2249、“亚伯拉罕近前来说”表示主出于人身或人性的思维，这思维与神性贴得更近了。这从前面论述主对人类的思维的地方可推知，因而无需解释。就内义而言，本章充分描述了主的思维和感知的状态，开头则描述了主的人身或人性与其神性结合的状态。诚然，在世人眼里，这些事似乎不那么重要；然而，它们却是至关重要的。
在天使眼里，他们的圣言就是内义；这些大事与它们的代表一起以一种最美的形式活生生地呈现在他们面前。此外，随它们而来并与类似它们的无数事物也都呈现出来，这些事物都涉及主与天堂的结合，以及对他们人身或人性里面的主之神性的接受。事实上，天使的观念是这样：他们享受这些事物胜过其它一切事物，并感觉它们是最快乐的。他们由此在主的人身或人性本质与其神性本质结合方面越来越被这些观念光照和确认。因为天使曾是世人，当他们为世人时，只能想到主是一个人，并且主就是神，以及神性三位一体，从而为自己形成各种观念，尽管那时他们不知道这些观念是何性质。
天堂的奥秘具有这种性质：尽管它们完全超出我们的理解，但我们每个人仍可以为自己形成关于它们的某种观念，因为若不通过以这样或那样的方式形成的某种观念，没有什么东西能留在记忆中，更不用说进入任何思维了。天使的观念只能从世上的事物，或类似它们的事物中形成；而那时由无法理解的事物产生的谬念或幻想也渗入进来。在来世，这些谬念或幻想会使那时更为内在的思维观念疏远信之良善和真理。
为了驱散这些谬念或幻想，本章的内义大量阐述了主的人身或人性与其神性的结合，以及祂的感知和思维。当世人阅读圣言时，这些事同时以这样一种方式进入天使的感知，即：他们以前从其它源头，以及很容易由这些源头产生的顾虑中形成的观念逐渐被驱散；而与天使所享有的真理之光一致的新观念则被注入。这种情况在属灵天使当中比在属天天使当中更突出，因为天使的观念越纯粹，天使就越完美地接受天堂的思维。众所周知，在主眼前，天也不洁净（约伯记15:15）；天使们不断被完善，这的确是真的。
Potts(1905-1910) 2249
2249. And Abraham drew near, and said. That this signifies the Lord's thought from the Human, which thought adjoined itself more closely to the Divine, follows from the things that precede, where the Lord's thought concerning the human race is treated of: thus without explication. That in this chapter in the internal sense the state of the Lord's thought and perception is so fully described, and at the beginning the state of the conjunction of the Lord's Human with His Divine, will possibly appear to man as if it were not of so much importance. [2] And yet it is of the greatest moment; for before the angels, to whom the internal sense is the Word, these things are presented to the life, together with their representatives, in a most beautiful form; besides numberless things that follow from them and bear their likeness, concerning the Lord's conjunction with heaven, and the reception of His Divine in their human; for the ideas of angels are such that they relish such things above all others, and perceive them as being most pleasant; and they are also enlightened and confirmed by them more and more in regard to the unition of the Lord's Human Essence with His Divine Essence; for the angels have been men, and when men they could not but think of the Lord as a man, and of the Lord as God, as also of the Divine Trinity, and form for themselves various ideas, although at that time they knew not of what quality these ideas were. [3] For heavenly arcana are of such a nature that although they surpass all apprehension, yet everyone forms for himself some idea of them; for nothing can possibly be retained in the memory, still less enter into anything of thought, except by means of some idea formed in one way or another. And because their ideas could not be formed otherwise than from things in the world, or from things analogous to those in the world; and because fallacies then insinuated themselves from things not understood (which in the other life alienate the ideas of thought-which are then more internal-from the truth and good of faith),[4] in order that such things may be dispersed, so much is said in this chapter, in its internal sense, about the conjunction of the Lord's Human with His divine, and about His perception and thought; and accordingly when the Word is read, these things are so presented to the perception of the angels that their former ideas, formed from other sources and from scruples easily springing therefrom, are gradually dissipated, and new ideas are insinuated that are in conformity with the light of truth in which the angels are. This takes place more with the spiritual angels than with the celestial; for according to the purification of their ideas are they perfected for the reception of celestial things. It is known that heaven is not pure before the Lord; and it is a truth that the angels are continually being perfected.
Elliott(1983-1999) 2249
2249. 'Abraham drew near and said' means the Lord's thought from the Human, which thought allied itself more closely to the Divine. This follows from what has gone before where the subject is the Lord's thought regarding the human race, and so follows without explanation. Described at great length in this chapter in the internal sense is the state of the Lord's thought and perception, and in the opening part of it the state of the conjunction of the Lord's Human with His Divine.
