9596.“要用捻的细麻和蓝色、紫色、染过两次的朱红色线”表这些真理所来自的属灵和属天事物。这从“捻的细麻”、“蓝色”、“紫色”、“染过两次的朱红色”的含义清楚可知：“捻的细麻”是指来自一个属天源头的真理（参看9469节）；“蓝色”是指对真理的属天之爱（9466节）；“紫色”是指对良善的属天之爱（9467节）；“染过两次的朱红色”是指属灵良善，或真理之良善（9468节）。这就是与一个人或一位在中间或第二层天堂的天使同在的属灵和属天事物，或真理和良善彼此跟随所遵循的秩序。因为“细麻”所表示的来自一个属天源头的真理首先到来；然后到来的是对真理的爱或情感，由“蓝色”来表示；之后到来的是由此产生的对良善的爱或情感，由“紫色”来表示；最后到来的是属灵良善，由“染过两次的朱红色”来表示。
由于属灵和属天事物以这种顺序先后到来，所以此处首先提到的是细麻；不过，就挂在居所和柜子之间，或圣所和至圣所之间的帷帐而言（参看26:31），它是最后提到的。就帷帐而言，经上之所以最后提到细麻，是因为“帷帐”表示联结至内层天堂和中间天堂的媒介，故在这媒介里面，它必须最后到来，以便为了联结这两层天堂，它可以在接下来的事物中作首先的。
但严格地说，“捻的细麻”表示诸如属于一个属灵人，或一位在主的属灵国度或天堂的天使的理解力。理解力之所以由“捻的细麻”来表示，是因为对属灵人来说，一个新意愿被主植入在理解力里面（863，875，895，927，1023，1043，1044，1555，2256，4328，4493，5113节）；“捻的细麻”因表示属灵人的理解力，故也表示属灵的真理，因为一切真理皆属于理解力部分，一切良善皆属于意愿部分（3623，9300节）；因为理解力是指接受者或容器，而真理属于它，这二者构成一体。由此也可以看出，对那些属于主的属灵国度的人来说，理解力就是严格意义上的“居所”（9296，9297节），铺幔子描述了这一点。
由此可知在下列经文中，“展开诸天，铺开大地”表示什么：
耶和华就是那展开诸天，铺开大地，赐气息给地上的百姓，又赐灵给行在其上之人的。（以赛亚书42:5）
同一先知书：
我耶和华是创造万物的，是独自铺张诸天、亲自铺开大地的。（以赛亚书44:24）
又：
我造地，又造人在地上；我亲手铺张诸天。（以赛亚书45:12）
耶利米书：
耶和华用祂的能力创造大地，用祂的智慧建立世界，用祂的聪明铺张诸天。（耶利米书51:15）
撒迦利亚书：
铺张诸天，建立地基，在人里面形成他的灵的耶和华。（撒迦利亚书12:1）
“铺张诸天，铺开大地”在此与用幔子伸展和铺开“居所”所表相同，这是显而易见的；这表示使一个人重生，因而创造或形成一个新的理解力，一个新的意愿，就是主与此人同住于其中的属灵人的实际天堂就在这新理解力中。一个新理解力和它里面的一个新意愿，因而一个新人的重生或形成就是“铺张诸天，铺开大地”所表示的，这一点从前面章节所给出的实际解释明显可知，因为经上论到祂说：“赐气息给地上的百姓，又赐灵给行在其上之人”，还论到祂说：“在人里面形成他的灵”。“天地”表示内在和外在教会（参看1733，1850，2117，2118，3355，4535节）；“地”一般表示主的国度和教会（9334节）；这些含义在这些地方也是显而易见的。因为如果“地”没有这种含义，那么“铺开大地”、“建立地基”或“在人里面形成他的灵”又能表示什么呢？
“铺张诸天，铺开大地”在此与用幔子伸展和铺开“居所”所表相同，这一点从其它经文明显看出来，在这些经文中，经上甚至更清楚地阐述了这个观念，如下列经文：
耶和华铺张诸天如幔子，展开它们如可住的帐棚。（以赛亚书40:22）
以赛亚书：
要扩张你帐幕之地，伸展你居所的幔子。（以赛亚书54:2）
诗篇：
耶和华用光如用衣服遮盖自己；铺张诸天，如铺幔子。（诗篇104:2）
这些经文也表明创世记第一章中的“穹苍”表示什么：
神说，诸水中间要有穹苍，在水和水之间作一个区分。神造了穹苍，在穹苍以下的水和穹苍以上的水之间作了区分。神称穹苍为天。（创世记1:6-8）
这第一章描述了属天教会成员的重生；“穹苍”描述了他的新意愿和理解力；“穹苍以下的水和穹苍以上的水”是指外在人的真理和内在人的真理。“水”表示真理（参看2702，3058，3424，4976，8568，9323节）。
Potts(1905-1910) 9596
9596. Of fine twined linen, and blue, and crimson, and scarlet double-dyed. That this signifies the spiritual and celestial things from which are these truths, is evident from the signification of "fine twined linen," as being truths from a celestial origin (see n. 9469); from the signification of "blue" [hyacinthinum] as being the celestial love of truth (n. 9466); from the signification of "crimson," as being the celestial love of good (n. 9467); and from the signification of "scarlet double-dyed," as being spiritual good, or the good of truth (n. 9468). Such is the order in which spiritual and celestial things, or truths and goods, follow with the man, and with the angel, who is in the middle or second heaven. For first is truth from a celestial origin, which is signified by "fine linen;" next is the love or affection of truth, which is signified by "blue;" afterward is the consequent love or affection of good, which is signified by "crimson;" and lastly is spiritual good, which is signified by "scarlet double-dyed." [2] As spiritual and celestial things follow in this order, therefore fine twined linen is here mentioned first; but in the case of the veil, which was between the Habitation and the ark, or between the holy and the holy of holies-see verse 31 of this chapter-it is mentioned in the last place. The reason why in the veil the fine twined linen is mentioned last, is that the veil signifies the intermediate that unites the inmost heaven with the middle heaven, and therefore in this intermediate it must be the last, so that, for the sake of conjunction, it may be the first in what follows. [3] But by "fine twined linen" is properly signified the understanding such as belongs to a spiritual man, or to an angel who is in the Lord's spiritual kingdom. The reason why the understanding is signified by "fine twined linen," is that with the