2973、“四围所有边界”表示外在知识或认知。这从“边界”和“四围”的含义清楚可知：“四围边界”是指外在事物，如前所述（2936节）。因此，“四围边界的（每棵）树”在此表示外在知识或认知。外在知识或认知是指构成教会的外在事物的宗教仪式和教义事物的知识或认知；而内在知识或认知是指构成教会的内在事物的教义事物的知识或认知。至于教会的外在事物是什么，教会的内在事物又是什么，这在前面已经反复说明。
此外，圣言经常提到“中间”和“四围”；如当经上论及迦南地时，就用“中间”描述锡安和耶路撒冷所在之地，用“四围”描述周边各个民族所在之地。“迦南地”代表主的国度，“锡安”代表该国度的属天部分，“耶路撒冷”代表它的属灵部分，耶和华或主在那里有自己的居所。四围，甚至直到边界的部分代表从那里依次流出并源于那里的属天和属灵事物。在最远的边界，属天和属灵事物的代表就终止了。这些代表来源于存在于主在天上的国度中的事物，主在那里作为一轮太阳而在中间；由此放射出一切属天火焰和属灵之光。离祂最近的人住在最明亮的光中，而离祂较远的人住在不那么明亮的光中，离祂最远的人则住在最不明亮的光中，此处就是边界，即天堂之外的地狱开始的地方。
至于属天火焰和属灵之光，情况是这样：纯真和爱的属天事物，并仁和信的属灵事物，与天使所享有的热和光成正比，因为这些事物是天堂所有的热和光的源头。这就是为何“中间”表示最内层，“四围”表示最外层；从最内层依次行进到最外层的其它事物所拥有的纯真、爱和仁的层级，则与它们离中间的距离相匹配。天上的一切社群都是如此；在中间的成员是最好的那种，那种爱和仁随着他们离中间越来越远而相应减少；也就是说，爱和仁在他们里面的消退与他们离中间的距离成正比。
世人也是这种情况。他的最内在部分是主与他同住所在之地，主从那里掌管外围部分。当人允许主依次排列外围部分，以便这些部分对应于最内在部分时，他的状态是这样：他能被接到天堂，并且他的最内在部分，内在部分和外在部分行如一体。但当人不允许主依次排列这些外围部分，以便它们相对应时，他越不让主排列它们，就越远离天堂。众所周知，人的灵魂住在中间，或他的最内在部分，而身体住在外围或最外在部分，因为身体包裹他的灵魂或灵，如衣服披在它身上。
对那些处于属天和属灵之爱的人来说，良善从主经由灵魂流入身体，身体因此充满光明。但对那些处于肉体和世俗之爱的人来说，来自主的良善无法经由灵魂流入身体。相反，他们的内层陷入黑暗，身体也因此充满黑暗，正如主在马太福音中所教导的：
身体的灯就是眼睛。如果眼睛健全，全身就光明。如果眼睛坏了，全身就黑暗。因此，光若是黑暗，那黑暗是何等大呢！（马太福音6:22-23）
“眼睛”表示属于灵魂的理解力部分（2701节）。
然而，那些内层黑暗，外层看似充满光明的人情况更糟。他们就是那种外表伪装成光明天使，内心却是魔鬼的人，被称为“巴比伦”。当“四围”的事物被摧毁时，这些人就会一头栽入地狱。这些事由耶利哥城来代表；祭司带着约柜绕城七次并吹角之后，耶利哥的城墙就塌陷了，这城受到诅咒，被毁灭了（约书亚记6:1-17）。这些事也由耶利米书中的这些话来表示：
所有拉弓的都要在巴比伦的四围摆阵；你们要从四围向她呐喊。她已经授手投降，她的根基坍塌了，她的城墙拆毁了。（耶利米书50:14-15）
由此明显可知“四围”表示什么。此外，圣言屡次提到“四围”（如耶利米书21:14；46:14；49:5；以西结书36:3-4， 7；37:21；阿摩司书3:11；以及其它地方）。“四围”的事物表示外在事物。蒙主的神性怜悯，我们将在别处详述这些事物。
Potts(1905-1910) 2973
2973. That was in all the border thereof round about. That this signifies exterior knowledges, is evident from the signification of "borders" and of "round about," as being things which are exterior (of which above, n. 2936); so that here the "tree that was in the border round about" signifies exterior knowledges. Exterior knowledges are those of the ritual and doctrinal things that are the externals of the church; but interior knowledges are those of the doctrinal things that are the internals of the church. What the externals of the church are, and what the internal, has already been repeatedly stated. [2] Moreover in various places in the Word mention is made of the "midst" and of that which is "round about;" as when speaking of the land of Canaan, that was called the "midst" where were Zion and Jerusalem, but the country "round about" was where the surrounding nations were. By the "land of Canaan" was represented the kingdom of the Lord; its celestial by "Zion," and its spiritual by "Jerusalem," where was the dwelling place of Jehovah or the Lord. The country "round about," even to the borders, represented the celestial and spiritual things flowing forth in their order and derived therefrom; and in the furthest boundaries the representatives of celestial and spiritual things ceased. These representatives had their origin from those in the Lord's kingdom in the heavens; there the Lord as a Sun is in the midst; from this is all celestial flame and spiritual light; they who are nearest are in the highest light, but they who are more remote are in less light, and they who are most remote are in the least; and there are the boundaries, and hell begins, which is outside of heaven. [3] With celestial flame and spiritual light the case is this: The celestial things of innocence and love, and the spiritual things of charity and faith, are in the like ratio as are the heat and light the angels have; for all the heat and light in the heavens are therefrom. It is from this therefore that the "midst" signifies the inmost, and the circumference signifies the outermost, and the things which proceed in order from the