2584、“她们便生产了”表示丰产，这从“生产”和“出生”的含义清楚可知。圣言的内义只包含所表示的属灵和属天事物；因此，当圣言提到“怀孕”或“成孕”，“生育”或“分娩”、“生产”或“出生”，“产生”或“生成”，以及那些作为“父母”去生育的人和那些作为“儿女”被生育的人时，这一切都只是属灵意义上的，因为圣言本身是属灵和属天的。这同样适用于此处的“生产”，它表示教义事物方面的丰产。
在圣言中，生孩子只表示这种生产，这一点从以下经文明显看出来。撒母耳记：
饱足的，作雇工求食；饥饿的，不再饥饿；直到不生育的，生了七个；多有儿女的，反倒衰微。耶和华拿走生命，也赐予生命；使人下入地狱，也使人上来。（撒母耳记上2:5-6）
耶利米书：
生产七次的妇人衰萎气绝；尚在白昼，其日就落。（耶利米书15:9）
以赛亚书：
不怀孕、不生育的啊，要歌唱；未曾经过产痛的，要爆发歌唱，大声欢呼；因为凄凉独居者的儿女比有夫之妇的儿女还多，这是耶和华说的。（以赛亚书54:1）
诗篇：
耶和华的声音使母鹿落胎，使森林脱落净光；凡在祂殿中的，都说，荣耀。（诗篇29:9）
以赛亚书：
西顿哪，你当脸红！因为大海说，就是海上的保障说，我没有受过产痛，也没有生产，没有抚养少男，也没有养大少女。这风声一传到埃及，他们就为推罗的风声而阵痛。（以赛亚书23:4-5）
同一先知书：
她未曾阵痛，就生产，疼痛未曾临到她，她就产下一个男孩。谁曾听见这样的事？谁曾看见这样的事呢？地岂能一日而生？耶和华说，我既使人临产，岂不让她生产呢？你的神说，我既使人生产，岂能使她闭胎呢？（以赛亚书66:7-9）
耶利米书：
你们去问问，去看看，男人能否生产。为什么我竟看见人人用手掐腰，像正在生产的妇人？（耶利米书30:6）
以西结书：
我必在埃及放火，训必大大阵痛，挪必被攻破。（以西结书30:16）
何西阿书：
至于以法莲人，他们的荣耀必如鸟飞去，放弃生产、子宫和成孕。（何西阿书9:11）
同一先知书：
生产的疼痛必临到以法莲身上；他是无智慧之子，因为儿子破开子宫时，他未出现。（何西阿书13:13）
启示录：
有一个妇人，身披日头，脚踏月亮，头戴十二星的冠冕。她怀了孩子，在生产的阵痛中疼痛呼叫。龙就站在那将要生产的妇人面前，等她产下孩子时，就吞吃他。妇人生了一个男孩子，是将来要用铁杖牧养所有民族的；但那孩子被提到神和祂宝座那里去了。（启示录12:1-2，4-5）
谁都能从上述经文看出，所表示的，只是教会的孕育和生产？此处论到亚比米勒的话也是如此，即：“神就医好了亚比米勒和他的妻子，并他的众女仆，她们便生产了”和“因耶和华为亚伯拉罕的妻子撒拉的事，完全关闭了亚比米勒家所有的子宫。”至于这些话在内义上表示什么，这可从对它们的解释清楚看出来，即：当我们从神性真理的角度来看待信之教义时，它是何状况；当我们从理性来看待它时，它又是何状况：当我们从神性真理，也就是圣言的角度来看待它时，每一个事物，无论理性的还是记忆或事实的，都确认它；但当我们从人类的真理， 也就是从推理和记忆知识或事实来看待它时，情况就不同了；在后一种情况下，良善或真理根本不成孕；因为从圣言来看待就是从主来看待，而从理性和记忆知识或事实看待就是从人来看待。前者产生一切聪明和智慧，后者产生一切疯狂和愚蠢。
Potts(1905-1910) 2584
2584. And they brought forth. That this signifies fruitfulness, is evident from the signification of "bringing forth" and of "birth." In the internal sense of the Word none but spiritual and celestial things are signified; on which account where mention is made of "conception" or of "conceiving;" of "bearing" or of "bringing forth;" of "birth" or of "being born;" of "generation" or of "generating," as well as of those who beget, as "father and mother;" and of those who are begotten, as "sons and daughters," all these are meant in none but a spiritual sense, for in itself the Word is spiritual and celestial; and such is the case here in regard to "bringing forth," by which is signified fruitfulness in respect to the things of doctrine. [2] That in the Word "birth" means no other kind of birth than this, is evident from the passages that follow. In Samuel:
The full have hired out themselves for bread, and the hungry have ceased, until the barren hath borne seven, and she that hath many children hath languished; Jehovah killeth and maketh alive. He causeth to go down into hell, and bringeth up (1 Sam. 2:5-6). In Jeremiah:
She that hath borne seven languisheth, she breatheth out her soul; her sun is gone down while it is yet day (Jer. 15:9). In Isaiah:
Sing, O barren, that did not bear; break forth into singing and cry aloud, that did not travail with child; for more are the sons of the desolate than the sons of the married wife, saith Jehovah (Isa. 54:1). In David:
