1616、“亚伯兰就挪移帐棚，来到希伯仑幔利的橡树林居住”表示主到达一种更内在的感知。这从“挪移帐棚”和“橡树林”的含义清楚可知：“挪移帐棚”，就是挪动并固定帐棚，是指结合的过程，因为“帐棚”是指敬拜的神圣，如前所示（414，1452节），外在人通过这外在的神圣与内在人结合；“橡树林”是指感知，如前所述（1442，1443节），那里出现了“摩利橡树林”这个短语，意思是第一种感知，而此处以复数形式提到的“希伯仑幔利的橡树林”表示更充分，也就是更内在的感知。这种感知被称为“希伯仑幔利的橡树林”。别处也提到“幔利”（如创世记14:13；18:1；23:17-19；35:27）；还提到希伯仑（如创世记35:27；37:14；约书亚记10:36，39；14:13-15；15:13，54；20:7；21:11，13；士师记1:10，20，以及其它地方）。至于幔利和希伯仑表示什么，蒙主的神性怜悯，可参看解释这些经文的地方。
关于“希伯仑幔利的橡树林”表示一种更内在的感知，情况如下：属于外在人的事物越与属于内在人的属天事物结合，感知就越增长，并变得更内在。与属天事物的结合会赋予感知，因为内在人的生命本身就住在属于对耶和华之爱的属天事物里面；或也可说，耶和华存在于属于爱的属天事物里面，也就是存在于属天之爱里面；这种存在在外在人中是感知不到的，除非实现结合；一切感知都来自结合。
从此处的内义清楚可知主的情形如何，即：随着知识或认知的增多、繁殖，祂的外在人，即人性或人身本质逐步与神性本质结合。若不通过知识或认知，任何人，只要他是人，都永远不能与耶和华或主结合，因为一个人正是通过知识或认知而成为人。这也适用于主，因为主和其他人一样出生，也和其他人一样接受教导。然而，属天事物不断被灌输到祂作为器皿的知识或认知中；结果，祂的知识或认知不断变成接受属天事物的器皿；这些器皿本身也变成属天的。
主以这种方式不断朝婴孩的属天事物前进，因为如前所述（430，561，1438，1450-1451，1453:1，1472，1495-1496，1548，1555:2，1557节），属于爱的属天事物从最早的婴儿期直到童年时期，再到青春期就被灌输给一个人。他因是一个人，所以那时和以后就被赋予知识和认知（无论世俗的还是宗教的）。如果一个人是那种能重生的人，那么这些知识或认知就会充满属于爱和仁的属天事物，并因此被植入他自婴儿直到童年和青春时期被赋予的属天事物；他的外在人就这样与他的内在人结合。它们首先被植入他青春时期被赋予的属天事物，然后被植入他童年时期被赋予的属天事物，最后被植入他婴儿时期被赋予的属天事物；这时，他就是一个“小孩子”；论到小孩子，主说“神的国是属于这样的人的”（马可福音10:14；路加福音18:16）。唯独主实现这种植入；因此，属天之物若非来自并属于主，就不会，也不能存在于人身上。
然而，主凭自己的能力将祂的外在人与内在人结合起来，并以属天事物充满祂的知识或认知，按照神性秩序把它们植入属天事物。首先，主将它们植入祂童年时期（译注：新世纪版本为青春期）的属天事物，接着植入童年时期与婴儿时期（译注：新世纪版本为青春期与童年时期）之间的那个年龄阶段的属天事物，最后植入婴儿时期（译注：新世纪版本为童年时期）的属天事物。同时祂以这种方式在人性或人身本质方面也变成纯真本身和爱本身；这纯真本身和爱本身是天上和地上的一切纯真和一切爱的源头。这种纯真是真正的婴孩（译注：新世纪版本为真正的童年），因为它同时也是智慧。而婴孩的纯真若不通过知识或认知变成智慧的纯真，就毫无用处；这就是为何在来世，小孩子都被赋予知识或认知。主因将知识或认知植入属天事物，故拥有感知，因为如前所述，一切感知都来自结合。当主植入童年时期获得的记忆知识或事实时，祂便拥有了祂的第一种感知，这种感知由“摩利橡树林”来表示；当祂植入知识或认知时，便拥有了祂的第二种感知，也就是此处论述的主题，它更为内在；这种感知由“希伯仑幔利的橡树林”来表示。
New Century Edition
Cooper(2008,2013)
[NCE]1616. Abram pitched his tent, and he came and lived in the oak groves of Mamre, which is in Hebron, means that the Lord achieved a still deeper perceptive ability, as can be seen from the symbolism of pitching a tent (in the sense of setting a tent up in a series of locations) as uniting. A tent means the holiness of worship, as shown before in 搂搂414, 1452, and this is what unites the outer self to the inner. The meaning can also be seen from the symbolism of an oak grove as perception, as discussed above in 搂搂1442, 1443. Those sections dealt with the oak grove of Moreh, which is the dawn of perception. The present verse, though, speaks of the oak groves of Mamre, in the plural, and they symbolize increasing perception 钬?that is, deeper perception. This perception is referred to as the "oak groves of Mamre, which is in Hebron." Mamre is mentioned elsewhere too, as for example in Genesis 14:13; 18:1; 23:17-18, 19; 35:27. So too is Hebron: Genesis 35:27; 37:14; Joshua 10:36, 39; 14:13-14, 15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and in other places. What they symbolize there will be seen in the relevant places, by the Lord's divine mercy.{*1} [2] To expand on the symbolism of the "oak groves of Mamre, which is in Hebron" as a still deeper ability to perceive: The more the attributes of the outer self unite with the heavenly qualities of the inner self, the more perception grows and deepens. Union with heavenly qualities yields perception. This is because the heavenly attributes of love for Jehovah contain the actual living energy of the inner self. To put the same thing another way, the heavenly attributes of love 钬?or in other words, heavenly love itself 钬?contain Jehovah's presence. His presence is not perceived in the outer self until union is achieved. All perception comes from union.
