9496.“要用皂荚木作几根杠”表由此产生的能力。这从“杠”和“皂荚木”的含义清楚可知：“杠”是指源于良善的真理所拥有的能力，如下文所述；“皂荚木”是指唯独属于主的功德之善，如前所述（9472，9486节）。此处有必要说明为何它就是那使得约柜和居所代表天堂，同时使得约柜的边代表边界，角代表坚固性，环代表良善与真理的结合，杠代表能力的东西。前面已说明，整个自然界，因而其中按真正的秩序存在的每一个事物都是主国度，也就是天堂和那里的天上事物的代表（9280节）。还说明，整个天堂类似一个人，故天堂被称为大人（9276e节）。由此可推知，用来代表天上事物的一切物体都接近于人的形式，它们照着与该形式的相似程度而具有灵义。
由此明显可知为何当“（约）柜”表示主所在的天堂时，“柜边”表示一个边界；两侧表示必须与真理结合的良善；“角”表示坚固性；“环”表示结合本身；“杠”表示能力。因为杠类似人的手臂，故也与手臂所表相同；环类似手臂与胸连接处的关节或臼（译注：可能是关节盂或关节臼）；角类似实现连接的突起物本身（译注：可能是肩关节的肱骨头）；两侧类似胸腔或胸部；边类似固定或形成边界的肩胛带。由此可见“杠”和“手臂”一样，都表示能力。“手臂”和“手”表示能力（参看878，4931-4937，5327，5328，6292，6947，7188，7189，7205，7518，7673，8050，8153，8281，9025，9133节）；“两侧”与身体的胸腔或胸部所表相同，即表示良善，因为胸腔包含心和肺，而“心”表示属天良善，“肺”表示属灵良善（3883-3896，9300节）。由此明显可知，“环”与将胸和肩、肩和手臂连接起来的关节盂或关节臼所表相同，即表示良善与真理的结合；“角”表示坚固性，因为身体的力量在那里行使，身体通过手臂被赋予力量和能力。由此可见为何无生气的属世物体，和有生气的物体，如人体的各个部位，都代表同样的事物。也就是说，这是由于以下事实：天堂类似一个人，存在于天堂里面的事物类似存在于人里面的事物，这从前面关于人与大人或天堂的对应关系的大量说明可以看出来（参看9276e节所提到的地方）。
由于抬约柜所用的杠表示能力，所以拴城门的杠或门闩也表示能力，这从下列经文明显看出来，何西阿书：
剑必临到他的城，毁坏他的门闩。（何西阿书11:6）
“剑”表示与虚假争战的真理；“城”表示教义事物；“门闩”表示能力。以赛亚书：
因你们的缘故，我已经打发人到巴比伦去，并且我要折断她所有的门闩。（以赛亚书43:14）.
耶利米书：
巴比伦的勇士坐在堡垒之中。他们的力量衰尽。它的门闩都折断了。（耶利米书51:30）
阿摩司书：
我必折断大马色的门闩。（阿摩司书1:5）
以赛亚书：
我必打碎铜门，砍断铁闩。（以赛亚书45:2；诗篇107:16*）
耶利米书：
他们是无门无闩、独自居住的。（耶利米书49:31）
以西结书：
他们都没有城墙，无门无闩，安然居住。（以西结书38:11）
耶利米哀歌：
她的门，都陷入地内；祂将她的门闩毁坏打碎。（耶利米哀歌2:9）
诗篇：
锡安哪，你要赞美你的神！因为祂坚固了你的门闩。（诗篇147:12，13）
在这些经文中，“城”表示教义事物（2449，2712，3216，4492，4493节）；“城”表示坚固和保护；“门闩或闩”表示属源于良善的真理的能力。一切真理皆属于真理，不过属于源于良善的真理（参看6344，6423，8200，8304，9133，9327，9410节）。
Potts(1905-1910) 9496
9496. And thou shalt make staves of shittim wood. That this signifies the power thence derived, is evident from the signification of "staves," as being the power that belongs to truth from good (of which in what follows); and from the signification of "shittim wood," as being the good of merit that belongs to the Lord alone (of which above, n. 9472, 9486). It shall now be told why it was that heaven could be represented by the ark and the Habitation; the fixing of the bounds by the border; stability by the corners; the conjunction of good with truth by the rings; and power by the staves. It has been shown that all nature, with each and all things therein that are in order, is representative of the Lord's kingdom, that is, of heaven and the heavenly things therein (n. 9280). It has also been shown that the universal heaven bears relation to a man, and that for this reason heaven is called the Grand Man (n. 9276). From this it now follows that all the forms by which heavenly things are represented, bear relation to the human form, and have their signification in accordance with their agreement with this form. [2] From this it is now plain why it is that when "the ark" signifies heaven where the Lord is, "the border of the ark" signifies the fixing of the bounds; "the sides," the good with which truth is to be conjoined; "the corners," stability; "the rings," the conjunction itself; and "the staves," power. For the staves bear relation to the arms in man, and therefore they signify the same as the arms; the rings bear relation to the joints or sockets by which the arms are joined to the breast; the corners, to the projections themselves, where this joining is effected; the sides, to the chest or thorax; the border, to the circumference in which the bounds are fixed. From this it can be seen that by "the staves," as by "the arms," is signified power. (That the "arms," and "hands," denote power, see n. 878, 4931-4937, 5327, 5328, 6292, 6947, 7188, 7189, 7205, 7518, 7673, 8050, 8153, 8281, 9025, 9133; and that