9666.“板中间的中闩要从这一端通到那一端”表主要能力，其它地方的能力都是从这主要能力延伸出来的。这从“闩”或“杠”、“中间”和“从这一端通到那一端”的含义清楚可知：“闩”或“杠”是指能力（参看9496节）；“中间”是指至内在和首要之物（1074，2940，2973，5897，6084，6103节）；“从这一端通到那一端”当论及表示能力的“闩”时，是指从它衍生和延伸出来的其它一切地方的能力。
没有人能真正明白这些事物是怎么回事，除非他了解灵界中的内层和外层事物的性质。最美好、最纯洁，因而比其它一切事物更完美的事物存在于至内层。从那里向外层扩展的事物则随着它们远离至内在事物的程度而越来越不完美；最后那些终止于最外层的事物是最不完美的（9648节）。当这些事物能更容易地从它们的形状和美丽，因而从它们的秩序中被扭曲时，可以说它们就不怎么完美了。这就像果实，果实至内在部分含有种子，周围则是果肉。种子处于比它们外面的果肉更完美的状态，这从以下事实可以看出来：当果肉腐烂时，种子仍完好无损。这也适用于种子本身。种子的至内在有生殖胚芽，这胚芽与在它之外的种子部分相比，处于更完美的状态；因为当种子的外在部分被分解时，胚芽仍保持完整，并产生一棵树或幼苗。天堂里的事物也是这种情况。在天堂，至内在的事物因离主更近，故与更外在的事物相比，处于更完美的状态。因此，至内层天堂享有比下面的天堂更大的智慧和聪明，从而享有更大的幸福。每层天堂内部同样是这种情况；至内层比周边部分更完美。这同样适用于一个处于爱之良善和信之真理的人。这个人的内在处于比外在更完美的状态，因为内在人住在天堂的热和光中，而外在人则住在世界的热和光中。在每一个完美的形式中，情况都是这样；因为它的至内在部分是最好的，这至内在部分就是“中间”所表示的。
“从这一端通到那一端”当论及“闩”或“杠”时，之所以表示从主要能力衍生和延伸出来的其它一切地方的能力，是因为“从这一端通到那一端”表示最初目的和最后目的，因而表示从开始到结束，最初目的是开始。因此，“端（经上或译为边、极等）”表示一切事物和处处，如耶利米书：
耶和华的剑，从地这边直到地那边，尽行吞灭。（耶利米书12:12）
“剑”表示与虚假争战并摧毁它的真理，在反面意义上表示与真理争战并摧毁它的虚假（2799，4499，6353，7102，8294节）；“从地这边直到地那边，尽行吞灭”表示教会的一切事物，因为“地”是指教会（9334节）。诗篇：
祂从天这边出来，绕到天那边。（诗篇19:6）
此处“从天这边绕到天那边”表示一切事物和处处。
马可福音：
祂要差遣天使，把祂的选民，从四风，从地极直到天边，都招聚了来（马可福音13:27）。
“地极、天边”表示教会的一切外和内在事物，“地”是指教会的外在，“天”是指教会的内在（参看1733，1850，2117，2118e，3355e，4535节，这些章节解释了“新地和新天”的含义）。复数形式的“极”（经上或译为端、边等）具有相同的含义，如下列经文：
地极的人都当仰望我，就必得救。（以赛亚书45:22）
诗篇：
拯救我们的神啊，你本是一切地极和海上远处的人所倚靠的。（诗篇65:5）
当论及“直到极”（经上或译为端、边等）时，单数形式也具有相同的含义，如下列经文：
叫我的救恩直到地极。（以赛亚书49:6）
以赛亚书：
耶和华要叫人听见，直到地极，对锡安的女子说，看哪，你的拯救者就要来到。（以赛亚书62:11）
耶利米书：
必有哄嚷声到来，直到地极。（耶利米书25:31）
在这些经文中，“直到极”含有从端到端，或从边到边的意思。
但当“极”（经上或译为端、边等）仅表示最外层或最末和最低之物时，它表示天堂或教会的最低部分，如以赛亚书：
从地极下到大海的和海中所有的，海岛和其上的居民，都当向耶和华唱新歌，赞美祂！（以赛亚书42:10）
“从地极下到大海”表示教会的最末和最低部分，在那里，良善和真理住在模糊中（“海”具有这种含义，参看9653节）。“海岛”表示那些距离真理，因而距离（真正的）敬拜更加遥远的人（1158节）。
同一先知书：
将我的众子从远方带来，将我的众女从地极领回。（以赛亚书43:6）
“远方的众子”是指那些在真理方面住在模糊中的人；“地极的众女”是指那些在良善方面住在模糊中的人，如外邦民族。“众子”表示那些处于真理的人，在抽象意义上表示真理本身（参看264，489，491，1147，2623，2803，2813，3373，3704节）；“众女”表示那些处于良善的人，在抽象意义上表示良善（489-491，2362，3963，8994节）。由此也明显可知，“极”（经上或译为端、边等）论及良善，“远方”论及真理（也可参看诗篇65:5；以赛亚书13:5）。不过，要知道，“天边”不是指空间上的任何尽头，而是指良善和真理的状态的尽头；因为天上没有空间，只有空间的表象，而这表象取决于良善和真理的状态。
Potts(1905-1910) 9666
9666. And the middle bar in the middle of the planks shall pass through from extremity to extremity. That this signifies the primary power from which the powers are everywhere continued, is evident from the signification of a "bar," or "stave," as being power (see n. 9496); from the signification of "the middle," as being what is inmost and primary (n. 1074, 2940, 2973, 5897, 6084, 6103); from the signification of "passing through from extremity to extremity," when it is said of a bar, by which is signified power, as being the powers which are thence derived and everywhere continued. [2] How the case is with these things cannot be known unless it is known how it is with interior and exterior things in the spiritual world. Those things which are best and purest, thus which are more perfect than the rest, are in the inmost; those which proceed thence toward the exteriors are less perfect according to the degree of removal from the inmost things; and finally those things which are in the extremes are the least perfect of all (n. 9648). Those things are said to be less perfect which can be more easily wrested from their form and beauty, thus from their order. It is the same with fruits, which contain in their inmost part seeds, on the outside of which is the pulp. The seeds are in a more perfect state than the pulp which is outside; as can be seen from the fact that when the pulp decays, the seeds nevertheless remain entire. The case is the same with the seeds; inmostly in them is the prolific germ, and this is in a more perfect state than those parts of the seed which are outside; for when the exterior parts are dissolved the prolific germ remains in its entirety, and produces a new tree or plant. The case is the same in heaven, where the inmost things, being nearer to the Lord, are in a more perfect state than the exterior ones. From this it is that the inmost heaven excels in wisdom and intelligence, and therefore in happiness, the heavens which are below. The case is the same in each heaven, the inmost therein being more perfect than the things round about. It is the