8301.“耶和华啊，众神之中谁能像你”表一切良善之真理皆从主的神性人身发出。这从“众神”的含义清楚可知，“众神（或诸神）”是指真理（参看4402，7268，7873节），在此是指源于良善的真理，因为当经上说“耶和华啊，众神之中谁能像你”时，是在与耶和华作比较。在圣言中，“耶和华”表示主（参看1343，1736，2921，3023，3035，5041，5663，6280，6281，6303，6905，6945，6956节）；不过，“耶和华”在此表示神性人身，因为在这首歌中，所论述的主题是那些属于属灵教会之人的得救，得救是通过主降世和祂那时的神性人身实现的（2661，2716，2833，2834，6372，6854，6914，7035，7091e，7828，7932，8018，8054节）。这些话之所以表示一切良善之真理皆从主的神性人身发出，是因为真理能从任何人发出；但良善之真理只能从主发出，因而从那些处于从主所获得的良善之人发出。那些拥有说服式信仰，仍过着邪恶生活的人，以及教会里面的其他许多人也思想和谈论脱离良善的真理；但这些真理不是良善之真理，因而不是从主发出的，而是从这些人自己发出的。
源于良善的真理从主发出，这一点从以下事实可以看出来：主是良善本身，因为祂是爱本身。真理从这爱发出，就像光从太阳的火焰发出。这真理就像春秋时节的光，含有热在自己里面，使得地上万物可以说接受生命。而并非从良善流出的真理就像冬天的光，这时地上万物都消亡。“众神”之所以指良善之真理，是因为“众神”在正面意义上表示天使；天使之所以被称作“众神或诸神”，是因为他们是接受含有来自主的良善在里面的真理之物质或形式。
在以下经文中，“众神或诸神”也表示天使，因而表示从主发出的良善之真理：
神站在神的会中，在诸神中间行审判。我曾说，你们是诸神，你们都是至高者的儿子。（诗篇82:1，6）
从主发出的真理就是此处“诸神或众神”所表示的，这一点从以下事实明显看出来：经上首先用单数形式说“神的会”，后来又说“诸神中间”。在圣言中，凡论述真理的地方，经上就会提到“神”（参看2769，2807，2822，3921，4287，4402，7010节）；“神”在至高意义上是指从主发出的神性真理（7268节）。诗篇：
我要全心称谢你，在诸神面前歌颂你！（诗篇138:1）
又：
主啊，诸神之中没有可比你的。（诗篇86:8）
又：
耶和华为大神，为大王，超乎众神之上。（诗篇95:3）
又：
你耶和华至高，超乎全地；你被尊崇，远超众神之上。（诗篇97:9）
又：
我知道耶和华为大，也知道我们的主超乎众神之上。（诗篇135:5）
因此，耶和华还被称为“万主之主，万神之神”（申命记10:17；约书亚记22:22；诗篇136:2，3）。
经上之所以经常说“耶和华超乎众神之上”，是“万神之神”，是因为那时，所拜的神有很多。各民族根据他们所拜的神而彼此区别，每个民族都认为它自己的神是至高无上的，多神的观念由此扎根于每个人的心中，尽管对他们当中哪一个神是至高者存在分歧，这一点从圣言历史中的许多经文明显看出来。比起其他人，这个观念更是扎根于犹太人的心中，这解释了为何在圣言中，经上如此频繁地说，“耶和华超乎众神”，“祂是王，万神之神”。比起其它民族，多神的观念更扎根于犹太人的心中，这一事实从他们经常背道去拜别神很清楚地看出来，圣言的历史书记载了许多这样的例子（参看士师记2:10-13，17，19；3:5-7，8:27，33；10:6，10，13；18:14，17，18，20，24，31；撒母耳记上7:3，4；8:8；列王记上14:23，24；16:31-33；18:20；21:26；22:53；列王记下16:1，10；17:7，15-17；21:3-7，21；23:4，5，7，8，10-13等）。
这个民族的心智如此地错乱发狂，以致他们只是口头上称谢耶和华；然而，他们心里其实承认别神，这一点可从以下事实清楚看出来：他们在埃及看见了众多神迹，在此之后又看见了许多神迹：海在他们面前分开，法老的军队被淹死在里面；云火柱不断显现；吗哪每日如雨般从天而降；耶和华带着如此大的威严和惊骇实际降临西乃山；在看到这些神迹之后，他们公开声称唯独耶和华是神；然而，仅仅过了几周之后，只是因为摩西下山耽搁了，他们就要求去拜所铸的牛犊；亚伦造出这些神后，这些人就通过筵席、燔祭、祭祀、跳舞来参与神性敬拜。由此可见，拜多神已经紧紧抓住他们的心。这个民族比全地上其它任何民族更具有这种秉性，这一事实也清楚可见于耶利米书：
岂有一个民族了神吗？我的百姓将它的荣耀换了那无益的东西。诸天哪，要因此惊奇，颤栗，极其凄凉！犹大啊，你神的数目与你城的数目相等。（耶利米书2:11，12，28）
此外，这个民族与生俱来的品质是这样：他们比其它一切民族都更崇拜外在事物，因而崇拜偶像，不愿知道任何关于内在事物的事。因为他们是所有民族当中最贪婪的；像他们那样的贪婪是这样：爱金银是为了金银的缘故，而不是为了任何功用的缘故；这种贪婪是一种最为世俗化的欲望或情感，这种欲望或情感会将心智完全拖至肉体，使它沉浸于其中，并且如此彻底地关闭内层，以致凡来自天堂的信或爱完全无法进入他们。由此明显可知，那些以为这个民族将再次蒙拣选，或主的教会将再次传给他们，而其它一切民族都遭弃绝的人犯了何等大的错误；而事实上，让石头去信主，都比让他们去信主更容易。一些人之所以相信教会将再次传给他们，是因为在圣言的预言部分，经上在许多地方都说到，他们要回来。但这些人不知道，在这些经文中，“犹大”、“雅各”、“以色列”不是指这个民族，而是指那些有教会在其中的人。
Potts(1905-1910) 8301
8301. Who is like Thee, O Jehovah, among the gods. That this signifies that all truth of good proceeds from the Divine Human of the Lord, is evident from the signification of "gods," as being truths (see n. 4402, 7268, 7873), here truths from good, because comparison is made with Jehovah, for it is said "who is like Thee, O Jehovah, among the gods?" (That "Jehovah" in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956.) That the Divine Human is here meant by "Jehovah," is because in this song the subject treated of is the salvation of those who had been of the spiritual church, by the coming of the Lord into the world, and by His Divine Human then (n. 2661, 2716, 2833, 2834, 6372, 6854, 6914, 7035, 7091, 7828, 7932 1/2, 8018, 8054). That by these words is signified that all the truth of good proceeds from the Divine Human of the Lord, is because truths can proceed from everybody; but the truths of good only from the Lord, consequently from those who are in good from the Lord. Truths separate from good are indeed thought and spoken by those who are in persuasive faith and nevertheless in a life of evil, and likewise by