2540、“亚比米勒清晨早早起来”表示清晰的感知和从属天良善流出的确认之光，这从“清晨起来”、“亚比米勒”和“早早”的含义清楚可知。“清晨”（或早晨）表示什么，这在前面已经说明（2333，2405节）。“清晨”在此是指清晰的感知，这一点本身就很明显，也可从整个思路清楚看出来，即：这感知起初是模糊的（2513，2514节）；后来不那么模糊了（2528节）。“亚比米勒”表示关注理性事物的信之教义（参看2509，2510节）。至于“早早”表示什么，这从“清晨”（或早晨）的含义明显看出来。由于此处说他“清晨早早起来”，所以这句话不仅表示清晰的感知，还表示从属天良善流出的确认之光；因为真理的确认之光来自属天良善。这一切表明所表示的是这些事，或说这就是含义。
至于内义为何大量论述当主处于人身或人性时，祂所拥有的感知，以及祂对理性之物在信之教义中所扮演的角色的思考，其中一个原因我已经解释了。另一个原因是，天使以一种独特的方式思想主在世上生活的各个方面，祂如何脱去人的理性，并凭自己的能力把它变成神性，同时思想当与理性混合时，仁与信的教义是何性质，除此之外还有仰赖这些的更多的事，它们都是教会和人的内层事物。对心思意念都专注于世俗和肉体事物的世人来说，这些事似乎无足轻重，甚至可能毫无用处；而对心思意念都专注于属天和属灵事物的天使来说，这些事却弥足珍贵；天使对它们的观念和感知是无法形容的。这表明，很多因超出世人的理解而在世人看来无足轻重的事，在天使看来却具有至高的价值，或说天使高度重视很多被世人视为微不足道的事，因为这些事进入天使的智慧之光；而另一方面，有些事因是世俗的，因而在世人的理解范围之内而被世人视为最高价值，但在天使看来却无足轻重，因为这些事在他们的智慧之光以外。天使和世人在圣言内义方面的这种差异出现在许多地方。
Potts(1905-1910) 2540
2540. Abimelech rose early in the morning. That this signifies clear perception, and the light of confirmation from celestial good, is evident from the signification of "rising in the morning," also of "Abimelech," and also of "early." What "morning" signifies has been shown above (n. 2333, 2405): that it is here clear perception is manifest in itself, as well as from the series; that the perception was at first obscure (n. 2513, 2514); and that afterwards it was less obscure (n. 2528). That "Abimelech" signifies the doctrine of faith looking to rational things, may be seen above (n. 2509, 2510); and what "early" signifies is manifest from the signification of "morning." As it is here said that he "rose early in the morning," this not only signifies clear perception, but also the light of confirmation from celestial good; for it is celestial good from which comes the confirming light of truth; all of which shows that this is the signification. [2] The reason why the perception which the Lord had when in the Human, and His thought concerning what is rational in the doctrine of faith, are so much treated of in the internal sense, is that which has been stated above; as well as that it is angelic to think with distinctiveness of various things concerning the Lord's life in the world, and how He put off the human rational, and made the rational Divine from His own power; and at the same time concerning the doctrine of charity and faith, such as it is when the rational mixes itself with it; besides many more things dependent on these, which are interior things of the church and of man. To the man whose mind and heart are set upon worldly and corporeal things, these things appear as unimportant, and perchance as of no advantage to him; yet to the angels, whose minds and hearts are set upon celestial and spiritual things, these same things are precious; and their ideas and perceptions respecting them are ineffable. This shows that very many things which seem unimportant to man, because they transcend his comprehension, are held in the highest estimation by the angels, because they enter into the light of their wisdom; and on the other hand, things that are most highly esteemed by man, because they are of the world, and therefore come within his comprehension, are unimportant to the angels, for they pass outside of the light of their wisdom. And such is the case with the internal sense of the Word, relatively to angels and to men, in many places.
