1925、“耶和华的使者遇见她”表示内层人的思维，也就是说，主的内层人的思维，这从“耶和华的使者”的代表和含义清楚可知。圣言多次提到“耶和华的使者”；每当用于正面意义时，它都代表并表示在主里面或来自主的某种本质的事物。至于它代表并表示哪种事物，这从整个思路可以看出来。事实上，他们是被差到世人那里，也藉先知说话的天使。然而，先知所说的话不是来自天使，而是通过天使而来，因为那时天使的状态是这样：他们只知道他们是耶和华，也就是主。不过，一旦说完，他们就回到先前的状态，和平常一样好像从自己说话。
说主的圣言的天使（angel，或译为使者）就是这样，如我从来世大量类似经历所得知的；关于这些经历，蒙主的神性怜悯，容后再述。这就是为何使者（angel，或译为天使）有时被称为耶和华，这从在荆棘丛中向摩西显现的使者很明显地看出来，论到这使者，经上记着说：
耶和华的使者从荆棘中间的火焰里向他显现。耶和华见他过去要看，神就从荆棘中间呼叫他。神对摩西说，我是自有永有的。神又对摩西说，你要对以色列人这样说，耶和华你们祖宗的神打发我到你们这里来。（出埃及记3:2，4，14-15）
从这些经文明显可知，向摩西显现为荆棘里的火焰，并以耶和华的身份说话的，正是一位天使，因为主或耶和华藉着他说话。
为了以在自然界或创造的最低层听得见的清晰声音向世人说话，主利用天使的帮助，用神性充满他们，使他们自己的一切都休眠，以便当时他们只知道自己是耶和华。处于最高事物的耶和华的神性以这种方式渗透到自然界的最低层；就视觉和听觉而言，人就在这最低层，或说人在这最低层用眼睛看见，用耳朵听见。与基甸说话的天使也是如此，论到他，士师记上是这样说的：
耶和华的使者向基甸显现，对他说，大能的勇士啊，耶和华与你同在！基甸对他说，我的主啊，请容许我说，我们何至遭遇这一切事呢？耶和华观看他说，你靠着你这能力去。耶和华对他说，我必与你同在。（士师记6:12-14，16）
后来又说：
基甸见他是耶和华的使者，基甸就说，哀哉！主耶和华（LordJehovih）啊，不好了，因为我面对面看见了耶和华的使者。耶和华对他说，愿平安归于你，不要惧怕。（士师记6:22-23）
此处同样是一位天使，但当时他处于这种状态：他只知道他是耶和华或主。
在士师记的另一处：
耶和华的使者从吉甲上到波金，他说，我使你们从埃及上来，领你们到我向你们列祖起誓应许之地。我又说，我永不废弃与你们所立的约。（士师记2:1）
此处同样是天使以耶和华之名说话，声称他领他们出了埃及地；而事实上，领他们出来的，不是这位天使，而是耶和华，如别处反复指出的。由此可见天使如何藉先知说话的，即：是耶和华或主自己在说话，不过是藉着天使说话，天使没有凭自己说一句话。圣言来自主，这一点从许多经文清楚看出来，如马太福音：
（这一切的事成就）是要应验主藉先知所说的话，说，看哪，必有童女怀孕生子。（马太福音1:22-23）
此外还有其它经文。正因主藉天使向世人说话，所以在圣言的各个地方中，主也被称为“天使或使者”。这时，如前所述，“天使或使者”表示在主里面或来自主的某种本质的事物。此处即是一例，“使者”表示主的内层思维；因此，在本章，天使还被称为“耶和华”和“神”，如16:13：“她就称那对她说话的耶和华名为你是看见我的神”。
在其它地方，“天使或使者”同样表示主的某种具体属性。如启示录：
那七星就是七个教会的天使。（启示录1:20）
并没有什么教会的天使，“天使”表示构成教会的某种事物，因而表示就教会而言，属于主的某种事物。又：
我看见圣耶路撒冷高大的墙，有十二个门，门上有十二位天使，又有写的名字，就是以色列人十二支派的名字。（启示录21:12）
此处“十二位天使”与“十二个支派”所表相同，都表示信的一切事物，因而表示主，信和属于信的一切皆源于主。又：
我看见一位天使飞在空中，有永远的福音。（启示录14:6）
此处“一位天使”表示唯独属于主的福音。
以赛亚书：
祂面前的天使拯救他们。祂以慈爱和怜悯救赎他们，在永恒的一切日子扶持他们，怀抱他们。（以赛亚书63:9）
此处“祂面前的天使”表示主在救赎整个人类时对他们的怜悯。雅各祝福约瑟的儿子时也如此说：
救赎我脱离一切祸患的那天使，赐福与这两个童子。（创世记48:16）
此处“天使”也表示救赎，救赎是主的工作。玛拉基书：
你们所寻求的主，就是你们所仰慕的立约的使者，必忽然进入祂的殿。（玛拉基书3:1）
此处很明显，“使者”表示主；主因祂的降世而被称为“立约的使者”。“使者（或天使）”表示主，这一点在出埃及记更明显：
看哪！我差遣使者在你前面，在路上保护你，领你到我所预备的地方去。祂必不容忍你们的过犯，因为我的名在祂中间。（出埃及记23:20-21）
由此清楚可知，在圣言中，“天使或使者”表示主；至于表示主的哪个方面，这从内义上的整个思路清楚看出来。
Potts(1905-1910) 1925
1925. The Angel of Jehovah found her. That this signifies the thought of the interior man, namely, in the Lord, may be seen from the representation and signification of "the Angel of Jehovah." "The Angel of Jehovah" is occasionally mentioned in the Word, and everywhere, when in a good sense, represents and signifies some essential in the Lord and from the Lord; but what he represents and signifies may be seen from the connection. They were angels who were sent to men, and who spoke through the prophets; yet what they spoke was not from the angels, but through them, for the state of the latter was then such that they knew not but that they were Jehovah, that is, the Lord; but as soon as they had done speaking, they returned into their former state, and spoke as from themselves. [2] This was the case with the angels who spoke the Word of the Lord, as has been given me to know from much similar experience in the other life, concerning which, of the Lord's Divine mercy hereafter. This is the reason why the angels were sometimes called "Jehovah;" as is very evident from the angel who appeared to Moses in the bush, of whom it is written:
