2531# "因此我不让你碰她"象征理性没有被咨询，这一点可以从以下几个方面理解：首先，"让……碰"在这里的含义是"咨询"（参见经文第4节的解读，即2519节所示）；其次，"她"在这里指的是"作为姐妹”的“撒拉"，象征着理性，这一点在第1495和2508节中有详细说明。
【2】为了更好地理解信仰教义如何从属天起源而具有属灵性质，我们需要明白它是源于神性良善的神性真理，因此完全具有神性的。神性事物是不可理解的，因为它超越了所有的理解，甚至超越天使的理解。然而，这种不可理解的神性可以通过主的神性之人流入人的理性中。当这种神性进入人的理性时，它会根据每个人已有的真理被不同程度地接受。换句话说，一个人所拥有的真理越是纯正，他就越能完美地接受这种流入的神性，他的理解也就越能得到启发。值得注意的是，主的话语中包含着纯正的真理。
【3】在圣经的字面意义中，包含着适合那些参与外在崇拜的人理解的真理。而其内在意义中，则有适合内在之人的真理，这些人在教义和生活上都如同天使一般。这些人的理性因此得到启发，这种启发的程度可以比作星辰和太阳的光辉（但以理书12:3；马太福音13:43）。由此可见，了解和接受内在真理是何等重要。
这些内在真理虽然可以被人理解，但只有那些爱主或信主的人才能真正接受。因为主既是神性良善，也是神性真理，因此是教义本身。真正的信仰教义中的一切都与主有关，同时也涉及天堂和教会。而天堂和教会的一切都属于主，它们是通向最终目标——主自己——的中间目标。
【4】主就是关乎真理和良善的教义本身，因此他是教义中唯一应当关注的对象。主自己在《约翰福音》中亲自教导说：
我就是道路、真理、生命。（约翰福音14:6，7）
在这里，"道路"象征教义，"真理"象征教义中的一切内容，"生命"象征真理的生命，即良善本身。对主的爱或信仰是接受主的方式，正如《约翰福音》中还记载：
他到自己的地方来，自己的人倒不接待他。凡接待他的，就是信他名的人，他就赐他们权柄作神的儿女。这等人不是从血气生的，不是从情欲生的，也不是从人意生的，乃是从神生的。（约翰福音1:11-13）
这里所说的"从神生的"，指的就是那些心中充满爱，并因此而有信仰的人。
2531、“所以我不容许你接触她”表示根本没有请教过理性。这从“容许接触”和撒拉的含义清楚可知：“容许接触”是指请教，这也是“亲近她”的含义（20:4；2519节）；作为妹子的撒拉，也就是此处的代词“她”，是指理性（参看1495，2508节）。
为了进一步了解信之教义是怎么回事，即：信之教义是属灵的，来自一个属天源头，要知道，这种教义来自神性良善的神性真理，因而完全是神性。神性之物是无法理解的，因为它超越一切理解，甚至超越天使的理解。然而，这本身超越理解的神性仍能通过主的神性人身进入人的理性。当流入人的理性时，它就在那里照着那里的真理被接受。因此，它以各种方式被接受，因人而异。人所拥有的真理越纯正，神性流入也越完美地被接受，人心智的理解力部分就越被光照。
主的圣言包含真理本身在里面，尽管它的字义包含的是适合那些处于外在敬拜的人理解的真理；而它的内义包含的是适合那些系内在人，也就是在教义，同时在生活上就像天使一样的人理解的真理。后者的理性由此被光照到这种程度：这种光照好比众星和太阳的光辉（但以理书12:3；马太福音13:43）。这表明学习并接受内层真理何等重要。诚然，人们能学习这些真理，但永远不能接受它们，除非他们爱主，至少信主。正如主是神性良善，祂也是神性真理，因而是教义本身，因为真正的信之教义所教导的一切都关注主，也关注天国和教会，以及天国和教会的一切；但这一切都属于主，是中间目的；而最终目的，也就是主，通过这些中间目的被关注。
主自己在约翰福音教导，就真理和良善而言，祂就是教义本身；因此，教义唯独关注祂：
耶稣说，我就是道路，真理，生命。（约翰福音14:6-7）
此处“道路”是指教义，“真理”是指构成教义的一切，“生命”是指作为真理生命的良善本身。主在约翰福音还教导，对主的爱或对主的信就是那接受者：
祂自己的人倒不接待祂。凡接待祂的，就是信祂名的人，祂就赐他们权柄，作神的儿女。这等人不是从血生的，不是从肉欲生的，也不是从人意生的，乃是从神生的。（约翰福音1:11-13）
“从神生的”是那些处于爱，并由此处于信的人。
Potts(1905-1910) 2531
2531. Therefore I did not suffer thee to touch her. That this signifies that the rational was not at all consulted, is evident from the signification of "suffering to touch," as being to consult (as is also meant by "coming near her" in verse 4, n. 2519); and from the signification of "Sarah as a sister," who is here meant, as being the rational (see n. 1495, 2508). [2] That it may be further known how the case is with the doctrine of faith, as being spiritual from a celestial origin, be it known that it is Divine truth from Divine good, and thus wholly Divine. What is Divine is incomprehensible, because above all understanding, even the angelic; but still this Divine, which in itself is incomprehensible, can flow in through the Lord's Divine Human into man's rational; and when it flows into his rational, it is there received according to the truths which are therein; thus variously, and not with one as with another. Insofar therefore as the truths with a man are more genuine, so far the Divine which flows in is received more perfectly, and so far the man's understanding is enlightened. [3] In the Lord's Word are Truths