3393、“亚比米勒召了以撒来，说”表示主从教义获得的感知。这从“亚比米勒”和“以撒”的代表，以及“说”的含义清楚可知：“亚比米勒”是指关注理性概念或事物的教义（2504， 2509， 2510， 2533， 3391节）；“以撒”是指主的神性理性，如前所述；“说”是指感知（1898， 1919， 2080， 2862节）。由于“亚比米勒”表示现在神性在其中被感知到的教义（3392节），所以亚比米勒也代表该教义方面的主。就至高意义而言，圣言中的每一个事物都关乎主。事实上，主就是教义本身，也就是圣言；祂不仅是至高意义上的圣言，还是内义，甚至字义上的圣言，因为字义代表并表示内义，而内义则代表并表示至高意义。圣言中的每个代表和有意义的符号或象征，本质上都是它所代表或表示的事物，因此是主的神性。因为一个代表只是它所代表的人或物的一个形像，被代表的那个人就呈现在这个形像中。这一点从一个人的言谈举止可以看出来；也就是说，这些言谈举止仅仅是正在这个人里面，也就是在他的思维和意愿里面发生的那些事的形像，以至于言谈举止就是形式上的思维和意愿。倘若从言谈举止中拿走思维和意愿，所剩下的，就只是毫无生命的琐事，完全是非人类的。由此可见圣言的真正性质，即：它是神性，甚至在文字上也是神性。
Potts(1905-1910) 3393
3393. And Abimelech called Isaac, and said. That this signifies the Lord's perception from doctrine, is evident from the representation of Abimelech, as being the doctrine that looks to rational things (n. 2504, 2509, 2510, 2533, 3391); and from the representation of Isaac, as being the Lord's Divine rational (of which above); and from the signification of "saying," as being to perceive (n. 1898, 1919, 2080, 2862). And as "Abimelech" signifies that doctrine in which the Divine was now perceived (n. 3392), therefore by Abimelech is also represented the Lord as to that doctrine. For in the supreme sense all things in the Word in both general and particular have relation to the Lord; and the Lord is doctrine itself, that is, the Word, not only as to the supreme sense therein, but also as to the internal sense, and even as to the literal sense, for this sense is representative and significative of the internal sense, and the internal sense is representative and significative of the supreme sense; and that which in the Word is representative and significative is in its essence that which is represented and signified, thus it is the Divine of the Lord; for a representative is nothing but an image of him who is represented; and is in an image the Lord Himself presented to view. This may be seen from man's speech, and also from his gesture, these being merely images of the things which come forth within the man, in his thought and will; so that the speech and gesture are the thought and will in form; for if you take away from them the thought and will, that which is left is a mere inanimate affair, thus nothing human. This shows how the case is with the Word, even in the letter, namely, that it is Divine.
Elliott(1983-1999) 3393
3393. 'And Abimelech called Isaac and said' means the Lord's perception from doctrine. This is clear from the representation of 'Abimelech' as doctrine which has regard to rational concepts, dealt with in 2504, 2509, 2510, 2533, 3391; from the representation of 'Isaac' as the Lord's Divine Rational, dealt with above; and from the meaning of 'laying' as perceiving, dealt with in 1898, 1919, 2080, 2862. And because 'Abimelech' means that doctrine, in which the Divine was now perceived, 3392, Abimelech also represents the Lord in regard to that doctrine. For every single thing in the Word refers in the highest sense to the Lord. Indeed the Lord is doctrine itself, that is, the Word, not only as to the highest sense there, but also as to the internal sense, and even as to the literal sense.
[2] For the literal sense is the representative of, and carries all that is meant in the internal sense, and the internal sense in turn is representative of and carries all that is meant in the highest sense In the Word every representative or meaningful sign is in essence that which is represented or meant by it, and for that reason is the Lord's Divine. For a representative is nothing else than an image of the one who is being represented, and the image holds within itself the one who is presented. This may be seen from a person's speech and also from his gestures; that is to say, his speech and gestures are merely images of the things that are going on inwardly in that person's thought and will, so that speech and gestures are the thought and will expressed in outward form. Take away thought and will from them and you would be left with something wholly lifeless, and so with nothing human at all. From this one may see the true nature of the Word - that it is Divine, even in the letter.
Latin(1748-1756) 3393
3393. `Et vocabat Abimelech Jishakum, et dixit': quod significet Domini perceptionem ex doctrina, constat ex repraesentatione `Abimelechi' quod sit doctrina spectans rationalia, de qua n. 2504, 2509, 2510, 2533, 3391; ex repraesentatione `Jishaki' quod sit Divinum Rationale Domini, de qua supra; et ex significatione `dicere' quod sit percipere, de qua n. 1898, 1919, 2080, 2862; et quia Abimelech significat doctrinam illam, in qua nunc Divinum perceptum est, n. 3392, ita per `Abimelechum' etiam repraesentatur Dominus quoad illam; nam omnia et singula quae in Verbo in supremo sensu se referunt ad Dominum; estque Dominus ipsa doctrina, hoc est, Verbum, non modo quoad sensum supremum ibi, sed etiam quoad sensum internum, etiam quoad sensum litteralem, [2] hic enim sensus est repraesentativus et significativus sensus interni, et hic repraesentativus et significativus sensus supremi; et quod in Verbo repraesentativum et significativum est, hoc in essentia sua est illud {1}quod repraesentatur et significatur, ita est Divinum Domini; repraesentativum enim non est nisi imago illius qui repraesentatur, et in imagine est ipse qui sistitur; ut patere potest a loquela hominis, etiam a gestu ejus; illa nempe loquela et hic nempe gestus sunt modo imagines illorum quae existunt intus in homine, in ejus cogitatione et voluntate, sic ut loquela et gestus sint cogitatio et voluntas in forma {2}; si enim cogitationem et voluntatem inde auferres, reliquum foret modo inanimatum quid, ita nihil humani; inde constare potest quomodo se habet cum Verbo, etiam in littera, quod nempe Divinum sit. @1 i ipsum$ @2 i seu formatae naturaliter$