2538、“你当知道，你必要死”表示真理与良善的教义将不存在。这也从前面的阐述（2516节）清楚可知，那里也有类似的话。同样，“和你所有的人”表示连同属于它，即教义的一切。“所有人”在内义上表示每个事物，或一切事物，因为圣言所提到的人都表示真实事物；因此，“亚比米勒所有的人”表示教义的每个事物，或一切事物。由此明显可知本节这句话的内义是什么，即：祂要交出未受理性玷污的教义的属灵真理，它以这种方式被教导并启示给祂，这样教义将拥有生命；但如果祂不交出未受理性玷污的属灵真理，那么真理与良善的教义将在它的各个方面变得无效。
至于教义，情况是这样：信仰越植根于人的元素（也就是感官印象、记忆知识或事实知识和理性推论），教义就越不存在或无效；而另一方面，感官印象、记忆知识或事实知识和理性推论越被移除，也就是说，教义越不因这些东西而被相信，教义就越活过来，因为神性越能流入进来；而人类所拥有的那些属性会阻止流注和接受。然而，基于理性推论、记忆知识或事实知识和感官印象去相信，也就是为了相信而请教这些东西，是一回事；通过理性推论、记忆知识或事实知识和感官印象证实和强化信仰，完全是另外一回事。这两者之间的区别从下文明显看出来，因为本章的内义也涉及这个问题。
Potts(1905-1910) 2538
2538. Know thou that dying thou shalt die. That this signifies that there will be no doctrine of truth and good, is also evident from what was said above (n. 2516); where also the words are similar. In like manner that "all that are thine" signifies all the things that are of it, namely, of the doctrine, together. That in the internal sense "all" signifies everything or all things, is because in the Word persons signify actual things; and thus "all that belonged to Abimelech" signifies everything or all things that are of doctrine. From all this then it is evident what is the internal sense of the words in this verse; namely, that He should render up the spiritual truth of doctrine without taint from the rational, and that thereby it would be taught and revealed to Him, and thus doctrine would have life; but that if He should not render up spiritual truth without taint from the rational, the doctrine of truth and good would become null and void in respect to each and all things of it. [2] In regard to doctrine the case is this: Insofar as there is what is human (that is, what is of sense, of memory-knowledge, and of the rational) as the ground of belief, so far the doctrine is null and void. But insofar as what is of sense, of memory-knowledge, and of the rational is removed, that is, insofar as doctrine is believed without these things, so far doctrine lives; for so far the Divine flows in. It is that which is proper to the human that hinders the influx and the reception. But it is one thing to believe from what is of the rational, of memory-knowledge, and of sense (that is, to consult such things in order to believe), and quite another thing to confirm and corroborate by means of things rational, of memory-knowledge, and of sense, that which is believed. What the difference is will be made plain in what follows; for these things also are treated of in this chapter in the internal sense.
Elliott(1983-1999) 2538
2538. 'Know that you will certainly die' means that no doctrine of truth and good will exist. This too becomes clear from what has been stated above in 2516, where also similar words occur. Likewise 'everyone who is yours' means all that belonged to it together, namely to doctrine. The reason why in the internal sense 'everyone' means every thing or all things is that persons mentioned in the Word mean real things, and so 'everyone who is Abimelech's' means every thing or all things of doctrine. From all this it is now evident what the internal sense is of the words in this verse, namely that the spiritual truth of doctrine was by him to be brought back untouched by the rational, and that in this way it was to be taught and to be revealed to Him, and so the doctrine would have life. But if spiritual truth was not by him brought back untouched from the rational, the doctrine of truth and good would be worthless in every single respect of it.
[2] The position with doctrine is that insofar as belief is rooted in what belongs to the human, that is, in sensory impressions, factual knowledge, and rational deductions, no doctrine exists; but insofar as sensory impressions, factual knowledge, and rational deductions are put aside, that is, insofar as belief is formed quite apart from these, doctrine comes into being because the Divine is able to flow in; whereas those properties possessed by the human prevent influx and reception. It is however one thing to rely for belief on rational deductions, factual knowledge, and sensory impressions, that is, to resort to them so as to arrive at belief, but quite another to confirm and strengthen belief by means of rational deductions, factual knowledge, and sensory impressions. The difference between the two approaches will be evident in what follows below, for these also are dealt with in the internal sense in this chapter.
Latin(1748-1756) 2538
2538. `Scito, quod moriendo moriaris': quod significet quod nulla doctrina veri et boni, etiam constare potest ab illis quae supra n. 2516 dicta sunt, ubi quoque similia verba: pariter quod `omnis qui tibi' significat omnia quae ejus, nempe doctrinae, una; quod `omnis' significet omne seu omnia in sensu interno, inde est quia `personae' in Verbo significant res, ita `omnis qui Abimelecho,' omne seu omnia quae doctrinae. Ex his {1} nunc patet quis sensus internus est {2} verborum quae in hoc versu, nempe quod spirituale verum doctrina immune redderet a rationali, et quod ita doceretur, ac Ipsi revelabitur, et sic vita doctrinae; at si non spirituale verum immune redderet rationali, quod doctrina veri et boni nulla foret quoad omnia et singula ejus. [2] Se habet ita cum doctrina: quantum humani, hoc est, quantum sensualis, scientifici et rationalis est, ex quibus creditur quod ita sit tantum est nulla doctrina; at quantum sensuale, scientificum et rationale removetur, hoc est, {3} absque illis creditur, tantum vivit doctrina, nam tantum influit Divinum; sunt humani propria quae impediunt influxum et receptionem: sed aliud est credere ex rationali, scientifico et sensuali, seu consulere illa ut credatur; et aliud est confirmare et corroborare illud quod creditur, per rationalia, scientifica et sensualia; quae differentia sit, patebit in sequentibus, de illis enim in sensu interno in hoc capite, etiam {4} agitur. @1 Inde.$ @2 est after versu.$ @3 seu.$ @4 i in specie.$