3241、“底但的子孙是亚书利族、利都是族和利乌米族”表示来自第二类的衍生物。这从“底但”的代表清楚可知，“底但”是指那些处于信之良善的人，严格来说是指那些处于来自良善的信之真理的人（3240e节）。它们是来自第二类的衍生物，这是显而易见的。底但的这三个儿子尤表来自良善的信之真理；至于每个儿子表示什么，这的确可以告之，却不能从圣言中的其它经文来证实，因为别的地方再没有提到这些名字。
主的国度包含无数种良善和真理；但这无数种仍构成一个天堂。事实上，这些不同种类如此之多，以至于没有哪两个社群是一模一样的，也就是说，没有哪两个社群拥有一样的良善和真理（684， 685， 690节）。在该国度，一个天堂是由许多不同事物或部分构成的；主以这种方式安排这些事物或部分：它们都和谐一致。多个的这种一致或和谐是由主通过使它们都与祂有关而实现的，或说主因它们都与祂有关而在它们当中创造了和谐或一致（551节）。此处的情况类似人体的器官、肢体和内脏；其中没有哪两个是一模一样的。然而，尽管它们彼此各不相同，却仍构成一体；这是因为它们都追溯到一个灵魂，并通过这个灵魂追溯到天堂，因而追溯到主。事实上，凡与主无关的，什么都不是。由此可见，真理和良善在种类上的不同是数不胜数的。在属灵教会中，它们的种类，事实上最总体的种类，由亚伯拉罕与基土拉所生的这些儿孙来表示。
属灵教会成员不像属天教会成员那样对良善和真理拥有感知，而是承认他们所学到的东西是真理。因此，他们不断争论真理，推理它们是不是真的。每个人都坚持自己的教会所支持的教义，称其为真理。这就是如此多不同的源头。此外，大多数人都基于表象和谬误或错觉得出关于良善和真理的结论，这个人以这种方式得出结论，那个人以那种方式得出结论；却没有人出于任何感知得出结论，他们甚至不知道什么是感知。由于他们的理解力在信之良善和真理方面如此昏暗，所以在最重要的一点，即主的神性，人身或人性和神圣发出上产生争论也就不足为怪了。属天人感知到，这些不是三，而是一；但属灵人却住在三的观念中，尽管他们愿意认为它们是一。既然在这最重要的一点上都存在纷争，那么显而易见，教义事物上的差别和不同一定是数不胜数的。由此可知此处提到的这些人的名字所表示的衍生物来源于何处。不过，尽管在教义事物上存在如此多的差别和不同，也就是存在如此多的衍生物，但当所有人都承认仁爱是教会的本质或基本要素，或也可说，当所有人都视生活为教义的目的时，也就是当所有人都去问一个教会成员当如何生活，而不是问他的观点是什么，或他是怎么认为的时，它们仍一起形成一个教会。因为在来世，每个人都照着他生活的良善，而非与生活的良善分离的教义真理而被主分配一个地方。
Potts(1905-1910) 3241
3241. And the sons of Dedan were Asshurim, and Letushim, and Leummim. That this signifies the derivations from the second class, is evident from the representation of Dedan, as being those who are in the good of faith, properly those who are in the truth of faith from good (n. 3240, at the end). That the derivations are from a second class is manifest. By these three sons of Dedan are especially signified the truths of faith from good; but what is signified by each can indeed be told, but cannot be confirmed by other passages from the Word, because the names are not mentioned elsewhere. [2] In the kingdom of the Lord there are innumerable varieties as to goods and truths, and yet of these innumerable varieties one heaven is constituted; for the varieties are so many that no one society is exactly like another, that is, is never in the same good and truth (n. 684, 685, 690). The one heaven therein is constituted of the many varieties so disposed by the Lord that they agree, the agreement or harmony of the many being imparted by the Lord, by means of all referring themselves to Him (n. 551). The case herein is the same as with the organs, members, and viscera of the body, not one of which is exactly like another. They are all different and yet make a one, and this by reason of their all referring themselves to one soul, and through this to heaven, and thus to the Lord; for whatever is unconnected with the Lord is nothing. From this it is evident that the differences of truth and of good are innumerable in species; but their genera, and these the most general, which are spiritual churches, are signified by these sons and grandsons of Abraham. [3] As they who are of the spiritual church have no perception of what is good and true, like those of the celestial church, but acknowledge as truths the things they have learned, they are on this account continually in dispute concerning them, reasoning whether a thing is true; and each person abides in that doctrine (and calls it true) which is of his own church. This is the source of so many differences. Moreover very many form their conclusions concerning things good and true from appearances and fallacies-one in one way, another in another, but none from any perception; they do not even know what perception is; and as their understanding is thus in obscurity as to the goods and truths of faith, it is not surprising that dissensions should arise concerning the most essential of all the things of faith, namely, concerning the Divine, the Human, and the Holy Proceeding of the Lord. The celestial perceive that these are not three, but One; but the spiritual abide in the idea of three, although they desire to think that they are One. Seeing then that there are dissensions concerning that which is the most essential, it is evident that the varieties and differences of doctrinal things must be innumerable. From this all may know whence come the derivations signified by those who are here named. But granting the existence of so many varieties and differences of doctrinal things (that is, of so many derivations), they nevertheless together form one church when all acknowledge charity as essential to the church; or what is the same, when they regard life as the end of doctrine; that is, when they inquire how the man of the church lives, and not so much what his sentiments are; for in the other life everyone receives from the Lord a lot in accordance with his good of life, and not in accordance with his truth of doctrine separated from the good of life.
