3240# "约珊生了示巴和底但"象征从第一类衍生出来的。这一点可以从"约珊"及其儿子"示巴和底但"所代表的含义中看出，我们将在后面详细讨论。这里虽然都是名字，但这些名字象征着主的属灵教会的状态及其衍生内容。为了更好地理解，我们需要解释相关概念的一些情况。属天的教会与属灵的教会有所不同。属天教会中的人，我们称之为属天的人，他们生活在仁爱中，即仁爱的良善和真理中。而属灵教会中的人，我们称之为属灵的人，他们生活在信仰中，即信仰的良善和真理中。对于属天的人来说，他们的良善体现为对主的仁爱，他们的真理体现为对邻舍的仁义。而对于属灵的人来说，他们的良善体现为对邻舍的仁义，他们的真理体现为信仰，特别是关于仁义的教义。由此可见，主的属灵王国和属天王国都包含良善和真理，但两者之间存在很大的差异。
【2】我们需要进一步了解，在主的王国中的人是如何通过良善和真理来区分的。有些人更倾向于良善，有些人更倾向于真理，因此产生了不同的衍生状态，即良善的衍生和真理的衍生。在主的属灵王国中，良善的衍生由"约珊的儿子们"代表，这在本节中提到。而真理的衍生由"米甸的儿子们"代表，这将在下一节中讨论。
属灵的人可以分为两类：更多在良善中的和更多在真理中的。相应地，他们有两种教义：仁义的教义适用于那些在信仰的良善中的人，由约珊的儿子们代表；信仰的教义适用于那些在信仰的真理中的人，由米甸的儿子们代表。
示巴和底但属于第一类，他们在主的属灵王国中处于信仰的良善中，并拥有仁义的教义。因此，"示巴和底但"象征着属天事物的知识，或者说，象征那些拥有属天事物知识的人，即那些掌握仁义之教义的人。这是因为教义就是知识，而对属灵的人来说，仁义就是属天的事物。
在第一卷（参117，1168，1171，1172节）中已经解释过"示巴和底但"的含义。但需要注意的是，那里的示巴和底但被描述为含的曾孙，是拉玛的儿子。实际上，含、雅弗和闪并不是真实存在的人物，而是代表了大洪水后被称为挪亚教会的人们，他们根据良善和真理的不同被分为三类。这种分类在736，1062，1065，1140，1141，1162节有详细说明。
虽然确实有一些民族被命名为示巴和底但，但他们的来源各不相同。这里提到的示巴和底但显然是亚伯拉罕与基土拉所生之子约珊的后代。
【3】"示巴"象征那些拥有属天事物知识的人，也就是那些在信仰之良善中的人，这一点可以从第117和1171节的引文中得到证实。同样，"底但"也具有类似的含义，这在第1172节的引文中有所说明。此外，《以赛亚书》中关于阿拉伯的预言也提供了进一步的证据：
底但结伴的客旅啊，你们必在阿拉伯的树林中住宿。提玛地的居民拿水来，送给口渴的，拿饼来迎接逃避的。因为他们要躲避刀剑和出了鞘的刀，并上了弦的弓与刀兵的重灾。（以赛亚书21:13-14）
在这段经文中，"在阿拉伯的树林中住宿"象征着在良善方面的荒废。"阿拉伯"在这里指的是那些处于属天事物中的人，即那些在信仰之良善中的人。"在树林中住宿"象征不再处于良善之中，因此意味着荒废。这种荒废状态也被描述为"躲避刀剑和出了鞘的刀"。
属天的事物，即信仰的良善，或者说仁义的行为，在这段经文中由"拿水来给口渴的，拿饼来迎接逃避的"这样的行为来象征。这些行为体现了对他人的关怀和帮助，正是仁义的具体表现。
【4】经上还说：
我从耶和华的手中接过杯来，给耶和华所差遣我去的各国的民喝，就是耶路撒冷和犹大的城邑，并耶和华的君王与首领，使这地荒凉……埃及王法老和他的臣仆、首领，以及他的众民……推罗的诸王和西顿的诸王……底但、提玛、布斯，和一切剃周围头发的……心利的诸王、以拦的诸王、玛代的诸王……北方远近的诸王。（耶利米书25:17-19，22，23，25，26）
这段经文描述了属灵教会的荒凉状态。教会的各个方面按顺序被提及，并通过不同的地名和民族来象征：耶路撒冷、犹大的城邑、埃及、推罗、西顿、底但、提玛、布斯、心利、以拦和玛代。每一个名字都代表了属灵教会的某个特定方面或状态，共同构成了对教会整体荒凉状况的全面描述。
【5】示巴人，底但人、他施的客商，和其间的少壮狮子都必问你说：“你来要抢财为掳物吗？你聚集军队要夺货为掠物吗？要夺取金银，掳去牲畜、财物吗？要抢夺许多财宝为掳物吗？（以西结书38:13）
这段经文提到的"歌革"象征着脱离内在的外在崇拜，也就是偶像崇拜（参1151节）。在这里，"示巴和底但"象征内在崇拜，即信仰的良善；"他施"则象征与之相对应的外在崇拜。歌革，或者说与内在分离的外在崇拜，想要夺取的“金银、牲畜、财物、掠物"，实际上象征着良善和真理的知识。示巴和底但的人为保护这些知识而战斗，因此他们被比喻为"少壮狮子"。在更具体的意义上，"示巴"指的是那些拥有良善知识的人，而"底但"则指那些拥有源自良善的真理知识的人。
3240、“约珊生了示巴和底但”表示来自第一类的衍生物。这从“约珊”并他儿子“示巴和底但”的代表清楚可知，下文会讨论他们。由于此处只提到他们的名字，并且他们表示主的属灵教会的状态和衍生物，所以必须大体上说一说这些状态和衍生物的性质。属天教会在这一方面不同于属灵教会，即：那些属于属天教会，被称为属天的人处于爱，也就是说，他们处于爱之良善和真理；而那些属于属灵教会，被称为属灵的人则处于信，也就是说，他们处于信之良善和真理。属天人所拥有的良善是对主之爱的良善，他们的真理是对邻之爱的真理。而属灵人所拥有的良善是对邻之仁的良善，他们的真理是信之真理，前提是这真理是关于仁的教义。由此可见，主的属灵国度和属天国度一样，也拥有良善和真理，然而却大不相同。
此外，要知道，将这些国度的居民彼此区分开的，是良善和真理，因为有些人更多地处于良善，而有些人更多地处于真理。由此产生衍生物，也就是良善的衍生物和真理的衍生物。在主的属灵国度，良善的衍生物就是本节所提到的约珊的儿子们所代表的；而那里的真理的衍生物则是下一节所提到的米甸的儿子们所代表的。由于属灵人分为两类（即更多地处于良善的人和更多地处于真理的人），所以他们拥有两种教义，即仁之教义事物和信之教义事物。仁之教义事物是为那些处于信之良善，在此由约珊的儿子们来表示的人存在的；而信之教义事物是为那些处于信之真理，由米甸的儿子们来表示的人存在的。
