1911、“她见自己有孕，她的主母在她眼里就被小看”表示这理性在孕育时就轻视与良善联合的真理本身。这从“主母”或撒莱的含义清楚可知，“主母”或撒莱是指与良善联合的真理。理性在孕育之初不可能承认直觉真理或属灵真理是真理，因为有许多谬念和表象粘附于这理性：谬念是由对世界和自然界的无知产生的，或说来自取自世界和自然界的记忆知识；而表象是由从圣言的字义所获得的知识产生的；它们都不是真理。
例如，这是一个直觉真理：一切生命皆来自主。但孕育之初的理性并不理解这个真理，而是以为它若不凭自己活着，就根本不会有生命；事实上，甚至对不同的说法感到愤怒，如我经常从仍紧紧抓住感官幻觉不放的灵人那里所发现的那样。
这是一个直觉真理：一切良善和真理皆来自主。但孕育之初的理性不理解这个真理，因为它感觉它们好像来自它自己，还以为如果良善和真理不是来自它自己，它就不能思想良善和真理，更不用说行出它们了；如果它们真的来自另一个源头，它就会放弃自己的努力，一直等着流注。
这是一个直觉真理：从主而来的，只有良善，甚至没有一丁点邪恶。孕育之初的理性也不相信这个真理，而是以为邪恶也来自主，因为祂掌管一切；并且主是全能和全在，是良善本身，却没有废除对地狱里的恶人的惩罚，所以是主愿意惩罚恶人；而事实上，主不向任何人行恶，也不愿任何人受到惩罚。
这是一个直觉真理：属天人从主那里拥有对良善和真理的感知。但孕育之初的理性要么彻底否认感知的存在，要么认为一个人若是从别人，而不是从自己那里去感知，将是一个无生命的机器人，或丧失生命。事实上，理性越基于由感官事物或材料产生的记忆知识、越基于哲学理念思考，就越难以理解上述真理和其它一切直觉真理，因为由此而来的谬误或幻觉被笼罩在更黑暗的阴影中。这就是为何受过良好教育的人比其他人更不信。
既然孕育之初的理性是这样，那么很明显，它小看它的主母，也就是轻视直觉真理。直觉真理不会显现，也就是不会被承认，除非谬误（或幻觉）和表象被驱散；并且只要人基于感官事物或材料和记忆知识或事实知识推理真理本身，这些谬误（或幻觉）和表象就不会被驱散。但当他以单纯的心相信它是真理，因为主就是这么说的时，直觉真理才第一次显现。这时，谬误（或幻觉）的阴影被驱散了；他里面就没有什么东西阻止他理解直觉真理了。
然而，主没有任何谬误（或幻觉）；但祂的理性在孕育之初却有真理的表象，这些表象本身不是真理，这从前面的阐述（1661节）明显看出来。这也解释了为何主的理性在孕育之初会轻视直觉真理；但渐渐地，随着祂的理性变成神性，表象的云层被驱散，直觉真理在自己的荣光中向祂敞开。这种转变由以撒长大后，以实玛利被逐出家门来代表和表示。主并不轻视直觉真理，而是察觉并发现祂的新理性轻视直觉真理，这一点从下文（1914节）清楚看出来。
Potts(1905-1910) 1911
1911. And she saw that she had conceived, and her mistress was despised in her eyes. That this signifies that this rational, at its conception, lightly esteemed the truth itself that was adjoined to good, is evident from the signification of the "mistress," or Sarai, as being truth adjoined to good. The rational first conceived cannot acknowledge intellectual or spiritual truth as truth, because there adhere to this rational many fallacies from the memory-knowledges drawn from the world and from nature, and many appearances from the knowledges taken from the literal sense of the Word, and these are not truths. [2] For example: it is an intellectual truth that all life is from the Lord; but the rational first conceived does not apprehend this, and supposes that if it did not live from itself it would have no life; nay, it is indignant if the contrary is said, as has been many times perceived from the spirits who still cling to the fallacies of the senses. [3] It is an intellectual truth that all good and truth are from the Lord; but the rational first conceived does not apprehend this, because it has the feeling that they are as from itself; and it also supposes that if good and truth were not from itself, it could have no thought of good and truth, and still less do anything good and true; and that if they are from another it should let itself go, and wait all the time for influx. [4] It is an intellectual truth that nothing but good is from the Lord, and not even the least of evil; and this too the rational first conceived does not believe, but supposes that because the Lord governs everything, evil also is from Him; and that because He is omnipotent and omnipresent, and is good itself, and does not take away the punishments of the evil in hell, He wills the evil of punishment; when yet He does evil to no one, nor does He will that anyone should be punished. [5] It is an intellectual truth that the celestial man has from the Lord a perception of good and truth; but the first rational either denies the existence of perception altogether, or supposes that if a man were to perceive from another, and not from himself, he would be as if inanimate, or devoid of life. In fact the more the rational thinks from memory-knowledges that originate from sensuous things and from philosophical reasonings, the less does it apprehend the foregoing and all other intellectual truths, for the fallacies therefrom are involved in so much the darker shades. Hence it is that the learned believe less than others. [6] Since the rational first conceived is such, it is evident that it despises its mistress, that is, it lightly esteems intellectual truth. Intellectual truth does not become manifest, that is, is not acknowledged, except insofar as fallacies and appearances are dispersed, and these are not dispersed so long as the man reasons about truths themselves from things of sense and from memory-knowledges, but it for the first time becomes manifest