[3] The inner meaning here reveals how matters stood with the Lord: His outer self (his human nature) united with his divine nature more and more as the religious knowledge he possessed multiplied and reproduced itself. No individual, so far as he or she is human, can be united to Jehovah (that is, the Lord) except through religious knowledge, because it is this knowledge that makes a person human. This was true for the Lord too, because he was born like any other person and was taught the same way as any other person. Heavenly values, however, were constantly being infused into the religious concepts he had learned, which acted as receiving vessels. These concepts, then, were constantly being made into vessels for receiving heavenly qualities and were themselves made heavenly as well.
So the Lord made continuous progress toward the heavenly condition of early childhood.
[4] As I have said before, the heavenly aspects of love are instilled in us from infancy up until adolescence [搂搂430, 561, 1438, 1450-1451, 1453:1, 1472, 1495-1496, 1548, 1555:2, 1557] 钬?even into early adulthood, depending on the kind of person we are. During that time and later, we are trained in knowledge both secular and religious. If we are the kind of people who can be reborn, heavenly dimensions 钬?aspects of love and charity 钬?fill out both kinds of knowledge. In this way the knowledge is grafted onto the heavenly gifts that we have received from infancy up till adolescence and early adulthood. In the process, our outward self unites with our inward self. First the knowledge is grafted onto the heavenly gifts we received as young adults, next onto those we received throughout adolescence, and finally onto those we received in early childhood. Then we become little children, of whom the Lord said, "To such belongs the kingdom of God" [Mark 10:14; Luke 18:16]. The Lord alone does the grafting, so nothing heavenly exists or can exist in us that does not come from the Lord and belong to the Lord.
[5] The Lord, however, did all this by his own power 钬?united his outer self to his inner, filled his knowledge with heavenly dimensions, and grafted this knowledge onto his heavenly gifts. Moreover, he did so according to the divine plan; first he grafted the knowledge onto the heavenly gifts received in adolescence, then onto those received at the age between childhood and adolescence, and finally onto those he received in his childhood. By these means he caused his human nature as well to become innocence itself and love itself, the source of all innocence and all love in the heavens and on earth.
This kind of innocence is true childhood, because it is also wisdom. A child's innocence is useless, though, unless religious knowledge turns it into the innocence of wisdom, so children in the other life are trained in such knowledge.
Because the Lord grafted this knowledge onto his heavenly gifts, he had perception, since all perception comes from union, as noted. Perception dawned in him when he grafted on the facts he had learned in youth, and this dawn of perception is symbolized by the oak grove of Moreh. It evolved (as described in the current verse) into a deeper kind when he grafted religious knowledge on, and this kind of perception is symbolized by the oak groves of Mamre, which is in Hebron.
