9632.“在上面再盖上獾皮”表在此之外（另一覆盖层），就是由源于外在良善的真理构成的覆盖层。这从“盖”、“皮”和“獾”的含义清楚可知：“盖”是指覆盖层，如刚才所述（9630节）；“皮”是指外在真理（9471节）；“獾”是指良善（9471节）。无需进一步解释到目前为止关于居所、它上面的罩棚，以及罩棚之上的两层遮盖物所说的这些事，因为它们具有这样的性质：由于缺乏适当的知识，它们是很难理解的。因为哪里缺乏这种知识，哪里就有盲目，因而哪里就没有对光的接受，随之也没有对这个问题的任何概念。很少有人知道，居所代表并由此描述的是天堂，罩棚及其两层遮盖物代表并描述了它的外在部分。之所以不知道这些事，是因为几乎没有人意识到这一事实：圣言中所写的一切都表示天上的事物，因此那里的每个细节里面都有一个内义或灵义。几乎没有人知道，这内义或灵义并未显明在文字上，不过仅通过文字显明给那些因学习了对应关系而在阅读圣言时从主接受光照的人。
事实上，几乎没有人意识到这一事实：一个处于爱与信之良善的人就是一个最小形式的天堂，这种人，无论就其内层还是外层而言，都对应于天堂（9276节）。如果早就知道这些事，基督教界中那些已经获得关于人体各个部位的知识的学者就能接受某种理解之光，从而对天堂拥有某种概念，然后也能发觉柜子、施恩座和它上面的基路伯代表天上的哪些事；陈设饼或脸饼的桌子、灯台、金香坛表示哪些事物；以及居所，它的幔子、板、座代表哪些事物；最后知道罩棚和它上面的两层遮盖物又表示哪些事物。因为类似事物出现在人里面，无论他的内在还是外在。它们也在他的身体里面以物质的形式呈现自己；内在事物与他的这些肉体部位有一种精确的对应关系。因为除非属于身体的外在事物与属于理解力和意愿的内在事物有一种精确的对应关系，否则身体里面不会有任何生命，从而也不会有与它们相一致的任何行动。
之所以说类似事物出现在帐幕中，如同出现在人里面，是因为自然层面或自然界中的代表类似人的形式，并和它们所类似它的部位具有同样的含义（9496节）。人里面的外在事物提供了四层覆盖物，以围绕并包裹更内在的一切事物；这些覆盖物就是动物的皮和身体的实际皮肤所指的。至于后者与内在事物的对应关系，可参看前面通过经历所提到的内容（5552-5559，8980节）。构成帐幕顶盖和两侧的遮盖物代表类似事物。理解力能由此对天堂所取的形式获得某种光。然而，这光却在所有那些对存在于人体里面的事物没有明确知识，同时对人体里面的这些事物所对应的属于信的属灵事物和属于爱的属天事物没有明确知识的人身上熄灭了。既然就后者或这些事物和生理学而言，大多数人不仅由于缺乏知识，还由于缺乏信仰而处于黑暗，事实上处于幽暗之中，那么就没有必要解释它们了；因为如前所述，由于缺乏在这些问题上的理解之光，它们是无法理解的。
Potts(1905-1910) 9632
9632. And a covering of badgers' skins above. That this signifies outside of this, namely the circumference from the truths which are from external good, is evident from the signification of "the covering," as being the circumference (as just above, n. 9630); from the signification of "skins," as being external truths (n. 9471); and from the signification of "badgers," as being goods (also n. 9471). It is needless to further unfold the things thus far said concerning the Habitation, the Tent, and the two coverings of the latter, because they are of such a nature as by reason of ignorance would fall with difficulty into the idea of thought; for where there is ignorance there is blindness, thus no reception of light, and consequently no idea of the subject. For few if any know that heaven is represented and thus described by the Habitation, and its external by the Tent with its two coverings. The reason why these things are unknown, is that scarcely anyone knows that heavenly things are signified by all those which are in the Word, thus that there is an internal sense which is spiritual in each thing therein; and that this sense does not appear in the letter, but only from the letter to those who have been instructed about correspondences, and who while they read the Word are in enlightenment from the Lord. [2] Nay, scarcely anyone knows that the man who is in the good of love and of faith is a heaven in the least form, and that such a man, both as to his interiors and his exteriors, corresponds to heaven (n. 9276). If these things had been known, the well-informed in the Christian world, who have acquired some knowledge of the forms of the human body, might have been in some intellectual light, and consequently in some idea about heaven, and then might have apprehended what things in heaven are represented by the ark, its propitiatory [mercy seat], and the cherubs over it; what by the table upon which were the breads of faces, and by the lampstand, and by the golden altar of incense; also what things are represented by the Habitation, its curtains, planks, and bases; and further by the Tent and its two coverings; for like things occur with man, in his internals and in his externals, and they are also presented in a material form in his body, to which these internal things exactly correspond. For unless the external things which are of the body exactly corresponded to the internal things which are of the understanding and the will, there would not be any life in the body, and consequently there would not be any corresponding acts. [3] It is said that like things occur in the tabernacle as in man, because the representatives in nature bear relation to the human form, and have a signification according to their relation to it (n. 9496). There are four coverings in man's external things that encompass and enclose all the interior things, and which are called coats and skins. To what internal things these correspond may be seen from experience (n. 5552-5559, 8980). Similar things were represented in the coverings which constituted the expanse of the tabernacle. From this the understanding may borrow some light concerning the forms of heaven; and yet this light would be extinguished with all those who have not a distinct knowledge of the things that are in the human body, and who have not at the same time a distinct knowledge of the spiritual things of faith and the celestial things of love, to which these things correspond. As with most people both the latter and the former things are in shade, nay, in thick darkness, not only from the lack of knowledge, but also from lack of faith, it is needless to unfold them further; for, as before said, they would not fall into any idea, because of the lack of intellectual light on such subjects.