示巴和底但是指那些构成第一类的人，也就是那些在主的属灵国度中处于信之良善、拥有仁之教义事物的人。这解释了为何“示巴和底但”表示属天事物的知识或认知，或也可说，表示那些处于这些知识或认知的人，也就是那些处于仁之教义事物的人，因为教义事物就是知识或认知，并且仁爱是属灵人里面的属天元素。“示巴”和“底但”表示这些知识或认知，这在第一卷已经说明（117， 1168， 1171， 1172节）；但在那里，示巴和底但是含的曾孙，被称为拉玛的儿子。但重要的是知道，像含、雅弗和闪这样的人从来就不存在；相反，那些属于大洪水后被称为“挪亚”的教会之人在良善和真理上被分成了三类，这三类被起了这些名字（736， 1062， 1065， 1140， 1141， 1162节和其它地方）。尽管如此，有些民族仍被如此称呼，但这些民族是其他人的后裔，这从此处约珊，就是亚伯拉罕和基土拉的儿子所生的示巴和底但明显看出来。
前面（117， 1171节）引用的经文清楚表明，“示巴”表示那些处于属天事物的知识或认知的人，因而表示那些处于信之良善的人。“底但”具有类似含义，这也可从前面（1172节）引用的经文，以及下面的经文清楚看出来。以赛亚书：
关于阿拉伯的预言：底但的商队啊，你们必在阿拉伯的森林中过夜；提玛地的居民哪，拿水来迎口渴的人，拿饼来接逃亡的人，因为他们逃避剑和出了鞘的剑。（以赛亚书21:13-15）
“在森林中过夜”表示在良善方面变得荒凉。因为“阿拉伯”表示那些处于属天事物，也就是处于信之良善的人；“在那里的森林中过夜”是指不再处于良善，荒凉由此而来，这也由“逃避剑和出了鞘的剑”来描述。属天事物，也就是信之良善，或也可说他们的仁爱行为，由“拿水来迎口渴的人，拿饼来接逃亡的人”来表示。
耶利米书：
我就从耶和华的手中接了这杯，给耶和华所差遣我去的众民族喝，就是耶路撒冷和犹大的城邑，并它的君王和首领，使它们变成荒凉；又有埃及王法老和他的仆人、首领，以及他的众百姓；推罗的众王，西顿的众王；底但、提玛、布斯和一切修剪鬓角的；心利的众王；以拦的众王；玛代的众王；北方的众王。（耶利米书25:17-19， 22-23， 25-26）
这也论及属灵教会的荒凉；该教会的不同形式或元素按次序被提及，由“耶路撒冷”、“犹大的城邑”、“埃及”、“推罗”、“西顿”、“底但”、“提玛”、“布斯”、“心利”、“以拦”、“玛代”来表示。
以西结书：
示巴、底但、他施的客商和其所有的少壮狮子，都必对你说，你来要抢夺掳物吗？你聚集团队掠夺掠物吗？要夺去银和金，带走牲畜和财物吗？要抢走大批掠物吗？（以西结书38:13）
这论及哥革，哥革表示脱离内在的外在敬拜，也就是偶像崇拜（1151节）。“示巴、底但”表示敬拜的内在事物，即信之良善；“他施”表示相对应的外在敬拜。哥革，或脱离内在的外在敬拜想要夺去的“银、金、牲畜、财物和掠物”是指良善和真理的知识或认知；“示巴和底但”所表示的那些人为这些知识或认知争战和辩护，因此被称为“少壮狮子”。“示巴”在严格意义上是指那些处于良善的知识或认知之人，“底但”是指那些处于来自良善的真理的知识或认知之人。
Potts(1905-1910) 3240
3240. And Jokshan begat Sheba and Dedan. That this signifies the derivations from the first class, is evident from the representation of Jokshan and of his sons Sheba and Dedan, concerning whom something will be said in what follows. As here there are mere names, and the states and derivations of the Lord's spiritual church are signified by them, the nature of such states and derivations in general must be declared. The celestial church differs from the spiritual church in this respect: Those who are of the celestial church, and are called celestial, are in love, that is to say they are in the good and truth of love; while those who are of the spiritual church, and are called spiritual, are in faith, that is, they are in the good and truth of faith. The good which the celestial have is that of love to the Lord, and their truth is that of love to the neighbor; whereas the good which the spiritual have is that of charity toward the neighbor, and their truth is that of faith, insofar as this truth is doctrine concerning charity. This shows that the Lord's spiritual kingdom, as well as His celestial kingdom, has good and truth, but with much difference. [2] Be it known moreover that they who