2144、“在幔利橡树那里”表示感知的品质，这从“橡树”和“幔利”的代表和含义清楚可知。至于“橡树”一般代表和表示什么，这在第一卷已经说明（1442-1443节）；“幔利橡树”具体代表和表示什么（1616节），即感知，但却是来自记忆知识和源于记忆知识的第一理性的一种人性的感知。
如今，人们完全不知道何为感知，因为现在没有人拥有像古人，尤其像上古之人那样的感知；因为古人和上古之人出于感知知道一件事是不是善的，由此知道它是不是真的。有一种流注从主经由天堂进入他们的理性，当他们思想神圣事物时，就从该流注立刻感知到一件事是不是这样。后来，当人开始不再心存天堂观念，只心存世俗和肉体观念，并且良心取代了感知时，这种感知就在他身上消失了；良心也是一种感知，因为违背或照着良心行事无非是从良心感知一件事是不是这样，或是否要这样做。
但良心的感知不是来自所流入的良善，而是来自真理；这真理自人们童年初期就照着他们敬拜的神圣而被植入心智的理性部分，后来又得到确认，因为在这种情况下，他们相信唯独这真理是良善。因此，良心是一种感知，但它来自这种真理；当主将仁爱和纯真注入该真理时，这良心的良善就出现了。从这几点考虑可以看出何为感知。然而，感知与良心之间有很大的不同（关于感知的阐述，可参看第一卷，104，125，371，483，495，503，521，536，597，607，784，865，895，1121，1616节；关于灵人和天使的感知，参看202-203，1008，1383-1384，1390-1392，1394，1397，1504节；学者不知道何为感知，参看1387节）。
至于主，当祂活在世上时，祂所有的思维都来自神性感知，因为唯独祂是一位神性和属天的人；事实上，祂是耶和华自己存在于其中的那独一无二者，祂的感知就来自耶和华（对此，也可参看第一卷1616，1791节）。随着祂越来越接近与耶和华的合一，祂的感知越来越内在。这时，就是此处祂的感知的性质从第一卷关于幔利橡树的阐述（1616节）清楚可知；下文则描述了当祂感知到本章所包含的事物时，它是何性质。
Potts(1905-1910) 2144
2144. In the oak-groves of Mamre. That this signifies the quality of the perception, is evident from the representation and signification of "oak-groves," and also from the representation and signification of "Mamre." What "oak-groves" represented and signified in general was shown in volume 1 (n. 1442-1443); and what "the oak-groves of Mamre" represented and signified specifically (n. 1616), namely, perceptions, but such as are human from memory-knowledges [scientific], and from the first rational things thence derived. [2] What perception is, is at this day utterly unknown, because at this day no one has perception like that of the ancients, especially like that of the most ancients; for these latter knew from perception whether a thing was good, and consequently whether it was true. There was an influx into their rational from the Lord through heaven, whereby, when they thought about any holy thing, they instantly perceived whether it was so, or was not so. Such perception afterwards perished with man, when he began to be no longer in heavenly ideas, but solely in worldly and corporeal ones; and in place of it there succeeded conscience, which also is a kind of perception; for to act contrary to conscience and according to conscience is nothing else than to perceive from it whether a thing is so or is not so, or whether it is to be done. [3] But the perception of conscience is not from good that flows in, but it is from the truth that from infancy has been implanted in the rational of men in accordance with the holy of their worship, and which has afterwards been confirmed, for this alone do they in such case believe to be good. Hence it is that conscience is a kind of perception, but from such truth; and when charity and innocence are insinuated into this truth by the Lord, there comes into existence the good of this conscience. From these few observations we can see what perception is. But between perception and conscience there is much difference. (See what is said about perception in volume 1, n. 104, 125, 371, 483, 495, 503, 521, 536, 597, 607, 784, 865, 895, 1121, 1616; about the perception of spirits and angels, n. 202-203, 1008, 1383-1384, 1390-1392, 1394, 1397, 1504; and that the learned do not know what perception is, n. 1387.) [4] As regards the Lord when He lived in the world, all His thought was from Divine perception, because He alone was a Divine and Celestial Man; for He was the only one in whom was Jehovah Himself, from whom was His perception (as to which see also in volume 1, n. 1616, 1791). His perceptions were more and more interior in proportion as He approached more nearly to union with Jehovah. Of what quality His perception was at the time here treated of, may be seen from what has been said about the oak-groves of Mamre in volume 1 (n. 1616); and of what quality it became when He perceived the things that are contained in this chapter, is described in what now follows.
Elliott(1983-1999) 2144
2144. 'In the oak-groves of Mamre' means the character of the perception. This is clear from the representation and meaning of 'oak-groves', and also from the representation and meaning of 'Mamre'. What oak-groves in general represented and meant has been shown in Volume One, in 1442, 1443, and what the oak-grove of Mamre specifically represented and meant, in 1616, namely perceptions, though of a human kind such as spring from factual knowledge and from the initial rational concepts derived from that knowledge.
