1561、“亚伯兰又在那里呼求耶和华的名”表示在那种状态下的内在敬拜，这从前面（440，1455节）所解释的“呼求耶和华的名”的含义清楚可知。此处之所以也提到“坛”，并和前一章（创世记12:8）一样说他“呼求耶和华的名”，是因为这两种状态是相似的。区别在于，与前者相比，此处所描述的状态是一种光之状态。当知识或认知植入前面（1458，1548节）所描述的那种状态时，它们就会把它变成光之状态，或说使它变得清晰。当真理与良善通过知识或认知与以前的属天状态结合时，其活动就用此处这些话来描述。敬拜本身仅仅是从里面的属天品性显露出来的某种活动。没有活动，属天的核心永远不可能存在。敬拜是它显露的最初活动，因为这是它表达自己的方式，它在敬拜中感受喜乐。爱和仁的一切良善构成本质的活动本身。
New Century Edition
Cooper(2008,2013)
[NCE]1561. The symbolism of and there Abram called on Jehovah's name as inward worship in that state is established by the symbolism of calling on Jehovah's name, dealt with before, in 搂搂440, 1455. The reason this verse mentions an altar and invocation of Jehovah's name, just as Genesis 12:8 did, is that the two phases are similar. The difference is that the present phase has more light to it than the previous one. Knowledge grafted onto the earlier phase, as described [搂搂1458, 1548], adds clarity to it.
When truth and goodness are connected through knowledge to the earlier, heavenly quality, its resulting active power is depicted in this way. Worship itself is simply action emerging from the heavenly character within. The heavenly core could never exist without activity. Worship is the first act that it emerges into, because that is how it expresses itself, since it senses joy in worship. Every good deed of love and charity is the essence itself of the active power.
Potts(1905-1910) 1561
1561. And there Abram called on the name of Jehovah. That this signifies the internal worship in that state, is evident from the signification of "calling on the name of Jehovah" (explained above, n. 440, 1455). Here too, because of the similarity of the states, mention is made of an "altar," and it is said that he "called on the name of Jehovah," as was the case in the preceding chapter, verse 8; but there is this difference, that as compared with the former, the state here described is a lucid one. When knowledges are implanted in the state described above, they make it lucid; and when truth and good are conjoined with the former celestial state by means of knowledges, its activity is then described as in the words now before us; for worship itself is nothing but a certain activity coming forth from the celestial which is within. The celestial itself cannot possibly exist without activity. Worship is its first activity; for it puts itself forth in this way, because it perceives joy in it. All the good of love and of charity is essential activity itself.
Elliott(1983-1999) 1561
1561. 'And there Abram called on the name of Jehovah' means internal worship in that state. This is clear from the meaning of 'calling on the name of Jehovah', dealt with already in 440 and 1455. The reason why here mention is also made of an altar and why, as likewise in verse 8 of the previous chapter, the phrase 'he called on the name of Jehovah' is used, is that they are similar states. They differ in that the latter compared with the former is a state of light. When cognitions are implanted in the former state, which has been described, they make it one of light. And when truth and good are joined by means of cognitions to the former celestial state, its activity is described by the words used here. Worship itself is nothing else than a particular activity that occurs because of the celestial within. The celestial itself can never exist without activity. Worship is the prime activity, for this is how the celestial expresses itself because it finds joy in it. All good springing from love and charity constitutes the essential activity itself.
Latin(1748-1756) 1561
1561. 'Et invocavit ibi Abram nomen Jehovae': quod significet cultum internum in illo statu, constat a significatione 'invocare nomen Jehovae,' de qua prius n. 440 et 1455; quod hic quoque memoretur de altari et quod dicatur quod 'invocaverit nomen Jehovae' similiter ac in cap. praec. vers. 8, causa est quod similes status sint, cum differentia quod hic lucidus respective ad illum; cognitiones cum implantantur priori statui, de quo dictum, faciunt illum lucidum: quando conjungitur verum et bonum per cognitiones caelesti priori, tunc activam illius describitur ita; ipse cultus non est nisi activum quoddam existens ex caelesti quod est intus; ipsum caeleste nusquam potest esse absque activo; cultus est activum primum, nam ita se expromit, quia in illo gaudium percipit; omne bonum amoris et charitatis est ipsum activum essentiale.