1249、这句话表示敬拜的延伸，甚至从信之真理延伸到仁之良善；“米沙”表示真理，“西发”表示良善。诚然，这一点无法从圣言得以证实，因为先知书没有提到米沙或西发。然而，这个问题从本节是前文的一个结论，尤其从以下事实清楚看出来：“东边的山”是前面的话所关注的最终事物，并且在圣言中，“东边的山”表示来自主的仁爱，这从下文清楚可知。这个问题还可从这一事实清楚看出来：教会的一切都以仁爱为它们的最终目标和目的。由此可知，“米沙”表示真理，或事物发展开始的边界；而“西发”表示良善，因而表示仁爱，也就是“东边的山”，或事物发展所指向的边界。
New Century Edition
Cooper(2008,2013)
[NCE]1249. These words symbolize how far their worship extended: from religious truth to charitable good. Mesha symbolizes truth; Sephar symbolizes what is good. But these meanings cannot be illustrated from the Word, because the prophets make no mention of Mesha or Sephar. Still, it can be seen from the fact that the verse forms a conclusion for the words leading up to it. In particular, it can be seen from the fact that the mountain of the east is the final image, to which everything before it looks, and in the Word an eastern mountain symbolizes charity from the Lord, as the following section establishes. It can also be seen from the fact that everything about the church looks to charity as its final goal. The logical conclusion, then, is that Mesha symbolizes truth, or the starting point, while Sephar symbolizes goodness and therefore charity (the mountain of the east), or the end point.
Potts(1905-1910) 1249
1249. That by these words is signified the extension of the worship, even from the truths of faith to the good of charity; and that "Mesha" signifies truth, and "Sephar" good, cannot indeed be confirmed from the Word, because no mention is made of Mesha and Sephar in the Prophets. Still, this may be seen from its being the conclusion from what goes before, and especially from the fact that "a mountain of the east" is the final thing to which the words that go before bear reference, and in the Word by "a mountain of the east" is signified charity from the Lord-as will be shown in what follows-and the same may be seen from the fact that all things of the church have charity in view, as their finality or end. From all which it follows that "Mesha" signifies truth, or the terminus from which the progression commences [terminus a quo]; and that "Sephar" signifies good, and thereby charity, which is "a mountain of the east," or the terminus to which the progression tends [terminus ad quem].
Elliott(1983-1999) 1249
1249. That these words mean the spread of the worship, even from the truths of faith to the good that stems from charity, 'Mesha' meaning truth, 'Sephar' good, cannot indeed be confirmed from the Word as no mention is made of Mesha or Sephar in the Prophets. Nevertheless the matter becomes clear from the fact that this verse stands as the conclusion to what has gone before, and especially from the fact that 'the mountain of the east' is the ultimate bound to which the preceding things look, and the fact that in the Word 'the mountain of the east' means charity from the Lord, as becomes clear from what follows below. The matter also becomes clear from the fact that all things of the Church look towards charity as their ultimate goal and end in view. From all this it follows that 'Mesha' means truth, or the boundary from which the thing begins, while 'Sephar' means good and so charity, meant by 'the mountain of the east', or the boundary to which it is directed.
Latin(1748-1756) 1249
1249. Quod per haec significetur extensio cultus et quidem a veris fidei ad bonum charitatis, et quod per 'Mesha' significetur verum, per 'Sephar' bonum, non quidem confirmari potest a Verbo, quia non mentio fit Meshae et Sepharis apud Prophetas, sed usque constare potest inde quod clausula praecedentium sit, ex eo imprimis quod 'mons orientis' sit ultimum quo antecedentia spectant, et per 'montem orientis' significetur in Verbo charitas a Domino, ut a sequentibus constare potest; tum ex eo quod omnia quae sunt Ecclesiae, spectent charitatem ut suum ultimum et finem; inde sequitur quod 'Mesha' significet verum seu terminum a quo, et 'Sephar' bonum, et sic charitatem quae est 'mons orientis' seu terminus ad quem.