And the Angel of Jehovah appeared unto Moses in a Flame of fire out of the midst of a bush. Jehovah saw that he turned aside to see, and God called unto him out of the midst of the bush. God said unto Moses, I am that I am. And God said moreover to Moses, Thus shalt thou say unto the sons of Israel, Jehovah, the God of your fathers hath sent me unto you (Exod. 3:2, 4, 14-15). from which it is evident that it was an angel who appeared to Moses as a flame in the bush, and that he spoke as Jehovah because the Lord or Jehovah spoke through him. [3] For in order that the speaking may come to man by words of articulate sound and in ultimate nature, the Lord makes use of the ministry of angels, filling them with the Divine, and lulling the things which are their own; so that at the time they do not know but that they themselves are Jehovah. In this way the Divine of Jehovah, which is in the highest things, passes down into the lowest of nature, in which lowest is man in respect to sight and hearing. So it was with the angel who spoke to Gideon, of whom it is thus said in the book of Judges:
The Angel of Jehovah appeared unto Gideon, and said unto him, Jehovah is with thee, thou mighty man of strength. And Gideon said unto him, In me, my Lord; why then is all this befallen us? And Jehovah looked upon him, and said, Go in thy might; and Jehovah said unto him, Surely I will be with thee (Judg. 6:12, 14, 16);
and it is afterwards said:
And Gideon saw that he was the Angel of Jehovah, and Gideon said, Ah, Lord Jehovah, forasmuch as I have seen the Angel of Jehovah face to face. And Jehovah said unto him, peace be unto thee; fear not (Judg. 6: 22-23). In this case also it was an angel, but he was then in such a state that he did not know otherwise than that he was Jehovah or the Lord. [4] So in another place in the book of Judges:
The Angel of Jehovah went up from Gilgal to Bochim, and he said, I made you to go up out of Egypt, and have brought you into the land which I sware unto your fathers, and I said, I will not make void My covenant with you to eternity (Judg. 2:1);
where in like manner an angel speaks in the name of Jehovah, saying that he had led them up out of the land of Egypt, when yet the angel did not lead them out, but Jehovah, as is declared many times elsewhere. From all this we may see how angels spoke through the prophets, namely, that Jehovah Himself spoke, but through angels, and the angels spoke nothing from themselves. That the Word is from the Lord, is evident from many passages, as in Matthew:
That it might be fulfilled which was spoken by the Lord through the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son (Matt. 1:22-23), besides other passages. As when the Lord speaks with men He speaks through angels, therefore sometimes in the Word the Lord is also called an "Angel," and then by "Angel," as already said, there is signified some essential thing in the Lord and from the Lord; as, in the present case, the Lord's interior thought; and therefore also the angel is called in this chapter "Jehovah" and also "God," as in verse 13: "and Hagar called the name of Jehovah that was speaking unto her, Thou God seest me." [5] In other places likewise some special attribute of the Lord is signified by "angels." As in John:
The seven stars are the angels of the seven churches (Rev. 1:20). There are no angels of churches, but by the "angels" is signified that which is of the church, thus that which is of the Lord in respect to the churches. And again:
I saw the wall of the Holy Jerusalem great and high, having twelve gates, and upon the gates twelve angels, and names written which are the names of the twelve tribes of the sons of Israel (Rev. 21:12) where by the "twelve angels" the same is signified as by the "twelve tribes," namely, all things of faith, and thus the Lord, from whom is faith and all that is of faith. And again:
And I saw another angel flying in the midst of heaven, having the eternal gospel (Rev. 14:6) where by the "angel" is signified the gospel, which is the Lord's alone. [6] In Isaiah:
The Angel of His faces saved them* in His love and in His pity He redeemed them and He bare them and carried them all the days of eternity (Isa. 63:9) where by "the Angel of His faces" is meant the Lord's mercy toward the whole human race, in redeeming them. So too it was said by Jacob when he blessed the sons of Joseph:
The Angel who redeemed me from all evil bless the lads (Gen. 48:18) where also redemption, which is the Lord's, is signified by the "Angel." In Malachi:
The Lord whom ye seek shall suddenly come to His temple, even the Angel of the covenant whom ye desire (Mal. 3:1) it is here plainly evident that the Lord is signified by the "Angel," since He is called "the Angel of the covenant" on account of His advent. And even more plainly does it appear that the Lord is signified by an "Angel" in Exodus:
Behold, I send an Angel before thee, to keep thee by the way, and to bring thee to the place which I have prepared. He will not endure your transgression, for My name is in the midst of him (Exod. 23:20, 21). Hence now it is evident that by "Angel" in the Word is meant the Lord; but what of the Lord, appears from the series and connection in the internal sense. * The Latin reads nos, us, which may be a misprint for eos, them. [Rotch ed.]
Elliott(1983-1999) 1925
1925. 'The angel of Jehovah found her' means thought in the interior man, that is to say, thought residing with the Lord. This becomes clear from the representation and meaning of 'the angel of Jehovah'. Mention is made several times in the Word of 'the angel of Jehovah', and in every case when used in the good sense it represents and means some essential quality with the Lord and from the Lord. Which one it represents and means however becomes clear from the train of thought. They were indeed angels who were sent to men and women, and who also spoke through the prophets. Yet what they spoke did not originate in those angels but was something imparted through them. In fact their state at the time was such that they knew no other than that they were Jehovah, that is, the Lord. But as soon as they had finished speaking they returned to their previous state and spoke as they normally did from themselves.