many others within the church; but these truths are not of good, thus do not proceed from the Lord, but from themselves. [2] That truths from good proceed from the Lord can be seen from the fact that the Lord is good itself, because He is love itself; from this proceeds truth, like light from the flame of the sun; and this truth is like the light in the time of spring and summer, which has heat in its bosom, and causes all things of the earth as it were to receive life; whereas the truth which is not from good is like the light in the time of winter, when all things of the earth die. That "gods" denote the truths of good, is because by "gods" in a good sense are meant the angels, who are called "gods" because they are substances or forms recipient of truth in which is good from the Lord. [3] Angels, and consequently the truths of good which are from the Lord, are also meant by "gods" in the following passages:
God standeth in the assembly of God, He shall judge in the midst of the gods, I said, Ye are gods, and all of you sons of the Most High (Ps. 82:1, 6);
that the truths which proceed from the Lord are what are here meant by "gods," is evident from the fact that it is first said "the assembly of God," in the singular number; and afterward, "in the midst of the gods." (That "God" is mentioned in the Word where truth is treated of, see n. 2769, 2807, 2822, 3921, 4287, 4402, 7010; and that "God" in the supreme sense denotes the Divine truth proceeding from the Lord, n. 7268.) In the same:
I will confess to Thee in my whole heart, before the gods will I sing psalms to Thee (Ps. 138:1). There is none like Thee among the gods, O Lord (Ps. 86:8). Jehovah is a great God, and a great King above all gods (Ps. 95:3). Thou, Jehovah, art high above all the earth; Thou art exalted exceedingly above all gods (Ps. 97:9). I know that Jehovah is great, and that our Lord is above all gods (Ps. 135:5). Therefore also Jehovah is called "Lord of lords and God of gods" (Deut. 10:17; Josh. 22:22; Ps. 136:2, 3). [4] That it is so often said that "Jehovah is above all gods," and that He is "God of gods," is because at that time many gods were worshiped, and the nations were distinguished by the gods whom they worshiped, and each nation believed that its own god was the supreme of all, and because from this the idea of a plurality of gods was seated in all minds, and it was disputed which of them was the greater, as can be sufficiently evident from the historicals of the Word in many passages; and this opinion was seated in the minds of the Jews above others, for which reason it is so often said in the Word that "Jehovah is greater than all gods," and that "He is King," and "God of gods." That this opinion concerning many gods was seated in the minds of the Jews above other nations, can be sufficiently evident from their frequent apostasy to the worship of other gods, of which frequently in the historic books of the Word (see Judges 2:10-13, 17, 19; 3:5-7, 8:27, 33; 10:6, 10, 13; 18:14, 17, 18, 20, 24, 31; 1 Sam. 7:3, 4; 8:8; 1 Kings 14:23, 24; 16:31-33; 18:20; 21:26; 22:53; 2 Kings 16:1, 10; 17:7, 15-17; 21:3-7, 21; 23:4, 5, 7, 8, 10-13; and elsewhere). [5] That nation was so demented that they confessed Jehovah solely with the mouth; but nevertheless at heart they acknowledged other gods, as can be clearly seen from the fact that after they had seen so many miracles in Egypt, and so many also afterward: the sea divided before them, and the army of Pharaoh immersed