are in each kingdom are distinguished among themselves by good and truth, for the reason that there are some who are more in good and others who are more in truth. From this then come the derivations, that is, the derivations of good and the derivations of truth. In the Lord's spiritual kingdom the derivations of good are what are represented by the sons of Jokshan who are named in this verse; but the derivations of truth in this kingdom are what are represented by the sons of Midian who are named in the following verse. Now as there are two classes of the spiritual (those who are more in good, and those who are more in truth), they have therefore two kinds of doctrinals, namely, those of charity and those of faith; doctrinals of charity for those who are in the good of faith and are here signified by the sons of Jokshan; but doctrinals of faith for those who are in the truth of faith and are signified by the sons of Midian. [3] Sheba and Dedan are those who constitute the first class, that is, those who in the Lord's spiritual kingdom are in the good of faith, and who have doctrinals of charity. From this it follows that by "Sheba and Dedan" are signified the knowledges of celestial things, or what is the same, those who are in these knowledges, that is, who are in the doctrinals of charity; for doctrinals are knowledges, and the celestial of the spiritual man is that of charity. That "Sheba" and "Dedan" have this signification was shown in volume 1 (n. 117, 1168, 1171, 1172); but there Sheba and Dedan are the great-grandsons of Ham, and are called sons of Raamah; but be it known that there were no such persons as Ham and Japheth and Shem, but that those who after the flood belonged to the church called "Noah" were distinguished as to goods and truths into three classes, and these were the names given to those classes (n. 736, 1062, 1065, 1140, 1141, 1162, and in other places). Nevertheless there were nations that were so called, but these nations were descended from others, as it is here plainly said that Sheba and Dedan were descended from Jokshan, the son of Abraham by Keturah. [4] That "Sheba" signifies those who are in the knowledges of celestial things, thus who are in the good of faith, is evident from the passages cited above (n 117, 1171); and that "Dedan" has a similar signification is also evident from the passages cited (n. 1172), and further from the following. In Isaiah:
The prophecy concerning Arabia: in the forest in Arabia shall ye spend the night, ye companies of Dedan; bring ye waters to meet him that is thirsty, ye inhabitants of the land of Tema, with the bread thereof meet him that wandereth, for they shall wander before swords, before an outstretched sword (Isa. 21:13-15). "Spending the night in the forest," signifies being desolated as to good; for by "Arabia" are meant those who are in celestial things, that is, who are in the good of faith, and "spending the night there in the forest" is being no longer in goods, from which comes desolation, which is also described by "wandering before swords, before an outstretched sword." Celestial things, that is, the goods of faith, or what is the same, the works of charity in which they are, are signified by "bringing waters to meet him that is thirsty, and meeting with bread him that wandereth." [5] In Jeremiah:
I took the cup from the hand of Jehovah, and made all the nations drink unto whom Jehovah sent me: Jerusalem, and the cities of Judah, and her kings and her princes, to give them up to desolation; Pharaoh, king of Egypt, and his servants, and his princes, and all his people; and all the kings of Tyre, and all the kings of Zidon; Dedan, and Tema, and Buz, and all that are clipped at the corner [of the beard]; all the kings of Zimri, and all the kings of Elam, and all the kings of Media, and all the kings of the north (Jer. 25:17-19, 22-23, 25-26). Here also the desolation of the spiritual church is treated of, the different classes of which church are enumerated in order, and are signified by "Jerusalem," the "cities of Judah," "Egypt," "Tyre," "Zidon," "Dedan," "Tema," "Buz," "Zimri," "Elam," "Media." [6] In Ezekiel:
Sheba and Dedan and the merchants of Tarshish and all the young lions thereof shall say to thee, Art thou come to take the spoil? Hast thou assembled thine assembly to take the prey? to carry away silver and gold, to take away cattle and goods, to take great spoil? (Ezek. 38:13);
treating of Gog, by whom is signified external worship separate from internal, which is idolatrous (n. 1151); "Sheba and Dedan" denote the internal things of worship, namely, the goods of faith; "Tarshish" denotes a corresponding external worship; the "silver, gold, cattle, goods, spoil," which Gog, or the external of worship separate from the internal, desires to take away, are the knowledges of good and truth for which they fight, and which those defend who are signified by "Sheba and Dedan;" wherefore these are called "young lions." "Sheba" properly denotes those who are in the knowledges of good; "Dedan" those who are in the knowledges of truth from good.