spiritual man a new will from the Lord has been implanted in his understanding (n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113); and as the understanding of the spiritual man is signified by "fine twined linen," therefore also spiritual truth is signified thereby, because all truth belongs to the part of the understanding, and all good to the part of the will (n. 3623, 9300); for the understanding is the subject or containant, and truth belongs to it, and these two make a one. From all this it can also be seen that with those who are of the Lord's spiritual kingdom the understanding is "the Habitation" in the close sense (n. 9296, 9297), and that it is described by the expanse of the curtains. [4] From all this it can be known what is signified by "spreading out and stretching out the heavens" in the following passages:
Jehovah that stretcheth out the heavens, that spreadeth out the earth, that giveth breath to the people upon it, and spirit to them that walk therein (Isa. 42:5). I, Jehovah, that maketh all things; that stretcheth out the heavens alone; that spreadeth out the earth by Myself (Isa. 44:24). I have made the earth, and created man upon it; I, My hands, have stretched out the heavens (Isa. 45:12). He who maketh the earth by His power, prepareth the world by His wisdom, and by His intelligence stretcheth out the heavens (Jer. 51:15). Jehovah, that stretcheth out the heavens, and layeth the foundation of the earth, and formeth the spirit of man in the midst of him (Zech. 12:1). [5] That by "stretching out the heavens and spreading out the earth" the same is here signified as by "stretching out and spreading out the habitation" by means of the curtains is manifest; and that this denotes to regenerate man, and thus to create or form a new understanding in which is a new will, which is the very heaven of the spiritual man, wherein the Lord dwells with this man. That it is regeneration, or the formation of a new understanding and therein of a new will, thus of a new man, which is signified by "stretching out the heavens and spreading out the earth" is clear from the very explanation given in the above passages, for it is said, "that giveth breath to the people upon it, and spirit to them that walk therein; also, "that formeth the spirit of man within him." That "heaven and earth" denote the internal and external church, see n. 1733, 1850, 2117, 2118, 3355, 4535; also that "the earth" in general denotes the Lord's kingdom and church (n. 9334); and this is also plainly to be seen, for unless "the earth" had this signification, what could be meant by "spreading out the earth," and by "laying the foundation of the earth," and by "forming the spirit of man therein"? [6] That by "stretching out the heavens, and spreading out the earth" the like is here signified as by "stretching out and spreading out the habitation" by means of the curtains is evident from other passages where it is stated more expressly, as in the following:
Jehovah, that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in (Isa. 40:22). Enlarge the place of thy tent, and let them stretch the curtains of thy habitations (Isa. 54:2). Jehovah covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain (Ps. 104:2). From all this it is also evident what is signified by "the expanse" in the first chapter of Genesis:
God said, Let there be an expanse in the midst of the waters, and let it be to the waters a dividing between the waters. And God made the expanse, and divided between the waters that were under the expanse and the waters that were above the expanse. And God called the expanse heaven (Gen. 1:6-8). In this first chapter is described the regeneration of the man of the celestial church; and his new will and understanding are described by "the expanse;" "the waters under the expanse, and above the expanse" denote the truths of the external and of the internal man (that "waters" denote truths, see n. 2702, 3058, 3424, 4976, 8568, 9323).