by "the sides" is signified the same as by "the chest" or "thorax" of the body, namely, good; for in this part are the heart and lungs, and by "the heart" is signified celestial good, and by "the lungs" spiritual good, n. 3883-3896, 9300.) From this it is plain that by "the rings" is signified the same as by the joints or joinings of the chest to the shoulders, and of the shoulders to the arms; namely, the conjunction of good with truth; and that by "the corners" is signified stability, for there the strength of the body puts itself forth, and its strength and power come forth through the arms. From all this it can be seen why it is that natural forms not living represent the same as living forms, that is, as the forms in the human body; namely, from the fact that heaven bears relation to a man, and the things in heaven to those which are in man, as can be seen from what has been abundantly shown concerning the correspondence of man with the Grand Man, or with heaven (see the citations in n. 9276). [3] As the staves by which the ark was carried signified power, so also did the staves or bars by which the gates of cities were fastened, as is evident from the following passages. In Hosea:
The sword falls upon his cities, and consumes his bars (Hos. 11:6);
"the sword" denotes truth fighting against falsity; "cities" denote doctrinal things; and "bars," power. Again:
For your sake I have sent to Babel, and I will throw down all her bars (Isa. 43:14). The mighty men of Babel sit in their strongholds; their power is given to oblivion; her bars are broken (Jer. 51:30). I will break the bar of Damascus (Amos 1:5). I will break in pieces the gates of brass, and cut in sunder the bars of iron (Isa. 45:2; Ps. 105:16). They have neither gates, nor bars; they dwell alone (Jer. 49:31). They all dwell without wall; having neither bars nor gates (Ezek. 38:11). Her gates are sunk into the earth; He hath destroyed and broken in pieces her bars (Lam. 2:9). Praise thy God, O Zion, for He strengtheneth the bars of thy gates (Ps. 147:12, 13). In these passages "cities" signify doctrinal things (n. 2449, 2712, 3216, 4492, 4493); "gates" signify stability and protection; and "bars" (or "staves") signify the power belonging to the truth that is from good. (That all power belongs to truth, but to the truth which is from good, see n. 6344, 6423, 8200, 8304, 9133, 9327, 9410.)
Elliott(1983-1999) 9496
9496. 'And you shall make poles of shittim wood' means power derived from this. This is clear from the meaning of 'poles' as the power which truth from good possesses, dealt with below; and from the meaning of 'shittim wood' as the good of merit that is the Lord's alone, dealt with above in 9472, 9486. Here it must now be stated what it was that enabled the ark and the dwelling-place to represent heaven, and at the same time the rim of the ark to represent a border, the corners firmness, the rings the joining of good to truth, and the poles power. It has been shown that the whole natural system, thus every single thing existing in true order there, is representative of the Lord's kingdom, that is, of heaven and heavenly realities present there, 9280. It has also been shown that the whole of heaven resembles a human being, and that for this reason heaven has been called the Grand Man, 9276 (end). From this it now follows that all objects which serve to represent heavenly realities correlate with the human form, and that they carry spiritual meanings according to their similarity to that form.
