1953、“她就称那对她说话的耶和华名为”表示当主的内层人思想这些事时，它的状态。这从上下文（1889，1925-1926，1935节；1955，1958节），以及“称名”的含义清楚可知：“称名”是指认识一个人的性质，如前所述（144，145，1754节）。这几节经文描述了主的状态是何性质，或说当这样思想祂的理性时，祂处于什么样的状态。理性本身不能这样思想，但内层人或更高的人能（如前所述，1926节）。理性决不能思想或分析自己的性质，因为没有任何东西能够看透自己。必有某种更内在或更高的东西来思想它，因为这种东西能看透它。例如，耳朵不能知道，更不能理解它接收到自己里面的话语；但内在听觉能。耳朵只是辨别清晰的声音或词语，而内在听觉却理解所说的话，随后内在视觉，或内视明白它；一个人就是以这种方式通过听觉来感知话语含义的。视觉体验也一样：从视觉对象获得的最初观念是物质的，这就是为何它们被称为物质观念；但真正审视它们并由此思想它们的，是更内在的视觉。这也适用于人的理性：这理性根本没有真正看见自己的能力，更没有检查自己性质的能力；但必有某种更内在的东西做到这一点。因此，当一个人能够做到这一点，也就是说，能够感知到存在于他理性里面的任何虚假，或那里发光的任何真理，尤其若能感知到正在斗争并战胜的某种东西时，他就可以知道，他做到这一切的能力从主的流注通过内在人而来。前面（1926节）所说并且此处所指的主的内层人是那与祂的内在人，也就是耶和华合一，因而远在这理性之上的部分。祂从这内层人，如在天堂之光中那样看见并感知到祂的理性若只致力于真理而不致力于良善，将是何性质。
Potts(1905-1910) 1953
1953. And she called the name of Jehovah who was speaking unto her. That this signifies the state of the Lord's interior man when it thought about these things, is evident from what precedes and what follows, and also from the signification of "calling a name," which is to know what is the quality (explained before, n. 144, 145, 1754). This state is described in regard to its quality, or the state in which the Lord was when He thus thought about the rational. The rational could not think this, but the interior or higher man could (spoken of before, n. 1926). For the rational can by no means think about itself in regard to its quality, for nothing can look into itself; but it must be something more internal or higher that thinks about it, for this can look into it. For example: the ear cannot know, and still less perceive the speech that it receives into itself: this is done by a more interior hearing. The ear merely discerns articulate sounds or words: it is the interior hearing that apprehends what is said, and then it is an interior sight or mental view that perceives it, and in this way there is through the hearing a perception of the meaning of the speech. The case is similar with the things of sight: the first ideas received from the objects of sight are material, as they are also called; but there is a sight still more interior that views the objects mentally, and thereby thinks. And such is the case with man's rational. The rational can by no means look into itself, still less explore its own quality: there must be something more internal that does this; and therefore when a man is able to do it-that is, perceive anything false in his rational, or any truth that shines there, and especially if he is able to perceive anything that is battling and overcoming-he may know that his ability to do this comes from the Lord's influx through the internal man. The Lord's interior man, spoken of above (n. 1926) and meant here, was that which had been conjoined with His internal man, which was Jehovah, and was therefore far above that rational. From that interior man, as in celestial light, He saw and perceived of what quality the rational would become if it were in truth alone, and not in good.
Elliott(1983-1999) 1953
1953. That 'she called the name of Jehovah who spoke to her' means the state of the Lord's Interior Man when it thought about these things is clear from what comes before and after, and also from the meaning of '[calling] the name' as knowing the nature of, dealt with already in 144, 145, 1754. It is the nature of this state, that is, of the Lord's state as it then was when He so thought about the rational, that is described. The rational itself could not engage in such thought; only the Interior or higher Man, referred to in 1926, could do so. In no way does the rational have the ability to think regarding its own nature, for nothing has the ability to see into itself. There has to be that which is more internal or higher that thinks regarding it, for this does have the ability to see it. Take for example the ear. The ear is not able to know, still less to perceive, the utterance which it receives into itself; but it is the interior hearing which is able to do so. The ear merely makes out the articulated sounds or expressions, the interior hearing being that which grasps the meaning, and after that the interior seeing or inner sight which perceives it. This is the manner in which through hearing a person perceives the meaning of the utterance. It is similar with the things of sight. The first ideas received from visual objects are material, as they are also called; but sight still more interior surveys them and in this way engages in thought. The same also applies to man's rational. The rational has no ability at all to see itself, still less to examine its own nature; but there has to be something more internal to do this. Consequently when a person has the ability to do this, that is to say, to perceive anything false present in his rational and any truth shining out of it, and more so if he is able to perceive anything fighting and triumphing, he may know that such an ability springs from the Lord's influx through the internal man. The Lord's Interior Man, referred to above in 1926 and meant here, was that which had been joined to the Internal Man, which was Jehovah, and so was far above that rational. From that Interior Man, as in heavenly light, He saw and perceived what the nature of the rational would be if truth alone and no good dwelt in it.
Latin(1748-1756) 1953
1953. `Et vocavit nomen Jehovae loquentis ad se': quod significet statum Interioris Hominis Domini cum illa (x)cogitavit, constat ex illis quae antecedunt et quae sequuntur, tum a significatione `nominis' quod sit nosse qualis est, de qua prius n. 144, 145, 1754: describitur hic status, qualis fuit, seu in quo fuit Dominus, cum ita cogitavit de rationali; rationale non potuit hoc cogitare, sed Interior seu superior Homo, de quo prius n. 1926; nusquam enim potest rationale cogitare de se, quale est, nam semet nemo potest intueri, sed erit interius seu superius quod de illo cogitat, quia illud intueri potest; sicut pro exemplo, auris non potest scire, minus percipere loquelam quam haurit, sed est interior auditio; auris modo discernit sonos articulatos seu voces, interior auditio est quae capit, et dein interior visus seu intuitio quae percipit, inde per auditionem apperceptio sensus loquelae; similiter se habet in visualibus; primae ideae quae ab objectis visus excipiuntur, sunt materiales, sicut etiam vocantur, at interior adhuc visus est qui intuetur illa, et sic cogitat; ita se habet cum rationali hominis; rationale nusquam potest se intueri, minus explorare quale est, sed erit interius quoddam quod hoc facit; quare dum homo hoc potest facere, nempe percipere quod falsum in suo rationali, et aliquod verum quod elucet, et magis si aliquod pugnans et vincens, scire potest quod sit ex influxu Domini per internum hominem. Interior Homo Domini, de quo (o)supra 1926, et qui hic (o)intelligitur, erat ille qui conjunctus fuit Interno qui Jehovah, ita longe supra rationale illud; ex illo ut in caelesti luce, videbat et percipiebat quale rationale futurum, si in solo vero esset, non bono.