2586# "耶和华彻底封闭了亚比米勒家中所有的子宫"象征教义的不育，特别是指教义的不育。这一含义可以从两个方面理解："封闭子宫"象征着阻止怀孕本身；"亚比米勒的家"象征信仰教义的良善。
在本章中值得注意的是：先前使用"神"，而这里首次使用"耶和华"。这种区别在于："神"用于论及真理之处，而"耶和华"则用于论及良善之处。这反映了一个重要原则：教义的一切孕育皆源自良善（如同源自父亲），而其诞生则通过真理（如同通过母亲），这一点如前所述。在这里论及的是孕育，因其源自良善，故使用"耶和华"；而在前面论及的是生产，因其通过真理而成，故使用"神"（如前一节所说："神医好了亚比米勒和他的妻子，并他的众女仆，她们便能生育"）。
在本章中，我们注意到用词的变化：先前使用"神"，而这里首次使用"耶和华"。这种区别有其深意："神"通常用于涉及真理的场合；"耶和华"则用于涉及良善的场合。这反映了一个重要的属灵原则：教义的所有受孕都是通过良善作为父亲进行的，而分娩则通过真理作为母亲进行，这一点如前所述。这里谈到的是怀孕，由于它来自良善，因此使用"耶和华"一词。而前面谈到的是分娩，由于它通过真理而成，所以用“神”一词。如前一节说“神就医好了亚比米勒和他的妻子，并他的众女仆，她们便能生育”。
【2】类似的表述在其它谈及怀孕的经文中也能找到。例如，《以赛亚书》中说：
耶和华从母腹（原文是子宫，下同）中就呼召我……耶和华说：“从母腹中就塑造我。”……那时我在耶和华眼中看为宝贵；我的神也成为我的力量（以赛亚书49:1，5）
这里的"力量"指的是真理，因此使用“神”一词。同一先知书中还说“造作你，从母腹中塑造你的耶和华如此说”（以赛亚书44:2，24）；其它地方还有类似的表达。
"亚比米勒家"这一表述象征信仰教义的良善；"家"象征良善（参2048和2233节），而"亚比米勒"象征信仰的教义（参2509和2510节）。
"她们便能生育"以及"亚比米勒家中的子宫因撒拉的话被彻底封闭"这些描述明显内含奥秘，这些奥秘只有通过经文的内在意义才能被揭示。
2586、“因耶和华完全关闭了亚比米勒家所有的子宫”表示不孕，也就是说，教义的不孕。这从“完全关闭子宫”和“亚比米勒家”的含义清楚可知：“完全关闭子宫”是指防止怀孕本身；“亚比米勒家”是指信之教义的良善，这表明所表示的是不孕。此前，本章一直用“神”这个名，而现在首次用“耶和华”。这是因为当主题是真理时，经上就用“神”；当主题是良善时，经上就用“耶和华”。教义完全从作为父亲的良善成孕，但通过作为母亲的真理出生，如前面数次所说明的。此处论述的，正是教义的孕育，并且由于教义从良善成孕，所以经上用“耶和华”这个名；而前面论述的是它的出生，并且由于它通过真理出生，所以经上用“神”这个名，如前一节：“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。”
在圣言中，论述孕育的其它经文也一样，如以赛亚书：
耶和华从子宫中呼召我。就是从子宫中就形成我的耶和华说；那时，耶和华必看我为尊贵，我的神也成为我的力量。（以赛亚书49:1，5）
“力量”论及真理，所以经上提到“神”。同一先知书：
制作你，又从子宫中形成你的耶和华如此说。（以赛亚书44:2，24等）
由于同样的原因，经上说“亚比米勒家”，“亚比米勒家”表示信之教义的良善。“家”（或房屋）表示良善（参看2048，2233，2234节），“亚比米勒”表示信之教义（参看2509，2510节）。显然，“她们便生产了”和“为撒拉的缘故关闭了亚比米勒家的子宫”这些话含有一个神性奥秘在里面；但这个奥秘只有通过内义才能被揭开。
Potts(1905-1910) 2586
2586. For closing Jehovah had therefore closed every womb of the house of Abimelech. That this signifies barrenness, namely, of doctrine, is evident from the signification of "closing to close up the womb," as being to prevent conception itself; and from the signification of "the house of Abimelech," as being the good of the doctrine of faith, which shows that barrenness is signified. That up to this point in this chapter "God" is mentioned, but here for the first time "Jehovah," is because "God" is mentioned where the subject is truth, but "Jehovah" where the subject is good. All the conception of doctrine is from good as a father, but its birth is by means of truth as a mother, as occasionally stated before. Here the conception of doctrine is treated of, and as this is from good, "Jehovah" is mentioned; whereas above its birth is treated of, and as this takes place by means of truth, "God" is mentioned, as in the verse preceding: "God healed Abimelech, and his wife, and his maidservants, and they brought forth." [2] The case is the same elsewhere in the Word where conception is treated of, as in Isaiah:
Jehovah hath called me from the womb. Thus saith Jehovah that formed me from the womb; then shall I be precious to Jehovah; and my God shall be my strength (Isa. 49:1, 5);
"strength" is predicated of truth, and therefore "God" is mentioned. In the same:
Thus saith Jehovah thy Maker, and thy Former from the womb (Isa. 44:2, 24, and elsewhere). For the same reason it is said "the house of Abimelech," by which is signified the good of the doctrine of faith (that a "house" denotes good may be seen above, n. 2048, 2233, 2234; and that "Abimelech" denotes the doctrine of faith, n. 2509, 2510). That there is a Divine arcanum in the fact that they brought forth, and that the wombs of the house of Abimelech were shut on account of Sarah, is manifest; and this arcanum cannot possibly be disclosed except by the internal sense.
