9656.“从下面它们是成双的，同时向上直到头也是成双的”表从外部和内部的一种联合。这从“成双”、“从下面”和“头”的含义清楚可知：“成双”是指联合行动；“从下面”是指从外部，因为在圣言中，在外之物以在下之物来描述，在内之物以在上之物来描述（参看3084，4599，5146，8325节），因此，下面深处的事物更向外，是外层事物，上面高处的事物更向内，是内层事物（2148，4210，4599节）；在表达“从下面直到头”时，“头”是指从内部。“头”之所以具有这种含义，是因为头在身体之上，如刚才所述，在上之物表示在内之物，或说高层事物表示内层事物；此外，人的内层事物或内部能力在他的头部；因为感觉和动作的开端在头部，开端是至内在的，因为它们是源头，其它的一切都是从它们流出的。这些开端就像涌出溪水的源泉。
这也解释了为何在圣言中，内层事物用“头”来描述，如下列经文：
耶和华一日之间必从以色列中剪除头与尾，棕枝与芦苇。（以赛亚书9:14）
以赛亚书：
无论是头与尾、棕枝与芦苇所作的，都不能为埃及成就什么工。（以赛亚书19:15）
在这些经文中，所论述的主题是教会，其内层是“头”，外层是“尾”。
同一先知书：
各人头上光秃，胡须剃净。（以赛亚书15:2）
“头上光秃”表示内层中良善和真理的缺乏，“胡须剃净”表示外层中良善和真理的缺乏。耶利米书：
你必因埃及蒙羞，像从前因亚述蒙羞一样。你也必两手抱头。因为耶和华已经厌恶你所倚靠的。（耶利米书2:36，37）
这描述了由于通过记忆知识和基于它们的推理而被毁的教会的良善和真理所蒙的羞耻。“埃及”是指记忆知识，“亚述”是指基于记忆知识的推理，“两手抱头”表示由于羞耻而遮盖内层。类似的话出现在耶利米书中的别处：
他们蒙羞惭愧，抱头而回。（耶利米书14:3；也可参看撒母耳记下13:19）
Potts(1905-1910) 9656
9656. And they shall be twinned from beneath, and they shall be twinned together at the head of it. That this signifies conjunction from the exterior and from the interior, is evident from the signification of "being twinned," as being to be acted upon conjointly; from the signification of "from beneath," as being from the exterior (for that which is outside is expressed in the Word by "beneath," and that which is within by "above," see n. 3084, 4599, 5146, 8325, whence things deep down denote exterior things, and high things denote interior things, n. 2148, 4210, 4599); and from the signification of "the head," when it is said "from beneath unto the head," as being from the interior. That this is signified by "the head" is because the head is above the body, and as just said, by higher things are signified interior things. And besides, the interior things of man are in his head; for in the head are the beginnings of the senses and of motions, and the beginnings are the inmost things, because from them the rest are derived, the beginnings being like the veins yielding springs, from which are brooks. [2] It is for this reason also that interior things are expressed in the Word by "the head;" as in these passages:
Jehovah will cut off from Israel head and tail, branch and rush, in one day (Isa. 9:14). Neither shall there be for Egypt any work, which head and tail, branch and rush, may do (Isa. 19:15). In these passages the subject treated of is the church, the interiors of which are "the head," and the exteriors "the tail." [3] Again:
On all heads is baldness, every beard is shaved (Isa. 15:2);
"baldness on the heads" denotes no good and truth in the interiors; "the beard shaved," no good and truth in the exteriors. In Jeremiah:
Thou shalt be ashamed of Egypt, as thou wast ashamed of Asshur. And thy hands shall be upon thy head; in that Jehovah hath abhorred thy defenses (Jer. 2:36, 37);
thus is described shame on account of the goods and truths of the church which have been destroyed through memory-knowledges and the reasonings from them. "Egypt" denotes memory-knowledge; "Asshur," reasoning therefrom; "the hands upon the head" denotes to cover the interiors for shame. In like manner in another passage:
They were ashamed, and disgraced, and covered their head (Jer. 14:3; see also 2 Sam. 13:19).
