3079、“她的水瓶就在她的肩上”表示接受真理并付出努力，或说接受真理的器皿和维护这真理的全部努力。这从“水瓶”和“肩”的含义清楚可知：“水瓶”是指记忆知识或事实知识，因而是指真理的器皿（参看3068节）；“肩”是指一切能力，因而是指努力（参看1085节）。“水瓶”或“水罐”，以及总体上的器皿在内义上都表示处于器皿位置的事物，或说用来接受其它某种东西的事物，如记忆知识或事实和认知相对于真理的角色，真理本身相对于良善的角色，这一点从圣言中的许多经文可以看出来。圣殿和祭坛的“器皿”没有其它含义；它们因表示这些事物，故也是神圣的；它们的神圣没有其它源头。
这就是为何当伯沙撒与他的大臣和妃嫔用他父亲尼布甲尼撒从耶路撒冷殿中掠来的金银器皿饮酒，并赞美金银铜铁和木石的神时，由于这些器皿的含义，他宫殿的墙上显出字来（但以理书5:2等）。“金银器皿”表示遭到亵渎的良善和真理的知识或认知，因为“迦勒底人”表示那些虽拥有知识或认知，但却通过这些知识或认知里面的虚假而使它们遭到亵渎（1368节），以至于知识或认知用来服务于他们敬拜“金银之神”的人。泊沙撒在这一章（5:30）被称为“迦勒底人的王”。
“器皿”表示属灵事物的外在器皿，这一点也可从圣言中的其它经文明显看出来，如以赛亚书：
好像以色列人用洁净的器皿盛供物奉到耶和华的家中。（以赛亚书66:20）
这论及主的国。“用洁净的器皿盛供物”代表外在人与内在人之间的关系；带来供物的，是内在人；“洁净的器皿”是指与内在人和谐一致的外在人，因而是指外在人中的事物，也就是记忆知识或事实，认知和教义事物。
耶利米书：
耶路撒冷的哀声直往上升，他们的贵胄打发他们的小子打水；他们来到池边，却找不到水，就拿着空器皿回去了；他们都感到羞愧。（耶利米书14:2-3）
“空器皿”表示没有真理在里面的知识或认知，以及没有良善在里面的真理。同一先知书：
巴比伦王尼布甲尼撒吞灭我，惹我烦乱，使我成为空虚的器皿。（耶利米书51:34）
“空虚的器皿”同样表示空虚的知识或认知。“巴比伦”就是那造成荒废的人（参看1327e节）。摩西五经：
它们被种植如山谷，如河旁的园子。水要从他的桶里流出，他的种必在多水之处。（民数记24:6-7）
这几节经文是巴兰关于雅各和以色列的神谕；“水要从他的桶里流出”表示真理要从知识或认知中流出。
在十个童女的比喻中，其中五个拿着灯，又有油在器皿里，而愚拙的没有油（马太福音25:4）。“童女”表示情感；“聪明的有油在器皿里”表示他们所知道的真理有良善在里面，因而他们的信有仁在里面。“油”表示良善（参看886节）；“灯”表示爱。
Potts(1905-1910) 3079
3079. With her pitcher upon her shoulder. That this signifies receptions of truth, and endeavor, is evident from the signification of a "pitcher," as being memory-knowledge, and thus a receptacle of truth (see n. 3068); and from the signification of the "shoulder," as being all power, and thus endeavor (see n. 1085). That "pitchers" or "water-jars," also vessels in general, signify in the internal sense things which are in the position of being a receptacle (as are memory-knowledges and knowledges in relation to truths, and as are truths themselves in relation to good), may be seen from many passages in the Word. The "vessels" of the temple and of the altar have no other signification, and because they signified such things they were also holy, their holiness being from no other source. [2] And when Belshazzar, with his great men and his wives, was drinking wine out of the vessels of gold and of silver that Nebuchadnezzar his father had brought from the temple of Jerusalem, and they were praising the gods of gold, silver, brass, iron, wood, and stone, it was because of such signification of the vessels that the writing then appeared on the wall of his palace (Dan. 5:2, etc.). The "vessels of gold and of silver" denote the knowledges of good and truth, which were profaned; for the Chaldeans denote those who are in knowledges, but such as have been profaned by the falsities that are in them (n. 1368); so that the knowledges serve them to worship gods of gold and silver; for Belshazzar is called king of the Chaldeans in this same chapter (verse 30). [3] That "vessels" signify the externals of spiritual things, is also plain from other passages in the Word, as in Isaiah:
As the sons of Israel bring their offering in a clean vessel into the house of Jehovah (Isa. 66:20);
where the Lord's kingdom is treated of. The "offering in a clean vessel" is representative of the external man relatively to the internal; that which brings the gift is the internal man; the "clean vessel" is the external man that is in agreement, thus it denotes the things in the external man, which are memory-knowledges, knowledges, and doctrinal things. [4] In Jeremiah:
The cry of Jerusalem is gone up, and their nobles have sent their little ones to the waters; they came to the pits, they found no waters, they returned with their vessels empty, they are ashamed (Jer. 14:2-3);
"empty vessels" denote knowledges wherein there is no truth, and also truths wherein there is no good. Again:
Nebuchadnezzar, king of Babel, hath devoured me, he hath troubled me, he hath made me an empty vessel (Jer. 51:34);
where an "empty vessel" has a similar meaning. That it is Babel that lays waste, may be seen above (n. 1327, at the end). In Moses:
As the valleys are they planted, as gardens by the river's side; waters shall flow from his buckets, and his seed shall be at many waters (Num. 24:6-7). This is Balaam's parable concerning Jacob and Israel; "waters flowing from his buckets," signify that truths flow from knowledges. [5] In the parable of the ten virgins, five of whom took oil in their vessels with their lamps, while the foolish did not (Matt. 25:4), by the "virgins" are signified affections. That the wise "took oil in their vessels," denotes that there was good in truths, and thus charity in faith. That "oil" denotes good, may be seen above (n. 886); "lamps" denote love.
Elliott(1983-1999) 3079
3079. 'And her pitcher was on her shoulder' means vessels that receive truth, and a total effort to uphold that truth. This is clear from the meaning of 'a pitcher' as factual knowledge, and so a receptacle of truth, dealt with in 3068, and from the meaning of 'shoulder' as all power, and so total effort, dealt with in 1085. 'Pitchers' or water-pots, and also vessels generally, mean in the internal sense things that serve in the place of a receptacle, as facts and cognitions do in relation to truths, and as truths themselves do in relation to good. This becomes clear from many places in the Word. The temple and the altar vessels had no other meaning, and having that meaning they were also sacred. For no other reason were they sacred. That was why - when Belshazzar, along with his nobles and his wives, drank wine out of the vessels of gold and silver which Nebuchadnezzar his father had brought from the Temple in Jerusalem, and they praised the gods of gold, silver, bronze, iron, wood, and stone - writing appeared on the wall of his palace, Dan 5:2 and following verses. 'The vessels of gold and silver' stands for cognitions of good and truth which were rendered profane; for 'the Chaldeans' means those who possess cognitions but have rendered them profane through the falsities within those cognitions, 1368, so that cognitions serve them for worshipping 'the gods of gold and silver' (Belshazzar being called 'king of the Chaldeans' in verse 30 of that same chapter).
[2] That 'vessels' means the external containers of spiritual things is also evident from other places in the Word, as in Isaiah,
Even as the children of Israel bring their gift in a clean vessel to the house of Jehovah. Isa 66:20.
This refers to the Lord's kingdom. 'A gift in a clean vessel' is a representative of the external man in relation to the internal. The one who brings the gift is the internal man, 'the clean vessel' a compatible external man, and so the things present in the external man, which are facts, cognitions, and matters of doctrine. In Jeremiah,
The cry of Jerusalem went up, and the nobles sent their inferiors to the waters; they came to the pits, they found no water, they returned with their vessels empty, they were ashamed. Jer 14:2, 3.