therein; the pillar of cloud and of fire continually appearing; the manna raining down daily from heaven; and the very presence of Jehovah with majesty and with terror so great upon Mount Sinai; and after they had uttered a confession that Jehovah alone is God, nevertheless after some weeks, merely because Moses delayed, they demanded for themselves molten gods to worship, and when these gods were made by Aaron, paid them divine worship by a feast, by burnt-offerings and sacrifices, and by dances. From this it can be seen that the worship of many gods clung to their hearts. That this nation was of such a character above every other nation in the whole earth, is also evident in Jeremiah:
Hath a nation changed gods? and My people hath changed its glory for that which doth not profit. Be ye amazed, O heavens, at this, and shudder ye, be ye in exceeding trepidation: according to the number of thy cities were thy gods, O Judah (2:11, 12, 28). Moreover the native quality of that nation is such that above all other nations they adore external things, thus idols, and are unwilling to know anything whatever about internal things. For they are the most avaricious of all nations; and avarice such as theirs, which loves gold and silver for the sake of gold and silver, and not for the sake of any use, is an affection in the highest degree earthly, which drags down the mind wholly to the body, and immerses it therein, and so completely closes the interiors that it is utterly impossible for anything of faith and love from heaven to enter. From this it is evident how greatly those err who believe that that nation will be again chosen, or that the church of the Lord will again pass to them, all others being rejected; when yet it would be more easy to convert stones, rather than them, to faith in the Lord. It is believed that the church will again pass to them, because in the prophetics of the Word it is said in many passages that they are to return. But it is not known that in these passages, by "Judah," by "Jacob," and by "Israel," is not meant that nation, but those with whom is the church.
Elliott(1983-1999) 8301
8301. 'Who is like You among the gods, O Jehovah' means that every truth of good emanates from the Lord's Divine Human. This is clear from the meaning of 'gods' as truths, dealt with in 4402, 7268, 7873, at this point truths springing from good since comparison with Jehovah is made when it says, Who is like You among the gods, O Jehovah? 'Jehovah' in the Word means the Lord, see 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956; but at this point Jehovah' is used to mean the Divine Human because the theme of the song is the salvation of those belonging to the spiritual Church, accomplished through the Lord's Coming into the world, and by means of His Divine Human while He was in it, see 2661, 2716, 2833, 2834, 6372, 6854, 6914, 7035, 7091(end), 7828, 7932, 8018, 8054. The reason why the words used mean that every truth of good emanates from the Lord's Divine Human is that truths can emanate from anyone at all, but the truths of good can do so only from the Lord, consequently from those who are governed by good received from the Lord. Truths divorced from good are also contemplated and declared by those who possess faith that is mere persuasion and still lead a life of evil, as well as by many others within the Church. But those truths are not the truths of good, and so they do not emanate from the Lord but from such people themselves.