Elliott(1983-1999) 9596
9596. 'From fine twined linen and violet and purple and twice-dyed scarlet' means the spiritual and celestial realities from which those truths are derived. This is clear from the meaning of 'fine twined linen' as truth from a celestial origin, dealt with in 9469; from the meaning of 'violet' as the celestial love of truth, dealt with in 9466; from the meaning of 'purple' as the celestial love of good, dealt with in 9467; and from the meaning of 'twice-dyed scarlet' as spiritual good or the good of truth, dealt with in 9468. Such is the order in which the spiritual and celestial realities, or the truths and forms of good, present with a person or an angel who is in the middle or second heaven follow one another. For truth from a celestial origin, meant by 'fine twined linen' comes first; then the love of or affection for truth, meant by 'violet'; after that the resulting love of or affection for good, meant by 'purple'; and finally spiritual good, meant by 'twice-dyed scarlet'.
[2] Because this is the order in which the spiritual and celestial realities follow one another 'fine twined linen' is here mentioned first; but in the case of the veil that hung between the dwelling-place and the ark, or between the holy place and the holy of holies, dealt with in verse 31 of the present chapter, it is mentioned last. The reason why 'fine twined linen' is mentioned last in the case of the veil is that 'the veil' means the intermediary uniting the inmost heaven to the middle heaven, and therefore within this intermediary it must come last, in order that - to link the two heavens - it may then be first in the second of them.
[3] But properly 'fine twined linen' means the understanding part of the mind as it exists with the spiritual man or with an angel in the Lord's spiritual heaven. The reason why the understanding part is meant by 'fine twined linen' is that with the spiritual man a new will part is implanted by the Lord within the understanding part of his mind, see 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113; and since the understanding part in the spiritual man is meant by 'fine twined linen', so too is spiritual truth meant. This is because all truth belongs to the understanding part, and all good to the will part, 3623, 9300; for the understanding part is the receiver (subjectum) or container and the truth is what belongs to it, and these two make one. From these considerations also it may be seen that the actual understanding part of the mind with those who belong to the Lord's spiritual kingdom is in the strict sense 'the dwelling-place', 9296, 9297, and that the spreading out of the curtains serves to describe it.
[4] From all this what 'spreading and stretching out the heavens' means in the following places may be recognized, such as in Isaiah,
Jehovah is He who stretches out the heavens, spreads out the earth, gives breatha to the people on it, and spirit to those who walk on it. Isa 42:5.
In the same prophet,
I am Jehovah who makes all things, stretches out the heavens Alone, [and] spreads out the earth by Myself. Isa 44:24.
In the same prophet,
It was I that made the earth and created man on it. It was I - My hands - that stretched out the heavens. Isa 45:12.
In Jeremiah,
... He who makes the earth by His power, prepares the world by His wisdom, and stretches out the heavens by His intelligence. Jer 51:15.