Footnotes:
{*1} For more on the meaning of Mamre, see 搂搂1704-1705, 2144-2145, 2970, 6551[1]. For more on the meaning of Hebron, see 搂搂2909, 2970, 2981, 4614. On the implied (and unfulfilled) promise to treat Joshua and Judges at length, see note 2 in 搂3 there. [LHC, SS]
Potts(1905-1910) 1616
1616. And Abram pitched his tent, and came and dwelt in the oak-groves of Mamre that are in Hebron. That this signifies that the Lord attained to a perception still more internal, is evident from the signification of "pitching a tent," that is, of moving and fixing a tent, as being to be conjoined,-for a "tent" is the holy of worship (as shown before, n. 414, 1452), by which the external man is conjoined with the internal-and from the signification of an "oak-grove," as being perception, as explained above (n. 1442, 1443), where it was "the oak-grove of Moreh," which is the first perception; but here, "the oak-groves of Mamre," in the plural, which signify more perception, that is, perception more internal. This perception is called "the oak-groves of Mamre that are in Hebron." "Mamre" is also mentioned elsewhere (as in Gen. 14:13; 18:1; 23:17-19; 35:27), and Hebron likewise (as in Gen. 35:27; 37:14; Josh. 10:36, 39; 14:13-15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and in other places); but with what signification, will of the Lord's Divine mercy be seen where these passages are explained. [2] As to "the oak-groves of Mamre that are in Hebron" signifying a still more internal perception, the case is as follows. As the things that are of the external man are conjoined with the celestial things of the internal man, so perception increases and becomes more internal. Conjunction with celestial things gives perception; for in the celestial things that are of love to Jehovah is the very life of the internal man; or what is the same, in the celestial things that are of love, that is, in celestial love, Jehovah is present, which presence is not perceived in the external man until conjunction has been effected, all perception being from conjunction. [3] From the internal sense it is here evident how the case was with the Lord, namely, that His external man, or the Human Essence, was conjoined with the Divine Essence by degrees, according to the multiplication and fructification of knowledges. In no way can anyone, as a man, be conjoined with Jehovah or the Lord, except by means of knowledges, for by means of knowledges a man becomes a man; and so the Lord, because born as are other men, was also instructed as they are, but into His knowledges as receptacles celestial things were constantly being insinuated, so that the knowledges continually became the recipient vessels of celestial things, and themselves also became celestial. [4] He continually advanced in this way to the celestial things of infancy for, as before said, the celestial things that are of love are insinuated from the earliest infancy up to childhood, and also to youth, when being a man he is then and afterwards imbued with knowledges [scientiae et cognitiones]. If the man is such that he can be regenerated, these knowledges are then filled with the celestial things that are of love and charity, and are thus implanted in the celestial things with which he has been gifted from infancy up to childhood and youth; and thus his external man is conjoined with his internal man. They are first implanted in the celestial things with which he was gifted in youth, next in those with which he was gifted in childhood, and finally in those with which he was gifted in infancy; and then he is a "little child," of whom the Lord said that "of such is the kingdom of God." This implantation is effected by the Lord alone; and for this reason nothing celestial is possible with man, nor can be, that is not from the Lord, and that is not the Lord's. [5] But the Lord from His own power conjoined His external man with His internal man, and filled His knowledges with celestial things, and implanted them in the celestial things, and this in fact according to Divine order; first in the celestial things of His childhood, next in the celestial things of the age between childhood and infancy; and finally in the celestial things of His infancy; and thus at the same time became, as to the Human Essence,, innocence itself and love itself, from which are all innocence and all love in the heavens and on earth. Such innocence is true infancy, because it is at the same time wisdom. But the innocence of infancy, unless by means of knowledges it becomes the innocence of wisdom, is of no use; and therefore in the other life infants are imbued with knowledges. As the Lord implanted knowledges in celestial things, so had He perception, for, as before said, all perception is from conjunction. He had His first perception when He implanted the memory-knowledges of childhood, which perception is signified by "the oak-grove of Moreh;" and His second, treated of here, which is more internal, when He implanted knowledges, which perception is signified by "the oak-groves of Mamre that are in Hebron."
