2580# "亚伯拉罕祷告神"象征启示，这一解释基于两点：首先，当"祈祷"这个词用于描述主时，它象征着启示（参2535节）；其次，"亚伯拉罕"在多处经文中都象征主。
从字面上看，这里涉及两个实体：一个是祈祷的人，另一个是被祈祷的对象。然但从内在意义来看，这不是两个对象而是同一个，因为在主里面的神就是耶和华自己在显示启示，这是因为主是由耶和华孕育的。不过，就主从母亲那里所得的人性而言，他确实又是另一个存在。
这种概念很难被完全理解。这些概念确实可以呈现在天使的观念中，因为天使们沐浴在天堂之光里。然而，对于人类来说就不那么容易理解了。除非人的思想被世界之光所启发，否则难以理解这些概念。而对于那些将一切天堂之光都视为黑暗的人来说，这些概念更是难以理解，甚至可能毫无意义。
2580、“亚伯拉罕向神祷告”表示启示。这从“祷告”的含义和“亚伯拉罕”的代表清楚可知：“祷告”当论及主时，是指被启示（参看2535节）；“亚伯拉罕”是指主，如前面频繁所示。从字义上看，此处有两个人，即：祷告者和被祷告者，因为经上说：“亚伯拉罕向神祷告。”但从内义上看，此处只有一个人，而不是两个人。启示来自神，或主里面的耶和华，因为主从耶和华成孕。然而，主的人性在何等程度上来自祂的母亲，祂就在何等程度上是另外一个人。对这个问题的解释很难落入世人能理解的观念。它的确能落入呈现在天堂之光中的天使观念，却不容易落入人类的观念，因为人类若不被属于世界之光的事物光照，就感知不到任何东西。这种解释更无法落入那些视属于天堂之光的一切为幽暗，以至于什么都不是之人的观念。
Potts(1905-1910) 2580
2580. Abraham prayed unto God. That this signifies revelation, is evident from the signification of "praying" when predicated of the Lord, as being to be revealed (see n. 2535); and from the representation of Abraham, as being the Lord-often shown above. Here in the sense of the letter there are two, namely, one who prayed, and another to whom he prayed; for it is said, "Abraham prayed unto God." But in the internal sense there are not two, but one; for it was God or Jehovah in the Lord who made the revelation, because He was conceived of Jehovah; yet insofar as He had that which belonged to the maternal human, so far He was another. How the case is herein can with difficulty fall into the ideas so as to be understood. These things can indeed fall into angelic ideas, which are presented in the light of heaven; but not so well into human ideas, which do not perceive unless illuminated by things that are of the light of the world; still less can they fall into the ideas of those to whom everything that is of the light of heaven is thick darkness, so as to be nothing at all.
Elliott(1983-1999) 2580
2580. 'Abraham prayed to God' means a revelation. This is clear from the meaning of 'preying' when it has reference to the Lord, as a revelation being given, dealt with in 2535, and from the representation of 'Abraham' as the Lord, dealt with many times. In the sense of the letter two are portrayed - one who prayed, and another to whom he prayed, for it is said that 'Abraham prayed to God'. But in the internal sense there are not two but one, since it was God or Jehovah within Him - for He was conceived from Jehovah - who made the revelation. Yet insofar as that which constituted the maternal human existed with Him, He was someone other. It is scarcely possible however for an explanation of this to fall into ideas intelligible to man. It can indeed fall into angelic ideas, which are presented in the light of heaven, but it cannot fall so easily into human ideas, which do not perceive anything unless they are illuminated by the things which belong to the light of the world. Still less can such an explanation fall into the ideas of people for whom everything belonging to the light of heaven is thick darkness, so as to be nothing at all.
Latin(1748-1756) 2580
2580. `Oravit Abraham ad Deum': quod significet revelationem, constat a significatione `orare' cum praedicatur de Domino, quod sit revelari, de qua n. 2535; et a repraesentatione `Abrahami' quod sit Dominus, de qua pluries. In sensu litterae sunt duo, nempe alius qui oravit et alius ad quem oravit, nam dicitur `oravit Abraham ad Deum at in sensu interno, non sunt duo sed unus, erat enim in Ipso Deus se Jehovah Qui revelavit, nam a Jehovah conceptus: sed quantum humani materni, tantum fuit alius: haec quomodo se habent, usque ad intellectum aegre cadere possunt in ideas, in angelicas quidem, quae sistuntur in luce caeli, non ita in humanas, quae nisi illuminatae a illis quae sunt lucis mundi, non percipiunt; minus adhuc in illorum quibus omne quod est lucis caeli, caligo est, ut sit nihil.