[2] This was the case with the angels who uttered the Word of the Lord, as I have been given to know from much similar experience in the next life, experience that will be presented in the Lord's Divine mercy further on. This is the reason why angels were sometimes called Jehovah, as is quite clear from the angel that appeared in the bramble-bush to Moses, concerning whom the following is recorded,
The angel of Jehovah appeared to Moses in a flame of fire from the middle of the bramble-bush. Jehovah saw that he turned aside to see, and God called to him from the middle of the bramble-bush God said to Moses, I am who I am. And God said again to Moses, Thus shall you say to the children of Israel, Jehovah the God of your fathers has sent me to you. Exod 3:2, 4, 14, 15.
From these verses it is evident that it was an angel who appeared to Moses as a flame in the bramble- bush and that he spoke as Jehovah, because the Lord or Jehovah was speaking through him.
[3] So that man may be spoken to by means of articulated sounds heard in the natural world, the Lord employs angels as His ministers by filling them with the Divine and by rendering unconscious all that is their own, so that for the time being they know no other than that they themselves are Jehovah. In this way the Divine of Jehovah which belongs in highest things comes down into the lowest constituting the natural world in which man sees and hears. It was similar in the case of the angel who spoke to Gideon, of whom the following is said in the Book of Judges,
The angel of Jehovah appeared to Gideon and said to him, Jehovah is with you, O mighty man of strength. And Gideon said to him, Forgive me for asking,a O my Lord; why has all this befallen us? And Jehovah looked on him and said, Go in this might of yours And Jehovah said to him, Surely I will be with you. Judg 6:12-14, 16.
And further on,
Gideon saw that he was the angel of Jehovah, and Gideon said, Alas, Lord Jehovih! Inasmuch as I have seen the angel of Jehovah face to face.b And Jehovah said to him, Peace be to you; do not fear. Judg 6:22, 23.
Here similarly it was an angel, but his state was such at that time that he knew no other than that he was Jehovah, or the Lord. Elsewhere in the Book of Judges,
The angel of Jehovah went up from Gilgal to Bochim, and he said, I brought you up out of Egypt and led you into the land which I swore to give to your fathers. I said, I will not break my covenant with you, even for ever. Judg 2:1.
Here similarly the angel speaks in the name of Jehovah, declaring that he brought them out of the land of Egypt, though in fact it was not the angel who led them out but Jehovah, as is stated many times elsewhere.
[4] From this it may become clear how angels spoke through the prophets - that it was the Lord Himself who spoke, yet through angels, and that the angels spoke nothing at all from themselves. That the Word come from the Lord is clear from many places, as also in Matthew,
To fulfill what the Lord had spoken through the prophet, saying, Behold, a virgin will be with child and give birth to a son. Matt 1:22, 23.
And there are other places besides this. It is because the Lord speaks through angels when He speaks to man that the Lord is also called an angel in various places in the Word. In these instances 'anger' means, as stated, some essential quality residing with the Lord and deriving from Him, as is the case here where it is the Lord's interior thought. This also is the reason why in this chapter the angel is named Jehovah and also God, as in verse 13, 'And Hagar called the name of Jehovah who was speaking to her, You are a God who sees me'.
[5] In other places 'angels' is used in a similar way to mean some specific attribute that is the Lord's, as in John,
The seven stars are the angels of the seven Churches. Rev 1:20.
There are no angels of Churches, but by 'angers' is meant that which constitutes the Church, and thus which is the Lord's in regard to the Churches. In the same book,
I saw the wall of the Holy Jerusalem, great and high, having twelve gates, and above the gates twelve angels, and names written which are those of the twelve tribes of the sons of Israel. Rev 21:12.
Here 'twelve angels' has the same meaning as 'the twelve tribes', namely all things of faith, and so the Lord from whom faith and all that belongs to it is derived. In the same book,
I saw an angel flying in mid-heaven, having an eternal gospel. Rev 14:6.
Here 'an anger' means the gospel that is the Lord's alone.