In Zechariah,
Jehovah is He who stretches out the heavens, and founds the earth, and forms the spirit of man within him. Zech 12:1.
[5] 'Stretching out the heavens and spreading out the earth' is plainly similar in meaning to stretching and spreading out a dwelling-place by the use of curtains. And by this is meant regenerating a person and thereby creating or forming a new understanding in which there is a new will, which is the spiritual person's actual heaven in which the Lord dwells with that person. The fact that the regeneration or the formation of a new understanding, and of a new will within it, and so of a new person, is what 'stretching out the heavens and spreading out the earth' means is evident from actual explanations provided in the places quoted above. For they speak of Him who gives breath to the people on the earth, and spirit to those who walk on it, and also of Him who forms the spirit of man within him. 'Heaven and earth' means the Church, internal and external, see 1733, 1850, 2117, 2118, 3355, 4535, and 'the earth' in general means the Lord's kingdom and the Church, 9334; and these meanings too are plainly apparent in those places. For if 'the earth' did not have that meaning what sense could be made of 'spreading out the earth' and 'founding the earth', or 'forming the spirit of man within himb'?
[6] The fact that 'stretching out the heavens and spreading out the earth' here is similar in meaning to stretching and spreading out a dwelling-place by the use of curtains is clear from other places where the same idea is stated even more plainly, as in Isaiah,
Jehovah is He who stretches out the heavens like a curtain, and spreads them out like a tent to dwell in. Isa 40:22.
In the same prophet,
Enlarge the place of your tent, and let them stretch out the curtains of your dwelling-places. Isa 54:2.
And in David,
Jehovah covers Himself with light, as if with a garment; He stretches out the heavens as a curtain. Ps 104:2.
These places also show what 'the expanse' or that which is spread out means in the first chapter of Genesis,
God said, Let there be an expanse in the midst of the waters, and let there be a distinguishing of the waters from the waters. And God made the expanse and He made a distinction between the waters that were under the expanse and the waters that were above the expanse, And God called the expanse Heaven. Gen 1:6-8.
That first chapter describes the regeneration of a member of the celestial Church, 'the expanse' describing his new will and understanding. 'The waters under the expanse and those above the expanse' are the truths of the external man and those of the internal man. For the meaning of 'waters' as truths, see 2702, 3058, 3424, 4976, 8568, 9323.
Latin(1748-1756) 9596
9596. `Byssino contexto et hyacinthino et purpura et coccineo dibapho': quod significet spiritualia et caelestia ex quibus illa, constat ex significatione `byssini contexti' quod sit verum ex origine caelesti, de qua n. 9469, ex significatione `hyacinthini' quod sit caelestis amor veri, de qua n. 9466, ex significatione `purpurae' quod sit caelestis amor boni, de qua n. 9467, et ex significatione `coccinei dibaphi' quod sit bonum spirituale seu bonum veri, de qua n. 9468; {1}tali ordine sequuntur spiritualia et caelestia, seu vera et bona apud hominem et angelum {2} qui in caelo medio seu secundo; primum enim est verum ex origine caelesti, quod per `byssinum' significatur; dein est amor seu affectio veri, quae est `hyacinthinum'; postea est amor seu affectio boni inde, {3}quod est `purpura'; et tandem est bonum spirituale, quod est `coccineum dibaphum.' 2 Quia spiritualia et caelestia eo ordine sequuntur, ideo `byssinum contextum' hic primo loco dicitur, at in velo quod inter habitaculum et arcam, seu inter sanctum et sanctum sanctorum, de {4}qua in vers. 31 hujus capitis, loco ultimo; quod in velo dicatur byssinum contextum ultimo loco, est quia velum {5}significat medium uniens caelum intimum {6}cum medio, inde in medio illo erit ultimum ut in sequente sit primum, ob conjunctionem. 