inmost to the outermost are in such degrees of innocence, love, and charity as is their distance from the center. And so it is in every heavenly society; they who are in the midst are the best of that kind, and the love and charity of that kind decreases with them according to their remoteness from the center; that is, it decreases with those who are at a distance from the center, in proportion to the distance. [4] The case is the like with man; his inmost is where the Lord dwells with him, and from this inmost governs the things which are round about. When man suffers the Lord to dispose the things round about to correspondence with the inmost ones, then man is in such a state that he can be received into heaven; and then the inmost, the interior, and the external things act as one; but when man does not suffer the Lord to dispose the things round about to correspondence, then he recedes from heaven in the measure in which he does not suffer it. That the soul of man is in the midst, or in his inmost, and that the body is round about or in the outmosts, is well known; for it is the body that encompasses and invests his soul or his spirit. [5] With those who are in celestial and spiritual love, good from the Lord flows in through the soul into the body, and thence the body becomes full of light; but with those who are in bodily and worldly love, good from the Lord cannot flow in through the soul into the body, but their interiors are in darkness; whence also the body becomes full of darkness, according to what the Lord teaches in Matthew:
The lamp of the body is the eye; if the eye be single, the whole body is full of light; but if the eye be evil, the whole body is full of darkness. If therefore the light be darkness, how great is the darkness (Matt. 6:22-23);
by the "eye" is signified the intellectual which belongs to the soul (n. 2701). [6] But the case is worse still with those whose interiors are darkness, and whose exteriors appear as full of light. These are such as outwardly counterfeit angels of light, but are devils inwardly, and they are called "Babel;" and when with such persons the things that are "round about" are destroyed, they are carried headlong into hell. These things were represented by the city Jericho, in that its walls fell and the city was given to the curse when the priests had gone about it seven times, and had sounded the trumpets (Joshua 6:1-17). They are meant also in Jeremiah:
Set yourselves in array against Babel round about, all ye that bend the bow; sound the trumpet against her round about; she hath given her hand; her foundations are fallen; her walls are thrown down (Jer. 50:14-15). It is now plain what "round about" means. Moreover in the Word mention is sometimes made of that which is "round about" (as Jer. 21:14; 32:44; 46:14; 49:5; Ezek. 36:3-4, 7; Amos 3:11; and elsewhere), and by the things "round about" are signified those which are exterior; concerning which, of the Lord's Divine mercy more elsewhere.
Elliott(1983-1999) 2973
2973. 'Which was in all its borders round about' means exterior cognitions. This is clear from the meaning of 'borders' and of 'round about' as things that are exterior, dealt with in 2936. Thus here '[every] tree which was in the borders round about' means exterior cognitions. Exterior cognitions have to do with the religious observances and matters of doctrine which constitute the external things of the Church, whereas interior cognitions have to do with matters of doctrine which constitute the internal things of the Church. What the external things of the Church are, and what the internal, has been stated several times already.