[6] In Isaiah,
The angel of His presencec saved them;d in His love and in His pity He redeemed them, and lifted them up and carried them all the days of eternity. Isa 63:9.
Here 'the angel of His presence" is used to mean the Lord's mercy towards the entire human race in redeeming it. Similarly in Jacob's blessing of the sons of Joseph,
May the angel who has redeemed me from every evil bless the boys. Gen 48:16.
Here also the redemption, which is the Lord's, is meant by 'the angel'. In Malachi,
Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Mal 3:1.
Here it is plainly evident that the Lord is meant by 'the angel'. The expression 'the angel of the covenant' is used here because of His Coming into the world. In Exodus it is plainer still that 'an angel' means the Lord,
Behold, I send an angel before you to guard you on the way, and to bring you to the place which I have prepared. He will not tolerate your transgression, for My name is within him. Exod 23:20, 21.
From this it is now clear that 'an angel' in the Word is used to mean the Lord; but just what aspect of the Lord is evident from the train of thought in the internal sense.
Latin(1748-1756) 1925
1925. `Invenit eam angelus Jehovae': quod significet interioris hominis cogitationem, nempe apud Dominum, constare potest a repraesentatione et significatione `angli Jehovae.' `Angelus Jehovae' aliquoties memoratur in Verbo, et ubivis cum in bono sensu, repraesentat et significat aliquod essentiale apud Dominum et a Domino; quid autem repraesentat et significat, constare potest ex serie. Fuerunt angeli qui missi ad homines, ut et locuti per prophetas, sed quod locuti, non fuit ab angelis sed per angelos; status enim eorum tunc fuit ut non sciverint aliter quam quod ii fuerint Jehovah, hoc est, Dominus, sed mox cum elocuti sunt, redierunt in statum suum pristinum, et locuti sicut a se: [2] ita se habuit cum angelis qui locuti sunt Verbum Domini, quod ex multa experientia hodie simili in altera vita mihi nosse datum, de qua experientia, ex Divina Domini Misericordia, in sequentibus; quae causa est quod angeli quandoque dicti fuerint Jehovah; ut manifeste constat ab angelo qui apparuit Mosi in rubo, de quo ita, Apparuit angelus Jehovae Mosi, in flamma ignis e medio rubi:...vidit Jehovah quod secederet ad videndum, et clamavit ad eum Deus e medio rubi...Dixit Deus ad Mosen, Sum Qui Sum; ...et dixit adhuc Deus ad Mosen, Sic dices ad filios Israelis, Jehovah Deus patrum vestrorum misit me ad vos, Exod. iii 2, 4, 14, 15;ex quibus patet quod angelus fuerit qui apparuit Mosi ut flamma in rubo, et quod ille locutus sicut Jehovah, quia per illum Dominus seu Jehovah: [3] ut enim locutio fiat ad hominem per voces, quae sunt soni articulati, et in ultima natura, Dominus ministerio angelorum utitur, implendo eos Divino et quae propria eorum sunt, sopiendo, ut non sciant aliter tunc quam quod ipsi Jehovah; ita Divinum Jehovae quod in supremis, delabitur in infimum naturae in quo est homo quoad visum et auditum. Similiter angelus qui locutus cum Gideone, de quo ita in Libro Judicum, Apparuit Gideoni angelus Jehovae, et dixit ad eum, Jehovah tecum, potens robore: et dixit ad eum Gideon, In me Domine mi, ...quare invenit nos omne id?...et aspexit eum Jehovah, et dixit, Vade in robore tuo;...tunc dixit ad eum Jehovah, Atqui ero tecum, vi 12, 13,(x) 14, 16:
et postea, Vidit Gideon, quod angelus Jehovae ille, et dixit Gideon, Ah Domine Jehovih, quandoque vidi angelum Jehovae {1}facies ad facies; et dixit ei Jehovah, Pax tibi, ne timeas, ibid. vers. 22, 23: ubi similiter fuit angelus sed in illo statu tunc, ut non sciverit {2}aliud quam quod ille Jehovah seu Dominus esset. In Libro Judicum alibi, Ascendit angelus Jehovae ex Gilgal ad Bochim, et dixit, Ascendere feci vos ex Aegypto, et adduxi vos in terram, quam juravi patribus vestris, et {3}dixi, Non irritum faciam foedus meum vobiscum in aeternum, ii 1;
ubi similiter angelus loquitur nomine Jehovae, dicens se eduxisse eos e terra Aegypti, cum tamen angelus non eduxit, sed Jehovah, ut multoties alibi dicitur. [4] Inde constare potest quomodo angeli locuti sunt per prophetas, nempe quod Ipse Dominus locutus, tametsi per angelos, et quod angeli ne hilum a se; quod a Domino Verbum, constat a multis locis, etiam apud Matthaeum, Ut impleretur id quod dictum a Domino per prophetam, dicentem, Ecce virgo in utero habebit, et pariet filium, i 22,23: praeter alibi. Quia Dominus loquitur per angelos quando cum homine, inde est quod etiam Dominus passim in Verbo dicatur angelus, et tunc per angelum aliquod essentiale apud Dominum et a Domino, ut dictum, significatur, ut hic, quod interior Domini cogitatio, quare etiam angelus hic {4}quoque Jehovah ac Deus in hoc capite appellatur, ut in vers. 13, `Et Hagar vocavit nomen Jehovae loquentis ad se, Tu Deus videns me.' [5] Alibi similiter per angelos aliquid speciale Domini significatur, ut apud Johannem, Septem stellae angeli septem Ecclesiarum sunt, Apoc. i 20; angeli Ecclesiarum non dantur, sed per `angelos' significatur illud quod est Ecclesiae, ita quod Domini respective ad Ecclesias: apud eundem, Vidi murum sanctae Hierosolymae magnum et altum, habentem portas duodecim, et super portas angelos duodecim, et nomina scripta, quae sunt duodecim tribuum filiorum Israelis, Apoc. xxi 12;
ubi per `duodecim angelos' idem significatur quod per `duodecim tribus,' nempe omnia quae sunt fidei, ita Dominus a Quo fides et ejus omnia: apud eundem, Vidi angelum volantem in medio caeli, habentem evangelium aeternum, Apoc. xiv 6;
ubi per `angelum' significatur evangelium quod est solius Domini: [6] apud Esaiam, Angelus facierum Ipsius salvavit {5}nos, propter amorem suum, et propter clementiam suam, ille redemit eos, et tulit eos, et portavit eos, omnibus diebus aeternitatis, lxiii 9;
ubi per `angelum facierum' intelligitur Domini misericordia erga universum genus humanum, quod redemerit (c)eos: a Jacobo benedicente filiis Josephi similiter, Angelus, qui redemit me ab omni malo, benedicat pueris, Gen. xlviii 16;
ubi etiam redemptio quae {6}est Domini, per `angelum' significatur: apud Malachiam, Subito veniet ad templum Suum Dominus, Quem vos quaerentes, et angelus foederis, quem vos desideratis, iii 1;
quod Dominus per `angelum' significetur, manifeste ibi patet, ubi `angelus foederis' dicitur {7}ob Adventum Ipsius; adhuc manifestius quod per `angelum' significetur Dominus, in Exodo, Ecce Ego mitto angelum coram te ad custodiendum te in via, et ad deducendum te ad locum, quem praeparavi;...non sustinebit praevaricationem vestram, quia nomen Meum in medio illius, xxiii 20, 21. Inde nunc constat quod per `angelum' in Verbo intelligitur Dominus, sed quid Domini ex serie in sensu interno patet. @1 facie ad faciem I, faciem ad faciem Sch.$ @2 aliter tunc.$ @3 dixit$ @4 similiter$ @5 In 222 and elsewhere S has eos or illos as Heb.$ @6 solius Domini.$ @7 ab adventu.$