10181.“高二肘”表良善和真理的层级，以及它们的结合。这从“二”和“高”的含义清楚可知：“二”是指结合（参看1686，5194，8423节）；“高”是指良善和衍生真理的层级（9489，9773节）。高度层级是指从内层到外层，或从最内层到最外层的层级，关于这些层级的性质可参看前面的阐述和说明（3405，3691，4145，5114，5146，8603，8945，10099节）。
层级有两种，即长度和宽度上的层级，以及高度和深度上的层级。后一种和前一种截然不同。长度和宽度的层级是指从中间到外围相继出现的层级；而高度层级是从内层行进到外层。第一种层级，即长度和宽度的层级是从中间到外围不断减弱的层级，如光从火源到它消失或昏暗的地方逐渐减弱，或眼睛的视力从最近的物体到最远的物体逐渐减弱，或理解力的视力从处于光的事物到进入阴影的事物逐渐减弱。但从最内层行进到最外层的高度层级不是连续的，而是离散的。它们就像一粒种子的最内层之于它的外层；或如一个人的最内层之于他的最外层；或像天使天堂的最内层之于它的最外层。这些层级彼此有别，互相分离，就像生产者和被生产者。
内在层级中的事物比外在层级中的事物更完美，它们之间若不通过对应关系，就没有相似性。这解释了为何那些在至内层天堂的天使比那些在中间天堂的天使更完美，而那些在中间天堂的天使又比那些在最低层天堂的天使更完美。这同样适用于有天堂存在于其中的一个人。他的至内层处于比他的中间层更完美的一种状态，而他的中间层又处于比他的最低层更完美的一种状态；它们只通过对应关系彼此联系在一起，这种对应关系的性质在前面的解释中已有大量说明。
人若不理解这些层级，就不可能知道诸天堂之间有何区别，也不可能知道人的内在官能和外在官能之间有何区别，从而不可能知道灵魂和身体之间有何区别。他根本不明白什么叫圣言的内在意义，以及它与外在意义之间的区别，甚至不明白灵界与自然界之间的区别。事实上，他无法理解对应和代表的性质和起源，几乎不明白流注是什么。感官人，或思维没有上升到感官层面之上的人一点也不明白这些区别，因为他们将照着这些层级的增、减视为某种连续的东西；因此，在他们看来，这些层级就像长度和宽度的层级；所以他们站在外面，与真正的聪明相距甚远。
这些层级是高度层级，故在圣言中，“高”表示更内在的东西（2148，4210，4599节），并且因是更内在的东西，所以它也更完美。正因如此，在圣言中，主被称为“至高者”，因为祂是完美本身，聪明和智慧本身，良善和真理本身。也正因如此，天堂被说成是在高处，因为它被主保存在完美、聪明、智慧、良善、真理的状态之中；地狱则被说成是在下面的深处，因为那里没有完美、聪明或智慧，也没有任何良善或真理。
Potts(1905-1910) 10181
10181. And two cubits the height thereof. That this signifies the degrees of good and of truth, and their conjunction, is evident from the signification of "two," as being conjunction (see n. 1686, 5194, 8423); and from the signification of "height," as being the degrees of good and of the derivative truth (n. 9489, 9773). By degrees of height are meant degrees from interiors to exteriors, or from inmosts to outermosts, the nature of which degrees may be seen illustrated and shown above (n. 3405, 3691, 4145, 5114, 5146, 8603, 8945, 10099). [2] Degrees are of two kinds, namely, degrees in length and breadth, and degrees in respect to height and depth; the latter differ greatly from the former. Degrees of length and breadth are those which succeed each other from the middle to the circumference; but degrees of height proceed from interiors to exteriors. The former degrees, namely of length and breadth, are degrees which continually decrease toward the circumferences, as light decreases from a flame down to its obscurity, and as the sight of the eye decreases from the nearest objects to those which are most remote, and as the intellectual sight decreases from those things which are in light to those which enter into shade. But degrees of height, which proceed from inmosts to outermosts, or from highests to lowests, are not continuous, but discrete. They are circumstanced as are the inmosts of a seed in respect to its exteriors; and as are the inmosts of a man in respect to his outermosts; and as the inmost of the angelic heaven is in respect to its outermost. These degrees are discriminated from each other, and are thus distinct, as are that which produces and that which is produced. [3] Things which are in an interior degree are more perfect than those which are in an exterior degree, and there is no likeness between them except through correspondences. From this it is that those who are in the inmost heaven are more perfect than those who are in the middle heaven, and that these are more perfect than those who are in the ultimate heaven. It is the same with a man in whom is heaven; his inmost is in a more perfect state than his middle, and this is in a more perfect state than his ultimate; and they are associated together in no other way than through correspondences, the nature of which has been abundantly shown in the preceding explications. [4] He who does not acquire a perception of these degrees cannot possibly know the differences between the heavens, and those between the interior and exterior faculties of man, thus neither can he know the difference between the soul and the body. Nay, he cannot at all apprehend what the internal sense of the Word is, and its difference from the external sense, nor even the difference between the spiritual world and the natural. He cannot even understand what and whence correspondences and representations are, and scarcely what influx is. Sensuous men do not apprehend these differences, for they regard as continuous any increase or