The voice of Jehovah maketh the hinds to calve, and strippeth the forests; and in His temple everyone speaketh glory (Ps. 29:9). In Isaiah:
Blush, O Zidon, for the sea hath spoken, the stronghold of the sea, saying, I have not travailed, nor brought forth, neither have I brought up young men, nor caused maids to grow up; as with the report of Egypt, they shall travail according to the report of Tyre (Isa. 23:4-5). Before she travailed she brought forth, and before her pain came she was delivered of a man child. Who hath heard such a thing? Who hath seen such things? Does the earth travail in one day, and shall I not cause to bring forth? saith Jehovah; shall I cause to bring forth, and close up? said thy God (Isa. 66:7-9). In Jeremiah:
Ask I pray and see whether a man bringeth forth; wherefore have I seen every man with his hands on his loins, as one that bringeth forth (Jer. 30:6). In Ezekiel:
I will set a fire in Egypt, and Sin travailing shall travail, and No may be...(Ezek. 30:16). In Hosea:
Ephraim, their glory shall fly away like a bird, from the birth, and from the womb, and from conception (Hos. 9:11). In the same:
The pains of one that travaileth came upon Ephraim; he is an unwise son, for at the time he will not stand in the place of the breaking forth of sons (Hos. 13:13). In John:
A woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars; and she being with child cried, travailing, and pained to bring forth. The dragon stood before the woman who was about to bring forth, that when she brought forth her son, he might devour him. And she brought forth a man child, who was to pasture all nations with a rod of iron; but the child was caught up unto God and to His throne (Rev. 12:1-5). [3] Who cannot see from all these passages that no other conceptions and births are signified than those which are of the church? And the same is the case with what is here said concerning Abimelech, that "God healed Abimelech, and his wife, and his maidservants, and they brought forth;" and that "Jehovah closing had closed up every womb of the house of Abimelech, because of the word of Sarah, Abraham's wife." What is signified by these things in the internal sense is evident from the explication of the same, namely, the quality of the doctrine of faith when regarded from Divine truths, and when regarded from the rational: when it is regarded from Divine truths, that is, from the Word, then each and all things, of both reason and memory, confirm it; but this is not the case when it is regarded from human things, that is, from reason and memory-knowledges; for then nothing of good and nothing of truth is conceived; for to regard it from the Word is to regard it from the Lord, whereas to regard it from reason and memory-knowledge is to regard it from man. From the former comes all intelligence and wisdom; from the latter all insanity and folly.