when he believes from a simple heart that it is truth because so said by the Lord. Then the shades of fallacies are dispersed, and then nothing in him prevents him from apprehending it. [7] In the Lord however there were no fallacies, but when His rational was first conceived there were appearances of truth that in themselves were not truths, as is evident from what has been already said (n. 1661). Hence also His rational at its first conception lightly esteemed intellectual truth; but gradually, as His rational was made Divine, the clouds of the appearances were dispersed, and intellectual truths lay open to Him in their light; and this is represented and signified by Ishmael being expelled from the house when Isaac grew up. That the Lord did not lightly esteem intellectual truth, but that He perceived and saw that His new rational did so, will be seen from what follows (n. 1914).
Elliott(1983-1999) 1911
1911. 'And she saw that she had conceived, and her mistress was despised in her eyes' means that this rational at its conception despised truth itself that was allied to good. This is clear from the meaning of 'mistress', or Sarai, as truth allied to good. The rational conceived first is unable to acknowledge intellectual or spiritual truth as truth because it has clinging to it many illusions that are a product of what is known about the world and the natural order, and many appearances which are not truths but are a product of things known from the literal sense of the Word. For example,
[2] It is an intellectual truth that all life is from the Lord. The rational conceived first does not apprehend this, but supposes that if it did not live of itself it would possess no life at all; indeed it is angry if anything different is asserted, as I have noticed frequently in the case of spirits who cling to the illusions of the senses.
[3] It is an intellectual truth that all good and truth are from the Lord. Again, the rational conceived first does not apprehend this because of its sensation that these are as if from itself; and also it supposes that if good and truth are not from itself, it is unable to think, let alone perform, anything good and true, and that if it did have some other source it would give up its own efforts and constantly wait for influx into itself.
[4] It is an intellectual truth that nothing but good, and not even the smallest amount of evil, comes from the Lord. The rational conceived first does not believe this either, but it supposes that because the Lord rules over every single thing, even evil derives from Him. And because He is all powerful and present everywhere and is Goodness itself but does not abolish the punishments of evil people in hell, it supposes that He wills the evil of punishment, when in fact He does not do evil to anyone and does not will that anyone should be punished.
[5] It is an intellectual truth that the celestial man has from the Lord a perception of good and truth. But the first rational either denies the existence of perception altogether or else it supposes that if it did perceive from another and not from its own self it would be like one who is inanimate, or devoid of life. Indeed the more that the thinking of the rational is based on the facts that arise from sensory evidence and the more it is based on philosophical arguments, the less it apprehends these and all other intellectual truths, for the illusions that result are enveloped in shadows darker still. This is why the learned are less believing than others.
[6] Since the rational conceived first is such, it is clear that 'it despises its mistress', that is, it despises intellectual truth. Intellectual truth is not open to view, that is, it is not acknowledged, until illusions and appearances have been dispersed, and these are never dispersed as long as a person reasons about truths themselves on the basis of sensory evidence and factual knowledge. But the moment he believes in simplicity of heart that it is the truth because the Lord has declared it to be so, the shadows of illusions are at that point dispelled, and then there is nothing to stop him apprehending it.
