3942.“在田里寻见风茄（或催情果）”表存在于仁与爱的真理与良善里面的婚姻之爱的要素。这从“风茄（或催情果）”和“田”的含义清楚可知：“风茄（或催情果）”是指属于婚姻之爱的要素，如下文所述；“田”是指教会，因而是指信之真理和仁之良善，因为这些构成教会（368，2971，3196，3310，3500，3508，3766节）。译者并不知道“风茄（或催情果）”是什么。他们全都以为“风茄（或催情果）”有果实或花朵，译者们也都根据各自对风茄（或催情果）的理解给它们起名。不过，知道它们是哪种果实或花并不重要，只需知道，在属教会的古人当中，所有果实和花朵都具有属灵意义，因为古人知道，整个自然界是一个代表主国度的舞台（3483节）。他们知道，三个王国中的一切事物具有代表性，每一个事物都代表灵界的某种具体事物，因而每种果实和花也是如此。对他们来说，“风茄（或催情果）”就表示存在于良善与真理中的婚姻元素，这一点从此处内义上的思路，以及这个词在源语言中的词源可以看出来；因为这个词来源于表示爱情和藉着爱情的结合的词“风茄（dudaim或译催情果）。“风茄（dudaim或译催情果）由此而来，表婚姻元素；这一点从这些话明显可知：
我们早晨起来往葡萄园去，看看葡萄开花结葡萄没有，石榴开花放蕊没有；我在那里要将我的爱情给你。风茄放香。（雅歌7:12-13）
所有这一切表明“风茄”表示什么。
就在其中找到这段经文、被称为雅歌的这本书而言，它并不属被称为“摩西五经和先知书”的书之列，因为它没有内义，不过，却是以古时的风格来写的，既充满从古教会的书籍所收集的具有属灵意义的事物，又充满古教会中许多表示属天和属灵之爱，尤其表示婚姻之爱的事物。雅歌就是具有这种性质的书，这一点从以下事实明显可知：就其字义而言，许多事物并不得体，不像名为“摩西五经和先知书”的书。不过，由于它里面收集了许多诸如以属天和婚姻之爱为其真正意义的那类事物，故这本书看上去似乎具有某种神秘意义。
从“风茄”的这种含义可以看出，经上所说的“流便在田里寻见风茄”表示存在于爱与仁的真理与良善里面的婚姻元素，也就是说表示那将这二者结合起来的。因为婚姻元素无非是指诸如能与良善结合的那类真理，和诸如能与真理结合的那类良善。良善与真理的这种结合也就是一切婚姻之爱的来源（2728，2729，3132节）。所以，真正的婚姻之爱若不在良善与真理里面，因而同时在天上的婚姻里面，就不存在。
Potts(1905-1910) 3942
3942. And found dudaim in the field. That this signifies the things of conjugial love in the truth and good of charity and love, is evident from the signification of "dudaim" as being the things that belong to conjugial love (concerning which in what follows); and from the signification of the "field," as being the church, and consequently the truth of faith and good of charity, because these make the church (n. 368, 2971, 3196, 3310, 3500, 3508, 3766). What the "dudaim" were, the translators do not know. They suppose them to have been fruits or flowers, to which they give names according to their several opinions. But of what kind they were it does not concern us to know, but merely the fact that among the ancients who were of the church, all fruits and flowers were significative; for they knew that universal nature is a theater representative of the Lord's kingdom (n. 3483); and that all the things in its three kingdoms are representative; and that each thing represents some specific thing in the spiritual world, and therefore also each fruit and flower. That by the "dudaim" there is signified the conjugial of good and truth, may be seen from the series of things here in the internal sense; as well as from the derivation of that word in the original language; for it is derived from the word dudaim, which means loves and conjunction by means of them. That "dudaim" comes from this, and that it signifies that which is conjugial is evident from the following words:
In the morning we will arise to the vineyards; we will see whether the vine hath blossomed and hath put forth the grape, whether the pomegranates have put forth flowers; there I will give thee my loves [dudim]; the dudaim have given forth a scent (Song of Solomon 7:12-13). All this shows what is signified by the "dudaim." [2] As regards the book in which this passage is found, and which is called "The Song of Solomon," it is not among those called "Moses and the Prophets," because it has not the internal sense; but it was written in the ancient style, and is full of significatives collected from the books of the Ancient Church, and of many things which in the Ancient Church signified celestial and spiritual love, and especially conjugial love. That this is the nature of that book is also evident from the fact that in its literal sense are many things not decorous, which is not the case with the books called "Moses and the Prophets;" but as within it there have been collected together such things as are significative of celestial and of conjugial love, it appears as if it possessed a certain mystic meaning. [3] From this signification of the "dudaim" we can now see that by "Reuben found them in the field" there is signified the conjugial that is in the truth and good of love and charity; that is to say, that which can be conjoined. For in the spiritual sense the conjugial principle is nothing else than that truth which can be conjoined with good, and that good which can be conjoined with truth. From this also comes all conjugial love (n. 2728, 2729, 3132); and therefore genuine conjugial love is not possible except with those who are in good and truth, and thus are together in the heavenly marriage.