Elliott(1983-1999) 9632
9632. 'And a covering from the skins of badgers above that' means outside that [another mantle], a mantle consisting of truths derived from external good. This is clear from the meaning of 'a covering' as a mantle, as just above in 9630; from the meaning of 'skins' as external truths, dealt with in 9471; and from the meaning of 'badgers' as forms of good, also dealt with in 9471.
Any further explanation of the things which have been stated so far regarding the dwelling-place, the tent over it, and the two coverings over that, can be dispensed with, since they are such as would be scarcely intelligible owing to the lack of proper knowledge. For where that knowledge is lacking there is blindness; thus there is no reception of light nor consequently any concept of the matter. Few if any people know that heaven is represented and thereby described by the dwelling-place, and the external part of it by the tent and its two coverings. The reason why there is no proper knowledge of these things is that scarcely anyone is aware of the fact that heavenly realities are meant by all that is written in the Word, thus that there is an inner meaning or spiritual sense within every detail there. Scarcely anyone knows either that this sense is not apparent in the letter, only from the letter to those who, having learned about correspondences, receive light from the Lord when they read the Word.
[2] Indeed scarcely anyone is aware of the fact that a person governed by the good of love and faith is heaven in the smallest form this can take, or that such a person in respect both of the more internal aspects of his being and of the more external corresponds to heaven, 9276. If these things had been known the learned in the Christian world who have acquired some knowledge regarding the parts of the human body could have received some light of understanding and therefore have had some concept of heaven. They could have discerned which particular realities in heaven are represented by the ark, its mercy-seat, and the cherubs above it; which particular realities by the table on which the loaves of the Presence were laid, the lampstand, and the gold altar for incense; also which particular ones are represented by the dwelling-place, its curtains, boards, and bases, and lastly by the tent and the two coverings over it. For similar things are met with in the human being, in the things with him that are internal and those that are external. They also present themselves in material form in his body; and to these [material parts of his body] the internal things have an exact correspondence. For unless the external things, which belong to the body, had an exact correspondence with the internal ones, which belong to the understanding and the will, there would not be any life in the body, nor thus any actions in accord with them.
[3] Similar things are said to be met with in the tabernacle as in the human being because representatives on the natural level resemble the human form and have the same meaning as the parts of it they resemble, 9496. External things within the human being provide four coverings which surround and enclose all that is more internal; these coverings are what animal skins and actual skins of the body refer to. See what has been mentioned from experience in 5552-5559, 8980, regarding the correspondence of the latter to internal things. The coverings which constituted the roof and sides of the tabernacle provided a similar representation. From all this the understanding may gain some light regarding the forms that heaven takes. Nevertheless that light will be snuffed out with all who have no definite knowledge regarding the things that exist within the human body and at the same time no definite knowledge regarding the spiritual realities belonging to faith and the celestial realities belonging to love, to which those things in the body correspond. Since most people are in the dark, indeed in thick darkness, so far as those realities and human physiology are concerned, owing not only to their lack of knowledge but also to their lack of belief, any further explanation of them has been dispensed with; for as stated above, they would be unintelligible because there is no light of understanding in such matters.