[7] With the Lord however no illusions were present; but when His rational was first conceived there were appearances of truth which were not truths in themselves, as is evident from what has been stated in 1661. This also explains why His rational when first conceived despised intellectual truth, but step by step, as the rational became Divine, the clouds of appearances were dispersed and intellectual truths in their light were for Him open to view. This was represented and meant by the expulsion of Ishmael from the house when Isaac grew up. That the Lord did not despise intellectual truth but that He perceived and saw that His new rational did so will be clear from what follows in 1914.
Latin(1748-1756) 1911
1911. `Et vidit quod conceperit, et vilis fuit domina ejus in oculis ejus': quod significet quod rationale hoc in conceptione sua vilipenderet ipsum verum adjunctum bono, constat a significatione `dominae seu Sarai' quod sit verum adjunctum bono: rationale primo conceptum non potest agnoscere verum intellectuale seu spirituale pro vero quia adhaerent ei ex scientiis acceptis e mundo et natura plures fallaciae, et ex cognitionibus captis ex sensu litterali Verbi apparentiae quae non sunt vera; [2] ut pro exemplo: verum intellectuale est quod omnis vita a Domino; rationale primo conceptum id non capit, putat si non viveret ex se, nihil vitae haberet, immo indignatur si aliter dicitur, ut multoties apperceptum a spiritibus qui fallaciis sensuum inhaerent. [3] Verum intellectuale est quod omne bonum et verum a Domino; rationale primo conceptum etiam hoc non capit quia sentit quod quasi a se, tum putat si non bonum et verum a se, quod nihil boni et veri cogitare minus facere possit, et si ab alio, quod remitteret se et continue exspectaret influxum. [4] Verum intellectuale est quod nihil nisi bonum a Domino et quod ne hilum mali; rationale primo conceptum nec hoc credit, putat quia Dominus omnia et singula regit {1}, quod etiam malum ab Ipso, et quia omnipotens et omnipraesens {2} et est ipsum Bonum, nec tollit punitiones malorum in inferno, quod malum poenae velit, cum tamen non alicui malum facit nec aliquem puniri vult. [5] Verum intellectuale est quod caelestis homo perceptionem boni et veri habeat a Domino; primum rationale (t)vel prorsus negat perceptionem, vel putat si perciperet ab alio et non a semet, quod foret sicut inanimatus seu nullius vitae: immo quo plus rationale ex scientificis oriundis ex sensualibus et quo plus (c)ex philosophicis cogitat, eo minus illa et reliqua vera intellectualia capit, nam fallaciae inde eo crassioribus umbris involvuntur; inde est quod docti minus quam alii credant. [6] Cum rationale primo conceptum tale est, constat quod `vilem habeat dominam,' hoc est, vilipendat verum intellectuale: verum intellectuale non prius patet, hoc est, agnoscitur quam cum fallaciae et apparentiae {3} discussae sunt, quae nusquam discutiuntur quamdiu homo ratiocinatur de ipsis veris ex sensualibus et scientificis, sed tunc primum cum simplici corde credit quod verum sit, quia ita a Domino dictum, tunc discutiuntur fallaciarum umbrae, et apud eum tunc nihil facit quod non capiat. [7] Apud Dominum autem nullae fuerunt fallaciae, sed cum primo rationale Ipsius conceptum, apparentiae veri quae non fuerunt vera in se, ut patet ab illis quae dicta sunt n. 1661; inde etiam rationale Ipsius in prima conceptione vilipendebat verum intellectuale, sed successive sicut rationale Divinum factum, nubes apparentiarum discussae sunt et intellectualia vera in sua luce Ipsi patuerunt, quod repraesentatum et significatum est per quod Ismael {4} expulsus domo cum adolevit Isacus. (m)Quod Dominus non vilipenderit verum intellectuale, sed quod perceperit et viderit quod novum Ipsius rationale vilipenderet, (c)ex illis quae sequuntur n. 1914, constabit {5} (n). @1 i et disponit.$ @2 novit diras positiones et cruciatus illorum qui in inferno, nec tollit.$ @3 dum apparentiae et fallaciae.$ @4 per Ismaelem quod.$ @5 constare potest.$