1754、“亚乃、以实各、幔利”表示属于他们的事物。这从前面（14:13；1705节）关于这三人的阐述清楚可知，也就是说，他们的名字表示在争战中所使用的良善和真理，而不是天使本身，因为“少年人”和“人”表示天使，如前所述。事实上，天使从来没有个人的名字，而是根据他们的良善和真理的种类而彼此区分。这就是为何在圣言中，一个名字只表示本质及其性质或品质，如前所示（144，145，340节）。这一点也清楚可见于以赛亚书，那里论到主说：
祂名称为奇妙、策士、神、勇士、永在的父、和平的君！（以赛亚书9:6）
祂的“名”在此表示祂的性质，也就是说，祂是奇妙、策士、神、勇士、永在的父、和平的君。
耶利米书也论到主说：
这是祂的名，人称祂为耶和华我们的义。（耶利米书23:5-6）
此处显而易见，这“名”是义。摩西五经同样论到主说：
祂必不容忍你们的过犯，因为我的名在祂中间。（出埃及记23:21）
此处“名”也表示本质，这本质就是神性。此外，这一点也可从圣言中的其它许多地方清楚看出来，那里说“他们呼求耶和华的名”；“不可妄称耶和华的名”（出埃及记20:7）；在主祷文中，“尊你的名为圣”（马太福音6:9；路加福音11:2）。这同样适用于天使的名字，如此处代表天使的以实各、亚乃和幔利的名字，因为这些名字表示属于天使的事物。
New Century Edition
Cooper(2008,2013)
[NCE]1754. Aner, Eshcol, and Mamre, symbolize characteristics of [the angels], as can be seen from remarks concerning these men above at verse 13 of the current chapter [1705]. To be specific, their names symbolize good impulses and true ideas used in the struggle, and not so much the angels themselves, because it is the young men and adult men who symbolize angels, as noted. Angels never have any name but are differentiated by the quality of their goodness and truth. Consequently, a name in the Word symbolizes nothing else than a person's vital essence and its character, as already shown (144, 145, 340). The same thing can also be seen in Isaiah, where he says of the Lord:
His name will be called Miraculous, Counselor, God, Hero, Eternal Father, Prince of Peace. (Isaiah 9:6)
[2] His name means what he is like — miraculous, a counselor, God, hero, eternal father, and prince of peace. In Jeremiah, where he too speaks of the Lord:
This is his name that they will call him: Jehovah our justice. (Jeremiah 23:5-6)
This says explicitly that his name is his justice. In Moses, too, where he also speaks of the Lord:
He will not put up with your transgressing, since my name is in the middle of him. (Exodus 23:21)
Here too his name stands for the divinity of his essential nature. In addition it can be seen from many verses in the Word that say, "they called on Jehovah's name;"{*1} that they were "not to take up Jehovah's name unworthily" [Exodus 20:7]; and in the Lord's Prayer, "may your name be held sacred" [Matthew 6:9; Luke 11:2]. It is the same with angels' names, and here with the names of Eshcol, Aner, and Mamre, who represent angels: they symbolize the characteristics of angels.
Footnotes:
{*1} For passages that speak of calling on Jehovah's name, see, for instance, Genesis 4:26; 12:8; 13:4; 21:33; 26:25. [LHC]
Potts(1905-1910) 1754
1754. Aner, Eshcol, and Mamre. That these signify the things appertaining to them, is evident from what is said above in this chapter (at verse 13) concerning the same, namely, that by their names are signified the goods and truths from which the combat was waged, and not so much the angels themselves, for the angels are meant by "the lads," and "the men," as has been said. For the angels never have any name given them, but are distinguished in respect to their quality by goods and truths; and on this account nothing else is signified in the Word by a name but the essence and its quality (as before shown, n. 144, 145, 340). This may be seen also in Isaiah, where the Lord is spoken of:
His name shall be called Wonderful, Counselor, God, Hero, Father of eternity, Prince of Peace (Isa. 9:6), where by the "name" is meant of what quality He is, that is, that He is Wonderful, Counselor, God, a Hero, Father of eternity, Prince of Peace. [2] In Jeremiah, where also the Lord is spoken of:
This is His name whereby they shall call Him, Jehovah our Righteousness (Jer. 23:5, 6) where it is plainly evident that the name is "Righteousness." So too in Moses, where likewise the Lord is spoken of:
He will not bear your transgression, for My name is in the midst of Him (Exod. 23:21), where also the "name" denotes the essence, as being Divine. So also in many other passages of the Word, where it is said that "they called on the name of Jehovah;" that "they should not take the name of Jehovah in vain;" and in the Lord's Prayer, "Hallowed be Thy name." The case is similar with the names of angels; and is so here with the names of Eshcol, Aner, and Mamre, who represent angels, in that these names signify the things appertaining to the angels.