[2] Furthermore in various places in the Word mention is made of the middle or the midst and of the regions encircling it, as when the land of Canaan is referred to, 'the middle' is used to describe where Zion and Jerusalem are, while the areas encircling describe where the nations are who are round about. 'The land of Canaan' represented the Lord's kingdom, 'Zion' the celestial part of it and 'Jerusalem' the spiritual, and there Jehovah or the Lord had His dwelling-place. The things that were round about, even to the borders, represented celestial and spiritual things spread out and derived in order from there. Where the furthest boundaries lay, there the representatives of celestial and spiritual things ended. Those representatives had their origin in the things that existed in the Lord's kingdom in heaven, where the Lord as the Sun is in the middle, from where all celestial flame and spiritual light radiate. Those nearest to Him dwell in the brightest light, while those who are more remote dwell in less light, and those who are the most remote in the least bright. At this point lie the borders where hell, which is outside heaven, begins.
[3] With celestial flame and spiritual light the position is that the existence of celestial things which are forms of innocence and love, and spiritual things which are forms of charity and faith, is proportional to the heat and light that is received, for those things are the source of all heat and light in heaven. This then is why 'the middle' means that which is inmost, and the encircling regions that which is outermost; and the spacing of the things that radiate in order from the inmost to the outermost is determined by their degree of innocence, love and charity. It is similar with each individual community of heaven. Those members in the middle are the best of its kind, and the love and charity of that kind becomes correspondingly less as these become more remote, that is, as such love and charity exist with members away from the middle.
[4] It is also similar with man. The inmost part of him is where the Lord resides with him, and from there governs the outlying parts. When a person permits the Lord to bring order to the outlying parts so that these correspond to the inmost parts, his state is such that he can be received into heaven, and the inmost, the interior, and the external parts of him act as one. But if the person does not permit the Lord to bring order to those outlying parts so that they correspond, he moves away from heaven, as far away as he is from permitting the Lord to bring that order to them. The fact that man's soul resides in the middle or inmost part of his being and the body in the outlying region or outermost parts is well known, for the body is that which surrounds and clothes his soul or spirit.
[5] With those in whom celestial and spiritual love reigns, good from the Lord flows in by way of the soul into the body, as a consequence of which the body becomes full of light, but with those in whom bodily and worldly love reigns, good from the Lord cannot flow in by way of the soul into the body. Instead their interiors are engulfed in darkness, as a consequence of which the body too becomes full of darkness, according to the Lord's own teaching in Matthew,
The lamp of the body is the eye. If the eye is sound, the whole body is full of light. If the eye is evil, the whole body is full of darkness. If therefore the light is darkness, how great is the darkness! Matt 6:22, 23.
'The eye' means the understanding part, which belongs in the soul, 2701.
[6] But matters are worse still with people whose interiors are 'darkness' while their exteriors seem to be 'full of light'. They are such as outwardly pretend to be angels of light but inwardly they are devils. They are referred to as 'Babel'. These people, when the things that are round about are destroyed, are carried headfirst into hell. This was represented by the city of Jericho whose walls fell down, and the city was given to destruction, after the priests had gone round it seven times with the ark, and had sounded their trumpets, Josh 6:1-17. The same is meant in Jeremiah,
Set yourselves against Babel round about, all you who bend the bow. Raise a shout over her round about, she has given her hand, her foundations have fallen, her walls have been destroyed. Jer 50:14, 15.
From this it is now evident what 'round about' means. Reference is also made several times in the Word to 'the encircling regions', as in Jer 21:14; 46:14; 49:5; Ezek 36:3, 4, 7; 37:21; Amos 3:11; and elsewhere. By 'the encircling regions' is meant the things that are exterior, concerning which, in the Lord's Divine mercy, more will be said elsewhere.