same with a man who is in the good of love and the truths of faith. His internal is in a more perfect state than his external, for the internal man is in the heat and light of heaven, but the external is in the heat and light of the world. It is the same in every perfect form; its inmost is the best. It is the inmost which is meant by "the middle." [3] That by "passing through from extremity to extremity," when said of the bar, is signified the power thence derived and everywhere continued, is because "from extremity to extremity," signifies the first end and the last, thus from beginning to end, for the first end is the beginning. It is for this reason that by "the extremities" are signified all things and everywhere; as in Jeremiah:
The sword of Jehovah devoureth from the extremity of the land unto the extremity thereof (Jer. 12:12). A "sword" denotes truth fighting against falsity and destroying it, and in the opposite sense falsity fighting against truth and destroying it (n. 2799, 4499, 6353, 7102, 8294); "devouring from the extremity of the land unto the extremity thereof" denotes all things of the church, because "the land" denotes the church (n. 9334). In David:
His going forth is from the extremity of the heavens, and His circuit unto the extremities thereof (Ps. 19:6);
where also "from the extremity of the heavens unto the extremities thereof" denotes all things and everywhere. [4] And in Mark:
He shall send forth His angels, and they shall gather together His elect from the four winds, from the extremity of the earth even unto the extremity of heaven (Mark 13:27);
where "the extremity of the earth and the extremity of heaven" denote all the external and internal things of the church (that "the earth" denotes the external of the church, and "heaven" its internal, see n. 1733, 1850, 2117, 2118, 3355, 4535, where the signification of "the new earth and the new heaven" is unfolded). So with "extremities" in the plural, as in these passages:
Look unto Me, that ye be saved, all the extremities of the earth (Isa. 45:22). O God of our salvation, the trust of all the extremities of the earth, and of them that are afar off upon the sea (Ps. 65:5). And also in the singular number, when it is said "even unto the extremity," as in these passages:
That My salvation may be even unto the extremity of the earth (Isa. 49:6). Jehovah shall make it to be heard even unto the extremity of the earth, Say ye to the daughter of Zion, Behold thy salvation cometh (Isa. 62:11). A tumult shall come even unto the extremity of the earth (Jer. 25:31). In these passages "even unto the extremity" implies from extremity to extremity. [5] But when by "extremity" is meant only what is extreme or ultimate, then by it is signified that which is ultimate of heaven or of the church; as in Isaiah:
Sing unto Jehovah a new song, His praise, the extremity of the earth, going down to the sea, and the fullness thereof; ye Isles, and the inhabitants thereof (Isa. 42:10);
where "the extremity of the earth going down to the sea" denotes the ultimate of the church where good and truth are in obscurity (that "the sea" has this signification, see n. 9653); "the isles" denote those who are more remote from truths, and consequently from worship (n. 1158). [6] Again:
Bring My sons from far, and My daughters from the extremity of the earth (Isa. 43:6);
where "sons from far" denote those who are in obscurity as to truths; and "daughters from the extremity of the earth" denote those who are in obscurity as to goods; such as were the Gentiles. (That "sons" denote those who are in truths, and in the abstract sense, truths, see n. 264, 489, 491, 1147, 2623, 2803, 2813, 3373, 3704; also that "daughters" denote those who are in goods, and in the abstract sense, goods, n. 489-491, 2362, 3963, 8994.) From this it is also evident that "extremity" is predicated of good, and "from far" of truth (see also Ps. 65:5, and Isa. 13:5). But be it known that by "the extremity of heaven" is not meant any extremity of space, but of the state of good and truth; for in heaven there is no space, but only the appearance of it according to the states of good and truth.