Elliott(1983-1999) 3240
3240. 'And Jokshan begot Sheba and Dedan' means the derivatives from the first division. This is clear from the representation of 'Jokshan' and his sons 'Sheba and Dedan' dealt with below. Since they are mere names here and they mean states and derivatives of the Lord's spiritual Church, something about what they are in general must be stated. The celestial Church differs from the spiritual Church in that in those who belong to the celestial Church and who are called celestial, love - that is to say, the good and truth of love - is present; but in those who belong to the spiritual Church and who are called spiritual, faith - that is to say, the good and truth of faith - is present. Good as it exists with those who are celestial consists in love to the Lord, and truth as it exists with them in love towards the neighbour. But good as it exists with those who are spiritual consists in charity towards the neighbour, and truth as it exists with them in faith insofar as this is doctrine concerning charity. From this it may be seen that good and truth are present in the Lord's spiritual kingdom, as they are in His celestial kingdom, yet are considerably different.
[2] It should be recognized in addition that the inhabitants of those kingdoms are distinguished from one another by means of good and truth for the reason that some are governed more by good, others more by truth. And it is from this that derivatives arise, that is to say, derivatives of good and derivatives of truth. The derivatives of good in the Lord's spiritual kingdom are those which are represented by the sons of Jokshan, who are referred to in this verse, but the derivatives of truth there are those which are represented by the sons of Midian, who are referred to in the next verse. Now because there are two categories of spiritual people - those governed more by good and those governed more by truth - two varieties of doctrine therefore exist among them, namely matters of doctrine concerning charity and matters of doctrine concerning faith. Matters of doctrine concerning charity exist for the sake of those governed by the good of faith, who are meant here by the sons of Jokshan. But matters of doctrine concerning faith exist for the sake of those governed by the truth of faith, who are meant by the sons of Midian. Sheba and Dedan are those who constitute the first category, that is, people in the Lord's spiritual kingdom who are governed by the good of faith and with whom matters concerning charity exist. This explains why Sheba and Dedan mean the cognitions of celestial things, or what amounts to the same, those with whom such cognitions exist, that is, with whom matters of doctrine concerning charity exist, for matters of doctrine are cognitions, and that which is celestial with the spiritual man is charity. For Sheba and Dedan mean those cognitions, as has been shown in Volume One, in 117, 1168, 1171, 1172, though there they are the great-grandsons of Ham, and are called the sons of Raamah. It should be realized however that Ham, like Japheth and Shem also, never was an actual person, but that those who belonged to the Church after the Flood called Noah were distinguished as regards goods and truths into three groups, and these groups were referred to by those names, 736, 1062, 1065, 1140, 1141, 1162, and in various other places. Nevertheless there were nations which were so called, but these were descended from different individuals, as is evident here from Sheba and Dedan who were descended from Jokshan, Abraham's son by Keturah.
[3] As regards 'Sheba' meaning those with whom cognitions of celestial things exist- thus those governed by the good of faith - this is clear from the places introduced in 117, 1171. 'Dedan' has a similar meaning, as is clear from the texts quoted in 1172, as well as from the following: In Isaiah,
The prophecy concerning Arabia. In the forest in Arabia you will spend the night, O bands of Dedanites. To the thirsty bring water; O inhabitants of the land of Tema, meet with his bread the fugitive, for they will flee before the swords, before the drawn sword. Isa 21:13-15.
'Spending the night in the forest in Arabia' stands for being made desolate as regards good. For 'Arabia' means those with whom celestial things exist, that is, the goods of faith, so that 'speeding the night there in the forest' is when goods exist no longer, and therefore means desolation, which is also described by 'fleeing before the swords, before the drawn sword'. Celestial things, that is, the goods of faith - or what amount to the same, the works of charity - which are theirs, are meant by 'bringing water to the thirsty, and with bread meeting the fugitive'.