Elliott(1983-1999) 3241
3241. 'And the sons of Dedan were Asshurim, and Letushim, and Leummim' means the derivatives from the second division. This becomes clear from the representation of 'sedan' as those governed by the good of faith, or to be precise, those governed by the truth of faith derived from good, 3240 (end). The fact that they are derivatives from the second division is self-evident. These three sons mean in particular the truths of faith derived from good, though just what each one means can indeed be stated but not confirmed from elsewhere in the Word since they are not mentioned again.
[2] In the Lord's kingdom there are countless variations to goods and truths, yet all those countless variations make up one heaven. Indeed there are so many that one community is in no sense exactly like another, that is, governed by the same good and truth, see 684, 685, 690. One heaven there is made up of many varying parts arranged by the Lord in such a way that they all accord. This accordance or harmony of the many is effected by the Lord through the relationship which each of them has to Him, 551. It is like the organs, members, and viscera of the body. None is exactly like another. Yet although they are all different from one another they nevertheless make one, through the relatedness of them all to one soul, and through this soul to heaven and so to the Lord. For anything that has no connection with the Lord is in reality nothing. From this it may be seen that specific differences in truth and good are countless. But the kinds of these, indeed the most general kinds, which belong to the spiritual Church, are meant by these sons and grandsons of Abraham by Keturah.
[3] Because members of the spiritual Church do not have perception, as those of the celestial Church do, of what good and truth are, but instead acknowledge as truths things which they have had to learn, they are therefore constantly engaged in discussion about them and in reasoning whether they are true. Everybody adheres to the teaching which his own Church upholds and calls it the truth. This is what gives rise to so many differences. Furthermore the majority make their minds up about goods and truths from appearances and illusions - each one in a different way from another. But no one does so from any perception; indeed they do not know what perception is. Since their understanding is so darkened as regards goods and truths of faith, it is no wonder that disagreements exist about the most essential truth of all, that is to say, about the Lord's Divine, His Human, and His Holy proceeding from these. Those who are celestial perceive that these are not three but one, but in the case of those who are spiritual a mental image of three remains, though they are willing to think of them as one. Since therefore disagreements exist regarding this most essential truth, it may be seen that the variations and differences in matters of doctrine are countless. From this one may know the origin of the derivatives meant by the names of those mentioned at this point. But although there are so many variations and differences in matters of doctrine, or so many derivatives, nevertheless they all together form one Church when everyone acknowledges charity to be the essential thing of the Church, or what amounts to the same, when everyone regards life as the end in view of doctrine - that is, when everyone asks, How does a member of the Church live? rather than, What does he think? For in the next life everyone is allotted a place by the Lord that accords with the good constituting his life, not with the truth he knows from doctrine separated from that good.