[2] What perception is, is totally unknown at the present day, for nobody today possesses the kind of perception that the ancient and especially the most ancient people possessed. The latter knew from perception whether a thing was good and consequently whether it was true. There was an influx from the Lord by way of heaven into the rational part of their minds, and from that influx when they thought about anything holy, they perceived instantly whether a thing was so or was not so. Later on such perception with mankind perished and people began to entertain heavenly ideas no more but only worldly and bodily ones; and when this happened the place of such perception was taken by conscience (which also is a kind of perception), for acting contrary to conscience and according to conscience is nothing else than discerning from conscience whether a thing is so or not so, or whether it ought to be done.
[3] But perception that goes with conscience does not originate in inflowing good but in truth which from earliest childhood has been implanted in the rational part of the mind in accordance with the holiness of people's worship, and after that has been confirmed; for that truth alone is believed by them to be good. Consequently conscience is a kind of perception, but it has its origin in truth such as this; and when charity and innocence are introduced into it by the Lord, the good that goes with that conscience is then brought into being. These few considerations show what perception is. Yet between perception and conscience there is a wide difference. See what has been stated about perception in Volume One, in 104, 125, 371, 483, 495, 503, 521, 536, 597, 607, 784, 865, 895, 1121, 1616; about the perception spirits and angels have, in 202, 203, 1008, 1383, 1384, 1390-1392, 1394, 1397, 1504; and about the learned not knowing what perception is, in 1387.
[4] As regards the Lord when He lived in the world, all of His thought sprang from Divine perception since He alone was a Divine and Celestial Man. For He has been the only one in whom Jehovah Himself was present and from whom His perception came, also dealt with in Volume One, in 1616, 1791. His perceptions became more and more interior the closer He came to union with Jehovah. The nature of His perception at this time becomes clear from what has been stated in Volume One, in 1616, about the oak-groves of Mamre; and then the nature of it when He perceived the things contained in this chapter is described in what follows below.
Latin(1748-1756) 2144
2144. `In quercetis Mamre': quod significet qualitatem perceptionis, constat ex repraesentatione et significatione `quercetorum,' tum ex repraesentatione et significatione `Mamre': quid querceta in genere repraesentaverunt {1} et significaverunt,' {2} in Parte Prima n. 1442, 1443, ostensum; et quid querceta Mamre in specie, n. 1616, nempe quod perceptiones, sed quales sunt humanae ex scientificis, et ex primis rationalibus quae inde; [2] quid perceptio, hodie ignotissimum est quia nullus hodie in perceptione est in quali fuerunt Antiqui et imprimis Antiquissimi; hi ex perceptione noverunt num bonum esset et consequenter num verum; erat influxus in rationale (c)eorum a Domino per caelum, ex quo ilico cum cogitarunt de aliquo sancto, percipiebant: num ita esset vel non ita esset: periit dein talis perceptio apud hominem cum non amplius in caelestibus ideis sed solum in mundanis et corporeis coepit esse {3}: et loco ejus successit conscientia, quae quoque est species perceptionis, nam agere contra conscientiam et secundum conscientiam, non aliud est quam appercipere inde, num ita vel non ita sit aut faciendum; [3] sed conscientiae perceptio non est ex bono quo influit {4}, sed est ex vero quod secundum sanctum cultus eorum implantatum est rationali ab infantia, ac postea confirmatum, hoc tunc unice bonum esse credunt: inde est conscientia species perceptionis, sed ex vero tali, cui cum insinuatur charitas et innocentia a Domino, existit bonum (o)istius conscientiae {5}; ex his paucis constare potest quid perceptio; (m)sed inter perceptionem et conscientiam est multa differentia;(n) videantur quae de perceptione in Parte Prima dicta n. 104, 125, 371, 483, 495, 503, 521, 536, 597, 607, 784, 865, 895, 1121, 1616: (o)quae de perceptione spirituum et angelorum, n. 202, 203, 1008, 1383, 1384, 1390-1392, 1394, 1397, 1504: (o)et quod eruditi non sciant quid perceptio, n. 1387. [4] Quod Dominum attinet, dum vixit in mundo, omnis Ipsius cogitatio fuit ex perceptione Divina quia solus Divinus et Caelestis Homo, nam solus in quo Ipse Jehovah, ex quo Ipsius perceptio, de qua etiam in Parte Prima n. 1616, 1791. Perceptiones Ipsius fuerunt interiores magis et magis, quo propius accessit ad unionem cum Jehovah; nunc qualis Ipsius perceptio fuit, constare potest ex illis quae de `quercetis Mamre' in Parte Prima n. 1616 dicta sunt; et qualis facta, cum percepit illa quae in hoc capite continentur, in mox sequentibus describitur. @1 A has subjunctive.$ @2 et$ @3 Before sed.$ @4 i sicut apud antiquissimos.$ @5 i illius.$