9002.“他若为自己另娶一个”表与源于某个其它源头的对真理的情感结合。这从“娶”或“订婚”的含义清楚可知，“娶”另一个或与另一个“订婚”是指结合（参看8996节）；因为就灵义而言，此处“订婚”所表示的婚姻是指一个人的生命与另一人的生命的结合。按照神性秩序，信之真理的生命与仁之良善的生命要结合在一起；一切属灵的结合由此而来，属世的结合则从属灵的结合，如同从它的起源而涌出。“另娶一个”表示与源于某个其它源头的对真理的情感结合，因为前面所论述的“婢女”是指源于属世快乐的对真理的情感（8993节），因此，“另一个”是指源于某个其它源头的对真理的情感。
至于何谓“源于某个其它源头的一种情感”，这从以下事实可以得知：属于爱的一切情感都非常广泛，并且如此地广泛以至于超越一切人类的理解力。人类的理解力甚至于不知道这种情感的不同类型的属，更不可能知道构成这些属的种，最不可能知道一切具体方面，以及这些方面的个体细节。因为凡存在于人里面的东西，尤其属于人里面的情感或爱的东西，具有无限的多样性，这一点从以下事实能清楚看出来：对良善和真理的情感，就是属于对主之爱和对邻之爱的情感，构成整个天堂；然而就良善而言，所有生活在无数人所居住的天堂里的人都彼此不同。即便增加无数个数百万，他们仍都是不同的。因为整个宇宙不可能有完全一模一样的两样事物，并且每样事物都以一种独特的方式而存在。它若要成为独一无二的某种事物，就必须是不同的，也就是说，是与众不同的（参看684，690，3241，3744，3745，3986，4005，4149，5598，7236，7833，7836，8003节）。由此在某种程度上可以得知何谓“源于某个其它源头的一种情感”，即一种不同于另一种情感，然而能与同一个属灵真理结合的情感。由许配给同一个男人的婢女所代表的这类情感属于同一个属、不同的种，它们之间的不同被称为一个“种差”（specific difference）。可用各种例子来说明这些事，但从刚才所说的所获得的大体观念就足够了。
为了能代表这类情感与同一个属灵真理的结合，以及它们对它的服从，以色列和犹太民族被允许有许多妾，如亚伯拉罕（创世记25:6），以及大卫，所罗门等等。因为在这个民族当中，凡被允许的事都是为了代表的缘故；准确地说，是为了这个民族可以通过外在事物代表教会的内在事物（3246节）。但当教会的内在事物被主打开时，通过外在事物对内在事物的代表就终止了；因为现在它是内在事物，也就是信与爱的形式；教会成员要理解并充满内在事物，并通过内在事物敬拜主。因此，他们不再允许有多个妻子，或不可以有多个妾，以及多个妻子（865，2727-2759，3246，4837节）。
Potts(1905-1910) 9002
9002. If he shall take him another. That this signifies conjunction with the affection of truth from another stock, is evident from the signification of "taking" or "betrothing" another, as being to be conjoined (see n. 8996); for in the spiritual sense, matrimony, which is here meant by "betrothing," denotes the conjunction of the life of the one with that of the other. According to Divine order there is a conjunction of the life from the truths of faith with the life from the good of charity. From this comes all spiritual conjunction, from which as from its origin comes forth natural conjunction. By "taking another" is signified conjunction with the affection of truth from another stock, for the "maidservant" before spoken of denotes the affection of truth from natural delight (n. 8993); consequently "another" denotes the affection of truth from another stock. [2] What is meant by "affection from another stock" may be known from the fact that all affection which is of love is of the widest extension, so wide indeed as to surpass all human understanding. The human understanding does not even go so far as to know the genera of the varieties of this affection, still less the species of these genera, and less still the particulars, and singulars of the particulars. For whatsoever is in man, especially that which is of affection or love, is of infinite variety, as can plainly be seen from the fact that the affection of good and truth, which is of love to the Lord and of love toward the neighbor, constitutes the universal heaven, and that nevertheless all who are in the heavens, where there are myriads, differ from one another as to good, and will differ even if they should be multiplied to countless myriads of myriads. For there cannot be in the universe one thing that is exactly like another, and that subsists in a distinct way; it must be various, that is, different from all others, in order that it may be anything by itself (see n. 684, 690, 3241, 3744, 3745, 3986, 4005, 4149, 5598, 7236, 7833, 7836, 8003). From all this it can in some measure be known what is meant by "an affection from another stock," namely, an affection which differs from the other, but which can nevertheless be conjoined with the same spiritual truth. Such affections as are represented by maidservants betrothed to other man, are of one genus; but there is a difference among them as to species, which is called a "specific" difference. These things might be illustrated by various examples; but the general idea derived from what has been already said will suffice. [3] In order that there might be represented the conjunctions and subordinations of such affections under one spiritual truth, it was permitted the Israelitish and Jewish nation to have a number of concubines-as to Abraham (Gen. 25:6), also to David, Solomon, and others. For whatever was permitted that nation was for the sake of the representation; namely, that by things external they might represent the internal things of the church (n. 3246). But when the internal things of the church had been opened by the Lord, the representations of internal things by external ceased, because it was then internal things, which are those of faith and love, with which the man of the church was to be imbued, and by means of which he was to worship the Lord; and therefore it was then no longer permissible to have more wives than one, nor to have concubines for wives (n. 865, 2727-2759, 3246, 4837).