themselves; but in its literal sense are truths which are accommodated to the apprehension of those who are in external worship; whereas in its internal sense are truths accommodated to those who are internal men; that is, to those who are angelic as to doctrine and at the same time as to life. Their rational is enlightened therefrom to such a degree that their enlightenment is compared to the brightness of the stars and the sun (Dan. 12:3; Matt. 13:43). Hence it is plain how important it is that interior truths be known and received. These truths may indeed be known, but by no means received, except by those who have love to the Lord, or faith in Him; for as the Lord is the Divine good, so He is the Divine truth; consequently He is doctrine itself, since whatever is in the doctrine of true faith looks to the Lord, and looks also to the heavenly kingdom and the church, and to all things of the heavenly kingdom and the church. But all these are His, and are the intermediate ends through which the last end, that is, the Lord, is regarded. [4] That the Lord is doctrine itself as to truth and good, and thus that it is He who alone is regarded in doctrine, He teaches John:
Jesus said, I am the way, the Truth, and the Life (John 14:6, 7);
where the "Way" is doctrine, the "Truth" all that is of doctrine, and the "Life" the good itself which is the life of the truth. And that love to Him or faith in Him is what receives, He also teaches in John:
His own received Him not; but as many as received Him, to them gave He power to be the sons of God, even to them that believe on His name who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:11-13). Those are "born of God" who are in love and thence in faith.
Elliott(1983-1999) 2531
2531. 'Therefore I did not allow you to touch her' means that the rational was not consulted at all. This is clear from the meaning of 'allowing to touch' as consulting- as is also the meaning of 'coming near her', verse 4 above, in 2519 - and from the meaning of 'Sarah as a sister', to whom the pronoun 'her' refers here, as the rational, dealt with in 1495, 2508
[2] So that more may be known about the nature of the doctrine of faith, that it is spiritual from a celestial origin, it should be recognized that such doctrine is Divine truth from Divine good, and so is wholly Divine. That which is Divine is beyond comprehension since it surpasses all understanding, even that of angels. Nevertheless this Divine, which in itself is beyond comprehension, is able to flow in by way of the Lord's Divine Human into man's rational. And when it flows into his rational, the way it is received there is determined by the truths that are there. Thus it is received in varying ways, differently from one person to another. To the extent therefore that the truths residing with a person are more genuine, the Divine flowing in is also received more perfectly, and the understanding part of his mind is enlightened.
