1672、“和与他在一起的王”表示与这良善联系在一起的表面真理，这从圣言中“王”的含义清楚可知。在圣言的历史和预言部分，“列王”、“列国”和“列民”表示真理和属于真理的事物，这可从大量经文得以证实。圣言仔细区分了人民（译注：people，经上或译为百姓）和民族：“人民”表示真理，“民族”表示良善，如前所示（1259，1260节）。王论及人民，但不论及民族。以色列人在寻求王之前，是一个民族，代表良善或属天之物；但他们渴望并得到一个王之后，就成了一个“人民”，不代表良善或属天之物，而是代表真理或属灵之物；这就是这被认为是他们的过错的原因（撒母耳记上8:7-22）；关于这个问题，蒙主的神性怜悯，我将在别处予以解释。由于此处提到“基大老玛”，然后经上又补充“与他在一起的王”，所以所表示的是良善和真理：“基大老玛”表示良善，“王”表示真理。前面（1661节）已经说明，当主的试探首先开始时，它是哪种良善和真理。
New Century Edition
Cooper(2008,2013)
[NCE]1672. The symbolism of and the kings who were with him as apparent truth linked with that goodness can be seen from the symbolism of kings in the Word. In the narrative and prophetic parts of the Word, monarchs, kingdoms, and peoples symbolize truth and everything connected with truth, as a great deal of evidence can confirm.{*1} The Word carefully distinguishes between a people and a nation; a people symbolizes truth, and a nation, goodness, as shown previously, in 搂搂1259, 1260. Peoples are said to have monarchs; nations for the most part are not. Before the children of Israel agitated for kings, they were a nation and represented goodness, or a heavenly quality. After they sought and received a king, they became a people and represented not goodness (or a heavenly quality) but truth (or a spiritual quality). This was the reason it counted against them as a flaw (1 Samuel 8:7-22). I will have more to say on this elsewhere, with the Lord's divine mercy.{*2} Because the text here mentions Chedorlaomer and adds "the kings who were with him," both goodness and truth are symbolized 钬?goodness, by Chedorlaomer; truth, by the kings. But the nature of that goodness and truth at the threshold of the Lord's trials has been described above [搂1661].
Footnotes:
{*1} For a list of the narrative and prophetic books of the Word, see 搂2606, or note 1 in 搂64. (On Swedenborg's concept of "the Word" in general, see note 1 in 搂981.) For Swedenborg's scriptural confirmation of the symbolism of monarchs, see 搂2015; of kingdoms, 搂2547; of peoples, 搂1259. [LHC]
{*2} A later discussion of the reason the seeking of kings was accounted a flaw can be found at 搂2015:11. An earlier exegesis of the inner meaning of nations and peoples, which provides the basis for this symbolism, is in 搂1259. See also note 5 in 搂259 on the latter passage. [RS, SS]
Potts(1905-1910) 1672
1672. And the kings that were with him. That this signifies the apparent truth which is of that good, is evident from the signification of "kings" in the Word. "Kings," "kingdoms," and "peoples," in the historical and the prophetical parts of the Word, signify truths and the things which are of truths, as may be abundantly confirmed. In the Word an accurate distinction is made between a "people" and a "nation;" by a "people" are signified truths, and by a "nation" goods, as before shown (n. 1259, 1260). "Kings" are predicated of peoples, but not so much of nations. Before the sons of Israel sought for kings, they were a nation, and represented good, or the celestial; but after they desired a king, and received one, they became a people, and did not represent good or the celestial, but truth or the spiritual; which was the reason why this was imputed to them as a fault (see 1 Sam. 8:7-22, concerning which subject, of the Lord's Divine mercy elsewhere). As Chedorlaomer is named here, and it is added, "the kings that were with him," both good and truth are signified; by "Chedorlaomer," good, and by "the kings," truth. But what was the quality of the good and truth at the beginning of the Lord's temptations has already been stated.
Elliott(1983-1999) 1672
1672. 'And the kings who were with him' means the apparent truth that goes with that good. This is clear from the meaning of 'kings' in the Word. Kings, kingdoms, and peoples in the historical and prophetical sections of the Word mean truths and the things that belong to truths, as may be confirmed from many places. In the Word a careful distinction is made between people and nation, 'people' meaning truths, 'nation' goods, as shown already in 1259, 1260. Kings have reference to peoples, and not so much to nations. The children of Israel, before they sought to have kings, were 'a nation' and represented good, or that which is celestial; but after they desired a king and received one, they became 'a people' and represented not good or that which is celestial, but truth or that which is spiritual, and this was the reason why this was ascribed to them as a fault in 1 Sam 8:7-end. This, in the Lord's Divine mercy, will be explained elsewhere. In the present verse, since 'Chedorlaomer' is referred to, and then the phrase 'the kings who were with him' is added, both good and truth are meant- good by 'Chedorlaomer' and truth by 'the kings'. But what kind of good and truth it was when the Lord's temptations first began has been stated above.
Latin(1748-1756) 1672
1672. 'Et reges qui cum illo': quod significent verum apparens quod est boni illius, constat ex significatione 'regum' in Verbo; 'reges, regna, et populi' in historicis et propheticis Verbi significant vera et quae veritatum sunt, quod multis confirmari potest; in Verbo accurate distinguitur inter populum et gentem; per 'populum' significantur vera, per 'gentem' bona, ut ostensum prius n. 1259, 1260; reges praedicantur de populis, non ita de gentibus; filii Israelis antequam reges ambiebant, fuerunt 'gens,' et repraesentabant bonum seu caeleste; at postquam cupiverunt regem et acceperunt, facti sunt 'populus,' et non repraesentabant bonum seu caeleste, sed verum seu spirituale, quae causa fuit quod hoc illis imputatum sit in vitium, 1 Sam. viii 7 ad fin., de qua re, ex Divina Domini Misericordia, alibi: hic quia nominatur Kedorlaomer et additur 'reges qui cum illo,' significatur tam bonum quam verum, per 'Kedorlaomerum' bonum, per 'reges' verum, sed quale fuit bonum et verum in principio tentationum Domini supra dictum.