1935、“耶和华的使者对她说”表示主的内层人给出的答复。这从“耶和华的使者”的含义清楚可知：“耶和华的使者”是指主的内层思维，如前所述（1925节）；它因是指思维，故也指答复。主的内层思维来源于对直觉真理的情感，而这情感来源于神性良善本身。这种思维从来不曾存在于任何人里面，也不可能存在于人里面，如前所述（1904，1914，1919节）。即便如此，人仍拥有内层思维，它从主通过他的内在人流入内层理性人，只要他有良心，这一点从以下事实清楚看出来：有良心的人能发现他们的外在人中与内层人中的良善和真理相冲突的邪恶和虚假。但这种思维远在主的思维之下的那个层次，根本无法与祂的思维相提并论。主的思维来源于对直觉真理的情感，是祂自己所特有的。然而，那些没有良心的人不可能拥有内层思维，故不会经历冲突；原因在于，他们的理性心智和肉体感官在同一个层次上，并行如一体。他们虽然也拥有不断从主流入他们的良善和真理，或说拥有来自主的良善和真理的持续流注，但从来没有意识到这种流注，因为他们立刻掐灭并窒息了它；这也是为何他们不相信任何信之真理。
Potts(1905-1910) 1935
1935. The Angel of Jehovah said. That this signifies the response of the Lord's interior man, is evident from the signification of "the Angel of Jehovah," as being the Lord's interior thought (spoken of above, n. 1925); and because it is thought, it is also response. The Lord's interior thought was from the affection of intellectual truth, and this affection was from the Divine good itself. Such thought, as before said, never exists in any man, nor can do so. In man also there is interior thought that flows in from the Lord through his internal man into the interior rational, with those who have conscience, as may be seen from the fact that they can observe the evil and falsity in their external man that is in conflict with the good and truth in the interior man. This thought is much lower and is not in any way to be compared to that of the Lord, which was from the affection of intellectual truth and was proper and peculiar to Him. But they who have not conscience cannot have interior thought, and therefore there is no conflict, the reason of which is that their rational acts as one and the same with the corporeal sensual; and though there is in them also a continual influx of good and truth from the Lord, yet they have no perception of it, because they forthwith extinguish and suffocate it, and this is why they do not believe any truth of faith.
Elliott(1983-1999) 1935
1935. That 'the angel of Jehovah said' means the reply given by the Lord's Interior Man is clear from the meaning of 'the angel of Jehovah' as the Lord's interior thought, dealt with above in 1925; and because thought is meant, reply is meant as well. The Lord's interior thought sprang from the affection for intellectual truth, and that affection sprang from Divine Good itself. Such thought, as stated already, does not ever exist with anyone, nor can it do so. Even so, an interior type of thought exists in man which flows in from the Lord through his internal man into the interior rational. It exists in people who have conscience, as becomes clear from the fact that they are able to take notice of the evil and falsity that are present in their external man and that assault the good and truth in the interior man. But such thought comes far below, and is not in any way comparable to, the Lord's, which sprang from the affection for intellectual truth and was peculiarly His own. People however who do not have conscience cannot possess interior thought, and therefore they do not experience conflict, the reason being that the activity of their rational is one and the same as the activity of their physical senses. And although with them also there is a constant influx of good and truth from the Lord they nevertheless do not perceive it, for they instantly put a stop to it and smother it; and this is why they do not believe any truth of faith.
Latin(1748-1756) 1935
1935. `Dixit angelus Jehovae': quod significet Interioris Hominis Domini responsum, constat ex significatione `angeli Jehovae' quod sit interior cogitatio Domini, de qua supra n. 1925; et quia est cogitatio, etiam est responsum. Interior cogitatio Domini fuit ex affectione veri intellectualis, et haec affectio (c)ex Ipso Divino Bono; talis cogitatio, ut prius dictum, nusquam apud aliquem hominem est nec esse potest: apud hominem {1}etiam est interior cogitatio quae influit per internum ejus hominem in interiorem rationalem a Domino, apud eos qui conscientiam habent, quod constare potest ex eo quod animadvertere possint malum et falsum quod in externo suo homine, quod pugnat contra bonum et verum in interiore; {2}at haec cogitatio est multo inferior, non comparanda ullo modo cum Domini, quae fuit ex affectione veri intellectualis, (t)fuit et Ipsius propria: qui autem conscientiam non habent, interiorem cogitationem non habere possunt, quare nec apud eos ulla pugna est; causa est quia rationale eorum unum et idem agit cum sensuali corporeo; et tametsi apud eos quoque {3}continue influit bonum et verum a Domino, usque illud non appercipiunt quia ilico id exstinguunt et suffocant, inde est quod {4}nec credant aliquod verum fidei. @1 quoque$ @2 et I$ @3 continuo I$ @4 non$