Elliott(1983-1999) 2584
2584. 'And they gave birth' means fertileness This is clear from the meaning of 'bearing' and 'childbirth'. In the internal sense of the Word none but spiritual and celestial things are meant, and therefore where the expressions conception or conceiving, childbirth or giving birth, birth or being born, generation or generating, are used, and when those who beget as father and mother, and those who are begotten as sons and daughters, are spoken of, such are not meant in any but a spiritual sense, for in itself the Word is spiritual and celestial. The same applies here also to 'giving birth', which means fertileness as regards matters of doctrine.
[2] The fact that no other kinds of childbirths are meant in the Word by childbirths may become clear from the following places: In Samuel,
Those who were full have hired themselves out for bread, and those who were hungry have ceased to be so, until the barren has borne seven, and she who has many has left off. Jehovah takes life and He gives life; He causes [some] to go down into hell and [others] to come up. 1 Sam 2: 5, 6.
In Jeremiah,
The bearer of seven languishes, she breathes her last. Her sun is going down while it is still day. Jer 15: 9.
In Isaiah,
Sing, O barren one, who did not bear, break forth into singing and shout, who has not gone into labour; for the sons of her that is desolate are more than the sons of her that is married, said Jehovah. Isa 54:1.
In David,
The voice of Jehovah causes the hinds to calve, and He strips the forests bare; and in His temple everyone says, Glory. Ps 29: 9.
In Isaiah,
Blush, O Sidon, for the sea has spoken, the stronghold of the sea, saying, I have not gone into labour, I have not given birth, nor have I reared young men or brought up young women. As when the report comes to Egypt, they go into labour over the report of Tyre. Isa 23: 4, 5.
In the same prophet,
Before she went into labour she gave birth, and before pain came to her she brought forth a male child. Who has heard of such a thing as this? Who has seen such? Does a land give birth in one day? And shall I [bring to the point of birth and not] cause to give birth? said Jehovah. Shall I who cause to give birth shut up [the womb]? said your God. Isa 66: 7-9.
In Jeremiah,
Ask, now, and see whether a male can bear. Why then have I seen every man, hands on loins, like one giving birth? Jer 30: 6.
In Ezekiel,
I will send fire on Egypt, and Sin will certainly go into labour, and No will be [breached]. Ezek 30: 16.
In Hosea,
As for Ephraim, their glory will fly away like a bird, away from birth, and from the womb, and from conception. Hosea 9:-11.
In the same prophet,
The pains of childbirth have come upon Ephraim, he is an unwise son, for now he will not present himself at the mouth of the womb of sons. Hosea 13:-13.
In John,
A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. Carrying in the womb she cried out in labour, and was in anguish to give birth. A dragon stood before the woman who was about to give birth, so that when she had given birth to her child he might devour it. She gave birth therefore to a male child, who was to rulea all nations with an iron rod. But the boy was caught up to God and His throne. Rev 12: 1, 2, 4, 5.
[3] From all these places anyone may see that no other conceptions and births are meant than those which are conceptions and births of the Church. The same may also be seen from the things said about Abimelech, that 'God healed Abimelech, his wife, and his women servants, and they gave birth'; and that 'Jehovah had completely closed every womb in Abimelech's house on account of the matter of Sarah, Abraham's wife'. What is meant in the internal sense by these words may become clear from the explanation of them, namely the character of the doctrine of faith when regarded from Divine truths, and the character of it when regarded from the rational. That is to say, when regarded from Divine truths, that is, from the Word, every single thing, both rational and factual, is confirmatory. But it is different when it is regarded from human things, that is from reason and knowledge. When regarded from the latter no good or truth at all is conceived; for to regard things from the Word is to do so from the Lord, but to regard them from reason and knowledge is to do so from man. The former gives rise to all intelligence and wisdom, the latter to all insanity and stupidity.