Elliott(1983-1999) 1754
1754. 'Aner, Eshkol, and Mamre' means the things residing with them. This is clear from what has been stated about the same three at verse 13 above, that is to say, that by the names of these men are meant the goods and truths from which the battle was fought rather than the angels themselves; for, as has been stated, angels are meant by the expressions 'young men' and 'men', since angels do not ever have personal names but are distinguished from one another by the kinds of goods and truths with them. This is why in the Word nothing else is meant by 'a name' than the essence and the nature or character of the named, as shown already in 144, 145, 340, and as becomes clear also in Isaiah, where the Lord is spoken of,
His name will be called, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isa 9:6, 7.
'Name' is here used to mean His nature, that is to say, that He is Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace.
[2] In Jeremiah, where also the Lord is spoken of,
This is His name which they will call Him, Jehovah our Righteousness. Jer 23:5, 6.
Here it is quite clear that the 'name' is Righteousness. Then in Moses, where also the Lord is spoken of,
He will not endure your transgression for My name is in the midst of Him. Exod 23:21.
Here too 'name' stands for Essence - that it is Divine. The same is in addition clear from many other places in the Word where it is said that men called on the name of Jehovah, that they should not take Jehovah's name in vain; and in the Lord's Prayer, Hallowed be Your name. The same applies with the names of angels, as it does here with the names Eshkol, Aner, and Mamre, who represent angels, in that those names mean the things that exist with angels.
Latin(1748-1756) 1754
1754. 'Aner, Eshkol et Mamre': quod significent illa quae apud eos, constat ab illis quae supra hoc capite ad vers. 13 de iisdem dicta sunt, nempe quod per nomina horum significentur bona et vera ex quibus pugnatum, non ita angeli, quia angeli intellecti sunt per pueros et viros, ut dictum; angelis enim nusquam aliquod nomen est, sed dignoscuntur ex bonis et veris quales sunt, quare nec per 'nomen' in Verbo aliud significatur quam essentia et ejus qualitas, ut ostensum prius n. 144, 145, 340, ut quoque constare potest apud Esaiam ubi de Domino, Vocabitur nomen Ipsius, Mirabilis, Consiliarius, Deus, Heros, Pater aeternitatis, Princeps pacis, ix 5, 6;ubi per 'nomen' intelligitur qualis est, nempe quod mirabilis, consiliarius, Deus, heros, pater aeternitatis, princeps pacis: [2] apud Jeremiam ubi etiam de Domino, Hoc nomen Ipsius, quod appellabunt Ipsum, Jehovah justitia nostra, xxiii 5, 6;
ubi quod 'nomen' sit justitia, manifeste constat; tum apud Mosen ubi etiam de Domino, Non sustinebit praevaricationem vestram, quoniam nomen Meum in medio Ipsius, Exod. xxiii 21;
ubi 'nomen' quoque pro Essentia quod Divina; praeter a multis locis in Verbo ubi dicitur quod invocaverint nomen Jehovae; quod non in vanum acciperent nomen Jehovae; et in Oratione Domini, sanctificatum sit nomen Tuum: similiter se habet cum nominibus angelorum; et similiter hic cum nominibus Eshkol, Aner et Mamre qui repraesentant angelos, quod significentur illa quae apud angelos.