Latin(1748-1756) 3241
3241. `Et filii Dedanis fuerunt Asshurim, et Letushim, et Leummim': quod significet ab altera sorte derivationes, constare potest ea repraesentatione `Dedanis' quod sint illi qui in fidei bono, proprie qui in fidei vero ex bono, n. 3240 fin.: quod ex altera sorte derivationes sint, patet: sunt imprimis fidei vera ex bono quae per tres illos significantur; at quid per {1}unumquemvis, quidem dici potest, sed non confirmari per Verbum alibi, nam non amplius memorantur. [2] In regno Domini sunt innumerabiles varietates quoad bona et vera, ex innumerabilibus illis usque unum caelum constituitur; sunt enim tot varietates ut nusquam una societas sit prorsus similis alteri, hoc est, in eodem bono ac vero, videatur n. 684, 685, 690; unum ibi constituitur ex pluribus variis ita a Domino dispositis ut concordent; concordantia seu harmonia plurium inditur a Domino per quod omnes se ad Ipsum referant, n. 551; se habet hoc sicut organa, (t)membra et viscera corporis, illorum nullum est prorsus simile alteri, sed omnia inter se varia at usque unum faciunt, et quidem per id quod Omnia referant se ad unam animam, et per hanc ad caelum, et sic ad Dominum; nam omne inconnexum a Domino est nihil inde constare potest quod differentiae veri et boni in specie innumerabiles sint; sed genera illorum, et quidem communissima, quae sunt {2}Ecclesiae spiritualis, significantur per hos filios et nepotes Abrahami{3}. [3] Qui ab Ecclesia spirituali sunt, quia nullam perceptionem habent, sicut qui ab Ecclesia caelesti, quid bonum et verum, sed quae didicerunt, pro veris agnoscunt, ideo continue in lite sunt de illis, ac ratiocinantur num ita sit, ac unusquisque manet in illo doctrinali, (c)et vocat verum, quod ejus Ecclesiae est, inde tot differentiae sunt; praeter quod plerique concludant de bonis et veris ab apparentiis et fallaciis, unus dissimiliter ac alter, sed nullus ex aliqua perceptione, immo quid perceptio, {4}non sciunt: quia intellectus illorum ita obscuratus est quoad bona et vera fidei, non mirum est quod dissensiones {5}sint de omnium essentialissimo, nempe de Domini Divino, Humano, (c)et Sancto procedente; caelestes percipiunt quod non tria sint sed unum, spirituales autem manent in idea trium, at volunt ut cogitent quod sint unum; cum itaque de essentialissimo dissensiones {6}sunt, constare potest quod doctrinalium varietates et differentiae innumerabiles sint{7}; inde sciri potest unde derivationes quae significantur per illos qui hic nominantur: at licet tot varietates et differentiae doctrinalium sunt, seu tot derivationes, usque tamen simul unam formant Ecclesiam quando omnes charitatem pro essentiali Ecclesiae agnoscunt, seu quod idem, quando vitam spectant ut finem doctrinae, hoc est, quaerunt quomodo homo Ecclesiae vivit, non ita quomodo sentit, nam quisque secundum vitae bonum non secundum doctrinae verum {8}a vitae bono separatum, donatur a Domino {9}sorte in altera vita. @1 unumquemque$ @2 Regni spiritualis A, Ecclesiae spirituales I$ @3 i ex Keturah$ @4 ignorant$ @5 i etiam$ @6 sint$ @7 i ac perplura ab una origine descendant;$ @8 ab illo$ @9 quisque sorte sua$