charity and is unable to exist with anyone who does not possess the life of charity.
Latin(1748-1756) 3868
3868. `Concepit adhuc et peperit filium': quod significet conceptionem et partum spiritualem ab externo versus interiora magis, constat ab illis quae supra n. 3860 dicta sunt, ubi eadem verba. Ab externo versus interiora magis progredi dicitur, cum a scientia quae est intellectus ad voluntatem, aut spiritualiter loquendo, a vero quod est fidei ad charitatem; intellectus enim est id quod procedit a voluntate, et in quadam forma visuali manifestat voluntatem, similiter fides procedit a charitate et in quadam forma manifestat charitatem; inde patet quod externum voluntatis sit intellectus, et externum charitatis sit fides, seu quod idem {1}, quod internum intellectus sit voluntas, et internum fidei sit charitas; quare progredi ab externo ad interiora magis, est a fide intellectu ad fidem voluntate; proinde a fide ad charitatem, quae repraesentatur per `Levi,' de quo mox sequitur. [2] (m)Sciendum quod per fidem cum illa distinguitur a charitate, intelligatur verum quale est doctrinae, seu quale est in confessione quae `fides Apostolica' vocatur, et hoc secundum sensum communem in Ecclesia, nam fidem habere veris creditur esse fides per quam salus; sunt pauci qui sciunt quod fides sit fiducia ac confidentia, et inter illos paucos adhuc pauci qui sciunt quod fiducia seu confidentia sit ex charitate, et non dabilis apud aliquem qui non charitatis vitam habuit.(n) @1 A d idem, i simile$