2552# "亚伯拉罕说"象征直接领受，对这个问题进行回应。这可以从“说”在圣经的历史叙事中的意义看出。关于这一点，之前多次提及，请参考1791，1815，1819，1822，1898，1919，2061，2080，2238，2260，2271，2287节。主的思维通过“亚比米勒对亚伯拉罕说”来表示，而直接领受作为回应，通过“亚伯拉罕说”来表示，其情况如下：
直接领受是更高层次的，来自主的神性本身；而思维是较低层次的，来自主的理性。因为直接领受是思维的来源，所以思维的回应来自直接领受。这可以通过人的类似情况来说明，属天的人只能从直接领受中进行“思考”，而属灵的人只能从良心中进行思考（参2515节）。属天人的直接领受，如同属灵人的良心，都是来自主的，尽管他们自己不知道其来源；但他们的思维是来自理性，并且看起来像是来自他们自己。因此，当他们从理性思考某事时，思考的结论或回应来自直接领受或良心。因此，主根据他们生命的状态和情感，以及被植入或印刻的真理教义对他们做出回应。
2552、“亚伯拉罕说”表示作为回答的一种感知。这从“说”含义清楚可知，前面多次解释了在圣言历史部分中“说”的含义（1791，1815，1819，1822，1898，1919，2061，2080，2238，2260，2271，2287节）。至于“亚比米勒对亚伯拉罕说”表示主出于信之教义的思考，“亚伯拉罕说”表示作为回答的一种感知，情况乃是这样：感知是更高的东西，主从神性本身获得感知；而思维是较低的东西，主从理解力本身获得思维。由于祂的思维源于感知，所以思维的回答也源于感知。这个现象可通过人里面某种类似的东西来说明。属天人只能从感知思考，而属灵人只能从良心思考（2515节）。和属灵人的良心一样，属天人的感知也来自主；但属天人自己看不到这一点。而另一方面，他们的思维来自理性，在他们看来似乎来自他们自己。所以当一个人理性思考任何问题时，回答或思维的结论要么来自感知，要么来自良心。因此，主照着他的生命状态和情感，以及被植入或铭刻在他里面并与其状态和情感一致的教义真理而给他回答。
Potts(1905-1910) 2552
2552. Abraham said. That this signifies a perception which is an answer, is evident from the signification of "saying" in the historicals of the Word, as explained many times before (n. 1791, 1815, 1819, 1822, 1898, 1919, 2061, 2080, 2238, 2260, 2271, 2287). With regard to the Lord's thought from the doctrine of faith being signified by the words "Abimelech said to Abraham;" and the perception which was an answer being meant by "Abraham said," the case is this: perception is a higher thing, and the Lord had it from the Divine Itself; whereas thought is a lower thing, and the Lord had it from the intellectual itself; and as it was perception from which He had the thought, so the answer of the thought was from perception. This may be illustrated by something similar with man. The celestial man cannot think except from perception, nor the spiritual man except from conscience (n. 2515). The perception of the former, like the conscience [of the latter] is from the Lord, and it is not apparent to the man himself whence it is; but his thought is from the rational, and appears to him as from himself. And so again, when a man is thinking concerning any subject from the rational, then the conclusion of the thought, or the answer, comes either from perception or from conscience; consequently an answer is given him by the Lord in accordance with his state of life, his affection, and the truth of doctrine implanted or impressed in agreement therewith.
Elliott(1983-1999) 2552
2552. 'Abraham said' means a perception, which constituted a reply. This is clear from the meaning in historical narratives of the Word of 'saying', dealt with many times already, as in 1791, 1815, 1819, 1822, 1898, 1919, 2061, 2080, 2238, 2260, 2271, 2287. As regards the Lord's thought from the doctrine of faith being meant by the expression 'Abimelech said to Abraham' but a perception which constituted a reply, by the expression 'Abraham said', the position is that perception is something higher, which in the Lord's case was from the Divine itself, whereas thought is something lower, which in the Lord's case was from the understanding itself. And because it was perception from which His thought sprang, so was the reply possessed by His thought derived from perception. This may be illustrated by means of something similar with man. The celestial man is unable to think except from perception, and the spiritual is unable to do so except from conscience, 2515. The perception of the celestial man, like the conscience [of the spiritual], originates in the Lord, though to the individual himself it is not apparent where it comes from; but his thought springs from the rational and seems to him to originate in himself. Thus again when he thinks about any matter from the rational the conclusion within his thought, or the reply, comes either from perception or from conscience. Consequently any reply which he receives from the Lord is conditioned by his own state of life, by his affection, and by the truth of doctrine implanted or imprinted in conformity with these.
Latin(1748-1756) 2552
2552. `Dixit Abraham': quod significet perceptionem quae responsum, constat ex significatione `dicere' in historicis Verbi; {1} de qua multoties prius, ut n. 1791, 1815, 1819, 1822, 1898, 1919, 2061, 2080, 2238, 2260, 2271, 2287. Quod cogitatio Domini ex doctrina fidei significetur per quod `dixit Abimelech ad Abrahamum,' at perceptio quae responsum, per quod `(t)dixit Abrahamus,' ita se habet: perceptio est superius et fuit Domino ex ipso Divino, sed cogitatio est inferius, et fuit Domino ex ipso intellectuali; et quia perceptio erat ex qua cogitatio, ita {2} responsum cogitationis erat ex perceptione; hoc illustrari potest per aliquod instar apud hominem; homo caelestis non `potest cogitare' nisi ex {3} perceptione, et homo spiritualis non nisi ex {3} conscientia, n. 2515; perceptio illius sicut conscientia est ex Domino, et non ipsi apparet unde est, sed cogitatio ejus est ex rationali et apparet ei sicut ex se; ita quoque cum cogitat de aliqua re ex rationali, tunc conclusio cogitationis seu responsum venit ex perceptione seu ex conscientia; proinde respondetur ei a Domino secundum statum ejus vitae, affectionem, et doctrinae verum conformiter implantatum seu impressum. @1 i quod sit percipere et cogitare.$ @2 inde.$ @3 i quam.$