Latin(1748-1756) 2584
2584. `Et pepererunt': quod significet fertilitatem, constat a significatione `parere et partus'; in sensu interno Verbi non sunt nisi quam spiritualia et caelestia quae significantur, quare ubi nominatur conceptio seu concipere, partus seu parere, nativitas seu nasci, generatio seu generare, (m)tum qui gignunt ut pater et mater, et qui gignuntur ut filii et filiae,(n) non nisi quam in spirituali sensu intelliguntur, nam Verbum in se est spirituale et caeleste; ita hic quoque `parere,' quo significatur fertilitas quoad illa quae sunt doctrinae. [2] Quod per `partus' in Verbo non alii partus intelligantur, constare potest ab his locis: apud Samuelem, Saturi pane conducti sunt, et famelici cessarunt, usque dum sterilis peperit septem, multiprolis defecit; Jehovah occidit et vivificat, descendere facit in infernum, et ascendere facit, 1 Sam. 11 5, 6:apud Jeremiam, Languet pariens septem, exspirat animam suam; occidit sol ejus, dum adhuc dies, xv 9:
apud Esaiam, Canta sterilis, non peperit, persona cantu et jubila, non parturivit, quia multi filii desolatae, prae filiis maritatae, dixit Jehovah, liv 1:
apud Davidem, Vox Jehovae parturire facit cervas, et denudat silvas; et in templo Ipsius omnis Ipsius dicit gloriam, Ps. xxix 9:
apud Esaiam, Erubesce Zidon, quia dixit mare, munimentum maris dicendo, Non parturivi, non peperi, nec educavi juvenes, et adolescere feci puellas, sicut cum fama Aegypto, parturient, secundum famam Tyri, xxiii 4, 5:
apud eundem, Antequam parturit, parit; et antequam venit dolor ei, enixa est masculum. Quis audivit sicut hoc? quis vidit sicut illa? num parturit terra die uno,... et num [Ego frangam et non] parere faciam? dixit Jehovah. An Ego parere faciens, et occludam? dixit Deus tuus, lxvi 7-9:
apud Jeremiam, Interrogate quaeso, et videte, si pariens mas; quare vidi omnem virum manus ejus super lumbis suis, sicut parientis? xxx 6:
apud Ezechielem, Dabo ignem in Aegypto, et parturiendo parturiet Sin, et No erit {1} [ad perrumpendum] xxx 16:
apud Hosheam, Ephraim, sicut avis avolabit gloria eorum, a partu, et ab utero et a conceptione, ix 11:
apud eundem, Dolores parturientis venerunt Ephraimo, is filius non sapiens, quia tempore non stabit in fractura matricis filiorum, xiii 13:
apud Johannem, Mulier circumdata sole, et luna sub pedibus ejus, et super capite ejus corona stellarum duodecim; in utero gerens, clamavit parturiens, et cruciata ad pariendum:... Draco stetit coram muliere, quae paritura erat, ut quando peperisset filium suum devoraret; peperit itaque filium masculum, qui pasturus erat omnes gentes virga ferrea; sed raptus est puer quoad Deum, et thronum Ipsius, Apoc. xii 1, 2, 4, 5. [3] Ex his omnibus locis quisque videre potest quod non alii conceptus et partus significentur quam qui sunt Ecclesiae; similiter ex his quae de Abimelecho dicuntur quod `sanaret Deus Abimelechum, uxorem ejus, et ancillas ejus, et pepererunt'; et quod `claudendo clauserit Jehovah omnem uterum domus Abimelechi, propter verbum Sarae, uxoris Abrahami.' Quid in sensu interno per haec significatur, constare potest ab explicatione eorum, nempe quod status doctrinae fidei, qualis est dum spectatur a veris Divinis, et qualis est dum spectatur a rationali; quod nempe, cum a veris Divinis, hoc est, a Verbo, tunc omnia et singula tam rationalia quam scientifica confirment; aliter cum ab humanis, hoc est, a ratione et scientia, quod tunc nihil boni et nihil veri concipiatur; nam spectare a Verbo est a Domino, at spectare a ratione et scientia est ab homine, ex illo est omnis intelligentia et sapientia, ex his est omnis insania et stultitia. @1 sit AI.$ @2 Gk. i [ ] AR 545 has fetus ejus.$