2171、“亚伯拉罕急忙进帐棚到撒拉那里”表示主的理性良善与祂的真理结合。这从“亚伯拉罕”和“撒拉”的代表，以及“帐棚”的含义清楚可知，下面三节即将讨论它们。正如圣言中任何一个细节的含义都取决于在内义上所论述的主题，此处的细节也是如此；也就是说，它们尤其涉及当主处于人身或人性的感知时，祂所进入的神性感知。但那些不知道何为感知的人无法知道感知是如何作工的，更不知道还有越来越内在的感知，即有属世感知，然后有理性感知，最后有内在感知，也就是神性，唯独主拥有这内在感知。那些拥有诸如天使所拥有的那种感知的人十分清楚自己拥有哪种感知，是属世感知，理性感知，还是对他们来说系神性的更内在的感知。那么想象一下，主又会是什么情况！祂的感知来自至高而无限的神性本身（对此，参看1616e，1791节）。天使从来就没有主所拥有的那种感知，因为他们的感知从主的至高或无限神性通过祂的人身或人性本质流入他们。之所以描述主的感知，是因为当主处于人身或人性时，祂以这种方式得知神性本身、神性人身和神圣活动将如何在祂里面合一；然后知道祂的理性将如何变成神性；最后知道人类是何性质，将如何被祂拯救，也就是说，祂将通过人身或人性本质与神性本质在祂里面合一而拯救人类；这些就是本章论述的主题。正是由于这些原因，也由于将要实现的合一本身，此处才首先描述主的感知。
Potts(1905-1910) 2171
2171. Abraham hastened toward the tent unto Sarah. That this signifies the Lord's rational good conjoined with His truth, is evident from the representation of "Abraham," and also of "Sarah," and from the signification of a "tent," concerning which presently. As each and all things bear relation to the subject treated of in the internal sense, so do these words bear relation to the Divine perception into which the Lord came when He was in the perception of the human. But those who do not know what perception is, cannot know either how the case is with it, still less that there exists a perception that is more and more interior, namely, natural perception, then rational perception, and finally internal perception, which is Divine, and which the Lord alone had. They who are in perception, as are the angels, know very well in which perception they are; whether in natural, in rational, or in a still more interior perception which to them is Divine. What then must have been the case with the Lord, who had a perception from the Supreme and Infinite Divine (concerning which see n. 1616 at the end, 1791), in which no angels ever are, for perception flows into them from the Lord's Supreme or Infinite Divine through His Human Essence. [2] The reason why the Lord's perception is described, is that when He was in the human, it was thus made known to Him how the Divine Itself, the Divine Human, and the Holy proceeding were to be united in Him; then, how His rational was to be made Divine; and finally what was the quality of the human race-that it was to be saved by Him, that is, by the union of the Human Essence with the Divine Essence in Him; which are the subjects treated of in this chapter. On these accounts the Lord's perception is first described, as also on account of the union itself which was to be effected.
Elliott(1983-1999) 2171
2171. 'Abraham hastened towards the tent to Sarah' means the Lord's rational good joined to His truth. This is clear from the representation of 'Abraham' and also of 'Sarah' and from the meaning of 'the tent', dealt with in the three paragraphs following this. Just as the meaning of any single detail in the Word is determined by whatever the subject is in the internal sense, so it is with the details here; that is to say, they relate specifically to the Divine perception into which the Lord entered when the perception of the human existed with Him. But people who do not know what perception is cannot know what it entails, still less that degrees of perception more and more interior exist - natural perception, then rational perception, and finally internal perception which is Divine and which only the Lord has had. Those who have perception, as angels do, know very well what their degree of perception is, whether it is natural, or rational, or a more interior perception still, which to them is Divine. How then must it have been with the Lord, whose perception came from the Supreme and Infinite Divine itself, dealt with in 1616 (end), 1791? Angels never possess such perception as He had, for their perception flows into them from the Lord's Supreme or Infinite Divine by way of His Human Essence. The reason the Lord's perception is described is that when He was in the Human it was in this way made known to Him how the Divine itself, the Divine Human, and the Holy proceeding were to be united within Him; then how His Rational would be made Divine; and finally the nature of the human race which was to be saved through Him, that is, through the union of the Human Essence and the Divine Essence within Him. These are the matters dealt with in this chapter. It is on account of these that the Lord's perception is first described here, and also on account of the union itself which was to be effected.
Latin(1748-1756) 2171
2171. `Festinavit Abraham versus tentorium ad Sarah': quod significet rationale bonum Domini conjunctum vero Ipsius, constat ex repraesentatione `Abrahami,' tum `Sarae,' et a significatione `tentorii,' de qua mox. Sicut omnia et singula se habent ad rem de qua agitur in sensu interno, ita haec, nempe ad perceptionem Divinam in illo venit Dominus, cum esset in perceptione humani; sed qui ignorant quid perceptio, nec scire possunt quomodo se cum perceptione habet, minus quod detur perceptio interior magis et magis, nempe perceptio naturalis, tum perceptio rationalis, demum perceptio interna quae Divina {1} et sola fuit Domino; qui in perceptione sunt, ut angeli, sciunt quam optime in qua sunt, num in naturali, vel in rationali, vel in interiore adhuc, quae illis est Divina; quid non Dominus, Cui fuit perceptio ab Ipso Supremo et Infinito Divino, de qua n. 1616 ad fin., 1791, in qua nusquam aliqui angeli, nam in illos influit perceptio a Supremo aut Infinito Divino Domini per Humanum Ipsius Essentiam: quod describatur perceptio Domini, causa est quia cum fuit in Humano: ita notum Ipsi factum quomodo in Ipso uniretur Divinum Ipsum: Humanum Divinum, et Sanctum procedens, dein quomodo Rationale Ipsius fieret Divinum, demum quale sit genus humanum, quod per Ipsum, hoc est, per unionem Humanae Essentiae cum Divina in Ipso: salvaretur; de quibus in hoc capite agitur; propter haec describitur {2} primum perceptio Domini, tum etiam propter ipsam unitionem quae fieret. @1 quae.$ @2 i hic.$