Elliott(1983-1999) 9666
9666. 'And the middle bar in the midst of the boards that passes through from end to end' means the chief power from which the power everywhere else extends. This is clear from the meaning of 'bar' or 'pole' as power, dealt with in 9496; from the meaning of 'middle' as what is inmost and chief, dealt with in 1074, 2940, 2973, 5897, 6084, 6103; from the meaning of 'passing through from end to end', when it refers to 'the bar' by which power is meant, as the power everywhere else that is derived and extends from it.
[2] None can have any real knowledge of these matters unless they know about the nature of things which are more internal and those which are more external in the spiritual world. Things that are the best and purest, and so more perfect than all others, exist in the inmost part. Those which are spread out from there towards more external parts are less and less perfect the further away they lie from inmost things, ending in those in the outermost parts, which are the least perfect of all, 9648. Things are said to be less perfect when they can be more easily twisted out of the shape and beauty they possess, and so out of the order that is theirs. The situation in all this is like that with fruits. Within them they have seeds, surrounded by the flesh. The seeds exist in a state more perfect than the flesh outside them, as becomes clear from the fact that when the flesh decays the seeds still remain intact. The like applies to the seeds themselves. Inmostly in these there is the reproductive germ, which exists in a perfect state compared with the parts outside it; for the germ remains in its intactness, producing a new tree or young plant when the more external parts of the seed are broken down. Things in heaven are arranged in the same way. The inmost things there, being closer to the Lord, exist in a perfect state compared with more external ones. For this reason the inmost heaven enjoys greater wisdom and intelligence, and consequently greater happiness than the heavens below. The like applies within each heaven; the inmost is more perfect than the surrounding parts. The like applies also to the person with whom the good of love and the truths of faith are present. That person's internal exists in a more perfect state than the external; for the internal man dwells in the heat and light of heaven, but the external in the heat and light of the world. In every form that is perfect the situation is the same, in that its inmost part is the best, the inmost being what is meant by 'the middle'.
[3] The reason why 'passing through from end to end', said in reference to a bar or pole, means the power everywhere else that is derived and extends from the chief power is that 'from end to end' means the first end and the final end,a thus from beginning to end since the first end is the beginning. Consequently by 'the ends' all things and everywhere are meant, as in Jeremiah,
The sword of Jehovah is devouring from [one] end of the land to the [other] end of it. Jer 12:12.
'The sword' stands for truth engaged in conflict against falsity and destroying it, and in the contrary sense falsity engaged in conflict against truth and destroying it, 2799, 4499, 6353, 7102, 8294. 'Devouring from [one] end of the land to the [other] end of it' stands for all things of the Church, 'the land' being the Church, 9334. In David,
From the end of the heavens is His going forth, and His circuit to the ends of them. Ps 19:6.
Here also 'from the end of the heavens to the ends of them' stands for all things and everywhere.
[4] In Mark,
He will send His angels and gather together His elect from the four winds, from the end of the earth even to the end of heaven. Mark 13:27.
'The end of the earth' and 'the end of heaven' stand for all the external and the internal things of the Church, 'the earth' being the external part of the Church and 'heaven' the internal part of it, see 1733, 1850, 2117, 2118 (end), 3355 (end), 4535, where it explains what a new earth and a new heaven are. The plural 'ends' has the same meaning, in Isaiah,
Look to Me, that you may be saved, all ends of the earth. Isa 45:22.
