3103、“那人就拿出一个金鼻环”表示神性良善。这从“金鼻环”的含义清楚可知：“金鼻环”是指良善，在此是指神性良善，因为内义论述的主题是主；它来自理性，故经上用了“人”（man [vir]）这个词，因为“人”表示理性（参看265， 749， 1007节）。古时，教会的敬拜形式都具有代表性，并且人们都知道它们表示什么；当订立婚约时，习俗就是给新娘一个金鼻环和两个镯子，因为新娘代表教会，鼻环代表教会的良善，镯子代表教会的真理。他们这样做，是因为他们都知道，存在于新娘和妻子身上的婚姻之爱是从主的神性良善和神性真理的婚姻中降下来的（2508， 2618， 2727-2729节）。金环要戴在鼻子上，这也可从后面的经文，即仆人“把环子戴在她鼻子上”（24:47）明显看出来，因为“鼻子”表示良善的生命。鼻子之所以具有这种含义，是因为鼻子用来呼吸和闻东西；就内义而言，呼吸表示生命，闻表示爱，即良善的快乐（96， 97节）。
“鼻环”是婚姻中的良善，或良善方面的婚姻的标志，这一点也可从其它圣言经文明显看出来，如以西结书：
我用妆饰打扮你，将镯子戴在你手上，将链子戴在你项上；我也将环子戴在你鼻子上。（以西结书16:11-12）
这论及古教会，古教会在此被称为“耶路撒冷”，并被描述为一个接受镯子、链子和环子的新娘。“戴在手上的镯子”是真理的一个标志性代表；“戴在鼻子上的环子”是良善的一个标志性代表。
以赛亚书：
因为锡安的女儿狂傲，所以主必使她们的头顶光秃，除掉戒指、鼻环、礼服、外袍。（以赛亚书3:16-18， 21-22）
“锡安的女儿狂傲”表示教会里对邪恶的情感（2362， 3024节）；“要除掉的戒指和鼻环”表示良善及其标志；“礼服、外袍”表示真理及其标志。
何西阿书：
我必因她向诸巴力烧香的日子而察罚她，那时她佩带鼻环和妆饰，跟随她的爱人。（何西阿书2:13）
这论及已经败坏的教会和随之而来的新教会。“鼻环”在此也表示教会的良善的标志。当这些环子戴在耳朵上时，它们也表示良善，不过是行为中的良善；在反面意义上表示行为中的邪恶（如创世记35:4；出埃及记32:2， 3）。
Potts(1905-1910) 3103
3103. And the man took a jewel of gold. That this signifies Divine good, is evident from the signification of a "jewel of gold," as being good; and here, because in the internal sense the Lord is treated of, it signifies the Divine good; and because this is from the rational, the term "man" [vir] is used (that a "man" denotes the rational, may be seen above, n. 265, 749, 1007). In ancient times, when the forms of worship in churches were representative, and it was known what they signified, when marriages were being entered upon it was customary to give the bride a jewel of gold and bracelets, because the church was represented by the bride, its good by the jewel, and its truth by the bracelets; and because it was known that the conjugial love with the bride and the wife descends from the marriage of the Lord's Divine good and Divine truth (n. 2508, 2618, 2727-2729). The jewel of gold was put upon the nose, as is evident also from what is said afterwards, that he "put the jewel upon her nose" (verse 47), for the reason that the nose signified the life of good, from the respiration there, which in the internal sense is life, and also from the fragrance, which is what is grateful to the love, the good of which it is (n. 96, 97). [2] That the "jewel" was the badge of marriage as to good, is evident also from other passages of the Word as in Ezekiel:
I decked thee with ornaments, and I put bracelets upon thy hands, and a chain upon thy throat; and I put a jewel upon thy nose (Ezek. 16:11-12);
concerning the Ancient Church, here called "Jerusalem," which is described as a bride, to whom were given bracelets, a chain, and a jewel. "Bracelets upon the hands" were a badge representative of truth; and a "jewel upon the nose" was a badge representative of good. [3] In Isaiah:
Because the daughters of Zion are haughty, the Lord will make bald the crown of their head, and will take away the rings, and the nose jewels, the changes of garments, and the mantles (Isa. 3:16-18, 21-22). The "daughters of Zion who are haughty," denote the affections of evil within the church (n. 2362, 3024); the "rings and the nose jewels which will be removed," denote good and its badges; the "changes of garments and the mantles," truth and its badges. [4] In Hosea:
I will visit upon her the days of the Baalim to which she burned incense; and she put on her nose jewel and her ornaments, and went after her lovers (Hos. 2:13);
treating of the perverted church, and the new church after it. The "nose jewel" here also denotes a badge of the good of the church. When these jewels were fitted to the ears, they also signified good, but good in act; and in the opposite sense evil in act (as in Gen. 35:4; Exod. 32:2, 3).
