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.

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. Isaiah 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. Jeremiah 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. Exodus 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.