Elliott(1983-1999) 2586
2586. 'For Jehovah had completely closed every womb of Abimelech's house' means sterility, that is to say, of doctrine. This is clear from the meaning of 'completely closing the womb' as preventing conception itself, and from the meaning of 'Abimelech's house' as the good that belongs to the doctrine of faith, from which it is evident that sterility is meant. The reason why in this chapter the name 'God' is used up to this point, and 'Jehovah' for the first time now, is that 'God' is used when truth is the subject but 'Jehovah' when good is the subject. Doctrine is conceived wholly from good as the father, but birth is given to it through truth as the mother, as stated several times already. Here it is the conception of it that is dealt with, and because it is conceived from good the name 'Jehovah' is used; but above it is the birth of it that is dealt with, and because it is given birth through truth the name 'God' is used, as in the previous verse, 'God healed Abimelech, his wife, and his women servants, and they gave birth'.
[2] Similarly in other places in the Word where conception is referred to, as in Isaiah,
Jehovah has called me from the womb. Jehovah who formed me from the womb has said.... I will at that time be precious to Jehovah, and my God will be my strength. Isa 49: 1, 5.
'Strength' has reference to truth and therefore 'God' is used. In the same prophet,
Thus said Jehovah, your Maker, and He who formed you from the womb. Isa 44: 2, 24.
And elsewhere. For the same reason also the phrase 'Abimelech's house' is used, which means the good that belongs to the doctrine of faith. As regards 'a house' meaning good, see 2048, 2233, and 'Abimelech' the doctrine of faith, 2509, 2510. The statements that 'they gave birth' and 'the wombs of Abimelech's house were closed on account of Sarah', it is evident, hold a Divine arcanum within them, but this arcanum cannot possibly be disclosed except by means of the internal sense.
Latin(1748-1756) 2586
2586. `Quia claudendo clausit Jehovah propterea omnem uterum domus Abimelechi': quod significet sterilitatem, nempe doctrinae, constat a significatione `claudendo claudere uterum' quod sit inhibere ipsam conceptionem, (o)et a significatione domus Abimelechi' quod sit bonum doctrinae fidei; inde quod sterilitas significetur, patet. Quod supra in hoc capite dictum sit `Deus,' hic autem primum `Jehovah,' est quia Deus dicitur ubi de vero, at Jehovah ubi de bono, agitur; omnis conceptio doctrinae est ex bono ut patre, at partus per verum ut a matre, ut aliquoties prius dictum est; hic agitur de conceptione quae quia ex bono, nominatur Jehovah, supra autem de partu qui quia per verum, dicitur Deus, ut in versu praecedente, [2] `Sanavit Deus Abimelechum, uxorem ejus, et ancillas ejus, et pepererunt'; similiter etiam alibi in Verbo ubi agitur de conceptione, ut apud Esaiam, Jehovah ab utero vocavit me:... dixit Jehovah formator meus ab utero;... tunc pretiosus ero Jehovae; et Deus meus erit robur meum, xlix 1, 5, (m)`robur' praedicatur de vero, quare dicitur `Deus'(n): apud eundem, Sic dixit Jehovah, factor tuus, et formator tuus ab utero, xliv 2, 24, et alibi; ideo quoque dicitur `domus Abimelechi,' per quam significatur bonum doctrinae fidei; quod `domus' sit bonum, videatur n. 2048, (x)2233; et quod `Abimelechus' doctrina fidei, n. 2509, 2510. Quod arcanum Divinum sit in eo quod `pepererunt'; et quod `clausi sint uteri domus Abimelechi, propter Saram' patet, quod arcanum nusquam nisi per sensum internum detegitur.