Elliott(1983-1999) 3103
3103. 'And the man took a gold nose-jewel' means Divine Good. This is clear from the meaning of 'a gold nose-jewel' as good, and here, since the Lord is the subject in the internal sense, as Divine Good, which, since it comes from the Rational, is called 'the man'. For 'a man' means the rational, see 265, 749, 1007. In ancient times when forms of worship in Churches were representative and people knew what those forms meant, it was customary when initiating marriages to give a gold nose-jewel and bracelets to the bride because the Church was represented by the bride, its good by 'the nose-jewel' and its truth by 'the bracelets'. They did so because it was well known that conjugial love as it existed with a bride and wife came down from the marriage of the Lord's Divine Good and Divine Truth, see 2508, 2618, 2727-2729. The gold jewel was placed on the nose, as is evident also from where it is said later on that the servant put the jewel on her nose, verse 47, because 'the nose' meant the life of good. It had this meaning because the nose is used for breathing, which in the internal sense means life, and also for smelling, which means the delight of love, namely good, 96, 97.
[2] As regards 'a nose-jewel' being a sign of the good involved in marriage, this is also clear from other places in the Word, as in Ezekiel,
I adorned you with ornaments and put bracelets on your hands and a chain on your neck, and I put a jewel on your nose. Ezek 16:11, 12.
This refers to the Ancient Church, meant by Jerusalem here and described as a bride to whom bracelets, a chain, and a nose-jewel were given. 'Bracelets on the hands' were a representative sign of truth, 'a jewel on the nose' a representative sign of good. In Isaiah,
Because the daughters of Zion are haughty the Lord will make bald the crown of their heads, and will take away the rings and the nose-jewels, the changes of clothes, the robes. Isa 3:16-18, 21, 22.
'The daughters of Zion that are haughty' stands for affections for evil within the Church, 2362, 3024. 'The rings and the nose-jewels' that will be removed stands for good and the signs of it. 'The changes of clothes' and 'the robes' stand for truth and the signs of it. In Hosea,
I will visit on her the days of the baals to whom she burned incense and decked herself with her nose-jewel and her other jewellery and went after her lovers. Hosea 2:13.
This refers to the perverted Church and to the new one following it. 'Nose- jewel' also stands for a sign of the good of the Church. When those jewels were fitted to the ears they again meant good, though good put into practice, and in the contrary sense evil put into practice, as in Gen 35:4; Exod 32:2, 4.
Latin(1748-1756) 3103
3103. `Et accepit vir monile auri': quod significet Divinum Bonum, constat a significatione `monilis auri' quod sit bonum, et hic quia de Domino in sensu interno agitur, quod sit Divinum Bonum, quod quia e Rationali, dicitur `vir'; quod `vir' sit rationale, videatur n. 265, 749, 1007. Antiquis temporibus, cum cultus in Ecclesiis erant repraesentativi, et noverunt quid significabant, quando inirentur conjugia, solitum erat sponsae dare monile auri ac armillas, {1}quia Ecclesia per `sponsam' repraesentabatur, ejus bonum per `monile,' et verum per `armillas'; et quia notum fuit, quod amor conjugialis qui sponsae et uxori, ex conjugio Divini Boni et Divini Veri {2}Domini descenderet, {3}n. 2508, 2618, 2727-2729; monile auri ponebatur super nasum, ut patet quoque a sequentibus ubi dicitur quod `posuerit monile super nasum,' vers. 47, ex causa quia `nasus' significabat boni vitam, ex respiratione quae ibi, quae in sensu interno est vita, et quoque ex odore, qui est gratum amoris, cujus est bonum, n. 96, 97. [2] Quod `monile' esset insigne conjugii quoad bonum, etiam ex aliis locis in Verbo constat, ut apud Ezechielem, Ornavi te ornatu, et dedi armillas super manus tuas, et torquem super guttur tuum, et dedi monile super nasum tuum, xvi 11, 12;ubi de Antiqua Ecclesia, quae ibi Hierosolyma, quae describitur sicut `sponsa, cui armillae, torques, et monile, data,' `armillae super manus' {4}erant insigne repraesentativum veri, et `monile super nasum' insigne repraesentativum boni: apud Esaiam, Quia extollunt se filiae Zionis,...decalvabit Dominus verticem illarum,...et removebit...annulos et monilia nasi, mutatorias vestes, amicula, iii 16, 17, [18], 21, 22;
`filiae Zionis quae se extollunt' pro affectionibus mali intra Ecclesiam n. 2362, 3024; `annuli et monilia nasi quae removebuntur' pro bono et ejus insignibus; `mutatoriae vestes et amicula' pro vero et ejus insignibus: apud Hosheam, Visitabo super illam dies baalium, quibus suffivit, et induit monile suum, et ornatum suum, et ivit post amasios suos, ii 13;
ubi de Ecclesia perversa, et de nova post illam, `monile' etiam pro insigni boni Ecclesiae. Cum monilia illa aptabantur auribus, significabant etiam bonum, sed bonum actu, ac in opposito sensu malum actu, ut Gen. xxxv 4; Exod. xxxii, 2 4. @1 i sponsae monile et armillae dabantur$ @2 a Domino$ @3 i videatur$ @4 pro insigni repraesentativo$