[4] In Jeremiah,
I took the cup from Jehovah's hand and made all the nations to whom Jehovah sent me drink it - Jerusalem and the cities of Judah, and its kings and its princes, to turn them into a desolation; Pharaoh king of Egypt, and his servants, and his princes, and all his people; all the kings of Tyre and all the kings of Sidon; Dedan and Tema, and Buz, and all who have cut the corners [of their hair] all the kings of Zimri, and all the kings of Elam, and all the kings of Media, and all the kings of the north. Jer 25:17-19, 22, 23, 25, 26.
This also refers to the desolation of the spiritual Church, different elements of which Church are mentioned in order and are meant by Jerusalem, the cities of Judah, Egypt, Tyre, Sidon, Dedan, Tema, Buz, Zimri, Elam, and Media.
[5] In Ezekiel,
Sheba and Dedan, and the merchants of Tarshish, and all its young lions will say to you, Have you come to seize the spoil? Have you assembled your company to carry off plunder, to carry away silver and gold, and to take cattle and possessions, and seize great spoil? Ezek 38:13.
This refers to Gog who means external worship separated from internal, which is idolatrous, 1151. 'Sheba and Dedan' stands for the internal aspects of worship, namely the goods of faith, 'Tarshish' for corresponding external worship. The silver, gold, cattle, possessions, and spoil which Gog - or external worship separated from the internal - wishes to 'carry away' are the cognitions of good and truth, which those who are meant by Sheba and Dedan fight for and defend, and who are on that account called 'young lions'. In the proper sense 'Sheba' is those with whom cognitions of good exist, 'sedan' those with whom cognitions of truth derived from good are present.
Latin(1748-1756) 3240
3240. `Et Jokshan genuit Shebam et Dedanem': quod significet a prima sorte derivationes, constat ex repraesentatione `Jokshanis' et ejus filiorum `Shebae et Dedanis,' de quibus sequitur. Hic quia mera sunt nomina, et per illa significantur Ecclesiae spiritualis Domini status (c)et derivationes, dicendum quomodo se cum illis in communi habet: Ecclesia caelestis in eo differt ab Ecclesia spirituali quod illi qui ab Ecclesia caelesti sunt ac caelestes vocantur, sint in amore, nempe in ejus bono et vero, sed illi qui ab Ecclesia spirituali ac spirituales dicuntur, sint in fide, nempe in ejus bono et vero; bonum quod caelestibus, est amoris in Dominum, ac verum quod illis, est amoris erga proximum; bonum autem quod est spiritualibus, {1}est charitatis erga proximum; verum quod illis, est fidei quatenus haec est doctrina de charitate; inde constare potest quod regno Domini spirituali, sicut caelesti Ipsius, sit bonum et verum, sed cum multa differentia. [2] Sciendum porro quod illi qui sunt in regnis, inter se distinguantur per bonum et verum, {2}ex causa quia sunt qui plus in bono, et sunt qui plus in vero, inde nunc sunt derivationes, nempe derivationes boni et derivationes veri; derivationes boni in (t)regno spirituali Domini sunt quae {3}repraesentantur per `Jokshanis filios,' de quibus in hoc versu; at derivationes veri ibi, sunt qui {3}repraesentantur per `filios Midianis,' de quibus in versu sequente. Nunc quia binae classes (t)spiritualium sunt, nempe qui plus in bono {4}et qui plus in vero, inde bina illis doctrinalia sunt, nempe doctrinalia charitatis et doctrinalia fidei; doctrinalia charitatis pro illis qui in bono fidei sunt, et hic significantur per Jokshanis filios, at doctrinalia fidei pro illis qui in vero fidei, et significantur per filios Midianis: Sheba et Dedan sunt, qui primam classem constituunt, hoc est, qui in spirituali regno Domini in bono fidei sunt, et quibus doctrinalia