Elliott(1983-1999) 3942
3942. 'And found dudaim in the field' means the essentials of conjugial love that are present within the truth and good of charity and love. This is clear from the meaning of 'dudaim' as the essentials of conjugial love, dealt with below, and from the meaning of 'the field' as the Church, and therefore the truth of faith and the good of charity since these constitute the Church, dealt with in 368, 2971, 3196, 3310, 3500, 3508, 3766. Translators do not know what dudaim were. They all think that they were fruits or flowers and each translator uses a name that fits in with his particular ideas of what dudaim were. But knowledge of what kind of fruit or flower they were is unimportant. All that one needs to know is that among the ancients who belonged to the Church all fruits and flowers had spiritual meanings, for the ancients knew that the whole natural order was a theatre representative of the Lord's kingdom, 3483. They knew that all things in its three kingdoms were representative, and that every individual thing, and so also every particular kind of fruit or flower, represented some specific thing in the spiritual world. As regards 'dudaim' meaning for them the conjugial element present in good and in truth, this may be seen from the train of thought in the internal sense here, and also from the derivation of that word in the original language. For dudaim is derived from the word dudim which means loves and being joined together by means of these. This origin of the word dudaim, meaning the conjugial element, is evident from the following,
In the morning we will get up to the vineyards, we will see if the vine has flowered and produced the grape, if the pomegranates have brought forth flowers. There will I give you my loves (dudim). The dudaim have given a fragrance. Cant. 7:12, 13.
This quotation shows what dudaim were.
[2] As regards the book in which these verses appear, called the Song of Songs, it does not belong among the books called Moses and the Prophets because it does not have an internal sense. But it is written in the ancient style, and is full both of things with spiritual meanings that were gathered together from the books of the Ancient Church, and also of many things which in the Ancient Church meant celestial and spiritual love, especially conjugial love. The fact that it is a book of this nature is also evident from the consideration that, unlike the books known as Moses and the Prophets, the sense of the letter presents many things which are quite improper. But because the kind of things that have heavenly and conjugial love as their real meaning are massed together there, this book is therefore seen to have some mystical meaning.
[3] From the meaning of 'dudaim' one may now see that the reference to Reuben finding dudaim in the field means the conjugial element which is present within the truth and good of love and charity, that is, that which enables the two to become joined together is meant. For nothing else is meant in the spiritual sense by the conjugial element than such truth as can be joined to good, and such good as can be joined to truth. This joining together of good and truth is also the origin of all conjugial love, 2728, 2729, 3132. Consequently genuine conjugial love does not exist except within good and truth, and so at the same time within the heavenly marriage.
Latin(1748-1756) 3942
3942. `et invenit dudaim in agro': quod significet illa quae amoris conjugialis sunt in vero et bono charitatis et amoris, constat ex significatione `dudaim' quod sint illa quae amoris conjugialis, de qua sequitur; et a significatione `agri' quod sit Ecclesia, proinde verum fidei et bonum charitatis, quia haec faciunt Ecclesiam, de qua n. 368, 2971, 3196, 3310, 3500, 3508, 3766. Quid dudaim, interpretes non sciunt; quod fructus aut flores fuerint, opinantur, qui etiam secundum cujusvis {1}opinionem nominantur; sed quodnam genus {2}, non interest scire; (x)modo quod apud antiquos qui ab Ecclesia fuerunt, omnes fructus et flores significativi fuerint; noverant enim quod universa natura esset theatrum repraesentativum regni Domini, n. 3483, et quod omnia quae in tribus {3}ejus regnis repraesentaverint, et singula aliquod speciale in mundo spirituali, ita quoque singuli fructus et singuli flores; quod per `dudaim' significatum sit conjugiale boni et veri, ex serie rerum in sensu interno hic constare potest; tum quoque ex derivatione illius vocis in lingua originali, derivatur enim a voce dudim, quae significat amores et per illos conjunctionem; quod inde dudaim, et quod conjugiale significet, patet ab his, Mane surgemus ad vineas, videbimus si effloruerit vitis, protruserit uvam, flores protulerint malogranatae, ibi dabo amores meos (dudim) tibi; dudaim dederunt odorem, Cant. vii 13, 14 [A.V. 12, 13];[2] inde patet quid `dudaim'; quod Librum, {4}in quo illa qui Canticum vocatur, attinet, non est inter illos qui vocantur Moses et Prophetae, quia non sensum internum habet, sed conscriptus est stilo {5}antiquo, plenus significativis, ex libris Antiquae Ecclesiae corrasis, et perplurimis quae in Antiqua Ecclesia amorem caelestem et spiritualem, imprimis conjugialem, significarunt; quod is talis liber sit, patet etiam ex eo quod in sensu litterae, secus ac in libris qui Moses et Prophetae dicuntur, plura quae indecentia sunt, exstent; sed quia talia quae significativa amoris caelestis et conjugialis sunt, ibi congesta sunt, inde apparet sicut mysticum quoddam inibi quoque foret. [3] Ex significatione `dudaim' nunc constare potest quod per quod `Reuben invenerit dudaim in agro,' significetur conjugiale quod in vero et bono amoris et charitatis, hoc est, quod conjungi {6}potest; nam conjugiale non aliud est in sensu spirituali quam id verum quod conjungi potest bono, et id bonum quod conjungi {6}potest vero; inde etiam est omnis amor conjugialis, n. 2728, 2729, 3132; quapropter amor conjugialis genuinus non datur, nisi sint in bono et vero, ita simul in conjugio caelesti. @1 conjecturam$ @2 i fuerit$ @3 regnis, naturae$ @4 A o, I has in quo illo$ @5 veteri$ @6 possit$