decrease according to these degrees, thus they regard these degrees as being like those of length and breadth, and therefore they stand outside, and far away from intelligence. [5] These degrees are degrees of height, and therefore by what is high in the Word is meant what is interior (n. 2148, 4210, 4599), and because interior, also more perfect. From this it is that in the Word the Lord is called "the Highest," because He is perfection itself, intelligence and wisdom itself, and good and truth itself; and from this it is that heaven is said to be on high, because it is in perfection, intelligence, wisdom, good, and truth, from the Lord; and therefore hell is said to be in the deep, because there is in it no perfection, no intelligence and wisdom, and no good and truth.
Elliott(1983-1999) 10181
10181. 'And two cubits shall its height be' means degrees of the good and truth, and the joining together of them. This is clear from the meaning of 'two' as a joining together, dealt with in 1686, 5194, 8423; and from the meaning of 'height' as degrees of the good and consequently of the truth, dealt with in 9489, 9773. By degrees of height degrees from inner to outer levels, or from inmost to outermost ones should be understood. Regarding the nature of these degrees, see what has been shown and made clear in 3405, 3691, 4145, 4154, 5114, 5146, 8603, 8945, 10099.
[2] There are two kinds of degrees - degrees extending along the length and breadth, and degrees of height and depth. The second kind are very different from the first. Degrees of length and breadth are such as follow in succession from the middle to outlying parts, whereas degrees of height pass from inner to outer levels. The first kind of degrees - those of length and breadth - are ones that grow continuously less and less from the middle to the outlying parts, just as light gets weaker as it flows from its source all the way to where it fades, or just as what the eye sees diminishes as it looks from things nearby to those in the far distance, or just as what the understanding sees lessens as it turns from matters which are in the light to those which depart into the shade. But degrees of height, which pass from inmost to outermost, or from highest to lowest, are not continuous but discrete. They are like the inmost parts of a seed in relation to the outer parts of it, or like the inmost levels of a human being in relation to the outermost, or like the inmost part of the angelic heaven in relation to the outermost part of it. These degrees are separate and distinct from one another like producer and product.
[3] Things in an inner degree are more perfect than those in an outer one, bearing no resemblance to them except through correspondences. This explains why those who are in the inmost heaven are more perfect than those in the middle heaven, and these are more perfect than those in the lowest. The same applies to a person in whom heaven is present. The inmost level of that person exists in a more perfect condition than the middle, and this in a more perfect condition than the lowest; and these are linked to one another solely through correspondences, the nature of which has been shown extensively in explanations given before.
[4] Without gaining an understanding of these degrees no one can possibly see how the heavens are distinct from one another, nor how the inner capabilities of a human being are distinct from outer ones, nor thus how the soul is distinct from the body. There can be no grasp at all of what the internal sense of the Word is and how it is distinct from the external sense, nor indeed how the spiritual world is distinct from the natural world. There cannot be even any understanding, either, of the nature and origin of correspondences and representations, and scarcely any of what influx is. People whose thought does not rise above the level of the senses do not grasp any of these distinctions. They see any increase or decrease in accordance with these degrees as something continuous, so that to them these degrees are like those of length and breadth, which consequently causes them to stand in a position far removed from true intelligence.
