1155、 然而，“雅完的儿子”表示另一类人，就是那些拥有从雅完这个民族所采用的敬拜中发展出来的外在敬拜的人。这同样清楚可见于先知书（以赛亚书66:19；以西结书27:13，19），在那里，名字按一定顺序与真实事物本身一同出现，并且只表示这些事物。经上之所以只提及歌篾的儿子和雅完的儿子，而未提及第二节（列出了七个）中其他人的儿子，是因为这个人的儿子涉及属灵事物的类别，那个人的儿子则涉及属天事物的类别。歌篾的儿子涉及属灵事物的类别，这一事实从刚才所引用的先知书中的经文明显看出来；而雅完的儿子涉及属天事物的类别，这一事实从下文明显看出来。属灵事物的类别不同于属天事物的类别是因着这一点：前者涉及信之真理，后者涉及信之良善，也就是仁爱的表达。尽管世人完全不知道这些差别，但它们在天堂是众所周知的，无论总体的差别，还是具体的差别。在天堂，就连最小的差别，也无不照着最完美的秩序来区分。世人只知道各种敬拜的存在，甚至仅知道外在上的不同。但在天堂，无数的差别本身是显而易见的；事实上，天堂看到的是它们的内在性质。
New Century Edition
Cooper(2008,2013)
[NCE]1155. The sons of Javan symbolize yet another group: those who had an outward form of worship that developed out of the worship adopted by the nation of Javan. This too can be seen in the prophets [Isaiah 66:19; Ezekiel 27:13, 19], where the names appear in a certain order, along with the actual inner phenomena, and in each series they mean those phenomena and nothing else.
The reason only Gomer's and Javan's sons are mentioned, and not the sons of the others in verse 2 (which lists seven), is that the children of the one belong to the spiritual category and the children of the other to the heavenly. Gomer's sons belong to the spiritual category, as is established by the passages from the prophets cited just above. But the fact that Javan's sons belong to the heavenly category will become clear in what follows.
What distinguishes the spiritual class from the heavenly is that the former has to do with the truth that faith embraces while the latter has to do with the good that faith embraces (which is a matter of charity). Although these distinctions are completely unknown in the world, they are very well known in heaven — not only the general ones but the specific ones as well. Not the least difference exists that is not categorized with minute precision. The world knows only that various types of worship exist and that they differ from each other — and merely in superficial ways, at that. Heaven, on the other hand, sees the real distinctions (of which there are too many to count) openly and vividly; and it sees them as they are on the deeper planes.
Potts(1905-1910) 1155
1155. And the sons of Javan. That by these are signified still others with whom there was external worship, derived from the worship which prevailed in the nation Javan, can in the same way be seen in the Prophets, where they are named in connection with the actual things [res] themselves, and therein signify nothing different from them. The reason why the sons of Gomer and the sons of Javan only are mentioned, and not the sons of the others mentioned in the second verse-where there are seven-is that the sons of the one relate to the class of spiritual things, and the sons of the other to the class of celestial things. It is evident that the sons of Gomer relate to the class of spiritual things, from the passages in the Prophets cited just above; and that the sons of Javan relate to the class of celestial things, will appear from what follows. The class of spiritual things is distinguished from the class of celestial things by this, that the former relate to truths of faith, and the latter to goods of faith, which are those of charity. Although these distinctions are entirely unknown in the world, yet they are most perfectly known in heaven, not merely as to the generic differences, but as to the specific differences also; for in heaven there is not the least difference that is not distinguished according to the most perfect order. In the world no more is known than that there are varieties of worship, and that in externals-for nothing beyond these is known-they differ from each other. But in heaven the differences, which are innumerable, themselves appear to the life, and indeed such as they are in internals.
Elliott(1983-1999) 1155
1155. 'The sons of Javan' means others again with whom there existed external worship derived from the worship existing with the nation Javan. This in like manner becomes clear in the Prophets where they are named in connection with real things and mean nothing other than those things. The reason the sons of Gomer and the sons of Javan are named, but not the rest of the seven mentioned in verse 2, is that the sons of the one have reference to the branch of spiritual things, and the sons of the other to the branch of celestial things. The fact that 'the sons of Gomer' has reference to the branch of spiritual things is clear from the places in the Prophets quoted just above, while the fact that 'the sons of Javan' has reference to the branch of celestial things will be evident from what follows. The branch of spiritual things differs from that of celestial through this - that spiritual have regard to truths of faith but celestial to the goods of faith which are the expressions of charity. Although the world is totally ignorant of these differences they are nevertheless very well known in heaven, not only indeed as regards general but also as regards specific differences. In heaven not the smallest difference exists which is not distinct and separate within a perfect ordering. The world knows only of the existence of forms of worship, and the fact that these vary from one another. And even then it knows only of differences in externals. In heaven however the very differences themselves which are countless are plain to see, and indeed the internal nature of them.
Latin(1748-1756) 1155
1155. Quod per 'filios Javan' significentur adhuc alii quibus fuit externus cultus derivatus a cultu qui fuit apud gentem Javan, pariter constare potest apud Prophetas, ubi nominantur in serie cum ipsis rebus, in qua non aliter significant ac res. Quod solum nominentur filii Gomeri et filii Javanis, non autem ceterorum qui in vers. 2, ubi septem sunt, causa est quia filii unius se referunt ad classem spiritualium et filii alterius ad classem caelestium; quod 'filii Gomeri' ad classem spiritualium, constat a locis apud Prophetas mox supra allatis; quod autem 'filii Javanis' ad classem caelestium, a sequentibus patebit; classis spiritualium distinguitur a classe caelestium per id quod illa spectent vera fidei et haec bona fidei quae sunt charitatis; hae distinctiones, tametsi ignotissimae sunt in mundo, usque in caelo sunt notissimae, immo non solum quoad differentias in genere, sed etiam quoad differentias in specie, ubi non minimum differentiae datur quod non ordinatissime distinctum est; in mundo non scitur plus quam quod cultus sint et quod differant, et quidem modo in externis; in caelo autem ipsae differentiae quae innumerabiles sunt, ad vivum patent, et quidem quales sunt in internis.