In David,
O God of our salvation, [You are] the confidence of all the ends of the earth and of the far-off parts of the sea. Ps 65:5.
And the singular has the same meaning in the expression 'even to the end': In Isaiah,
... [that] you may beb My salvation even to the end of the earth. Isa 49:6.
In the same prophet,
Jehovah will cause it to be heard even to the end of the earth, Say to the daughter of Zion, Behold, your salvation will come. Isa 62:11.
In Jeremiah,
A clamour will come even to the end of the earth. Jer 25:31.
'Even to the end' implies from end to end.
[5] But when 'end' is used to denote solely what is outermost or last and lowest it means that which is the lowest part of heaven or of the Church, as in Isaiah,
Sing to Jehovah a new song; [sing] His praise, you end of the earth falling away to the sea, and you fullness of it (the islands and their inhabitants). Isa 42:10.
'You end of the earth falling away to the sea' stands for the last and lowest part of the Church where goodness and truth dwell in obscurity. For this meaning of 'the sea', see 9653. 'The islands' stands for those more remote from truths, and consequently from [true] worship, 1158.
[6] In the same prophet,
Bring My sons from afar, and My daughters from the end of the earth. Isa 43:6.
'Sons from afar' are those who dwell in obscurity in respect of truths, 'daughters from the end of the earth' those who do so in respect of forms of good, as gentile nations did. By 'sons' those in possession of truths are meant, and in the abstract sense truths themselves, see 264, 489, 491, 1147, 2623, 2803, 2813, 3373, 3704, and by 'daughters' those with whom forms of good exist, and in the abstract sense the forms of good themselves, 489-491, 2362, 3963, 8994. From this it is also evident that 'end' has regard to good and 'afar' to truth, as also in Ps 65:5 and Isa 13:5. But it should be remembered that by 'the end of heaven' not an end that is spatial but a state of goodness and truth should be understood; for there is no space in heaven, only an appearance of it that is determined by states of goodness and truth.
Latin(1748-1756) 9666
9666. `Et vectis medius in medio asserum transiens ab extremitate ad extremitatem': quod significet potentiam primariam e qua potentiae ubivis continuantur, constat ex significatione `vectis' quod sit potentia de qua n. 9496, ex significatione `medii' quod sit intimum et primarium, de qua n. 1074, 2940, 2973, 5897, 6084, 6103, ex significatione `transire ab extremitate ad extremitatem' cum de vecte per quem significatur potentia, quod sint potentiae inde derivatae et continuatae ubivis [2] Quomodo cum his se habet, non sciri potest nisi sciatur quomodo cum interioribus et cum exterioribus in spirituali mundo se habet; quae optima et purissima sunt, ita quae perfectiora reliquis, in intimo sunt, quae inde procedunt versus exteriora, secundum gradus remotionis ab intimis, minus perfecta sunt, et tandem illa quae in extremis, omnium minime perfecta, n. 9648; minus {1} perfecta dicuntur, quae facilius a sua forma et pulchritudine, ita a suo ordine {2}, possunt detorqueri {3}; se habent illa sicut cum fructibus, intime in illis {4} sunt semina, extra haec {5} est caro, semina in perfectiore statu sunt quam caro quae extra, ut constare potest ex eo quod dum caro putrescit, usque tamen semina manent {6} integra: similiter se habet cum seminibus, intime in illis est prolificum, quod in perfecto statu est prae illis quae (o)ibi extra sunt, nam prolificum manet in sua integritate, et producit (o)novam arborem aut {7} plantam, cum exteriora dissolvuntur: similiter se habet in caelo; intima ibi quia propiora Domino, in perfecto statu sunt prae exterioribus; inde est quod caelum intimum in sapientia et intelligentia, ac inde in felicitate sit prae caelis qui infra: similiter se habet in unoquovis caelo, intimum in illis perfectum est prae illis quae circumcirca {8}: similiter apud hominem qui in bono amoris et veris fidei est, internum ejus est in perfectiore statu quam externum {9}, nam internus homo {10} est in calore et luce {11} caeli, externus {12} (o)autem in calore et luce {11} mundi: similiter {13} in omni forma perfecta, intimum (o)ejus est optimum; intimum est quod intelligitur per medium. [3] {14} (s)Quod per `transire ab extremitate ad extremitatem' cum (o)dicitur de vecte, significetur potentia inde derivata et continuata ubivis, est quia per `ab extremitate ad extremitatem' significatur finis primus et ultimus, ita a principio ad finem, finis enim primus est principium; inde est quod per extremitates significentur omnia et {15} ubivis, ut apud Jeremiam, Gladius Jehovae devorans ab extremitate terrae {16} ad extremitatem ejus, xii 12;`gladius' pro vero {17} pugnante contra falsum {18} et destruente illud, (o)ac in opposito sensu pro falso pugnante contra verum et destruente illud, n. 2799, 4499, 6353, 7102, 8294, `devorans ab extremitate terrae ad extremitatem ejus' pro omnia Ecclesiae, `terra' enim est Ecclesia, n. 9334 apud Davidem, Ab extremitate caelorum exitus Ipsius, et circuitio Ipsius ad extremitates eorum, Ps. xix 7 [A. V. 6];
ibi etiam `ab extremitate caelorum ad extremitates illorum' pro omnibus et ubivis: [4] apud Marcum, Mittet angelos Suos, et congregabit electos Suos ex quattuor ventis, ab extremitate terrae usque ad extremitatem caeli, xiii 27;
`extremitas terrae et extremitas caeli' pro omnibus externis et internis Ecclesiae; quod `terra' sit externum Ecclesiae et `caelum' internum ejus, videatur n. 1733, 1850, 2117, 2118 fin., 3355 fin., 4535, ubi explicatur quid nova terra et novum caelum. Similiter `extremitates' in plurali, apud Esaiam, Respicite ad Me, ut salvemini, omnes extremitates terrae, xlv 22:
apud Davidem, Deus salutis nostrae, fiducia {19} omnium extremitatum terrae, et maris longinquorum, Ps. lxv 6 [A.V. 5];
et quoque in singulari cum dicitur usque ad extremitatem: apud Esaiam, Sit salus Mea usque ad extremitatem terrae, (x)xlix 6:
apud eundem, Jehovah audiri faciet usque ad extremitatem terrae; dicite filiae Zionis, Ecce salus tua veniet, lxii 11:
apud Jeremiam, Veniet tumultus usque ad extremitatem terrae, xxv 31;
`usque ad extremitatem' involvit ab extremitate ad extremitatem. [5] Cum autem per extremitatem modo intelligitur extremum seu ultimum, tunc per illam {20} significatur id quod ultimum caeli aut (x)Ecclesiae est, ut apud Esaiam, Cantate Jehovae canticum novum, laudem Ipsius extremitas terrae (x)descendente mare, et plenitudo ejus, insulae et habitatore. earum, xlii 10;
`extremitas terrae (x)descendente mare' pro ultimo Ecclesiae ubi bonum (o)et verum est in obscuro; quod `mare' id sit, videatur n. 9653, `insulae' pro illis qui remotiores sunt a veris, et inde (o)a cultu, n. 1158: [6] apud eundem, Adduc filios Meos e longinquo, et filias Meas ab extremitate terrae, xliii 6;
`filii e longinquo' sunt qui in obscuro quoad vera, `filiae ab extremitate terrae' sunt qui in obscuro quoad bona, quales fuerunt gentes;' quod `filii' sint qui in veris, et in sensu (x)abstracto vera, videatur n. 264, 489, 491, 1147, 2623, 2803, 2813, 3373, 3704, et quod `filiae' sint qui in bonis, et in sensu abstracto bona, n. 489-491, 2362, 3963, 8994; inde (o)etiam patet quod `extremitas' praedicetur de bono, et `longinquum' de vero, ut quoque Ps. lxv 6 [A.V. 5]; et Esai. xiii 5. Sed (o)sciendum quod per extremitatem caeli non sit {21} extremitas spatii quae intelligitur, sed status boni et veri, nam in caelo non est spatium sed modo apparentia ejus secundum status boni et veri {22}. @1 i et minime$ @2 , et inde a suo ordine et a sua pulchritudine; ita a bono et vero$ @3 d detorqueri i deflecti$ @4 fructibus$ @5 illa$ @6 maneant$ @7 et$ @8 i sunt$ @9 perfectiore statu suae [suis intended] externis$ @10 internum$ @11 luce et calore$ @12 externum$ @13 i in omni particulari, de quo forma praedicari potest, nam$ @14 This separate sheet is found in A Volume IV p. 203, 204.$ @15 i quia omnia etiam$ @16 i usque$ @17 falso$ @18 verum$ @19 fiduciae IT$ @20 Cum vero extremitas modo involvit ultimum finem, per extremitatem tunc$ @21 est$ @22 nam in coelo non est spatium, sed apparentia ejus secundum status boni, ita est omnis status boni et veri$