1928、“在往书珥路上的泉旁”表示这种真理来自从记忆知识发出的那些事物。这从“泉”、“路”和“书珥”的含义清楚可知：如前所述，“泉”表示真理；“路”表示通向真理并来自真理的道路，如前所示（627节）；而“书珥”则表示诸如可以说仍在旷野，也就是说，尚未获得任何生命的那种记忆知识或事实知识。当来自记忆知识或事实的真理与爱的属天元素正在流入的真理联合或结盟时，就说这些真理获得生命，因为真理的实际生命由此而来。真实事物，即真理是按着天上社群联结在一起的方式而联结在一起的；它们也对应于这些社群，因为人的内层就是一种微型天堂。真实事物或真理若未按着天堂社群的形式而联结在一起，就尚未获得生命，因为在此之前，来自主的爱的属天元素无法适合流入。当两边具有相似的形式，或人的微型天堂是大天堂的一种相对应的形像时，它们才首次获得生命。在此之前，没有人能被称为一个天堂般的人。
将要从自己或凭自己的能力掌管整个天堂的主在世时将其外在人，即人身或人性本质中的真理和良善恢复成这种秩序。但祂因感知到祂的理性在孕育之初并不适合这种秩序，如前所述（16:4-5；1911，1914，1916节），所以就思考原因，发现源于记忆知识或事实的属世真理尚未获得生命，也就是尚未恢复成天堂的秩序。此外，信之真理根本没有生命，除非一个人过着一种仁爱的生活，因为一切信之真理都从仁爱流出，就住在仁爱里面；当这些真理住在仁爱里面，并从仁爱流出时，它们就有了生命。生命就住在仁爱里面，从来不住在缺乏仁爱的真理里面。
“书珥”表示尚未获得生命的记忆知识或事实知识，这一点从该名字的含义清楚可知，因为书珥是一片旷野，离红海不远，因此在埃及的方向上，这明显可见于摩西五经：
摩西使以色列从红海启程，他们出去到了书珥的旷野；从那里在旷野走了三天，找不着水。（出埃及记15:22）
它在埃及的方向上，这一点同样明显可见于摩西五经论述以实玛利的后代的地方：
他们从哈腓拉住到埃及前的书珥。（创世记25:18）
撒母耳记：
扫罗击打亚玛力人，从哈腓拉直到埃及前的书珥。（撒母耳记上15:7）
又：
大卫突袭基述人、基色人和亚玛力人，这些人自古以来就住在那地，从书珥直到埃及地。（撒母耳记上27:8）
从这些经文可以看出，“书珥”表示最初的记忆知识或事实知识，尤表仍在旷野中，也就是说，尚未照着天堂社群的秩序或形式而与其余的知识结合的那种知识，因为它在埃及前，而“埃及”在各种意义上都表示记忆知识，如前所示（1164，1165，1186，1462节）。
Potts(1905-1910) 1928
1928. By the fountain in the way to Shur. That this signifies that that truth was from those things which proceed from memory-knowledges, is evident from the signification of a "fountain," also of a "way," and likewise of "Shur." A "fountain," as before said, signifies truth. A "way" signifies that which leads to truth and which proceeds from truth (as before shown, n. 627). But "Shur" signifies such memory-knowledge as is still as it were in the wilderness, that is, which has not yet attained to life. Truths that come from memory-knowledges are said to attain to life, when they join or associate themselves with the truths into which flows the celestial of love, for the very life of truth comes thence. There are conjunctions of actual things, thus of truths, like those of the societies in heaven, to which also they correspond; for a man as to his interiors is a kind of little heaven. The actual things, or truths, that have not been conjoined in accordance with the form of the heavenly societies, have not yet attained to life; for before this the celestial of love from the Lord cannot flow in with adaptation. They first receive life when the form is similar on both sides, or when the man's little heaven is a correspondent image of the Grand Heaven; previous to this, no one can be called a heavenly man. [2] The Lord, who was to govern the universal heaven from Himself, did when in the world reduce the truths and goods in His external man, or in His Human Essence, into such order; but as He perceived that His rational that was first conceived was not of this character (as said above, at verses 4 and 5), He thought out the cause, and perceived that the natural truths that sprung from memory-knowledges had not as yet attained to life, that is, were not as yet reduced into that heavenly order. And besides, the truths of faith have no life at all, unless the man lives in charity, for all the truths of faith flow from charity and are in charity; and when they are in charity and from charity, then they have life. In charity there is life, but never in truths apart from charity. [3] That "Shur" signifies memory-knowledge that has not yet attained to life, is evident from its meaning, for Shur was a wilderness not far from the Red Sea, thus toward Egypt, as is evident in Moses:
Moses made Israel to journey from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water (Exod. 15:22). That it was toward Egypt is evident also in Moses, where the posterity of Ishmael are spoken of:
They dwelt from Havilah unto Shur, that is toward the faces of Egypt (Gen. 25:18). Also in Samuel:
Saul smote Amalek from Havilah, as thou comest to Shur, that is toward the faces of Egypt (1 Sam. 15:7). And again:
David made a raid against the Geshurite, and the Gizrite, and the Amalekite, for they were the inhabitants of the land who were of old, as thou goest to Shur, even to the land of Egypt (1 Sam. 27:8). From these passages it may be seen that by "Shur" is signified the first memory-knowledge, and in fact such as is still in the wilderness, or that is not as yet conjoined with the rest in accordance with the order of heavenly association; for by "Egypt," before which it was, is signified memory-knowledge in every sense as before shown, n. 1164, 1165, 1186, 1462).
Elliott(1983-1999) 1928
1928. 'Near the spring on the road to Shur' means that this truth was an assemblage of things which come from facts. This is clear from the meaning of 'a spring', also from that of 'a road', as well as from the meaning of 'Shur'. 'A spring', as has been stated, means truth; 'a road' means that which leads to truth and which comes from truth, as shown already in 627; while 'Shur' means factual knowledge such as is still in the desert so to speak, that is, which has not yet acquired any life. Truths that come from facts are said to acquire life when they ally or associate themselves with truths into which the celestial element of love is flowing, the source of the actual life of truth. Real things, and thus truths, exist joined together in the way that communities in heaven are joined together, to which communities they also correspond; for interiorly man is a kind of miniature heaven. Real things, or truths, which do not exist joined together in accordance with the form which heavenly communities possess have not as yet acquired any life; for prior to this the celestial element of love from the Lord cannot fittingly flow in. They first receive life when a similar form exists on both sides, that is, when the miniature heaven in man is a corresponding image of the Grand [Man]. Prior to that nobody can be called a heaven-like man.
[2] The Lord, who from Himself was to govern the whole of heaven, imposed such order while He was in the world on the truths and goods present with His External Man, that is, with His Human Essence. But because He perceived that such order did not exist with His rational conceived first, as was stated above at verses 4 and 5, He thought about and perceived the reason why. This was that natural truths arising from facts did not as yet have any life in them, that is, that heavenly order had not been imposed on them. Furthermore truths of faith never possess any life unless a person is leading a charitable life, charity being that form from which all truths of faith flow, and that in which they inhere; and when they inhere in and flow from charity they possess life. It is in charity that life resides, never in truths devoid of charity.
[3] That 'Shur' means factual knowledge that as yet has not acquired life is clear from the meaning of this name. Shur was a desert not far from the Sea Suph, and so lay in the direction of Egypt, as is clear in Moses,
Moses made Israel journey from the Sea Suph, and they went out to the desert of Shur; from there they went three days in the desert, and did not find any water. Exod 15:22.
That it lay in the direction of Egypt is again clear in Moses where the descendants of Ishmael are the subject,
They dwelt from Havilah to Shur, which is opposite Egypt.a Gen 25:18.