Elliott(1983-1999) 1616
1616. That 'Abram moved his tent, and came and dwelt in the oak groves of Mamre which are in Hebron' means that the Lord arrived at a perception more interior still is clear from the meaning of 'moving one's tent', that is, moving it and pitching it once again, as the process of being joined together; for 'a tent' is the holiness of worship, as shown already in 414, 1452, by which the external man is joined to the internal. It is also clear from the meaning of 'an oak-grove' as perception, dealt with already in 1442, 1443, where the phrase that occurred was 'the oak-grove of Moreh', meaning a first perception, whereas here the plural 'the oak-groves of Mamre' is used, which means a fuller, that is, more interior perception. This perception is called 'the oak-groves of Mamre which are in Hebron'. Mamre is also mentioned elsewhere in the Word, as in Gen 14:13; 18:1; 23:17-19; 35:27; and Hebron too, in Gen 35:27; 37:14; Josh 10:36, 39; 14:13-15; 15:13, 54; 20:7; 21:11, 13; Judg 1:10, 20; and elsewhere. But what Mamre and Hebron mean where they are so mentioned will in the Lord's Divine mercy be seen when these other parts of the Word are explained.
[2] The implications of 'the oak-groves of Mamre which are in Hebron' meaning perception more interior still are as follows: To the extent that those things belonging to the external man are joined to celestial things belonging to the internal man perception grows and becomes more interior. Conjunction with celestial things confers perception, for within the celestial things that belong to love to Jehovah dwells the life itself of the internal man' or what amounts to the same, within celestial things which belong to love, that is, within celestial love, )Jehovah is present. This presence is not perceived in the external man however until the conjunction has taken place. All perception is the result of conjunction.
[3] From the internal sense here it is clear what the situation was in the Lord's case: His External Man, or Human Essence, was joined step by step to the Divine Essence as cognitions multiplied and became fruitful. No one can ever, insofar as he is human, be joined to Jehovah, or the Lord, except by means of cognitions, for it is by means of cognitions that a person is made human. This applied to the Lord too since He was born as any other is born, and received instruction as any other does. Yet in the cognitions He had as receptacles celestial things were being instilled continually, with the result that His cognitions were constantly being made into the recipient vessels of celestial things; and these vessels also were themselves made celestial.
[4] Constantly the Lord advanced in this manner towards the celestial things of infancy, for, as stated already, the celestial things which belong to love are being instilled in a person from earliest infancy to childhood and on into adolescence as well. Since he is a human being, at that time and later on he is endowed with knowledge and cognitions. If a person is such that he can be regenerated, that knowledge and those cognitions are filled with celestial things that belong to love and charity, and are accordingly implanted within the celestial things he was endowed with from infancy through to childhood and adolescence, and in this way his external man is joined to his internal. First of all they are implanted in the celestial things he was endowed with in adolescence, then in those he was endowed with in childhood, and finally in those he was endowed with in infancy. At that point he is 'the little child' regarding whom the Lord said 'of such is the kingdom of God'. This implanting is done by the Lord alone, and therefore nothing celestial with man either does or can exist with man that does not come from, and belong to, the Lord.
[5] The Lord however from His own power joined His External Man to His Internal Man and filled His cognitions with celestial things, and He implanted them in celestial things, doing so according to Divine Order. First of all He implanted them in the celestial things of childhood, then in the celestial things of the age of childhood and back to infancy, and finally in the celestial things of His infancy. In this way He at the same time became as regards the Human Essence Innocence itself and Love itself, from which derive all innocence and all love in heaven and on earth. Such Innocence is true Infancy because it is simultaneously Wisdom. But the innocence of infancy is of no use at all unless by means of cognitions it becomes the innocence of wisdom, and this is why little children in the next life are endowed with cognitions. As the Lord implanted cognitions in celestial things, so He had perception, for, as stated, all perception is the result of conjunction. He had His first perception when He implanted the facts acquired in childhood, a perception meant by 'the oak-grove of Moreh'; and He had His second, which is the subject here, and which is more interior, when He implanted cognitions, a perception meant by 'the oak-groves of Mamre which are in Hebron'.