[3] Present within the Word of the Lord there are truths themselves, but in its literal sense there are truths which have been adapted to the mental grasp of those whose worship is external, while in its internal sense there are truths adapted to those who are internal people, that is, who as regards doctrine and at the same time as regards life are like angels. Their rational is as a result enlightened to such an extent that this enlightenment is compared to the brightness of the stars and of the sun, in Dan 12: 3; Matt 13: 43. This shows how important it is to know and receive interior truths. People can indeed know these truths, but none can possibly receive them except those who are governed by love to the Lord or by faith in Him. For as the Lord is Divine Good, so He is Divine Truth, and therefore doctrine itself, for everything included in the doctrine of true faith has regard to the Lord. It also has regard to the heavenly kingdom and the Church, and to the things that constitute the heavenly kingdom and the Church. But all these are His and are the intermediate ends by means of which the final end, that is, the Lord, is regarded.
[4] That the Lord is doctrine itself as regards truth and good, thus that it is He alone who is regarded in doctrine, He Himself teaches in John,
Jesus said, I am the way, the truth, and the life. John 14:-6, 7.
Here 'the way' means doctrine, 'the truth' everything that constitutes doctrine, 'the life' good itself which is the life of truth. And that love to Him or faith in Him is that which receives, He also teaches in John,
His own did not receive him. But as many as received Him, to them He gave power to be sons of God, to those believing in His name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:-11-13.
'The born of God' are those in whom love and, from this, faith are present.
Latin(1748-1756) 2531
2531. Quod `propterea non dedi tibi ad attingendum ad illam' significet quod nihil rationale sit consultum, constat a significatione `dare ad attingendum' quod sit consulere, ut quoque appropinquare ad illam supra vers. 4, n. 2519; et a significatione `Sarae ut sororis' quae hic est `illa,' quod sit rationale, de qua n. 1495, 2508. [2] Ut ulterius sciatur quomodo se habet cum doctrina fidei, quod illa sit spiritualis ex origine caelesti, sciendum quod illa sit Verum Divinum ex Bono Divino, `ita in totum Divina: quod Divinum est, incomprehensibile est quia supra omnem intellectum, etiam angelicum; sed usque hoc Divinum quod in se incomprehensibile, per Divinum Humanum Domini influere potest in rationale hominis, `et dum influit in ejus rationale, ibi recipitur secundum vera quae ibi, ita diversimode et aliter apud unum quam apud alterum; quantum itaque vera quae apud hominem, sunt magis genuina, tantum etiam perfectius recipitur Divinum quod influit, et tantum illustratur intellectuale hominis: in Verbo Domini sunt ipsa vera; [3] at in sensu ejus litterali sunt vera quae accommodata sunt ad captum eorum qui in externo cultu sunt; at in sensu ejus interno, sunt vera accommodata iis qui interni homines sunt, qui nempe quoad doctrinam et simul vitam sunt angelici; eorum rationale inde illustratur in tantum ut illustratio comparetur splendori stellarum (c)et solis, Dan. xii 3; Matth. xiii 43; inde patet quanti interest ut interiora vera sciantur et recipiantur; haec vera sciri quidem possunt, sed nusquam recipi nisi ab illis qui in amore aut in fide in Dominum sunt; Dominus enim, sicut est Divinum Bonum, ita est Divinum Verum, proinde est ipsa doctrina, nam quicquid est in doctrina verae fidei, Dominum spectant, spectant etiam regnum caeleste et Ecclesiam, et quae sunt regni caelestis et Ecclesiae, sed illa sunt omnia Ipsius, ac sunt (x)fines intermedii per quos spectatur ultimus, hoc est, Dominus: [4] quod Dominus sit ipsa doctrina' quoad verum et bonum, ita Qui solus spectatur in doctrina, Ipse docet apud Johannem, Jesus dixit, Ego sum Via, Veritas et Vita, (x)xiv 6, 7;ubi `via' est doctrina, `veritas' omne quod est doctrinae, `vita' ipsum bonum quod vita est veri; et quod amor aut fides in Ipsum recipiat apud Johannem, Proprii Ipsum non receperunt; quotquot vero receperunt, dedit illis potestatem ut filii Dei essent, credentibus in nomen Ipsius; qui non ex sanguinibus, neque e voluntate carnis, neque e voluntate viri, sed ex Deo nati sunt, i 11-13;
`a Deo nati' sunt illi qui in amore et inde in fide. @1 i ac.$