[2] The fact that truths springing from good emanate from the Lord may be recognized from the consideration that the Lord is Good itself because He is Love itself. Truth emanates from that Love just as light does from the flames of the sun. This truth is also like the light in springtime and summer, which holds warmth within itself and causes all things on the planet to come alive so to speak. But truth that does not flow from good is like the light in wintertime when all things on the planet die off. The reason why 'gods' are the truths of good is that 'gods' is used in the good sense to mean angels, who are called 'gods' because they are substances or forms receiving truth that has good from the Lord within it.
[3] Angels, and therefore the truths of good which emanate from the Lord, are also meant by 'gods' in the following places: In David,
God places himself in the assembly of God in the midst of the gods will He judge. I said, You are gods and sons of the Most High, all of you. Ps 82:1, 6.
Truths emanating from the Lord are what 'gods' is used to mean here. This is clear from the fact that the singular, 'in the assembly of God', is used first, and 'in the midst of the gods' afterwards. For 'God' is used in the Word where truth is referred to, see 2769, 2807, 2822, 3921, 4287, 4402, 7010; and in the highest sense 'God' is the Divine Truth emanating from the Lord, 7268. In the same author,
I will confess You with my whole heart; before the gods I will make melody to You. Ps 138:1.
In the same author,
There is none like You among the gods O Lord. Ps 86:8.
In the same author,
A great God is Jehovah, and a great King above all gods. Ps 95:3.
In the same author,
You, O Jehovah, are [high] above all the earth; You are exceedingly exalted above all gods. Ps. 97:9.
In the same author,
I know that Jehovah is great, and our Lord is above all gods. Ps 135:5.
So it is too that Jehovah is called Lord of lords and God of gods in Deut 10:17; Josh 22:22; Ps 136:2.
[4] The reason why it is said so many times that Jehovah is above all gods and is God of gods is that at that time a large number of gods were worshipped. Nations were distinguished from one another according to the gods they worshipped, each nation believing that its god was the highest of all. As a result of this the idea of a large number of gods was rooted in everyone's mind, though there was disagreement over which one of them was the greatest, as becomes quite clear from many places in the historical narratives of the Word. That idea was rooted in the minds of the Jews more than others, and this explains why it says so many times in the Word that Jehovah was greater than all gods and that He was King and God of gods. The fact that this idea of a large number of gods was rooted in the minds of the Jews more than other nations becomes quite clear from their frequent apostasy, when they turned to the worship of other gods, many instances of which are recorded in the historical books of the Word, such as Judg 2:10, 13, 17, 19; 3:5-7; 8:27, 33; 10:6, 10, 13; 18:14, 17, 18, 20, 24, 31; I Sam 7:3, 4; 8:8; I Kings 14:23, 24; 16:31-33; 18:20ff; 21:26; 22:53; 2 Kings 16:1, 10ff; 17:7, 15-17; 21:3-7, 21; 23:4, 5, 7, 8, 10-13; and elsewhere.
[5] The mind of that nation was so unsound that with their lips they declared belief in Jehovah alone, yet in their heart acknowledged other gods. This becomes perfectly clear from the consideration that they saw so many miracles in Egypt, and in addition so many after that - the division of the sea before them and the drowning of Pharaoh's army, the pillar of cloud and fire constantly appearing, the manna raining down from heaven every day, and the actual presence of Jehovah with such great majesty and awe on Mount Sinai. And having seen such miracles they declared openly that Jehovah alone was God. Yet only weeks later, merely because Moses delayed [coming down from the mountain], they asked for molded gods which they could adore. And also after Aaron had made them those people attended them with divine worship through a feast, burnt offerings and sacrifices, and dancing. From this it becomes clear that the worship of many gods remained fixed in their hearts. The fact that this nation was like this, more than any other nation on the entire earth, is also clear in Jeremiah,
Has a nation changed its gods, and My people changed their glory for what does not profit? Be astonished, O heavens, over this, and shudder, be in great trepidation. According to the number of your cities have your gods been, O Judah. Jer. 2:11, 12, 28.