Latin(1748-1756) 1616
1616. Quod 'tentoriavit Abram, et venit et habitavit in quercetis Mamre, quae in Hebron' significet quod Dominus pervenit ad perceptionem adhuc interiorem, constat a significatione 'tentoriare,' seu tentorium movere et figere, quod sit conjungi: 'tentorium' enim es sanctum cultus, quod ostensum prius n. 414, 1452, quo conjungitur externus homo interno; exque significatione 'querceti' quod sit perceptio, de qua prius n. 1442, 1443, ubi 'quercetum Moreh,' quod est prima perceptio, hic autem 'querceta Mamre' in plurali, quae significant perceptionem plurem, hoc est, interiorem; haec perceptio appellatur 'querceta Mamre quae in Hebron'; Mamre memoratur etiam alibi, ut Gen. xiv 13; xviii 1; xxiii 17-19; (x)xxxv 27. Tum quoque Hebron, Gen. xxxv 27; xxxvii 14; Jos. x 36, 39; xiv 13-15; xv 13, 54: xx 7; xxi 11, 13; Jud. i 10, 20, et alibi; sed qua significatione, ibi, ex Divina Domini Misericordia, videbitur. [2] Quod 'querceta Mamre quae in Hebron' significent perceptionem adhuc interiorem, ita se habet: quemadmodum illa quae sunt externi hominis conjunguntur caelestibus interni hominis, ita perceptio crescit et fit interior; conjunctio cum caelestibus dat perceptionem; nam in caelestibus quae sunt amoris in Jehovam, est ipsa vita interni hominis, seu quod idem, in caelestibus quae sunt amoris, hoc est, in amore caelesti est Jehovah praesens, quae praesentia non percipitur in externo homine priusquam conjunctio facta; ex conjunctione est omnis perceptio. [3] Ex sensu interno hic constat quomodo cum Domino se habuit, quod nempe Externus Ipsius Homo seu Essentia Humana per gradus secundum multiplicationem et fructificationem cognitionum conjuncta fuerit Essentiae Divinae; nusquam aliquis quatenus homo, conjungi potest Jehovae seu Domino nisi per cognitiones, nam per cognitiones homo fit homo; ita Dominus quia natus sicut alius homo, et instructus sicut alius homo, sed cognitionibus Ipsius ut receptaculis jugiter insinuabantur caelestia sic ut cognitiones factae continue vasa recipientia caelestium, ac haec ipsa quoque caelestia; [4] continue sic ad caelestia infantiae perrexit; nam, ut prius dictum, caelestia quae sunt amoris, insinuantur a prima infantia usque ad pueritiam, etiam ad adolescentiam; sicut homo est, tunc et postea imbuitur scientiis et cognitionibus; si homo talis est ut regenerari possit, scientiae illae et cognitiones implentur caelestibus quae sunt amoris et charitatis, et sic implantantur caelestibus quibus ab infantia ad pueritiam et adolescentiam donatus est, ac ita conjungitur externus ejus homo interno: primum implantantur caelestibus quibus donatus in adolescentia, dein quibus in pueritia, demum quibus in infantia, tunc est 'infans,' de quo Dominus, quod 'talium sit regnum Dei.' Haec implantatio fit a solo Domino, quare nihil caeleste apud hominem datur nec dari potest quod non sit a Domino et quod non sit Domini. [5] Dominus autem ex propria potentia conjunxit Externum Suum Hominem Interno, et cognitiones implevit caelestibus, et implantavit caelestibus et quidem secundum ordinem Divinum, primum caelestibus pueritiae, dein caelestibus aetatis inter pueritiam et infantiam, demum caelestibus Ipsius suae infantiae, ita factus simul quoad Humanam Essentiam Ipsa Innocentia et Ipse Amor, a Quo omnis innocentia et omnis amor in caelis et in terris: talis Innocentia est vera Infantia quia est simul Sapientia; innocentia vero infantiae nisi per cognitiones fiat innocentia sapientiae, nulli usui est, quare infantes in altera vita imbuuntur cognitionibus. Sicut Dominus implantavit cognitiones caelestibus, ita perceptionem habuit, nam, ut dictum, ex conjunctione omnis perceptio: primam perceptionem cum scientifica pueritiae implantavit, quae perceptio significatur per 'quercetum Moreh': alteram, de qua hic, quae est interior cum cognitiones implantavit, quae perceptio significatur per 'querceta Mamre quae in Hebron.'