3528.“倘若我父亲摸我”表直觉的至内层。这从“摸”、因而感觉，以及“父亲”的含义清楚可知：“摸”、因而感觉是指直觉的至内层和全部；“父亲”是指良善，在此是指神圣良善，因为所论述的主题是主。“摸”之所以表示直觉的至内层和全部，是因为一切感觉都与触觉相关，它源于直觉，并由直觉产生。因为感觉无非是外在直觉，而直觉无非是内在感觉。至于何为直觉，可参看前文（104，371，495，503，521，536，1383-1398，1616，1919，2145，2171，2831节）。而且，一切感觉和一切直觉看似各种各样，其实都与一个共同和普遍的感觉，即触觉有关。感觉的多样性，如味觉、嗅觉、听觉和视觉等外在感觉，无非是源于内在感觉，也就是直觉的各种不同的触觉。这些事可通过大量经验来证实，不过，蒙主的神圣怜悯，这要等到适当地方才能说明。由此明显可知，“摸”在内义上表示直觉的至内层和全部。此外，一切直觉，也就是内在感觉，都是由良善，而非真理产生的，除非经由真理由良善产生。因为主的神性生命流入良善，并经由这良善流入真理，以这种方式产生直觉。由此可见，“倘若我父亲摸我”表示什么，即表示出自良善、因而出自主的神圣良善的直觉的至内层和全部。
Potts(1905-1910) 3528
3528. Peradventure my father will feel me. That this signifies the inmost degree of perception, is evident from the signification of "feeling," and thus of being sensible, as being the inmost and the all of perception; and from the signification of "father," as being good, here, Divine good, because the Lord is treated of. That "to feel at" signifies the inmost and the all of perception is because all sensation has relation to the sense of touch, and this is derived and comes forth from what is perceptive; for sensation is nothing else than external perception, and perception is nothing else than internal sensation. What perception is, may be seen above (n. 104, 371, 495, 503, 521, 536, 1383-1398, 1616, 1919, 2145, 2171, 2831). Moreover all sensation and all perception, which appear so various, are referable to one common and universal sense, namely, the sense of touch; the varieties, such as taste, smell, hearing, and sight, which are external sensations, being nothing but different kinds of touch that originate from internal sensation, that is, from perception. This can be confirmed by much experience, and will of the Lord's Divine mercy be shown in its own place. From this it is evident that in the internal sense "to feel at" signifies the inmost and the all of perception. Moreover all perception, which is internal sensation, comes forth from good, but not from truth, except from good through truth; for the Lord's Divine life flows into good, and through good into truth, and thus produces perception. From this it can be seen what is signified by "peradventure my father will feel me," namely, the inmost and the all of perception from good, thus from the Lord's Divine.
Elliott(1983-1999) 3528
3528. 'Perhaps my father will feel me' means an inmost degree of perception. This is clear from the meaning of 'feeling' and so perceiving with the senses as the inmost and the all of perception, and from the meaning of 'father' as good, in this case Divine Good, since the Lord is the subject. The reason why 'feeling' means the inmost and the all of perception is that all sensory awareness is related to the sense of touch, and it has its origin in and arises from the power of perception. For sensory awareness is nothing else than the external aspect of the power of perception, and the power of perception is nothing else than the internal aspect of sensory awareness. What perception or the power of perception is, see 104, 371, 495, 503, 521, 536, 1383-1398, 1616, 1919, 2145, 2171, 2831. What is more, all sensory awareness and all power of perception, seemingly so various, are related to one single general and universal sense, namely that of touch. The variants of this - which is what taste, smell, hearing, and sight are - being forms of external sensory awareness are nothing else than different kinds of touch which owe their existence to internal sensory awareness, which is the power of perception. These matters could be corroborated by much experience, but this will be done in the Lord's Divine mercy in its own proper place. From this it is evident that 'feeling' in the internal sense is the inmost and the all of perception. Furthermore all power of perception, which is the internal aspect of sensory awareness, arises out of good, but not out of truth except from good by way of truth. For the Lord's Divine life flows into good and by way of that good into truth, and in this way gives rise to perception. From this it may be seen what 'supposing my father feels me' means, namely the inmost and the all of perception coming from good, and so from the Lord's Divine Good.
Latin(1748-1756) 3528
3528. `Fortassis palpaverit me pater meus': quod significet perceptionis intimum gradum, constat a significatione `palpare' et si sentire quod sit perceptionis intimum et omne; et a significatione `patris' quod sit bonum, hic Divinum, quia de Domino agitur: {1}quod `palpare' sit perceptionis intimum et omne, inde est quia omne sensitivum se refert ad sensum tactus, et id derivatur ac existit a perceptivo, est enim sensitivum non aliud quam perceptivum externum, et perceptivum non aliud quam sensitivum internum; quid perceptivum seu perceptio, videatur n. 104, 371, 495, 503, 521, 536, 1383-1398, 1616, 1919, 2145, 2171, 2831 pr. Praeterea omne sensitivum et omne perceptivum, quod tam varium apparet, ad unicum sensum communem et universalem, nempe ad sensum tactus, se refert; sunt varietates, sicut gustus, odoratus, auditus, et visus, quae sunt sensitiva externa, non nisi quam genera ejus, oriunda ex sensitivo interno, hoc est, a perceptivo'; haec per multam experientiam confirmari possunt, se de illa, ex Divina Domini Misericordia, suo loco: inde patet quod `palpare {2}' in sensu interno sit perceptionis intimum et omne. Praeterea, omne perceptivum quod est internum sensitivum, existit ex bono, non autem ex vero, {3}nisi a bono per verum, vita enim Divina Domini influit in bonum, et per illud in verum, ac ita sistit perceptionem, inde constare potest quid significat `si palpaverit me pater meus, quod nempe perceptionis intimum et omne a bono, ita a Divino Domini. @1 A has quod palpare sit perceptionis intimum et omne, inde est, quia non modo omne sensitivum se refert ad sensum tactus, sed etiam omne perceptivum, est enim sensitivum non aliud quam perceptivum, sed in externis, et perceptivum nec aliud, sed in internis, et omne sensitivum quod est in externis, existit a perceptivo quod est in internis, est modo differentia, qualis inter exteriora et interiora, seu quod idem, inter inferiora et superiora; et praeterea, omne sensitivum in externis et perceptivum in internis, quae tam varia apparent, se ad unicum sensum communem et universalem, nempe ad sensum tactus, se referunt, sunt varietates, sicut gustus, odoratus, auditus, et visus, quae sunt sensitiva in externis, non nisi quam genera ejus, oriunda ex perceptivo interno. (The last word is incomplete. A had oriunda ex vita perceptionis, quae in internis, but alters to oriunda ex perceptivo int [erno]).$@2 i quod est sensus tactus$ @3 sed$