[6] The character of that nation is also such that they adore external things, and so idols, more than all other nations do; they have no desire whatever to know about internal things. For they are the most avaricious of all nations; and avarice, which with them is such that gold or silver is loved for its own sake and not for the sake of any useful purpose, is an extremely earthly desire. It drags the mind down completely to a physical level and submerges it in it; and it closes interior levels to such an extent that no faith or love whatever from heaven can enter them. This shows how greatly mistaken those people are who believe that that nation will be chosen again, or that the Lord's Church will pass to them again after all others have been cast aside, when in fact you will convert stones to faith in the Lord before you convert them. This belief that the Church will pass to them is again due to many places in the prophetical parts of the Word which speak of their future return. But such people do not know that in those places Judah, Jacob, or Israel is not used to mean that nation, but those among whom the Church resides.
Latin(1748-1756) 8301
8301. `Quis sicut Tu in diis, Jehovah?': quod significet quod omne verum boni a Divino Humano Domini procedat, constat ex significatione `deorum' quod sint vera, de qua n. 4402, 7268, 7873, hic vera ex bono, quia {1}comparatio fit cum Jehovah, dicitur enim, `quis sicut Tu in diis, Jehovah?' Quod `Jehovah' in Verbo sit Dominus, videatur n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956; quod Divinum Humanum {2} per `Jehovam' hic intelligatur, est quia in hoc cantico agitur de salvatione illorum qui ab Ecclesia spirituali, (m){3} per Adventum Domini in mundum et tunc per Divinum Humanum Ipsius,(n) {4} videatur n. 2661, 2716, 2833, 2834, 6372, 6854, 6914, 7035, 7091 fin., 7828, 7932, 8018, 8054. Quod per illa verba significetur quod omne verum boni a Divino Humano Domini procedat, est quia vera procedere {5}possunt a quibuscumque, sed vera boni non nisi quam a Domino, consequenter ab illis qui in bono sunt a Domino; vera separata a bono etiam cogitant et loquuntur illi qui in fide persuasiva sunt, et usque in vita mali, et quoque plures alii intra Ecclesiam, sed illa vera non sunt {6} boni, {7}ita non procedunt a Domino sed ab ipsis. 2 {8}Quod vera ex bono procedant a Domino, constare potest ex eo quod Dominus sit Ipsum Bonum, quia est Ipse Amor; ab Hoc procedit verum sicut lux a flamma solis; estque hoc verum sicut lux tempore veris et aestatis, quae calorem in sinu {9} habet, et facit ut omnia telluris quasi vitam accipiant; at verum quod non ex bono, est sicut lux tempore hiemis quando omnia telluris emoriuntur. Quod `dii' sint vera boni, est quia per `deos' {10}in bono sensu intelliguntur angeli, qui `dii' dicuntur quia sunt substantiae seu formae recipientes veri in quo bonum a Domino. 3 Angeli, proinde vera boni quae a Domino, etiam intelliguntur per `deos' in his locis: apud Davidem, Deus consistit in coetu Dei, in medio deorum judicabit: Ego dixi, Dii vos; et filii Altissimi omnes vos, Ps. lxxxii 1, 6;quod sint vera {11}quae procedunt a Domino quae hic per `deos' intelliguntur, constat ex eo quod primum dicatur `coetus Dei' in singulari, et postea `in medio deorum'; quod `Deus' {12}dicatur' in Verbo ubi agitur de vero, videatur n. 2769, 2807, 2822, 3921, 4287, 4402, 7010; et quod `Deus' in supremo sensu sit Divinum Verum procedens a Domino, n. 7268: apud eundem, Confitebor Tibi in toto corde meo, coram diis psallam Tibi, Ps. cxxxviii 1:
apud eundem, Non est sicut Tu inter deos, Domine, Ps. lxxxvi 8:
apud eundem, Deus magnus est Jehovah, et Rex magnus super omnes deos, Ps. xcv 3:
apud eundem, Tu, Jehovah, [altus] super omnem terram, valde exaltatus es super omnes deos, Ps. xcvii 9:
apud eundem, Ego novi quod magnus Jehovah, et Dominus noster prae omnibus diis, Ps. cxxxv 5;
