4599.“在以得塔那边支搭帐棚”表其内层事物。这从“支搭帐棚”、“塔那边”和“以得”的含义清楚可知：“支搭帐棚”是指在神圣之物上的发展，在此是指朝向内层事物的发展，“帐棚”表示神圣之物（参看414，1102，2145，2152，3312，4391节）；“塔那边”是指进入内层事物，如下文所述；“以得”是指状态的性质，也就是说，在神圣之物上朝向内层事物发展的性质。自古时起，这塔就具有这种含义，但由于除了约书亚记（15:21）外，在圣言中，它没有在别的地方被提及，所以这一点无法像其它名字那样从相关经文得以证实。“塔那边”之所以表示朝向内层事物，是因为更内层的事物由巍峨和高耸的物体来表示，如大山、小山、塔、屋顶等等。原因在于，从通过外在感官所感知到的尘世属世物体形成其观念的心智将内层事物看为比其它东西更高的物体（2148节）。
“塔”表示内层事物，这一点也可从圣言的其它经文看出来，如以赛亚书：
我所亲爱的有葡萄园，在肥美的山冈上。他把它围起来，清除石头，栽种上等的葡萄树，在园子当中建了一座塔。（以赛亚书5:1-2）
“葡萄园”表示属灵教会；“上等的葡萄树”表示属灵良善；“在园子当中所建的塔”表示真理的内层事物。主在马太福音中的比喻也一样：
有一个做家主的人栽了一个葡萄园，周围圈上篱笆，里面挖了一个压酒池，建了一座塔，把它租给佃户，就出外去了。（马太福音21:33；马可福音12:1）
以西结书：
亚发人和你的军队都在你四围的墙上，歌玛底人（或译勇士）在你的塔楼中，他们把自己的盾，挂在四周的城墙上，成全你的美丽。（以西结书27:11）
这论及推罗，推罗表示对良善与真理的认知，或那些拥有这些认知的人。“在其塔楼中的歌玛底人（或译勇士）”表示对内层真理的认知。
弥迦书：
耶和华要在锡安山作王治理他们，从今直到永远；你这羊群的塔楼，锡安女子的山冈啊，都必归于你了，从前的王国，就是耶路撒冷女子的王国必将归回。（弥迦书4:7-8）
这描述了主的属天国度。“锡安山”描述了它的至内在部分，也就是对主之爱；“锡安女子的山冈”表示它的直接衍生物，也就是相爱，这爱在灵义上被称为对邻之仁；“羊群的塔楼”描述了其良善的内层真理；“耶路撒冷女子的王国”表示一个属灵-属天国度由此而存在。诗篇：
因你的判断，锡安山应当欢喜，犹大的女子应当快乐。你们要绕着锡安山走，数点她的塔楼。（诗篇48:11，12）
此处“塔楼”表示保卫构成爱与仁之物的内层真理。
路加福音：
凡不背着自己十字架跟从我的，也不能作我的门徒。你们哪一个想盖一座塔，不先坐下算计花费，能盖成不能呢？或哪一个王去和别的王打仗，岂不先坐下酌量，能用一万兵去会那领二万兵来攻打他的吗？这样，你们无论什么人，若不撇下一切所有的，就不能作我的门徒。（路加福音14:27-28，31，33）
凡不知道圣言内义的人必以为主在此通过打比方说话，“盖一座塔”和“打仗”并没有别的意思。殊不知，在圣言中，一切比方都具有属灵含义，都是代表；“盖一座塔”表示获得为人的自我获取内层真理；“打仗”表示凭这些真理争战。因为此处论述的主题是那些属于教会的人所经历的试探，他们在此被称为主的“门徒”。他们必须背的“十字架”表示这些试探；“若不撇下一切所有的，就不能作我的门徒”表示若不靠着主，他们凭自己，或自己的东西绝不会得胜。所有这些事就是这样连贯起来的；但是，若没有内层意义，仅仅将涉及塔和打仗的事理解为简单的比方，那它们就连贯不起来了。由此可见，是什么样的光从内义流出。
那些陷入爱自己、爱世界之人的内层，因而他们用来争战并巩固他们那种宗教信仰的虚假，也以反面意义上的“塔”来表达，如以赛亚书：
到那日，人的高傲必降为卑，惟独耶和华被尊崇；因为万军之耶和华必有一日，要攻击一切骄矜高傲的，和一切自高的，他必降为卑；要攻击黎巴嫩所有高而昂的香柏树，和巴珊所有的橡树，又攻击所有的高山，和所有耸峙的山冈，攻击每一个高塔，和每一道坚固的城墙。（以赛亚书2:11-15）
此处以“香柏树”、“橡树”、“高山”、“山冈”、“塔”和“城墙”来描述这些爱的内层和外层：“塔”描述了内层虚假；因而又以高耸的事物来描述内层事物。然而，区别在于：那些陷入邪恶与虚假的人自以为高，在他人之上；而那些处于良善与真理的人则自以为小，在他人之下（马太福音20:26，27；马可福音10:44）。尽管如此，良善与真理仍被描述为高耸之物，因为在天上，它们更接近至高者，也就是主。在圣言中，“塔”论及真理，而“山”论及良善。
Potts(1905-1910) 4599
4599. And spread his tent beyond the tower of Eder. That this signifies the interior things thereof, is evident from the signification of "spreading a tent," as being the advancement of what is holy, here toward interior things (that a "tent" denotes what is holy may be seen above, n. 414, 1102, 2145, 2152, 3312, 4391); from the signification of "beyond the tower," as being into interior things (of which in what follows); and from the signification of "Eder," as being the quality of the state, namely, of the advancement of what is holy toward interior things. From ancient times this tower had this signification, but as it is mentioned nowhere else in the Word, except in Joshua 15:21, this cannot be confirmed from parallel passages, as is the case with other names. The reason why "beyond the tower" denotes toward interior things, is that the things which are interior are expressed by things lofty and high, thus by mountains, hills, towers, the roofs of houses, and the like. The reason is, that to minds which derive their ideas from the natural things of the world through the external senses, interior things appear as higher (n. 2148).
[2] That "towers" signify interior things may be seen also from other passages in the Word, as in Isaiah:
My well beloved had a vineyard in a horn of the son of oil, which he fenced round and cleared of stones, and planted it with a noble vine, and built a tower in the midst of it (Isa. 5:1-2);