[2] From this it is now evident how the ark can come to mean heaven where the Lord is, the rim on it to mean a border, the sides to mean good to which truth must be joined, the corners to mean firmness, the rings to mean the actual joining together, and the poles to mean power. For the poles resemble a person's arms and therefore also have a similar meaning to the arms; the rings resemble the ginglymi or sockets where the arms are linked to the breast; the corners resemble the actual protrusions where that link is made; the sides resemble the chest cavity or thorax, and the rim resembles the [shoulder-]girdle which forms a border for it. From this it becomes clear that power is meant by 'poles', as it is by 'arms' (for the meaning of 'arms' and 'hands' as power, see 878, 4931-4937, 5327, 5328, 6292, 6947, 7188, 7189, 7205, 7518, 7673, 8050, 8153, 8281, 9025, 9133); and that the same thing is meant by 'the sides' as by the chest or thorax of the body, namely good, since the chest contains the heart and lungs, and 'the heart' means celestial good and 'the lungs' spiritual good, 3883-3896, 9300. From all this it is evident that by 'rings' the same thing is meant as by ginglymi or joints which join the chest to the shoulders, and the shoulders to the arms, namely the joining of good to truth, and that firmness is meant by 'the corners', for the strength of the body is exerted there, and the body is equipped with strength and power through the arms. From all this one may recognize how it comes about that natural objects which are inanimate can represent the same realities as ones that are animate, that is, as parts of the human body. That is to say, it comes about because heaven resembles a human being, and the things present in heaven resemble those that exist in the human being, as may be seen from what has been shown at great length regarding the correspondence of the human being with the Grand Man or heaven. See the places referred to in 9276 (end).
[3] Just as the poles which were used to carry the ark meant power, so did the poles or bars which were used to secure the gates of cities, as is clear from the following places: In Hosea,
The sword falls on its cities, and consumes its bars. Hosea 11:6.
'The sword' stands for truth battling against falsity, 'cities' for matters of doctrine, and 'bars' for power. In Isaiah,
For your sake I have sent to Babel, and I will break down all the bars. Isa 43:14.
In Jeremiah,
The mighty ones of Babel are seated in strongholds; their power has been destroyed.a Its bars have been broken. Jer 51:30.
In Amos,
I will break the bar of Damascus. Amos 1:5.
In Isaiah,
I will break in pieces the gates of bronze and cut asunder the bars of iron. Isa 45:2.
Similar words occur in David, Ps 107:16.In Jeremiah,
It has no gates or bars; they dwell alone. Jer 49:31.
In Ezekiel,
They all dwell without a wall;b they do not have bars and gates. Ezek 38:11.
In Jeremiah,
Her gates have sunk into the earth, He has destroyed and broken in pieces her bars. Lam 2:9.
In David,
Praise your God, O Zion! For He strengthens the bars of your gates. Ps 147:12, 13.
In these places matters of doctrine are meant by 'cities', 2449, 2712, 3216, 4492, 4493, firmness and protection by 'gates', and the power which belongs to truth derived from good by 'bars'. The fact that all power belongs to truth, but to truth that is derived from good, see 6344, 6423, 8200, 8304, 9133, 9327, 9410.
