6025.对这几节经文进一步的解读可以省略，因为它们只是一些名字。从刚才（6024节）所给出的总体解释可以看出这些名字表示什么。至于雅各的儿子们本身表示什么，这从论述他们的出生之处的解释可以看出来。值得注意的是：雅各的儿子们没有在他们所到的埃及生一个儿子，尽管他们尚是年轻人；相反，他们的儿子都是在迦南地出生的，而他们本人，除了便雅悯之外，都是在巴旦亚兰出生的；这是出于主的特殊神性治理，以便教会事物自他们出生时就由他们来代表。雅各的儿子们在巴旦亚兰出生代表这一事实：教会成员必须通过良善与真理的知识或认知而新生或重生；因为“巴旦亚兰”表示良善与真理知识或认知（3664，3680，4107节），而他们的出生代表通过信与仁（4668，5160，5598节），因而一开始通过这些的知识所实现的新生。但他们的儿子都在迦南地出生则代表了这一事实：构成教会的事物源于那知识，因为“迦南地”表示教会（3686，3705，4447，4454，4516，5136，5757节）。然而，约瑟的儿子是在埃及出生的，这是为了代表内在人在外在人里面的统治，尤其代表属灵层的属天层在属世层里面的统治。“玛拿西”是指属世层里面意愿的新领域，“以法莲”是指属世层里面理解力的新领域，这意愿和理解力是教会所拥有的。
Potts(1905-1910) 6025
6025. The further explication of these words will be omitted, because they are mere names. What they signify may be seen from the general explication given just above (n. 6024). And what the sons of Jacob themselves signify may be seen in the explication where their birth is treated of. This is worthy of note: that no son was born to the sons of Jacob in Egypt, whither they came, although they were still young; but their sons were all born in the land of Canaan, while they themselves were born in Paddan-aram, except Benjamin. This was of the Lord's special Divine providence, in order that the things of the church might be represented by them from their very birth. The sons of Jacob being born in Paddan-aram represented that the man of the church must be born anew or regenerated by means of the knowledges of good and truth; for "Paddan-aram" signifies the knowledges of good and truth (n. 3664, 3680, 4107), and their birth represented the new birth through faith and charity (n. 4668, 5160, 5598), thus at first through the knowledges of these. But that their sons were all born in the land of Canaan represented that from thence are such things as are of the church, for the "land of Canaan" denotes the church (n. 3686, 3705, 4447, 4454, 4516, 5136, 5757). But that to Joseph were born sons in Egypt, was in order that there might be represented the dominion of the internal man in the external, especially the dominion of the celestial spiritual in the natural, "Manasseh" being the will, and "Ephraim" the intellectual, of the church, in the natural.
Elliott(1983-1999) 6025
6025. Further explanation of these verses can be dispensed with since they are mere names. What those names mean may be seen from the general explanation given immediately above in 6024; and what Jacob's actual sons mean may be seen in the explanation where their births are dealt with. But the following observation is worth making, that no son was born to Jacob's sons in Egypt when they came there, though they were still young men; all their sons were born in the land of Canaan. They themselves, apart from Benjamin, were born in Paddan Aram; and this was for a particular reason that the Lord in His Divine Providence had in view, which was that aspects of the Church might be represented by them from when they were born. Their being born in Paddan Aram represented the fact that a member of the Church must be born anew or regenerated through knowledge or cognitions of goodness and truth, for Paddan Aram means that knowledge, 3664, 3680, 4107, while their actual birth represented the new birth effected through faith and charity, 4668, 5160, 5598, and so at the initial stage through knowledge of them. But the birth of all Jacob's sons' sons in the land of Canaan represented the fact that the kinds of things that constitute the Church spring from that knowledge, for 'the land of Canaan' is the Church, 3705, 3686, 4447, 4454, 4517, 5136, 5757. The birth of Joseph's sons took place in Egypt however so as to represent the dominion of the internal man within the external, especially the dominion of the celestial of the spiritual within the natural. 'Manasseh' is the new area of will within the natural, and 'Ephraim' the new area of understanding there, which the Church possesses.
Latin(1748-1756) 6025
6025. Haec ulterius explicare supersedetur quia sunt mera nomina; quid illa significant, videri potest ab explicatione communi nunc supra n. 6024; et quid ipsi filii Jacobi, in explicatione ubi agitur de nativitate illorum. Hoc dignum observatu est quod filiis Jacobi {1} nullus filius natus sit in Aegypto, quo venerunt, tametsi adhuc juvenes fuerunt, sed quod omnes in terra Canaan; ipsi vero in Paddan-Aram, praeter Benjaminem; hoc fuit ex peculiari providentia Divina Domini, ut {2}repraesentarentur illa quae Ecclesiae sunt per illos a prima nativitate {3}; quod illi nati in Paddan-Aram, repraesentabat quod homo Ecclesiae per cognitiones boni et veri e novo nascetur seu regenerabitur, `Paddan-Aram' enim significat cognitiones boni et veli, n. 3664, 3680, 4107; et nativitas repraesentabat novam nativitatem per fidem et charitatem, n. (x)4668, 5160, 5598, ita primum per cognitiones illarum. {4}Quod autem filii eorum nati fuerint omnes in terra Canaan {5}, {6}repraesentabat quod inde talia quae Ecclesiae, nam `terra Canaan' est Ecclesia, n. 3705, 3686, 4447, 4454, (x)4517, 5136, 5757. Quod {7}vero Josepho nati sint filii in Aegypto, erat ut repraesentaretur dominium interni hominis in externo, in specie caelestis {8}spiritualis in naturali; `Menasheh' est voluntarium, et `Ephraim' est intellectuale quae Ecclesiae, in naturali. @1 i qui venerunt Aegyptum$ @2 repraesentativa Ecclesiae$ @3 sisterentur$ @4 et quod$ @5 i praeter filios Josephi$ @6 significabat$ @7 autem$ @8 Interni$