the "vineyard" denotes the spiritual church; the "noble vine," spiritual good; the "tower built in the midst of it," the interior things of truth. In like manner also in the Lord's parable in Matthew:
A man a householder planted a vineyard, and set a hedge about it, and digged a winepress in it, and built a tower, and let it out to husbandmen. (Matt. 21:33; Mark 12:1).
[3] In Ezekiel:
The sons of Arvad and thine army were upon thy walls round about, and the Gammadim were in thy towers, they hung their shields upon thy walls round about; these have perfected thy beauty (Ezek. 27:11);
treating of Tyre, by which are signified the knowledges of good and truth, or those who are in these knowledges; the "Gammadim in its towers" denote the knowledges of interior truth.
[4] In Micah:
Jehovah shall reign over them in Mount Zion from now and to eternity; and thou tower of the flock, the hill of the daughter of Zion, unto thee shall it come, and the former kingdom shall return, the kingdom of the daughter of Jerusalem (Micah 4:7-8);
where is described the Lord's celestial kingdom; its inmost which is love to the Lord, by "Mount Zion;" its derivative which is mutual love, by the "hill of the daughter of Zion," which love in the spiritual sense is called charity toward the neighbor; its interior truths of good by the "tower of the flock;" that from this comes the spiritual of the celestial kingdom is signified by the "kingdom of the daughter of Jerusalem." In David:
Let Mount Zion be glad, let the daughters of Judah exult because of Thy judgments encompass ye Zion, and gird it around, count the towers thereof (Ps. 48:11, 12);
where the "towers" denote the interior truths which defend what is of love and charity.
[5] In Luke:
Whosoever doth not bear his cross, and come after Me, cannot be My disciple for which of you, desiring to build a tower, sitteth not down first and counteth the cost, whether he have wherewith to complete it? Or what king, going to make war with another king, doth not first sit down and consult whether he be able with ten thousand to meet him that cometh against him with twenty thousand (Luke 14:27-28, 31, 33);
he who does not know the internal sense of the Word must suppose that the Lord here spoke by comparisons, and that by building a tower and making war nothing further is meant, not knowing that all the comparisons in the Word are significative and representative, and that "to build a tower" is to procure for one's self interior truths, and that "to make war" is to combat from these; for the subject here treated of is the temptations undergone by those who are of the church, and who are here called the Lord's "disciples." These temptations are signified by the "cross" which they must carry; and that they by no means conquer from themselves or from what is their own, but from the Lord, is signified by "whosoever renounceth not all that he hath, he cannot be My disciple." Thus do all these things cohere; whereas if the things that are related of the tower and the war are understood only comparatively, without an interior sense, they do not cohere. From this it is manifest what light there is from the internal sense.