Latin(1748-1756) 2973
2973. `Quae in omni termino ejus circumcirca': quod significet cognitiones exteriores, constat a significatione `terminorum' et `circumcirca' quod sint illa quae sunt exteriora, de qua n. 2936; ita hic `arbor quae in termino circumcirca' significat cognitiones exteriores; cognitiones exteriores sunt ritualium et doctrinalium quae sunt externa Ecclesiae, cognitiones autem interiores sunt doctrinalium quae sunt interna Ecclesiae; quid externa Ecclesiae et quid interna, prius aliquoties dictum est. [2] Praeterea in Verbo passim dicitur medium et circuitus; ut cum de terra Canaane agitur, tunc medium dicebatur ubi Zion et Hierosolyma, circuitus autem ubi gentes quae circumcirca; per `terram Canaanem' repraesentabatur regnum Domini, caeleste illius per `Zionem' et spirituale per `Hierosolymam,' ibi habitaculum Jehovae seu Domini; illa quae circumcirca erant, usque ad {1}fines, repraesentabant caelestia et spiritualia inde ordine effluentia et derivata; ubi ultimi termini, ibi repraesentativa caelestium et spiritualium desinebant; {2}repraesentativa illa originem duxerunt ab illis quae in regno Domini in caelis sunt; ibi Dominus ut Sol est in medio, inde omnis flamma caelestis et lux spiritualis; qui proximi sunt, in summa luce sunt, qui autem remotiores, in minore luce sunt, qui autem remotissimi, in minima, et ibi sunt termini, et incipit infernum, quod est extra caelum: [3] cum flamma {3}caelesti, et luce spirituali ita se habet, quod caelestia quae sunt innocentiae et amoris, et spiritualia quae sunt charitatis et fidei, in simili ratione sint cum calore et luce quae illis, nam exinde omnis calor et lux in caelis: exinde nunc est quod `medium' significet intimum, et `circuitus' extimum, et quae ordine ab intimo ad extimum procedunt, in tali gradu innocentiae, amoris, et charitatis sint, sicut distant. Similiter se habet in unaquavis societate caelesti, ibi qui in medio, sunt ejus generis optimi, et illius generis amor et charitas apud illos decrescit secundum remotionem, hoc est, apud illos qui inde distant, proportionate. [4] Haec similiter se habent apud hominem; {4}ejus intimum est ubi Dominus apud illum habitat, et ex eo regit illa quae in ejus circuitibus sunt; quando homo patitur ut Dominus disponat circuitus ad correspondentiam cum intimis, tunc est in statu ut possit recipi in caelum, et tunc intima, et interiora et externa unum agunt; at cum homo non patitur ut Dominus disponat circuitus ad correspondentiam, tunc homo tantum recedit a caelo quantum non illud patitur. [5] Quod anima hominis in medio seu in intimo ejus sit, et quod corpus in circuitu seu in extremis, notum est; corpus enim est quod cingit et circumvestit animam seu ejus spiritum: qui in caelesti et spirituali amore sunt, apud illos bonum a Domino influit per animam in corpus, inde corpus fit lucidum; at qui in corporeo et mundano amore sunt, apud illos non influere potest bonum a Domino per animam in corpus, sed interiora eorum in tenebris sunt, inde etiam corpus fit {5}tenebrosum, secundum {6}illa quae Dominus docet apud Matthaeum, Lucerna corporis est oculus, si oculus sincerus, totum corpus lucidum est; si oculus malus, totum corpus obtenebratum; si ergo lumen sunt tenebrae, quantae tenebrae, vi 22, 23;per `oculum' significatur intellectuale quod est animae, n. 2701: [6] apud illos autem adhuc `pejus se' habet, quorum interiora sunt `tenebrae,' et exteriora apparent sicut `lucida'; illi tales sunt qui exterius simulant lucis angelos, at interius sunt diaboli; vocantur ii `Babel'; apud illos cum destruuntur illa quae circumcirca sunt, tunc praecipites feruntur in infernum; {7}haec repraesentata sunt per urbem Jericho, Quam postquam sacerdotes cum arca circumiverunt septies, et clanxerunt buccinis, quod ceciderint muri ejus, et urbs devotioni data, Jos. vi 1-17:
et quae intellecta apud Jeremiam, Disponite vos contra Babelem circumcirca omnes tendentes arcum, clangite super eam circumcirca, dedit manum suam, ceciderunt fundamenta ejus, destructi sunt muri ejus, l 14, 15. Inde nunc patet quid `circumcirca' sit. Praeterea `in Verbo aliquoties' nominatur `circuitus,' ut Jer. xxi 14; xlvi 14; xlix 5; Ezech. xxxvi 3, 4, 7; xxxvii 21; Amos iii 11; et alibi, et per `circuitus' significantur illa quae exteriora {8}sunt; de quibus, ex Divina Domini Misericordia, alibi plura. @1 fides I$ @2 repraesentativum illud originem duxit$ @3 caelesti et spirituali ac ejus luce$ @4 cujus$ @5 tenebricosum$ @6 haec$ @7 hi repraesentati$ @8 i et externa$