1685、“就是与以拦王基大老玛、戈印王提达、示拿王暗拉非、以拉撒王亚略”表示外在人中的真理和良善，这从前面（14:1；1661节）这四王的含义清楚可知。
“以拦王基大老玛”表示真理，“戈印王提达”表示良善，其他二王表示源于这些的事物，这从以下事实清楚可知：此处列举这些王的顺序不同于前面（14:1）的。“以拦王基大老玛”在那里排在第三位，在此则排在第一位；而“戈印王提达”在那里排在第四位，在此则排在第二位。首先进入争战的是真理，因为真理是争战所用的武器。真理使人认识到何为虚假、何为邪恶，所以在人吸收世俗知识，以及真理和良善的知识之前，这类争战永远不会发生。因此，此处首先提到的“基大老玛”表示主里面的真理。这从“以拦”的含义也清楚可知，“以拦”是指源于仁之信，这信与真理是一回事（如前所示，创世记10:22；1228节）。由此可知，“戈印王提达（或民族）”表示良善，其他二王则表示源于这些（良善和真理）的真理和良善。
New Century Edition
Cooper(2008,2013)
[NCE]1685. With Chedorlaomer, king of Elam; and Tidal, king of Goiim; and Amraphel, king of Shinar; and Arioch, king of Ellasar, symbolizes truth and goodness in the [Lord's] outer self, as can be seen from the symbolism of the same words in verse 1 of this chapter [1661].
[2] Chedorlaomer, king of Elam, symbolizes truth; Tidal, king of Goiim, symbolizes goodness; and the others symbolize everything that results. This is indicated by the change from verse 1 above in the order of their listing. Chedorlaomer, king of Elam, appeared in the third place there and appears in first place here, and Tidal, king of Goiim, appeared in fourth place there, in second here.
It is truth that is the first requirement for battle, because truth is the weapon we fight with. Truth enables us to recognize falsity and evil, so we never engage in these battles until we have absorbed secular knowledge and the knowledge of truth and goodness. Chedorlaomer, named first here, therefore symbolizes the truth possessed by the Lord. The same thing can be seen from the symbolism of Elam as the faith that develops out of a love for others, since this faith is the same thing as truth. The symbolism of Elam was illustrated earlier at Genesis 10:22 [1228].
It follows that Tidal, king of Goiim (that is, of the nations),{*1} symbolizes goodness and that the other kings symbolize the further truth and goodness that result.
Footnotes:
{*1} "Goiim" is a transliteration of the Hebrew word for "nations" (גּוֹיִם [gôyim]). For more on the meaning of this term in historical context, see note 6 in 1651. [LHC]
Potts(1905-1910) 1685
1685. With Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar. That this signifies the truths and goods in the external man, is evident from the signification of the same in verse 1 of this chapter. That "Chedorlaomer king of Elam" signifies truths, and "Tidal king of Goiim" goods, and the others the things derived from these, is evident from the fact that the same kings are here enumerated in a different order from that of verse 1 above. There "Chedorlaomer king of Elam" stands in the third place, but here in the first; and there "Tidal king of Goiim" is in the fourth place, but here in the second. It is truth that is first in combat, for combat is from truth; for from truth it is known what falsity is and what evil is; on which account such combats never arise until the man has been imbued with knowledges [scientiae et cognitiones] of truth and good. Hence by "Chedorlaomer," who is here named in the first place, is signified the truth that was in the Lord; which is also evident from the signification of "Elam," as being faith from charity, which is the same thing as truth (as has been shown before, Gen. 10:22). It follows from this that "Tidal king of Goiim" or "of nations" signifies good; and that the other kings signify the truths and goods that are derived from these.
Elliott(1983-1999) 1685
1685. 'With Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar' means truths and goods in the External Man. This is clear from the meaning of the same four in verse 1 of this chapter.
[l685a] That 'Chedorlaomer king of Elam' means truths and 'Tidal king of Goiim' goods, and the other two those that are derivatives from these, is clear from the fact that the same kings are listed here in a different order from what they are in verse 1 above. There Chedorlaomer king of Elam stands in third position but here in first, while Tidal king of Goiim stands in fourth position there but in second here. It is truth that goes into battle first, for the battle is fought from truth since it is from the truth that a person recognizes what falsity is and what evil is. Such conflicts never arise therefore until a person has been endowed with knowledge and cognitions of truth and good. Hence 'Chedorlaomer', who is here mentioned first, means the truth that resided with the Lord. The same is also clear from the meaning of 'Elam' as faith deriving from charity, which amounts to the same thing as truth, as shown already at Chapter 10:22. From this it follows that 'Tidal king of Goiim (or Nations)' means good, and that the other two kings mean truths and goods that derive from the good and truth meant by Chedorlaomer and Tidal.
Latin(1748-1756) 1685
1685. 'Cum Kedorlaomero rege Elam, et Tidale rege Goiim, et Amraphele rege Shinar, et Ariocho rege Ellasar': quod significet vera et bona in Externo Homine, constat ex significatione eorundem in vers. 1 hujus capitis. Quod 'Kedorlaomer rex Elam' significet vera et 'Tidal rex Goiim bona, et 'ceteri' quae inde, constat ex eo quod hic alio ordine recenseantur iidem reges ac supra vers. 1, ibi tertio loco, hic primo Kedorlaomer rex Elam; et ibi quarto loco, hic secundo Tidal rex Goiim: est verum quod primum est pugnae, ex vero enim pugnatur, nam ex vero noscitur quid falsum et quid malum, quare pugnae tales nusquam existunt antequam homo imbutus est scientiis et cognitionibus veri et boni; inde per 'Kedorlaomerum' qui primo loco hic nominatur, significatur verum quod fuit apud Dominum; quod quoque constat ex significatione 'Elami' quod sit fides ex charitate, quod idem est ac verum, ut ostensum prius est cap. x ad vers. 22; inde sequitur quod 'Tidal rex Goiim seu gentium, significet bonum; et quod 'ceteri reges' vera et bona quae sunt inde.