[5] These degrees are degrees of height, and therefore 'high' in the Word is used to mean that which is more internal, 2148, 4210, 4599, and being what is more internal it is also more perfect. So it is that in the Word the Lord is spoken of as the Highest, for He is perfection itself, Intelligence and Wisdom themselves, and Goodness and Truth themselves. So it is also that heaven is spoken of as being on high, for it is preserved in its state of perfection, intelligence, wisdom, goodness, and truth by the Lord; and hell is spoken of as being deep down, for no perfection, intelligence, or wisdom, nor any goodness or truth exist there.
Latin(1748-1756) 10181
10181. `Et duo cubiti altitudo ejus': quod significet gradus boni et veri, ac eorum conjunctionem, constat ex significatione `duorum' quod sint conjunctio, de qua n. 1686, 5194, 8423, et ex significatione `altitudinis' quod sit {1} gradus boni et inde veri, de qua n. 9489, 9773; per gradus altitudinis intelliguntur gradus ab interioribus ad exteriora, seu ab intimis ad extrema, qui gradus quales sunt, videatur illustratum et ostensum n. 3405, 3691, 4145, 4154, 5114, 5146, 8603, 8945, 10,099. [2] Sunt duplicis generis gradus, nempe gradus in longitudinem et {2} latitudinem, et gradus quoad altitudinem et {2} profunditatem; hi gradus ab illis valde differunt; gradus longitudinis et latitudinis sunt qui succedunt a medio ad peripherias, at gradus altitudinis procedunt ab interioribus ad exteriora; illi gradus, nempe longitudinis et latitudinis, sunt gradus qui a medio decrescunt continue ad peripherias, sicut decrescit lux a flamma usque ad suum obscurum, et sicut visus oculi ab objectis proximis ad objecta maxime dissita, ac sicut visus intellectualis ab illis quae in luce sunt ad illa quae in umbram intrant; at gradus altitudinis, qui procedunt ab intimis ad extrema seu a supremis ad infima, non sunt continui sed discreti; se (t)habent enim sicut intima seminis ad ejus {3} exteriora, et sicut intima hominis ad ejus extrema, ac sicut intimum caeli (o)angelici ad ejus extremum; hi gradus discriminati sunt, ita {4} distincti sicut producens et productum; [3] quae in interiore gradu sunt perfectiora sunt illis quae in gradu exteriore, et non alia intercedit similitudo {5} quam per correspondentias; inde est quod qui in intimo caelo sunt perfectiores sint quam (o)illi qui in medio, et hi perfectiores quam qui in ultimo; similiter in homine in quo caelum, intimum ejus in perfectiore statu est quam medium, et hoc in perfectiore quam ultimum; et consociant se non aliter quam per correspondentias; quae quales sunt, in explicationibus quae praecedunt multis ostensum est. [4] Qui non perceptionem horum graduum sibi comparat, nequaquam potest scire discrimina caelorum, et discrimina facultatum interiorum et exteriorum hominis, ita nec discrimen inter animam et corpus {6}; etiam prorsus non capere potest quid sensus internus Verbi, et ejus discrimen a sensu externo; immo nec discrimen inter mundum spiritualem et mundum naturalem; ne quidem {7} intelligere potest quid et unde correspondentiae et repraesentationes, et vix {8} quid influxus: sensuales homines haec discrimina non capiunt, faciunt enim crescentiam et decrescentiam secundum (o)hos gradus continuam, ita hos gradus similes gradibus longitudinis et latitudinis, quapropter etiam foris stant et e longinquo ab intelligentia; [5] hi gradus sunt gradus altitudinis, ideo per altum in Verbo intelligitur interius, n. (x)2148, 4210, 4599, et quia interius, etiam perfectius; inde est quod Dominus in Verbo dicatur Altissimus, quia est ipsa perfectio, ipsa Intelligentia et Sapientia, ei ipsum Bonum et Verum; et inde est quod caelum (x)dicatur esse in alto quia in perfectione, intelligentia, sapientia, bono et vero {9} a Domino; ac ideo infernum dicitur esse in profundo, quia ibi nulla perfectio, intelligentia et sapientia, ac nullum bonum et verum. @1 sint$ @2 seu$ @3 seminum ad eorum$ @4 sunt discriminati, sunt ita$ @5 similitudo intercedit alia$ @6 animae et corporis$ @7 nec$ @8 correspondentia, et repraesentio [repraesentatio intended], imo$ @9 i sunt$