charitatis{4}, inde est quod per `Shebam et Dedanem' significentur cognitiones caelestium, seu quod idem, illi qui in cognitionibus caelestium sunt, hoc est, qui in doctrinalibus charitatis, nam doctrinalia sunt cognitiones, et {5}charitas est caeleste quod spirituali homini; quod `Sheba et Dedan' sint illi, ostensum est in parte prima, n. 117, 1168, 1171, 1172, sed ibi Sheba et Dedan {6}sunt pronepotes Hami, et vocantur filii Raamae; sed sciendum quod Hamus, sicut etiam Japheth et Shem nusquam fuerint, sed quod illi qui ab Ecclesia post diluvium Noahus dicta fuerunt, distincti {7}fuerint quoad bona et vera in tres classes, quae classes ita nominatae sunt, n. 736, 1062, 1065, 1140, 1141, 1162, et passim alibi; fuerunt usque gentes quae ita vocatae sunt, sed ex aliis, ut Sheba et Dedan, qui quod ex Jokshane, filio Abrahami ex Ketura, hic patet. [3] Quod `Sheba' sint illi qui in cognitionibus caelestium, ita qui in bono fidei, constat ex illis locis quae n. 117, 1171 allata sunt; et quod `Dedan' similiter, ex locis quae n. 1172, et porro ex his; apud Esaiam, Propheticum de Arabia; in silva in Arabia pernoctabitis turmae Dedanim; obviam sitienti adferte aquas, habitatores terrae Tema, cum pane ejus praevenite vagabundum; nam coram gladiis vagabuntur, coram gladio extenso, xxi 13, 14;`in silva in Arabia pernoctare' pro desolari quoad bonum, `Arabia' enim sunt qui in caelestibus, hoc est, qui in bonis fidei, `ibi in silva pernoctare' est non amplius in bonis esse, inde desolatio, quae quoque describitur per `vagari coram gladiis, coram gladio extenso'; caelestia, {8}hoc est bona fidei, seu quod idem, opera charitatis, quae eis, significantur per `obviam sitienti adferre aquas, et cum pane praevenire vagabundum': [4] apud Jeremiam, Accepi calicem (c)a manu Jehovae, et bibere feci omnes gentes, ad quas misit me Jehovah, Hierosolymam, et urbes Jehudae, et reges ejus, et principes ejus, ad tradendum eos in desolationem; ...Pharaonem regem Aegypti, et servos ejus, et principes ejus, et omnem populum ejus;...omnes reges Tyri, et omnes reges Zidonis;...Dedanem et Temam, et Buz, et omnes abscissos anguli;...omnes reges Zimri, et omnes reges Elam, et omnes reges Mediae: et omnes reges septentrionis, xxv 17-19, 22, 23, 25, 26;
ibi etiam de desolatione Ecclesiae spiritualis agitur, cujus Ecclesiae differentiae ordine memorantur, et significantur per `Hierosolymam, urbes Jehudae, Aegyptum, Tyrum, Zidonem, Dedanem, Temam, Buz, Zimri, Elam, Mediam': [5] apud Ezechielem, Sheba et Dedan, et mercatores Tarshish, et omnes leones juvenes ejus dicent tibi: Num ad spoliandum spolium tu venisti? num ad praedandum praedam congregasti congregationem tuam? ad auferendum argentum et aurum, ad capiendum pecora et possessionem, ad spoliandum spolium magnum? xxxviii 13;
ibi de Gogo, per quem significatur cultus externus separatus ab interno, qui idololatricus, n. 1151; `Sheba et Dedan' pro cultus internis, nempe bonis fidei; `Tarshish' pro cultu externo correspondente, `argentum, aurum, pecora, possessio, spolia,' quae {9}Gogus, seu externum cultus separatum ab interno, auferre vult, sunt cognitiones boni et {10}veri, pro quibus pugnant et quas defendunt illi qui sunt Sheba et Dedan, {11}quare vocantur `leones juvenes': `Sheba' in proprio sensu sunt illi qui in cognitionibus boni, `Dedan' qui in cognitionibus veri ex bono. @1 A has several deletions here but leaves undeleted est doctrinalia fidei. Possibly it was intentionally omitted in copying.$ @2 nempe quod sint qui sunt in bono ejus, et sint qui sunt in vero ejus$ @3 significantur$ @4 i sunt$ @5 charitatis I$ @6 vocantur filii Raamae et sunt ibi pronepotes Chami$ @7 sint$ @8 seu$ @9 Gogas I$ @10 i inde$ @11 ex quo $