[6] The interiors of those who are in the love of self and the world, thus the falsities from which they combat, and by which they confirm their religiosity, are also expressed in the opposite sense by "towers," as in Isaiah:
The loftiness of men shall be brought low, and Jehovah Zebaoth shall be exalted above everyone proud and high, and upon everyone that is lifted up, and he shall be humbled; and upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every lofty tower, and upon every fortified wall (Isa. 2:11-15);
where the interiors and the exteriors of these loves are described by the "cedars," "oaks," "mountains," "hills," "tower," and "wall" (interior falsities by the "tower"), thus also interior things by those which are high, with the difference that they who are in evils and falsities believe themselves high and above others, but they who are in goods and truths believe themselves less and below others (Matt. 20:26, 27; Mark 10:44). Nevertheless goods and truths are described by high things, because in heaven they are nearer the Highest, that is, the Lord. Moreover "towers" in the Word are predicated of truths, but "mountains" of goods.
Elliott(1983-1999) 4599
4599. 'And pitched his tent beyond the tower of Eder' means more interior aspects of this. This is clear from the meaning of 'pitching a tent' as an advance in holiness, in this case towards more interior aspects -'a tent' meaning holiness, see 414, 1102, 2145, 2152, 3312, 4391; from the meaning of 'beyond the tower' as into more interior aspects, dealt with below; and from the meaning of 'Eder' as the nature of the state, that is to say, the nature of the advance made in holiness towards more interior aspects. This tower possessed that meaning from of old, but because there is no further reference to it in the Word apart from Joshua 15:21, this cannot be proved from parallel passages in the way other names can. The reason 'beyond the tower' means towards more interior aspects is that things which are more interior are expressed as objects that are lofty and high - as mountains, hills, towers, housetops, and the like. The reason for this is that minds which form their ideas from natural objects in the world as perceived through the external senses see things of an interior nature as objects that are higher than others, 2148.
[2] That 'towers' means interior things may also be seen from other places in the Word, as in Isaiah,
My beloved had a vineyard on a very fertile hill,a which he surrounded [with an enclosure] and gathered out the stones, and planted it with the choicest vine, and built A tower in the midst of it Isa 5:1, 2.
'A vineyard' stands for the spiritual Church, 'the choicest vine' for spiritual good, 'he built a tower in the midst of it' for the interior aspects of truth. Similarly also in the Lord's parable in Matthew,
A householder planted a vineyard, and set a hedge around it, and dug a winepress in it, and built a tower, and let it out to tenants. Matt 21:33; Mark 12:1.
[3] In Ezekiel,
The sons of Arvad, and your army, were on your walls round about, and Gammadim were in your towers; they hung their shields on your walls round about; they made perfect your beauty. Ezek 27:11.
This refers to Tyre, by which are meant cognitions of good and truth, or people who possess these cognitions. 'Gammadim in its tower' stands for cognitions of interior truth.
[4] In Micah,
Jehovah will reign over them in Mount Zion, from now on and for ever. And you, O tower of the flock, hill of the daughter of Zion, to you will it come, and the former kingdom will return, the kingdom of the daughter of Jerusalem. Micah 4:7, 8.
This describes the Lord's celestial kingdom. 'Mount Zion' describes the inmost part of it, which is love to the Lord; 'hill of the daughter of Zion' its immediate derivative, which is mutual love, called in the spiritual sense charity towards the neighbour; 'tower of the flock' describes its interior truths of good. The existence of a spiritual-celestial kingdom from this is meant by 'the kingdom of the daughter of Jerusalem'. In David,
Mount Zion will be glad, the daughters of Judah will be exultant, because of Your judgements. Encompass Zion, and go around her; count up her towers. Ps 48:11, 12.