inde etiam Jehovah {13}Dominus dominorum et Deus deorum dicitur, Deut. x 17; {14} Jos. xxii 22; Ps. cxxxvi 2. 4 Quod toties dicatur {15} quod Jehovah sit super omnes deos et quod sit Deus deorum, erat quia illo tempore plures dii {16} colebantur, et gentes distinguebantur per deos quos colebant, et unaquaevis gens credebat quod suus deus esset omnium supremus; et quia inde insidebat omnium mentibus pluralitas deorum, ac disceptabatur quisnam eorum major esset, ut satis constare potest ex historicis Verbi pluribus in locis, et haec opinio insidebat mentibus Judaeorum prae aliis, {17}ideo in Verbo toties dicitur quod Jehovah omnibus diis major esset et quod esset Rex et Deus deorum; quod opinio illa de pluribus diis insederit mentibus Judaeorum prae aliis gentibus, constare satis potest a frequente apostasia illorum ad cultum aliorum deorum, de qua in libris historicis Verbi plures, (m)ut Jud. ii 10-13, 17, 19, iii 5-7, viii 27, 33, x 6, 10, 13, xviii 14, 17, 18, 20, 25, 31; 1 Sam. vii 3, 4, viii 8; 1 Reg. xiv 23, 24, xvi 31-33, xviii 20 seq., xxi 26, xxii 54; 2 Reg. xvi 1, 10 seq., xvii 7, 15-17, xxi 3-7, 21, xxiii 4, 5, 7, 8, 10-13; et alibi.(n) 5 Gens illa {18} tali vesania fuit ut Jehovam solum ore confiterentur, sed usque alios deos corde agnoscerent, quod manifeste constare potest ex eo quod postquam viderunt tot miracula in Aegypto, tot quoque postea, mare coram illis divisum et exercitum Pharaonis immersum, columnam nubis et ignis continue apparentem, mannam e caelo quotidie depluentem, et ipsam praesentiam Jehovae cum tanta majestate et tanto terrore super monte Sinai, et {19}postquam ediderant confessionem quod Jehovah solus Deus, {20}usque tamen post aliquot septimanas, modo quia retardabat Moscheh, deos fusiles, (x)quos adorarent, sibi postulabant, quos etiam factos ab Aharone, divino cultu {21}prosequebantur per festum, per holocausta et sacrificia, et per choreas; inde constare potest quod cordibus illorum inhaeserit cultus plurium deorum; quod illa gens prae omni alia gente in universa tellure talis fuerit, etiam constat apud Jeremiam, Num mutavit gens deos, {22}et populus Meus permutavit gloriam suam cum eo quod non prodest? Obstupescite, caeli, super hoc, et cohorrescite, trepidate valde: juxta numerum urbium tuarum fuerunt dii tui, Judah, ii 11, 12, 28;
6 indoles etiam {23}istius gentis talis est ut prae omnibus aliis gentibus adorent externa, ita idola, et quod de internis prorsus nihil scire velint; sunt enim omnium gentium avarissimi, et avaritia, qualis illorum quod ametur aurum et argentum propter aurum et argentum et non propter aliquem usum, est affectio maxime terrestris, et mentem prorsus {24}in corpus detrahit et ei immergit, et claudit interiora in tantum ut prorsus non aliquid fidei et amoris e caelo intrare possit; inde patet quantum errant qui credant quod gens illa iterum eligetur, seu quod Ecclesia Domini {25} ad illos, rejectis reliquis, iterum transibit, cum tamen ad fidem in Dominum prius {26}convertes lapides quam illos; {27}ad illos iterum Ecclesia transibit, creditur quia in propheticis Verbi multis in locis dicitur quod reversuri sint, {28}sed non sciunt quod per `Jehudam' ibi, per `Jacobum,' et per `Israelem' non illa gens intelligatur, sed {29}illi apud quos Ecclesia. @1 comparantur Jehovae, et dicitur$ @2 i Domini$ @3 i quod factum$ @4 i quod salvatio illis per Divinum Humanum Domini,$ @5 possint$ @6 i vera$ @7 nec$ @8 quae vera illis sunt media ad honores, lucra, et famam; at vera quae ex bono, hoc est, fides quae ex charitate, non procedunt nisi ex Domino, Dominus enim est$ @9 i suo$ @10 hic$ @11 procedentia a Divino$ @12 After Verbo$ @13 Deus Deorum et Dominus dominorum$ @14 i et Deus deorum$ @15 i in Verbo$ @16 i erant qui$ @17 idcirco$ @18 i Judaica enim$ @19 post suam$ @20 S first wrote et tamen usque then d usque$ @21 colebant, nempe$ @22 at$ @23 illius$ @24 ad extrema detrahit; et inde claudit interiora adeo$ @25 i iterum I$ @26 convertuntur$ @27 quod illi iterum eligentur$ @28 non scientes$ @29 qui ab Ecclesia sunt, et$