Elliott(1983-1999) 2540
2540. That 'in the morning Abimelech rose up early' means a clear perception and confirmatory light flowing from celestial good is clear from the meaning of 'rising in the morning', also of 'Abimelech', as well as of 'early'. What 'the morning' means has been shown in 2333, 2405. From these meanings - and also from the whole train of thought, which is that at first the Lord's perception was obscure, 2513, 2514, and after that less obscure, 2528 - it is evident that here a clear perception is meant. As for 'Abimelech' - that he means the doctrine of faith which has regard to rational things - see above 2509, 2510. And what 'in the early morning' means is evident from the meaning of 'the morning'. Here, since it is said that 'he rose up in the morning- in the early morning', not only a clear perception is meant but also confirmatory light flowing from celestial good; for celestial good is the source from which the confirmatory light of truth is derived. These considerations now show that such things are meant.
[2] The reason why the perception which the Lord had when He was in the Human, and why His thought concerning that which was rational with the doctrine of faith, are dealt with so extensively in the internal sense is that stated above. A further reason is that it is angel-like to think in a distinct manner about the various aspects of the Lord's life in the world, and about how He cast off the human rational and by His own power made it Divine, and at the same time to think about the nature of the doctrine of charity and faith when the rational mixes with it, besides many more things dependent on these, which are interior features of the Church and of man. To anyone whose heart and mind are set on worldly and bodily interests, such matters seem of little importance, and perhaps of no advantage to him; whereas to angels whose hearts and minds are set on celestial and spiritual interests, those same matters are precious. Their ideas and perceptions regarding them are beyond description. From this it is evident that very many matters which to man are of little importance because they are above and beyond his grasp of things are to angels of the highest worth since those matters come within the light of their wisdom; and conversely, the matters of highest worth to man, because they are worldly and so come within his grasp of things, are to angels of little importance since those matters go on away from the light of angels' wisdom. This difference between angels and men with regard to the internal sense of the Word occurs in many places.
Latin(1748-1756) 2540
2540. `Mane surrexit Abimelech in matutino': quod significet perceptionem claram et confirmationis lucem ex caelesti bono, constat (c)a significatione `mane surgere,' tum `Abimelechi,' ut et `matutini'; quid `mane' significat, ostensum est n. 2333, 2405, hic quod perceptionem claram, patet inde, tum a serie quod perceptio primum fuerit obscura, n. 2513, 2514, ac dein quod minus obscura, n. 2528; quid `Abimelech,' quod significet doctrinam fidei spectantem rationalia, videatur supra n. 2509, 2510; et quid `matutinum,' patet a significatione `mane'; hic quia dicitur `(t)surrexit mane in matutino,' non modo significat perceptionem claram, sed etiam confirmationis lucem a caelesti bono; est enim caeleste bonum ex quo lux veri confirmans; inde nunc constare potest quod illa significentur. [2] Quod tantum in sensu interno agitur de perceptione quae Domino cum in Humano fuit, ac de cogitatione de rationali in doctrina fidei, est causa quae supra quoque dicta, tum quod angelicum sit distincte varia cogitare de vita Domini in mundo, et quomodo exuerit rationale humanum, et id Divinum ex propria potentia fecerit; ac simul de doctrina charitatis et fidei qualis est cum rationale se immiscet, praeter plura quae interiora Ecclesiae et hominis sunt, et inde dependent; haec homini cui curae et cordi mundana et corporea, apparent sicut levia, et fortassis sicut ad nihilum ei conducentia, at eadem haec angelis quibus curae et cordi caelestia et spiritualia, sunt pretiosa; eorum ideae et perceptiones de his ineffabiles sunt: inde patet quod plurima quae levia sunt homini quia captum ejus transcendunt, sint aestimatissima angelis, qui intrant in lucem eorum sapientiae; et vicissim, quae aestimatissima homini, quia mundana ac ita intrant in {1} captum ejus, levia sint angeli' egrediuntur enim e luce sapientiae eorum: sensus internus Verbi se habet respective ita multis in locis. @1 intra.$