1732、“说，愿至高的神赐福与亚伯兰”表示主的内层人拥有来自祂内在人的良善的享受。这同样从“赐福”、“亚伯兰”和“至高神”的含义清楚可知：“赐福（或祝福）”是指良善的享受，如前所述；“亚伯兰”在此是指内层人或理性人，如前所述（14:13；1702节）；“至高神”是指主的内在人，也如前所述（1311:3，1729节）。如前所述，“亚伯兰”表示内层人或理性人，它要与内在人，或耶和华结合，这种结合通过试探的争战和胜利实现。事实上，内层人的情况是这样：如前所述（1702节），内层人介于内在人和外在人之间，能使内在人流入外在人。没有这内层人，就没有交流。被交流的，是属天和属灵事物。当这种交流是属天事物的交流时，内层人就被称为“麦基洗德”；但当这种交流是属灵事物的交流时，内层人就被称为“希伯来人亚伯兰”。
New Century Edition
Cooper(2008,2013)
[NCE]1732. A blessing on Abram from God the Highest means that the Lord's intermediate self enjoyed benefits from his inner self. This too can be seen from the symbolism of a blessing as, again, the enjoyment of benefits. It can also be seen from the symbolism here of Abram as the intermediate or rational self, discussed above at verse 13 [1702], and can also be seen from the symbolism of God the Highest as the Lord's inner dimension, also discussed earlier [1311:3, 1729].
Abram, as noted, symbolizes the Lord's intermediate or rational self, which was to become one with his inner self (Jehovah), by means of spiritual battles and victories.
The case with the intermediate self is this: The intermediate self, as noted, is midway between the inner and outer selves and makes it possible for the inner self to exert an influence on the outer self [1702]. Without it there is no communication. Heavenly and spiritual properties are what are communicated. When something heavenly comes through, the intermediate self is called Melchizedek, but when something spiritual does, it is called Abram the Hebrew.
Potts(1905-1910) 1732
1732. Blessed be Abram to God Most High. That this signifies the Lord's interior man, that it came into the enjoyment of goods from His internal man, is in like manner evident from the signification of "blessing" as being the enjoyment of goods, as before said; also from the signification of "Abram" here, as being the interior or rational man, treated of above (at verse 13); and also from the signification of "God Most High," as being the Lord's internal, which subject also has been treated of before. By "Abram," as before said, is signified the interior or rational man which is to be united to the internal man or Jehovah, and this by the combats of temptations and victories. For with the interior man the case is as follows. The interior man, as before said, is intermediate between the internal and the external man, and enables the internal man to flow into the external; for without the interior man there is no communication. There is thus effected a communication of celestial things, and of spiritual. When the communication was of celestial things, the interior man was called "Melchizedek;" but when there is a communication of spiritual things, it is called "Abram the Hebrew."
Elliott(1983-1999) 1732
1732. 'Blessed be Abram by God Most High' means that the Lord's Interior Man had the enjoyment of goods coming from His Internal Man. Similarly, this is clear from the meaning of 'blessing' as having the enjoyment of goods, as has been stated; also from the meaning of 'Abram' here as the Interior or Rational Man, dealt with above at verse 13; and then from the meaning of 'God Most High' as the Lord's Internal Man, also dealt with already. 'Abram', as has been stated, means the Interior or Rational Man, which was to be united to the Internal Man, or Jehovah, which union was accomplished through the conflicts that constituted temptations, and through victories. Indeed the situation with the Interior Man is that the Interior Man, as has been stated, is situated between the Internal Man and External Man, and enables the Internal Man to flow into the External. Without that Interior Man no communication takes place, and when it does take place it is a communication of celestial and spiritual things. When the communication was one of celestial things, the Interior Man was called 'Melchizedek', but when the communication was one of spiritual things it is called 'Abram the Hebrew'.
Latin(1748-1756) 1732
1732. 'Benedictus Abram Deo Altissimo': quod significet Interiorem Hominem Domini quod fruitio bonorum ab Ipsius Interno, constat similiter a significatione 'benedictionis' quod sit fruitio bonorum, ut dictum; tum a significatione 'Abrami' hic quod sit Interior seu Rationalis Homo, de qua supra ad vers. 13; tum a significatione 'Dei Altissimi' quod sit Internum Domini, de qua re etiam prius: per 'Abramum' significatur, ut dictum, Interior seu Rationalis Homo, qui Interno seu Jehovae uniendus, et hoc per pugnas tentationum et victorias: ita enim se habet cum Interiore Homine; Interior Homo, ut dictum, est medius inter Internum et Externum, et facit ut Internus influere possit in Externum, absque illo nulla communicatio; communicatio fit caelestium et spiritualium; cum communicatio caelestium, Interior Homo appellatus est 'Malkizedech,' cum autem communicatio spiritualium appellatur 'Abram Hebraeus.'