9825.“外袍”表那里内在形式上的神性真理。这从“外袍”的含义清楚可知，“外袍”是指属灵国度的中间，因而是那里的实际真理本身。因为亚伦的衣服代表主的属灵国度（9814节），因而代表那里在自己适当次序中的真理（参看9822节）；由于这个国度分为三个层级，即最内层、中间层和最外层，所以“外袍”表示属于该国度中间层的事物。该国度之所以划分为三个层级，是因为最内层与属天层相接触，最外层与属世层相接触；中间层由此同等兼具这二者。事实上，任何事物若要变得完美，就必须分为三个层级。这就是天堂，以及那里的良善和真理的情况。众所周知，天堂分为三层；因此，那里的良善和真理也分为三个层级。每层天堂也分为三个层级。它的最内层必须直接与更高或在上之物相接触，最外层则与更低或在下之物相接触，因此中间层通过它们必须与这二者，即在上和在下之物相接触，这层天堂的完美由此而来。人的内层也是这种情况。这些内层一般也分为三个层级，即属天层、属灵层和属世层。这些层级当中的每一层同样分为自己的三个层级。因为一个处于对主之信和爱的良善之人就是对应于最大天堂的一个最小形式的天堂（9279节）。这也是属自然界的一切事物的情况。人的属世层分为三个层级（参看4570节），他的一切内层和外层事物一般也是（4154节）。之所以如此，是因为任何地方都必须有目的、原因和结果。目的必须是最内在的，原因是中间的，结果是最后的，好叫事物能变得完美。这就是为何在圣言中，“三”表示从开始到结束的完整之物（2788，4495，7715，9198，9488，9489节）。由此可知为何亚伦的圣衣由以弗得、外袍和内袍组成；以弗得代表属灵国度的最外在部分，内袍代表其中间部分，内袍代表其最内在部分。
由于以弗得代表属灵国度的中间部分，而中间部分兼具其它两个部分，所以这外袍在代表意义上表示属灵国度本身，如在撒母耳记上：
撒母耳转身要走，扫罗就扯住他外袍的衣襟，衣襟就撕裂了。撒母耳对他说，如此，今日耶和华从你身上撕去了以色列国，将这国赐与你的同伴，就是比你更好的。（撒母耳记上15:27，28）
从这些话明显可知，“撕裂撒母耳的外袍”表示从扫罗身上撕去以色列国，因为“以色列国”表示主的属灵国度（4286，4598，6424，6637，6862，6868，7035，7062，7198，7201，7215，7223，8805节）。类似的话又出现在撒母耳记上：
大卫悄悄地割下扫罗外袍的衣襟。当他将它给扫罗看时，扫罗说，现在我知道你必要作王，以色列的国必坚立在你手里。（撒母耳记上24:4，5，11，20）
又：
当约拿单与大卫立约时，他从自己身上脱下外袍，给了大卫，又将战衣、剑、弓、腰带都给了他。（撒母耳记上18:3，4）
这一切代表作为继承人的约拿单放弃以色列国，把它交给大卫。
外袍因代表属灵国度，故也代表总体上该国度的真理；属灵国度的真理就是那被称为属灵真理的，它们存在于人心智的理解力部分。以西结书中的“外袍”就表示这些真理：
海上一切的首领都必从宝座上下来，除去外袍，剥下刺绣的衣服。（以西结书26:16）
这论及推罗，推罗表示良善和真理的认知或知识（1201节）；此处描述的是在教会中对它们的毁灭；“他们除去的外袍”是指存在于理解力部分中的信之真理；但“刺绣的衣服”是指存在于属世层中的记忆知识（9688节）。之所以表示这些真理，是因为属于理解力的真理在主的属灵国度中掌权；但属于意愿的良善在属天国度中掌权。马太福音：
文士和法利赛人一切所作的事，都是要给人看的，衣裳的繸子做长了。（马太福音23:5）
“衣裳的繸子做长了”表示夸张性地谈论真理，只是为了让人听见和看见。“外袍”表示这类事物，这一点从本章下面的经文（28:31-35）对它的描述看得更清楚。
Potts(1905-1910) 9825
9825. And a robe. That this signifies Divine truth there in the internal form, is evident from the signification of "the robe," as being the middle of the spiritual kingdom, thus the truth itself which is there; for by Aaron's garments was represented the Lord's spiritual kingdom (n. 9814), thus the truths which are there, in their order (see n. 9822); and as this kingdom has been distinguished into three degrees, the inmost, the middle, and the external, therefore by "the robe" was signified that which is in the middle of this kingdom. The reason why this kingdom has been distinguished into three degrees, is that the inmost there communicates with the celestial, and the external with the natural, and therefore the middle partakes equally of both. Moreover, in order that anything may be perfect, it must be distinguished into three degrees. This is the case with heaven, and with the goods and the truths in it. That there are three heavens is known; consequently there are three degrees of goods and truths there. Each heaven also is distinguished into three degrees; for its inmost must communicate immediately with what is higher, and its external with what is lower, and so, through these, its middle must communicate with both, whence comes its perfection. The case is the same with the interiors of man, which in general have been distinguished into three degrees, namely, into the celestial, the spiritual, and the natural; in like manner each of these into its own three degrees; for a man who is in the good of faith and of love to the Lord is a heaven in the least form corresponding to the greatest (n. 9279). Such also is the case in all things of nature. (That the natural of man has been distinguished into three degrees, see n. 4570, and in general all his interior and exterior things, n. 4154.) The reason of its being so is that everywhere there must be end, cause, and effect; the end must be the inmost, the cause the