'Empty vessels' stands for cognitions with no truth in them, and also truths with no good in them. In the same prophet,
Nebuchadnezzar king of Babel has devoured me, he has troubled me, he has made me an empty vessel. Jer 51:34.
'An empty vessel' stands in like manner for empty cognitions - 'Babel' being one who lays waste, see 1327 (end). In Moses,
Like valleys that are planted, like gardens beside a river. Waters will flow from buckets, and his seed will be towards many waters. Num 24:6, 7.
These verses belong to Balaam's oracle concerning Jacob and Israel. 'Waters will flow from buckets' stands for truths flowing from cognitions. In the parable about the ten virgins it is said that five of them took oil in their vessels together with their lamps, but that the foolish did not, Matt 25:4. 'Virgins' means affections; 'the wise took oil in their vessels' means that they took good within truths, and so charity within faith. 'Oil' is good, see 886; 'lamps' stands for love.
Latin(1748-1756) 3079
3079. `Et cadus ejus super humero ejus': quod significet receptiones veri, et connisum, constat a significatione `cadi' quod sit scientificum, ita receptaculum veri, de qua n. 3068; et a significatione `humeri' quod sit omnis potentia, ita connisus, de qua n. 1085: quod `cadi' seu hydriae, tum vasa in communi in sensu interno significent illa quae receptaculi loco sunt, ut sunt scientifica (c)et cognitiones respective ad vera, ac ipsa vera respective ad bonum, constare potest a pluribus locis in Verbo; vasa templi et altaris nec aliud significarunt, et quia illa significabant, etiam sancta fuerunt; non aliunde fuit illis sanctum; inde erat, Cum Belshazzar cum magnatibus et uxoribus biberet vinum ex vasis auri et argenti, quae Nebuchadnezzar pater ejus e Templo Hierosolymae eduxerat, et laudarent deos auri, argenti, aeris, ferri, ligni, lapidis, quod tunc scriptura in pariete palatii ejus apparuerit, Dan. v 2 seq.;`vasa auri et argenti' pro cognitionibus boni et veri, quae profanatae, sunt enim `Chaldaei' qui in cognitionibus, sed quae profanatae sunt per falsa quae inibi, n. 1368, sic ut cognitiones illis inserviant pro colendis diis auri et argenti, Belshazzar enim vocatur rex Chaldaeus, ibid. vers. 30. [2] Quod `vasa' significent spiritualium externa, etiam patet ab aliis locis in Verbo, ut apud Esaiam, Quemadmodum adducunt filii Israelis munus in vase mundo domum Jehovae, (x)lxvi 20;
ubi de regno Domini; `munus in vase mundo' est repraesentativum externi hominis respective ad internum; `qui munus adducit' est internus, `vas mundum' est externus concordans, ita quae in externo, quae sunt scientifica, cognitiones, doctrinalia: apud Jeremiam, Clamor Hierosolymae ascendit, et magnates miserunt minorennes ad aquas, venerunt {1}ad foveas, non invenerunt aquas, reversi sunt vasis eorum vacuis, pudefacti sunt, xiv 2, 3;
`vasa vacua' pro cognitionibus in quibus non verum, et quoque vera in quibus non bonum: apud eundem, Comedit me, perturbavit me Nebuchadnezzar rex Babelis, constituat me vas vacuum, li 34;
`vas vacuum' pro similibus; quod `Babel' sit quae vastat, videatur n. 1327 f.: apud Mosen, Sicut valles plantantur, sicut horti juxta fluvium,...defluent aquae e situlis, et semen ejus ad aquas multas, Num. xxiv 6, 7;
Bileami enuntiatum de Jacobo et Israele; `defluent aquae e situlis' pro quod vera ex cognitionibus: in parabola de decem virginibus, Quarum quinque oleum in vasis suis cum lampadibus acceperunt; stultae vero non, Matth. xxv 4;
per `virgines' significantur affectiones; quod `prudentes acceperint oleum in vasis suis' est quod bonum in veris, ita quod charitatem in fide; quod `oleum' sit bonum, videatur n. 886, `lampades' pro amore. @1 super$