Elliott(1983-1999) 9002
9002. 'If he takes another one for himself' means being joined to an affection for truth stemming from some other source. This is clear from the meaning of 'taking (or betrothing) another' as being joined to, as in 8996; for in the spiritual sense marriage, which is implied here by betrothal, is the joining of the life of one to that of another. Divine order decrees that the life of the truths of faith and the life of the good of charity should be joined together; this is where all spiritual joining together begins, from which, as its origin, natural joining springs. 'Taking another one' means being joined to an affection for truth stemming from some other source, because 'a female slave', dealt with before, is an affection for truth springing from natural delight, 8993, and therefore 'another one' is an affection for truth stemming from some other source
[2] An idea of what an affection from some other source is may be gained from the consideration that every affection belonging to love is very broad and wide indeed, so broad that it extends far beyond all human understanding. Human understanding cannot go so far as to know even the genera of the varieties of such affection, still less the species making up the genera, and least of all the particular aspects and individual details of those aspects. For all that exists within the human being, especially that which belongs to affection or love there, is infinitely varied. This becomes perfectly clear from the consideration that the affection for what is good and true, an affection that belongs to love to the Lord and love towards the neighbour, constitutes the whole of heaven, and yet in respect of good those in the heavens, where millions live, are all different from one another. And they would still all be different even if multiplied into countless millions of millions. For it is not possible in the universe for one thing to be exactly like another and have separate existence. It must vary, that is, be different from another, if it is to be something by itself, see 684, 690, 3241, 3744, 3745, 3986, 4005, 4149, 5598, 7236, 7833, 7836, 8003. All this gives some idea of what one should understand by an affection from some other source, namely an affection which is different from another but can nevertheless be joined to the same spiritual truth. Such affections, which are represented by female slaves betrothed to the same man, belong to the same genus but different species, the difference between them being called a specific difference. Various examples could be used to illustrate these matters; but the general idea conveyed by the things that have just been said is better.
[3] So that the joining of such affections to the same spiritual truth, and their subordination to it, might be represented, it was permissible within the Israelite and Jewish nation for men to have a number of concubines. Abraham had them, Gen 25:6, and so did David, Solomon, and others. For anything permitted among that nation existed because of what that thing represented; or to be more precise, it existed so that by means of outward things that nation might represent the inner realities of the Church, 3246. But when the inner realities of the Church were disclosed by the Lord, representations of inner realities through outward things came to an end; for now it was the inner realities - forms of faith and love - that were to be apprehended by a member of the Church and to be the means by which he worshipped the Lord. For this reason they were no longer permitted to have a number of wives, or concubines as well as wives, see 865, 2727-2759, 3246, 4837.
