2768、“神试验亚伯拉罕”表示主的最严厉和最内在的试探，这从下文清楚可知。“亚伯拉罕”在内义上代表并表示主，这一点从目前为止关于亚伯拉罕的一切论述明显看出来。本章在内义上描述了主经历了最严厉和最内在的试探，这一点将变得显而易见。但“神试探”这句话是照着字义来说的；从字义上看，试探和其它许多东西都被归给了神。而根据内义，神不试探任何人。在试探期间，神尽可能地不断将这人从试探中释放出来，也就是说，尽量使这种释放不造成伤害。同时祂不断关注良善，将经历试探的人引向这良善，因为神从不以其它任何方式同意试探。尽管论到祂，经上说，祂允许我们受试探，但祂的允许不像我们所以为的那样作工，也就是说，当允许某事时，祂就批准它。人只能以这种方式来理解：凡允许的人也愿意；但正是人里面的邪恶造成试探，甚至把他引入试探。神不是试探的原因，就像当一个人作恶并为此受到惩罚时，一个国王或法官不是原因一样。因为凡离弃神性秩序的律法（这一切律法都来自良善，并由此来自真理，或说都是良善的律法，并由此是真理的律法）之人，都让自己服从反对神性秩序的律法，也就是邪恶和虚假的律法，并由此服从惩罚和折磨的律法，或说这就是惩罚和折磨的源头。
Potts(1905-1910) 2768
2768. That God did tempt Abraham. That this signifies the Lord's most grievous and inmost temptations, is evident from what follows. That in the internal sense by "Abraham" is represented and meant the Lord, is manifest from all that precedes where Abraham is treated of. That the Lord suffered most grievous and inmost temptations, which are described in this chapter in the internal sense, will be made evident. But its being said that "God did tempt," is according to the sense of the letter, in which temptations and many other things are attributed to God; but it is according to the internal sense that God tempts no one; but in the time of temptations is continually liberating from them, as far as possible, or as far as the liberation does not do harm, and is continually looking to the good into which He is leading him who is in the temptations; for God never takes part in temptations in any other manner; and though it is predicated of Him that He permits, still it is not according to the idea which man has of permission, namely, that by permitting He concurs. Man cannot comprehend it in any other manner than that he who permits is also willing; but it is the evil within the man which causes, and even leads into the temptation; and no cause of this is in God-as the cause is not in the king or in the judge, when a man does evil and suffers punishment therefor. For he who separates himself from the laws of Divine order, all of which are the laws of good and thence of truth, casts himself into the laws that are opposite to Divine order, which are those of evil and falsity, and thence of punishments and torments.
Elliott(1983-1999) 2768
2768. 'That God tempted Abraham' means the Lord's severest and inmost temptations. This is clear from what follows. Abraham represents, and in the internal sense means, the Lord, as is evident from all that has been said so far where Abraham is the subject. And the fact that the Lord underwent severest and inmost temptations, which are described in the internal sense of this chapter, will be shown below. As regards the words 'God tempted', these are used in accordance with the sense of the letter in which temptations and many other things are attributed to God. But in accordance with the internal sense the truth is that God does not tempt anyone. In times of temptation He is constantly delivering the person from it, as far as possible, that is, as far as the deliverance does no harm, and He constantly has good in view to which He leads the one who is undergoing temptations. For God never consents to temptations with any other objectives.
[2] And although it is said of Him that He permits, this attribution is not made according to man's idea of permission, that is to say, that by permitting He approves Man cannot do other than have the idea that anyone who permits something also wills it. But it is evil residing with man which causes and even leads him into temptation. God is no more the cause of it than a king or a judge is when a person does evil and is therefore punished for it. For anyone who forsakes the laws of Divine order, all of which are those of good and from this of truth, makes himself subject to laws contrary to Divine order, which are those of evil and falsity, and consequently of punishments and torments.
Latin(1748-1756) 2768
2768. `Et Deus tentavit Abrahamum': quod significet tentationes gravissimas et intimas Domini, constat ab illis quae sequuntur; quod per `Abrahamum' repraesentetur, et in sensu interno intelligatur, Dominus, ex omnibus illis quae praecedunt ubi de Abrahamo actum, patet: quod tentationes gravissimae et intimae Domino fuerint, quae in sensu interno in hoc capite describuntur, constabit. Quod autem dicatur quod `Deus tentaverit,' est secundum sensum litterae, in quo tentationes et plura tribuuntur Deo; at secundum sensum internum est quod Deus neminem tentet, jugiter tunc liberando a tentationibus quantum possibile seu quantum liberatio non malum faciat, et jugiter tunc spectando bonum in quod ducit illum qui in tentationibus; [2] Deus enim nunquam (t)aliter concurrit cum tentationibus; et tametsi praedicatur de Ipso quod permittat, usque non est secundum ideam quam homo de permissione habet, nempe quod concurrat permittendo, non enim aliter capere potest homo, quam [quod] qui permittit, etiam velit, sed est malum apud hominem quod facit, etiam quod inducit in tentationem, cujus causa nulla est in Deo, sicut nulla est in rege aut in judice quod homo faciat malum, et propterea luat poenas; qui enim se separat a legibus ordinis Divini, quae omnes sunt {1}boni et inde veri, se conjicit in leges ordini Divino oppositas, quae sunt mali et falsi, et inde punitionum et cruciatuum. @1 A alters to ex bono but leaves veri$