Here 'towers' stands for interior truths which defend the things that constitute love and charity.
[5] In Luke,
Whoever does not carry his own cross and come after Me cannot be My disciple. For who of you, when he wishes to build a tower, does not first sit down and work out the cost, whether he has the means to complete it? Or what king going to encounter another king in war does not first sit down and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? So every one of you who does not renounce all that is his own cannot be My disciple. Luke 14:27, 28, 31, 33.
Anyone who is not acquainted with the internal sense of the Word can only suppose that here the Lord was using comparisons, and that the expressions 'building a tower' and 'going to war' were not used to mean anything more He does not know that each comparison in the Word has a spiritual meaning, and is representative, and that 'building a tower' means acquiring interior truths to oneself and 'going to war' fighting from those truths. For the subject in this quotation is the temptations undergone by those who belong to the Church and are here called the Lord's disciples. Those temptations are meant by 'his own cross' which each of them has to carry; and the truth that they do not in any way conquer of themselves and from what is their own but from the Lord is meant by 'he who does not renounce all that is his own cannot be My disciple'. This is how these expressions hang together; but if the references to a tower and to war are understood to be simply comparisons without a more interior sense they do not hang together. From this one may see what light flows from the internal sense.
[6] The interiors of those who are governed by self-love and love of the world, and so the falsities from which they fight and from which they reinforce their kind of religion, are also expressed as 'towers' in the contrary sense, as in Isaiah,
The height of men (vir) will be brought low, and Jehovah alone will be exalted on that day, for the day of Jehovah Zebaoth will be against everyone that is lofty and high, and against everyone that is lifted up, and he will be humbled; and against all the cedars of Lebanon that are high and lifted up and against all the oaks of Bashan, and against all high mountains, and against all hills that are lifted up, and against every lofty tower and against every fortified was. Isa 2:11-18.
Here the interior and exterior aspects of those loves are described by cedars, oaks, mountains, hills, a tower, and a wall - interior falsities being described by 'a tower'. Thus interior things are again described by objects that are 'high'. The difference however is this: People who are governed by these - by evils and falsities - believe that they themselves are high and above others, whereas those who are governed by goods and truths believe that they themselves are least and below others, Matt 20:26,27; Mark 10:44. All the same, goods and truths are described as things that are 'high' because in heaven they are closer to the Most High, that is, to the Lord. Furthermore 'towers' is used in the Word in reference to truths, but 'mountains' to forms of good.
Latin(1748-1756) 4599
4599. `Et tetendit tentorium suum ab ultra turrim Eder': quod significet interiora illius, constat ex significatione `tendere tentorium' quod sit progressio sancti, hic versus interiora; quod `tentorium' sit sanctum, videatur n. 414, 1102, 2145, 2152, 3312, 4391; ex significatione `ab ultra turrim' quod sit in {1} interiora, de qua sequitur; et ex significatione `Eder' quod sit quale status, nempe progressionis sancti ad interiora; turris illa ab antiquo significationem istam habuit, sed quia in Verbo non ulterius occurrit, praeter apud Joshuam xv 21, non confirmari, sicut alia nomina {2}, ex parallelis locis potest. Quod `ab ultra turrim' sit ad interiora, est quia illa quae interiora sunt, exprimuntur {3} per excelsa et alta, ita per `montes, colles, turres, tecta domorum', et similia; causa est quia interiora apparent coram mentibus, quae ex naturalibus mundi per sensualia externa trahunt (o)suas ideas, sicut superiora, n. 2148: [2] quod `turres' significent interiora, constare quoque potest ex alii locis in Verbo, ut apud Esaiam, Vinea fuit dilecto Meo in cornu filii olei, quam circumdedit et elapidavit, et plantavit illam vite nobili, et aedificavit turrim in medio illius, v 1, 2;`vinea' pro Ecclesia spirituali, `vitis nobilis' pro spirituali bono, `aedificavit turrim in medio ejus' pro interioribus veri:
similiter etiam in parabola Domini apud Matthaeum, Homo paterfamilias plantavit vineam, et sepem ei circumposuit, et fodit in ea torcular, et aedificavit turrim, et locavit eam agricolis, xxi (x)33; Marc. xii i:
[3] apud Ezechielem, Filii Arvad et {4} exercitus tuus super muris tuis circumcirca, et Gammadaei in turribus tuis fuerunt, scuta sua suspenderunt super muris tuis circumcirca; hi perfecerunt pulchritudinem tuam, xxvii 11;
ibi de Tyro, per quam significantur cognitiones boni et veri, seu ii qui in illis sunt; `Gammadaei in turribus ejus' pro cognitionibus veri interioris: [4] apud Micham, Regnabit Jehovah super eos in monte Zionis, a nunc et in aeternum, et tu turris gregis, clive filiae Zionis, ad te veniet;
et redibit regnum prius, regnum filiae Hierosolymae, iv 7, 8;
describitur ibi regnum caeleste Domini, ejus intimum per `montem Zionis' quod est amor in Dominum, ejus derivativum per `clivum filiae Zionis' quod {5} est amor mutuus, qui (o)in spirituali sensu charitas erga proximum vocatur, ejus interiora vera boni per `turrim gregis'; quod inde regnum spirituale caelestis, significatur per `regnum filiae Hierosolymae': apud Davidem, Laetabitur mons Zionis; exsultabunt filiae Jehudae, propter judicia tua, circumdate Zionem, et circumcingite eam, numerate turres ejus, Ps. xlviii 12, 13 [A.V. 11, 12];
`turres' ibi pro interioribus veris quae defendunt illa quae amoris et charitatis sunt: apud Lucam, Quicumque non portat crucem suam, et venit post Me, non potest Meus esse discipulus: quis namque cum vult turrim aedificare, nonne prius sedens calculat sumptum, num habeat quae ad perfectionem pertinent?... aut quis rex est pergens ad committendum cum altero rege bellum, nonne sedens prius consultat, num potens sit cum decem millibus occurrere ei qui cum viginti millibus venit contra illum?... [Sic omnis ex vobis, qui non abnegat omnes suas facultates, non potest Meus esse discipulus], xiv 27, 28, 31, 33;
qui internum sensum Verbi non scit, is non aliter opinatur quam quod {6} comparative ibi locutus Dominus, et per `aedificare turrim (c)et facere bellum' non aliud intellectum sit, nesciens quod omnes comparationes in Verbo sint significativae et repraesentativae et quod `aedificare turrim' sit comparare sibi vera interiora, (c)et quod `facere bellum' sit ex illis pugnare; agitur enim ibi de tentationibus quas illi qui ab Ecclesia [sunt] et ibi vocantur Domini discipuli, subeunt; tentationes illae significantur per crucem suam quam portabunt'; et quod nequaquam ex se et suo sed a Domino vincant, significatur per `qui non abnegat omnes suas facultates, non potest esse Meus discipulus'; ita haec cohaerent, at si illa quae de turri et [de] bello memorantur, solum comparative absque interiore sensu intelliguntur, non cohaerent;
inde patet quid lucis (c)a sensu interno habetur. [6] Interiora {7} illorum qui in amore sui et mundi sunt, ita falsa, ex quibus pugnant, et quibus confirmant religiosum suum, (o)in opposito sensu per turres etiam exprimuntur; ut apud Esaiam, Deprimetur altitudo virorum, et exaltabitur Jehovah [solus Ipse in die illo; nam dies Jehovae] Zebaoth super omnem superbum et altum, et super omnem elatum, et humiliabitur, et super omnes cedros Libani altas et elatas, et super omnes quercus Bashanis, et super omnes montes altos, et super omnes colles elatos, et super omnem turrim excelsam, et super omnem murum munitum, ii 11-18;
ubi interiora (o)et exteriora amorum illorum per `cedros, quercus, montes, colles, turrim, (o)et murum', describuntur, falsa interiora per `turrim'; ita quoque interiora per illa quae `alta' sunt; sed cum differentia quod qui in his, nempe malis et falsis sunt, se altos et supra alios credant, sed qui in bonis et veris, se minores et infra alios, Matth. xx 26, 27; Marc. x 44; at usque bona et vera per `alta' describuntur, quia in caelo propius Altissimo, hoc est, Domino, (o)sunt. Praeterea `turres' in Verbo praedicantur de veris, `montes' autem de bonis. @1 ad$ @2 i locorum$ @3 exprimantur 351$ @4 A d et$ @5 qui$ @6 i solum$ @7 i Turres autem in opposito sensu significant$