Latin(1748-1756) 9002
9002. `Si (x)alteram acceperit sibi': quod significet conjunctionem cum affectione veri ex alia stirpe, constat ex significatione `accipere' seu desponsare alteram, {1}quod sit conjungi, {2}ut n. 8996; matrimonium enim, quod hic intelligitur per desponsationem, in sensu spirituali est conjunctio unius vitae cum alterius; secundum ordinem Divinum est conjunctio vitae ex veris fidei cum vita ex bono charitatis, inde omnis conjunctio spiritualis, ex qua, ut ex sua origine, conjunctio naturalis existit; per `accipere alteram' significatur conjunctio cum affectione veri ex alia stirpe, `ancilla' {3}enim, de qua prius, est affectio veri ex jucundo naturali, n. 8993, inde `altera' est affectio veri ex alia stirpe. [2] Quid affectio ex alia stirpe, sciri potest ex eo quod omnis affectio quae amoris, {4}latissimae extensionis sit, et tam latae ut excedat omnem intellectum humanum; intellectus humanus ne quidem eo usque vadit, ut varietatum ejus genera sciat, minus species quae generum, et adhuc minus particularia et particularium singularia; quicquid enim in homine {5}est, imprimis {6}quod est affectionis seu amoris, infinita varietate est, quod manifeste constare potest ex eo quod affectio boni et veri, quae est amoris in Dominum et amoris erga proximum, constituat universum caelum, et quod usque omnes qui in {7}caelis sunt, ubi myriades, quoad bonum inter se differunt, ac (t)different si vel multiplicarentur in innumerabiles myriades myriadum; non enim in universo dari potest unum quod prorsus simile est cum altero ac distincte subsistit; varium erit, hoc est, differens ab altero, ut aliquid sit per se, videatur n. 684, 690, 3241, 3744, 3745, 3986, 4005, 4149, 5598, 7236, 7833, 7836, 8003. Ex his aliquatenus potest sciri quid intelligitur per affectionem ex alia stirpe, quod nempe affectio quae differt ab altera sed quae usque conjungi potest eidem vero spirituali; affectiones tales, quae repraesentantur per ancillas desponsatas uni viro, sunt unius generis, sed intercedit differentia in specie, quae differentia specifica dicitur; illustrari haec possent per varia exempla, sed notio communis ex nunc dictis praestat. [3] Ut conjunctiones {8}et subordinationes talium affectionum sub uno vero spirituali repraesentarentur, permissum fuit genti Israeliticae et Judaicae plures concubinas habere, sicut Abrahamo, Gen. xxv 6, tum Davidi, Solomoni, ac aliis, nam quicquid permissum isti genti fuit, repraesentationis causa fuit, scilicet ut per externa repraesentarent interna Ecclesiae, n. 3246; at cum interna Ecclesiae aperta sunt a Domino, tunc {9}cessaverunt repraesentationes internorum per externa, {10}quia tunc interna erant quae homo Ecclesiae imbueret, et per quae coleret Dominum, quae sunt illa quae fidei et amoris sunt; quapropter tunc non amplius permissum (x)fuit plures uxores habere nec concubinas ad uxores; {11} videatur n. 865, 2727-2759, 3246, 4837. @1 i nempe in mulierem,$ @2 nam per conjugium fit conjunctio unius vitae cum alterius, secundum ordinem Divinum, vitae ex vero fidei cum vita ex bono fidei$ @3 enim$ @4 nam latae extensionis sit$ @5 existit$ @6 affectio quae$ @7 coelo$ @8 talium affectionum naturalium et subordinationes$ @9 non opus fuit amplius repraesentari interna$ @10 sed$ @11 i quia secundum Divinum ordinem est, ut implantetur verum bono, et inde fiat unum bonum, et sic conjunctio vitae, ita conjugium quale boni et veri in coelo,$