8643.“米甸祭司叶忒罗”表神性良善。这从“叶忒罗”的代表清楚可知。“叶忒罗”，米甸的祭司，是指处于简单良善之真理的教会的良善（参看7015节），但在此是指神性良善，因为他是摩西的岳父，而“摩西”代表神性真理；事实上，当女婿代表真理时，岳父就代表良善，也就是良善的更高层级，因为他是妻子的父亲。“叶忒罗”在此之所以代表神性良善，是因为本章论述的主题是将与属灵教会成员同在的真理进行有序排列，这一切是由神性良善通过神性真理来完成的；因为一切有序排列都是由良善通过真理来完成的。
当一个属灵教会成员开始不再通过真理，而是通过良善行事时，与他同在的真理就以这种方式被有序排列。这种状态是他的第二个状态，是在他经历试探之后产生的。因为当他通过真理行事时，就会受到试探，好叫与他同在的真理能得到确认，被坚定地接受。一旦得到确认，被坚定地接受，它们就被主有序排列；一旦被有序排列，此人便进入第二个状态；在这种状态下，真理在他的意愿和行为中；它们由此变成他生活的一部分，被称为良善。对真理的这种有序排列就下文论述的主题。
Potts(1905-1910) 8643
8643. And Jethro the priest of Midian. That this signifies the Divine good, is evident from the representation of Jethro, the priest of Midian, as being the good of the church that is in the truth of simple good (see n. 7015), but here he denotes the Divine good, for the reason that Moses, of whom Jethro was the father-in-law, represents Divine truth. For when the son-in-law represents truth, then the father-in-law represents the good in a higher degree, because he is the father of the other's wife. That the Divine good is here represented by Jethro, is because in this chapter the subject treated of is the setting in order of truths with the man of the spiritual church, and this is effected by Divine good through Divine truth; for all setting in order is by good through truth. This setting in order is effected with the man of the spiritual church when he begins to act no longer from truth, but from good; for this state is his second state, which arises after he has undergone temptations. For when he acts from truth, then he is tempted, to the intent that the truths with him may be confirmed; and when these have been confirmed, then they are reduced by the Lord into order; and when they have been reduced into order, then he enters the second state, which consists in willing truths and doing them, whereby they become of the life, and are called goods. This setting in order is treated of below.
Elliott(1983-1999) 8643
8643. 'And Jethro, the priest of Midian' means Divine Good. This is clear from the representation of 'Jethro, the priest of Midian' as the good of the Church which is guided by the truth that goes with simple good, dealt with in 7015, but at this point Divine Good, because 'Moses', whose father-in-law he was, represented Divine Truth; for when the son-in-law represents truth, the father-in-law represents good, that is, a higher level of good since he is his wife's father. The reason why Divine Good is represented at this point by 'Jethro' is that the subject in this chapter is the arranging of truths into order with a member of the spiritual Church, which is done by Divine Good working through Divine Truth. For whenever arrangement into order takes place it is done by good working through truth.
[2] Truths are arranged into order in this way with a member of the spiritual Church when his actions begin to be governed no longer by truth but by good. This state is his second state, which arises after he has undergone temptations. When truth governs his actions he undergoes temptation, to the end that the truths with him may become firmly accepted. Once they have been firmly accepted they are arranged into order by the Lord; and once they have been arranged into order the person enters the second state, in which the truths are in his will and in his actions. As a result of this they become part of his life, and are called forms of good. This arranging of truths into order is the subject below.
Latin(1748-1756) 8643
8643. `Et audivit Jethro sacerdos Midianis': quod significet Divinum Bonum, constat ex repraesentatione `{1}Jethronis sacerdotis Midianis' quod sit bonum Ecclesiae quae in vero simplicis boni est, de qua n. 7015, hic autem {2}est Divinum Bonum, ex causa quia Moscheh, cujus socer erat, {2}repraesentabat Divinum Verum; gener enim cum repraesentat verum, tunc socer repraesentat bonum, in superiore gradu, nam est pater uxoris ejus Quod Divinum Bonum hic per `Jethronem' repraesentetur, est quia agitur in hoc capite de ordinatione verorum apud hominem Ecclesiae spiritualis, quae fit a Divino Bono per Divinum Verum, nam omnis ordinatio est a bono per verum. 2 Ordinatio illa fit apud hominem Ecclesiae spiritualis cum is incipit non amplius a vero sed a bono agere; hic enim status est alter ejus status, qui existit postquam tentationes subierat; nam cum ex vero agit, tunc tentatur, ob causam ut vera apud illum confirmentur; (d)quae cum confirmata sunt, tunc illa a Domino rediguntur in ordinem, et cum in ordinem redacta sunt, tunc intrat alterum statum, qui est, ut vera velit et illa agat; {3}inde fiunt vitae, {4}et vocantur bona. De ordinatione illa sequitur. @1 Jethro$ @2 repraesentat$ @3 consequenter ut$ @4 quae tunc$