Latin(1748-1756) 9632
9632. `Et tegumentum pellibus melium desuper': quod significet extra illum [ex bono externo], nempe ambitum ex veris quae ex bono externo, constat ex significatione `tegumenti' quod sit ambitus, ut mox supra n. 9630, et ex significatione `pellium' quod sint vera externa de qua n. 9471, et ex significatione `melium' quod sint {1} bona, de qua etiam n. 9471. Haec quae de habitaculo, ejus tentorio, et hujus binis tegumentis, hactenus dicta sunt, ulterius explicare supersedetur, quoniam talia sunt quae propter ignorantiam aegre caderent in (o)cogitationis ideam, nam ubi ignorantia, ibi caecitas, ita non receptio lucis, proinde non idea illius rei {2}; pauci enim, si ulli sciunt {3}, quod caelum repraesentetur et sic describatur per habitaculum, quodque externum ejus per tentorium cum ejus binis tegumentis; quod illa ignorentur, est causa quia vix aliquis scit quod caelestia significentur per omnia quae in Verbo, (m) ita quod sensus internus, qui spiritualis, sit in singulis ibi; et quod ille sensus non appareat in littera, sed solum ex littera illis qui de correspondentiis(n) instructi sunt, et tunc, cum legunt Verbum, in illustratione sunt a Domino; immo vix aliquis scit quod homo qui in bono amoris et fidei est sit caelum in minima forma, et quod is tam quoad sua interiora quam quoad sua exteriora correspondeat caelo, n. 9276 {4}; si haec nota fuissent, potuissent eruditi in orbe Christiano qui de formis corporis humani sibi aliquam cognitionem {5} compararunt, in aliqua luce intellectuali, proinde in aliqua idea esse de caelo, et tunc capere {6} quaenam in caelo repraesentantur per arcam, (o)ejus propitiatorium, et cherubos super illo; quaenam per mensam super qua panes facierum, perque candelabrum, et per altare aureum pro suffitu {7}; tum quaenam repraesentantur per habitaculum, ejus aulaea, asseres, et bases, et dein per tentorium, et per bina ibi tegumenta {8}; similia enim apud hominem in ejus internis et externis occurrunt, et quoque in materiali forma sistuntur in ejus corpore, quibus interna ad amussim correspondent; nam nisi externa, quae sunt corporea, non {9} ad amussim corresponderent internis, quae sunt intellectualia et voluntaria, non foret aliqua vita in corpore {10}, ita nec aliqui actus correspondentes. [3] Dicitur quod similia in tabernaculo quae apud hominem, occurrant, quoniam repraesentativa in natura se referunt ad formam humanam, et secundum relationem ad illam significant, n. 9496;(n) in externis apud hominem sunt quattuor tegumenta, quae omnia interiora ambiunt et concludunt, quae pelles et cutes vocantur; hae quibus internis correspondent, videantur {11} ab experientia n. 5552-5559, 8980; similia {12} repraesentata sunt in {13} tegumentis quae expansum tabernaculi constituebant; inde {14} intellectus aliquam lucem de formis caeli faenerari potest; sed usque lux illa exstingueretur apud omnes illos qui non cognitionem distinctam de illis {15} quae in corpore humano sunt {16} habent, et qui non simul cognitionem distinctam de spiritualibus quae fidei et de caelestibus quae amoris, quibus illa correspondent. Quia haec et illa apud plerosque in umbra, immo in caligine sunt, non solum ex non cognitione sed etiam ex non fide, ideo illa ulterius explicare supersessum est, caderent enim, ut supra dictum est, in nullam ideam, ob nullam intellectualem lucem in talibus. @1 i externa$ @2 nulla intellectualis lux, ita nulla idea$ @3 norunt$ @4 (m)cognitionem habent et cum legunt Verbum, in illustratione sint a Domino:(n) imo ne quidem quod homo qui in bono amoris et fidei est, sit coelum in minima forma, et quod is quoad sua interiora et quoad exteriora correspondeat coelo$ @5 notionem$ @6 inde$ @7 super quo suffitus$ @8 tegumenta super illo$ @9 o T$ @10 externis quae sunt corporis$ @11 videatur IT$ @12 eadem haec$ @13 i quatuor$ @14 i itaque$ @15 singulis$ @16 existunt$