[2] To men it will perhaps seem as though these matters were not of such great importance, yet they are of the utmost importance. For these great matters, together with their representatives, are brought before the angels - for whom the internal sense constitutes the Word - in a most beautiful form. Countless other matters are also presented which follow from them and bear resemblance to them regarding the conjunction of the Lord with heaven and the reception of His Divine within their human. Indeed angels' ideas are such that they relish those matters more than anything else and perceive them as being most delightful. Thereby they are also enlightened and confirmed more and more regarding the matter of the union of the Lord's Human Essence with His Divine Essence. For angels were once men; and when they were men they could not do other than think of the Lord as a man, and of the Lord as God, and also of the Divine Trinity, and so formulate various ideas for themselves, though they did not know the nature of those ideas at the time.
[3] The position with heavenly arcana is that although they lie beyond all apprehension, everyone nevertheless formulates for himself some idea of them, for nothing can ever be retained in the memory, still less enter any thought whatever, except through some idea, however this came to be formed. And since angels' ideas could not be formed except from those objects that exist in the world, or from objects analogous to those in the world; and since at that time illusions arising from things that were not understood entered in - illusions which in the next life alienate the then more interior ideas of thought from the truth and good of faith - therefore much is said in this chapter in its internal sense, to dispel such illusions, regarding the conjunction of the Lord's Human with the Divine and regarding His perception and thought. And when men read the Word those matters enter at the same time into the perception of angels in such a way that previous ideas that had been formed from alien sources and from scruples easily arising out of these are gradually dispersed, and new ideas are instilled which are in keeping with the light of truth that angels possess. This happens more among spiritual angels than celestial, for it is in the measure that ideas are purified that spiritual angels are made more perfect for receiving celestial things. It is well known that even heaven is not pure in the sight of the Lord,a for it is indeed true that angels are constantly being made more perfect.
Latin(1748-1756) 2249
2249. `Accessit Abraham et dixit': quod significet cogitationem Domini ex Humano quae propius adjunxit se Divino, sequitur ex illi quae praecedunt, ubi agitur de cogitatione Domini de genere humana ita absque explicatione. (s)Quod {1} in hoc capite in sensu interno tantum describatur status cogitationis et perceptionis Domini, et in principio tantum status conjunctionis Humani cum Divino Domini, quidem coram homine forte appariturum, sicut non foret tanti; sed usque maximi momenti est; [2] nam coram angelis quibus sensus internus est Verbum, sistuntur haec ad vivum cum suis repraesentativis in pulcherrima forma, praeter innumerabilia quae consequentia sunt et similitudinem ducentia, de conjunctione Domini cum caelo et receptione Divini Ipsius in eorum humano; ideae enim angelicae tales sunt quod illa prae omni alio sapiant ac ut amoenissima percipiant; inde etiam illustrantur et confirmantur magis et magis de unitione Humanae Domini Essentiae cum Divina; angeli enim sunt qui homines fuerunt, et cum homines, non potuerunt aliter quam cogitare de Domino ut homine, et de Domino ut Deo, tum de Trino Divino, et sibi varias ideas, tametsi non sciverunt tunc quales, formare; [3] arcana enim caelestia hoc secum habent, quae tametsi superant omnem captum, usque quisque de illis {2} aliquam ideam sibi facit, nam nihil usquam memoria teneri potest, minus intrare in aliquid cogitationis, nisi per aliquam ideam utcumque formatam; et quia ideae non potuerunt aliter quam ex illis quae in mundo sunt, vel ex analogis eorum quae in mundo, formari, et tunc ex non intellectis fallaciae se insinuarunt, [4] quae in altera vita cogitationis ideas tunc interiores abalienant a vero et bono fidei, ut talia discutiantur, tantum in hoc capite in sensu ejus interno agitur de conjunctione Humani cum Divino Domini, deque Ipsius perceptione et cogitatione, et tunc cum legitur Verbum, sistuntur illa ad perceptionem angelorum ita ut priores ideae ex alienis et inde nascentibus facile scrupulis formatae sensim dissipentur, et novae quae luci veritatis in qua angeli, conformes sunt, insinuentur; haec magis apud angelos spirituales quam caelestes; nam secundum purificationem idearum perficiuntur ad receptionem caelestium; quod caelum non sit purum coram Domino, notum est; et quod continue perficiantur, verum est.(s) @1 Remainder of this [ ] was very different in A and finally deleted. A new version was then written on a separate sheet, but I differs considerably from it (see Appendix volume).$ @2 aliquis de iis.$