Elliott(1983-1999) 9656
9656. 'And they shall be paired from below, and at the same time paired up to its head' means a joining together from without and from within. This is clear from the meaning of 'being paired' as being made to act jointly; from the meaning of 'from below' as from without, since the Word portrays what exists outwardly as that which is below, and what exists inwardly as that which is above, 3084, 4599, 5146, 8325 (so that things deep down are more outward and those high up more inward, 2148, 4210, 4599); and from the meaning of 'the head', in the expression 'from below up to the head', as from within. The reason why 'the head' has this meaning is that the head is above the body, and by things above are meant those that are inward, as has just been stated; and in addition to this a person's inward powers are located in the head, for in it reside the beginnings of the senses and motions, and the beginnings are inmost because they are the source from which everything else flows. These beginnings are like wellsprings from which streams of water flow.
[2] This also goes to explain why inward things are portrayed in the Word as 'the head', as in Isaiah,
Jehovah will cut off from Israel head and tail, the branch and the bulrush in one day. Isa 9:14.
In the same prophet,
There will not be for Egypt [any] work which the head and tail, branch and bulrush will do. Isa 19:15.
This refers to the Church, the inward things of which are 'the head' and the outward ones 'the tail'.
[3] In the same prophet,
On all heads there is baldness; every beard is shaved off. Isa. 15:2.
'Baldness on heads' stands for the absence of good and truth in inward things, 'beard shaved off' for the absence of good and truth in outward things. In Jeremiah,
You will be put to shame by Egypt, as you were put to shame by Asshur, and your hands will be on your head. For Jehovah has loathed your defences. Jer 2:36, 37.
This describes shame on account of the loss of the Church's forms of good and its truths, brought about by factual knowledge and by reasonings based on it, 'Egypt' being factual knowledge and 'Asshur' reasoning based on it. 'Hands on head' stands for covering over inward things owing to shame. Something similar occurs elsewhere in the same prophet,
They were put to shame and subjected to ignominy, and they covered their heads. Jer 14:3, 4; 2 Sam 13:19.
Latin(1748-1756) 9656
9656. `Et erunt geminati ab infra, et simul geminati ad caput ejus': quod significet conjunctionem ab exteriore et ab interiore, constat ex significatione `geminari' quod sit conjunctim agi; ex significatione `ab infra' quod sit ab exteriore, nam quod extra est, hoc exprimitur in Verbo per infra, et quod intra est, per supra {1}, n. 3084, 4599, 5141, 8325; inde profunda sunt exteriora, et alta sunt interiora, n. (x)2148, 4210, 4599; et ex significatione `capitis' cum dicitur ab infra ad caput quod sit ab interiore; quod id per `caput' significetur, est quia caput est supra corpus {2}, et per superiora significantur interiora, ut nunc dictum est {3}; et praeterea interiora hominis sunt in ejus capite, ibi enim sunt principia {4} sensuum et motuum, et principia sunt intima, quia ab illis {5} derivantur reliqua, principia namque {6} sunt sicut venae fontium, (c)a quibus rivi; [2] inde (o)quoque est quod interiora exprimantur per `caput' in Verbo, ut apud Esaiam, Exscindet Jehovah (c)ab Israele caput et caudam, ramum et juncum uno die, ix (x)13 [A.V. 14]:{7} apud eundem, Non erit Aegypto opus, quod faciet caput et cauda, ramus et juncus, xix 15;
agitur ibi de Ecclesia, cujus interiora sunt caput, (x)et exteriora cauda: [3] apud eundem, In omnibus capitibus calvities, omnis barba rasa, xvi 2 [A.V. xv 2];
`calvities in capitibus' pro non bono et vero in interioribus, `barba rasa' pro non bono et vero in exterioribus: apud Jeremiam, Ab Aegypto pudefies, sicut pudefacta es ab Aschure, et manus tuae super capite tuo; (x)eo quod abominatus est Jehovah praesidia tua, ii 36, 37;
ita describitur pudor propter deperdita {8} bona et vera Ecclesiae per scientifica et per ratiocinia ex illis; `Aegyptus' est scientificum, `Aschur' est ratiocinatio ex illis, `manus super capite' pro contegere interiora ob pudorem: similiter alibi apud eundem, Pudefacti sunt, et (x)ignominia affecti, ac obtexerunt caput suum, xiv 3, 4; (o)et 2 Sam. xiii 19. @1 quod sit conjungi; ex significatione ab infra, quod sit ab extra seu exteriori, nam quod exterius est hoc exprimitur per inferius, et quod interius est per superius$ @2 omnia corporis$ @3 dictum est i ostensum est$ @4 quia ibi principia sunt$ @5 inde$ @6 enim$ @7 i et$ @8 After Ecclesiae$