And in Samuel,
Saul defeated Amalek from Havilah as you come to Shur, which is opposite Egypt'.a 1 Sam 15:7.
And elsewhere in 1 Samuel,
David spread out against the Geshurites, and the Gizrites, and the Amalekites, who inhabited the land from of old, as you come to Shur and as far as the land of Egypt. 1 Sam 27:8.
These quotations show that 'Shur' means primary factual knowledge, in particular such as is still in the desert, that is, not yet joined to all the rest in accordance with the form which heavenly communities possess, for 'Egypt' which it was oppositeb means knowledge in every sense, as shown already in 1164, 1165, 1186, 1462.
Latin(1748-1756) 1928
1928. Quod `ad fontem in via Shur' significet quod verum illud esset ex illis quae procedunt a scientificis, constat a significatione `fontis,' tum `viae,' ut et `Shur'; `fons,' ut dictum, significat verum; `via' significat quod ducit ad verum et quod procedit a vero, ut ostensum prius n. 627; `Shur' autem significat tale scientificum quod adhuc (t)quasi est in deserto, hoc est, quod non adhuc vitam adeptum. Vera ex scientificis dicuntur vitam adipisci, cum se adjungunt seu associant veris in quae influit caeleste amoris, ipsa vita veri est inde: sunt rerum ita veritatum conjunctiones sicut societatum in caelo, quibus etiam correspondent; nam homo quoad interiora sua est exiguum quoddam caelum; res seu veritates quae non secundum formam caelestium societatum conjunctae sunt, nondum sunt vitam adeptae, nam prius caeleste amoris a Domino non convenienter influere potest; vitam tunc primum accipiunt, cum forma similis utrinque est, seu cum hominis exiguum caelum sit maximi correspondens imago; prius nemo (t)dici potest caelestis homo: [2] Dominus Qui ex Se Ipso gubernaret universum caelum, vera et bona apud Externum Suum Hominem seu in Essentia Sua Humana, dum in mundo fuit, in talem ordinem redegit; sed quia percepit quod rationale Ipsius primo conceptum non tale esset, Ut dictum supra ad vers. 4 et 5, causam cogitavit et percepit quod vera naturalia ex scientificis orta adhuc non vitam adepta sint, hoc est, in ordinem illum caelestem redacta. (m)Praeterea vera fidei nusquam aliquam vitam habent nisi homo in charitate vivit; ex charitate fluunt omnia vera fidei, et in charitate sunt; et cum in charitate et ex charitate, tunc vitam habent; in charitate est vita, nusquam in veris absque charitate.(n) [3] Quod `Shur' significet scientificum nondum vitam adeptum, constat ex significatione ejus; Shur enim fuit desertum non procul a mari Suph, ita versus Aegyptum, ut constat apud Mosen, Proficisci fecit Moses Israelem a mari Suph, et exiverunt ad desertum Shur, inde iverunt tres dies in deserto, nec invenerunt aquas, Exod. xv 22;quod versus Aegyptum, constat etiam apud Mosen ubi de posteris Ismaelis, Habitaverunt a Havilah, usque ad Shur, quod ad facies Aegypti, Gen. xxv 18;
et apud Samuelem, Percussit Shaul Amalekum a Havilah, quo venitur Shur, quod ad facies Aegypti, 1 Sam. xv 7;
et alibi, David effudit se ad Geshuritam, et Gizritam, et Amalekitam, qui habitantes terra quae a saeculo, quo venitur in Shur, et usque ad terram Aegypti, I Sam. xxvii 8;
ex quibus constare potest quod per `Shur' significetur primum scientificum, et quidem tale quod adhuc in deserto est, seu nondum conjunctum reliquis secundum societatem caelestem, nam per `Aegyptum' ad cujus {1}faciem erat, significatur scientia in omni sensu, ut ostensum prius, n. 1164, 1165, 1186, 1462. @1 facies$