Latin(1748-1756) 9496
9496. `Et facies vectes lignorum schittim': quod significet potentiam inde, constat ex significatione `vectium' quod sint potentia quae veri ex bono, de qua sequitur, et ex significatione `lignorum schittim' quod sint bonum meriti {1}quod solius Domini, de qua supra n. 9472, 9486. Hic nunc dicendum est unde id quod per arcam et habitaculum repraesentari potuerit caelum, et tunc per limbum arcae terminatio, {2}per angulos firmitudo, per annulos conjunctio {3} boni cum vero, et per vectes potentia; ostensum est quod universa natura, ita omnia et singula (t)quae ibi in ordine, sint repraesentativa regni Domini, hoc est, caeli et caelestium quae ibi, n. 9280; ostensum etiam est quod universum caelum referat unum hominem, {4}et quod ideo caelum Maximus Homo {5}dictum sit, n. 9276 fin; ex quibus nunc sequitur quod omnes formae per quas repraesentantur caelestia se referant ad formam humanam, et secundum congruentiam cum (c)illa significent; inde nunc patet unde est cum arca significat caelum ubi Dominus, quod limbus ibi (x)significet terminationem, latera bonum cum quo conjungendum {6} verum, anguli firmitudinem, annuli ipsam conjunctionem, et vectes potentiam; vectes enim se referunt ad bracchia apud hominem, unde quoque simile cum bracchiis significant, annuli se referunt ad ginglymos seu acetabula ubi conjunctio bracchiorum cum pectore, anguli ad {7}ipsas eminentias, ubi illa conjunctio, latera ad partem pectoralem seu thoracicam, limbus ad circumferentiam in qua terminatio; inde constare potest quod per `vectes' significetur potentia sicut per bracchia; quod `bracchia' et `manus' sint potentia, videatur n. 878, 4931-4937, 5327, 5328, 6292, 6947, 7188, 7189, 7205, 7518, 7673, 8050, 8153, 8281, 9025, 9133, et quod per latera {8}simile quod per partem pectoralem seu thoracicam corporis, nempe bonum, nam inibi est cor et pulmo, et per `cor' significatur bonum caeleste, et per pulmonem bonum spirituale, n. 3883-3896, 9300; inde patet quod per `annulos' significetur simile quod per ginglymos seu juncturas pectoris cum umeris, et umerorum cum bracchiis, nempe conjunctio boni cum vero, et quod per `angulos' firmitudo, nam ibi {9}se exserit robur corporis, cui robur et potentia existit per bracchia; ex his constare potest unde est quod formae naturales non vivae similia {10}repraesentent cum formis vivis, seu cum formis in humano corpore, quod nempe inde, quia caelum refert unum hominem, et quae in caelo referunt illa quae apud hominem, ut {11}videri potest ex illis quae de correspondentia hominis cum Maximo Homine seu cum caelo, fuse ostensa sunt, videantur citata n. 9276 fin. Sicut vectes quibus portabatur arca, significabant potentiam, ita 3 quoque vectes quibus firmabantur portae urbium, ut constat a sequentibus his locis: apud Hoscheam, Incidit gladius in urbes ejus, et consumit vectes ejus, xi 6;`gladius' pro vero pugnante contra falsum, `urbes' pro doctrinalibus, `vectes' pro potentia: apud Esaiam, Propter vos misi in Babelem, et dejiciam vectes omnes, xliii 14: apud Jeremiam, Fortes Babelis sedent in munitionibus, oblivioni data est potentia eorum, fracti sunt vectes ejus, li 30:
apud Amos, Frangam vectem Damasci, i 5:
apud Esaiam, Portas aeris confringam, et vectes ferri concidam, xlv 2: similiter apud Davidem, Ps. cvii 16: apud Jeremiam, Non portae, {12}nec vectes illi; solitarii habitant, xlix 31: apud Ezechielem, Omnes habitant sine muro, nec vectes et portae illis, xxxviii 11: apud Jeremiam, Subsederunt in terram portae ejus, perdidit et confregit vectes ejus, Threni ii 9:
apud Davidem, Collauda, Zion, Deum tuum, nam firmat vectes portarum tuarum, Ps. cxlvii [12,] 13;
in illis locis {13} `urbes' significant doctrinalia, {14}n. (x)2449, 2712, 3216, 4492, 4493, `portae' firmitudinem et tutationem, et `vectes' potentiam quae est veri ex bono; quod omnis potentia sit veri, sed veri quod ex bono, videatur n. 6344, (x)6423, 8200, 8304, 9133, 9327, 9410. @1 ita bonum$ @2 After vero,$ @3 i quae$ @4 quare$ @5 vocatur$ @6 i est$ @7 ipsam eminentiam$ @8 sicut per partem pectoralem seu thoracicam significetur bonum; quod per hanc partem in homine significetur bonum, est quia$ @9 robur corporis se exserit e pectore, cui robur est per brachia$ @10 repraesentent altered to repraesentare possint$ @11 constare$ @12 non vectes illis IT$ @13 i (m)dicuntur vectes portarum, qui vectes simile significant cum vectibus quibus portabatur arca,(n)$ @14 In A these references are an interpolation; after doctrinalia follows: quae firmantur et tutantur per vera ex bono; portae inde sunt firmitudo et tutatio, quae doctrinae per vera ex bono; et vectes sunt potentia$