3 Sed per `byssinum contextum' proprie significatur intellectuale quale est spirituali homini, seu angelo qui in spirituali regno Domini; causa quod intellectuale per `byssinum contextum' significetur, est quia apud hominem spiritualem novum voluntarium a Domino implantatum est in parte ejus intellectuali, videatur n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, (x)5113; et quia intellectuale spiritualis hominis per `byssinum contextum' significatur, ideo quoque verum spirituale, nam omne verum pertinet ad partem intellectualem, et omne bonum ad partem voluntariam, n. 3623, 9300; est enim intellectuale subjectum {7}seu continens, et verum est {8}ejus, et illa duo unum faciunt. Ex his quoque constare potest quod ipsum intellectuale apud illos qui e regno spirituali Domini sunt sit habitaculum, in stricto sensu, n. 9296, 9297, et quod id describatur per expansum ex aulaeis. Ex his sciri potest {9}quod per `expandere et extendere caelos' 4 significatur in sequentibus his locis, ut apud Esaiam, Jehovah extendens caelos, expandens terram, dans animam populo super illa, et spiritum ambulantibus in illa, xlii 5:apud eundem, Ego Jehovah faciens omnia, extendens caelos solus, expandens terram a Me Ipso, xliv 24:
apud eundem, Ego feci terram, et hominem super ea creavi; Ego, manus Meae extenderunt caelos, xlv 12:
apud Jeremiam, Qui facit terram virtute Sua, parat orbem sapientia Sua, et intelligentia Sua extendit caelos, li 15:
apud Sachariam, Jehovah extendens caelos et fundans terram, et formans spiritum hominis in medio ejus, xii 1;
quod per `extendere caelos et expandere terram' hic simile significetur 5 quod per extendere et expandere habitaculum per aulaea seu cortinas, patet; et quod id sit regenerare hominem, et sic creare seu formare {10}novum intellectuale in quo novum voluntarium, quod est ipsum caelum hominis spiritualis, in quo Dominus apud illum hominem habitat; (s)quod sit regeneratio seu formatio novi intellectualis et inibi novi voluntarii, ita novi hominis, quae per `extendere caelos et expandere terram' significatur, patet ab ipsa explicatione ibi, dicitur enim, Dans animam populo super illa, et spiritum ambulantibus in illa; tum, Formans spiritum hominis in medio ejus; quod caelum et terra {11}sint Ecclesia interna et externa, videatur n. 1733, 1850, 2117, 2118, 3355, 4535; et quod terra in genere sit regnum Domini et Ecclesia, n. 9334, quod etiam manifeste apparet ibi, nam nisi terra id significet, quid foret `expandere terram,' ac `fundare terram,' et `formare spiritum hominis in {12}ea?' 6 Quod per `extendere caelos et expandere terram' hic simile significetur quod per extendere et expandere habitaculum per aulaea seu cortinas, constat ex locis alibi ubi id expressius dicitur, ut(s) (m)apud Esaiam, Jehovah Qui extendit sicut cortinam caelos, et expandit illos sicut tentorium ad habitandum, xl 22:
apud eundem, Amplifica locum tentorii tui, et cortinas habitaculorum tuorum extendant, liv 2:
et apud Davidem, Jehovah operit Se luce quasi veste, extendit caelos ut cortinam, Ps. civ 2.(n) {13}Ex his quoque patet quid per `expansum' significatur in primo capite Geneseos, Dixit Deus, Sit expansum in medio aquarum, et sit distinguens inter aquas aquis; et fecit Deus expansum illud, et distinxit inter aquas quae sub expanso, et inter aquas quae supra expansum; et vocavit Deus expansum caelum, vers. 6-8;
in primo illo capite describitur regeneratio hominis Ecclesiae caelestis, et ejus novum voluntarium (c)ac intellectuale per `expansum'; `aquae sub expanso et supra expansum' sunt vera {14}externi et interni hominis; {15}quod `aquae' sint vera, `videatur n. 2702, 3058, 3424, 4976: 8568, 9323. @1 ita spiritualia et coelestia, seu vera et bona sequuntur ordine$ @2 i qui in Regno spirituali Domini, hoc est,$ @3 quae$ @4 quo$ @5 est$ @6 et medium$ @7 et$ @8 inde$ @9 quid$ @10 i apud illum$ @11 sit$ @12 medio ejus$ @13 inde$ @14 interni et externi$ @15 aquae sunt$