middle, and the effect the ultimate, in order that the thing may be perfect. It is from this that in the Word "three" signifies what is complete from beginning to end (n. 2788, 4495, 7715, 9198, 9488, 9489). From all this it can be known why Aaron's garments of holiness were an ephod, a robe, and a tunic; and that the ephod represented the external, the robe the middle, and the tunic the inmost, of the spiritual kingdom. [2] As the robe represented the middle in the spiritual kingdom, and the middle partakes of both the others, it is taken representatively for that kingdom itself, as in the first book of Samuel:
Samuel turned about to go away, but Saul laid hold upon the skirt of his robe, and it was rent; wherefore Samuel said, Jehovah shall rend the kingdom of Israel from upon thee this day, and shall give it to thy companion who is better than thou (1 Sam. 15:27, 28);
from these words it is evident that "the rending of the skirt of Samuel's robe" signified the rending of the kingdom of Israel from Saul, for "the kingdom of Israel" signifies the Lord's spiritual kingdom (n. 4286, 4598, 6424, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805). In like manner in the same:
David cut off the skirt of Saul's robe privily; and when he showed it to Saul, Saul said, Now I know that reigning thou shalt reign, and the kingdom of Israel shall continue in thine hand (1 Sam. 24:4, 5, 11, 20). When Jonathan made a covenant with David, he stripped himself of his robe, and gave it to David, even to his sword, to his bow, and to his girdle (1 Sam. 18:3, 4);
by which was represented that Jonathan, who was the heir, abdicated the kingdom of Israel and transferred it to David. [3] As a robe represented the spiritual kingdom, so likewise it represented the truths of this kingdom in general. The truths of this kingdom are what are called spiritual truths, which are in the intellectual part of man. These are signified by "robes" in Ezekiel:
All the princes of the sea shall come down from upon their thrones, and shall cast away their robes, and put off the garments of their embroidery (Ezek. 26:16);
this is said of Tyre, by which are signified the knowledges of good and truth (n. 1201); the vastation of these in the church is here described; "the robes which they shall cast away" denote the truths of faith which are in the intellectual part; but "the garments of embroidery" denote the memory-knowledges which are in the natural (n. 9688). The reason why these truths are signified, is that the truth which belongs to the understanding reigns in the Lord's spiritual kingdom; but in the celestial kingdom the good which belongs to the will. In Matthew:
The scribes and Pharisees do all their works to be seen of men, and enlarge the borders of their robes (Matt. 23:5);
where "enlarging the borders of the robes" denotes to speak truths grandiloquently, merely to be heard and seen by men. That such things are signified by "the robe," will be seen still better from the description of it below in this chapter (verses 31-35).
Elliott(1983-1999) 9825
9825. 'And a robe' means Divine Truth there in its inward form. This is clear from the meaning of 'a robe' as the middle of the spiritual kingdom, thus the actual truth that is there. For Aaron's garments represented the Lord's spiritual kingdom, 9814, and so represented the forms of truth present in their proper order there, 9822; and since that kingdom was divided into three degrees - the inmost, the middle, and the outermost - 'the robe' was a sign of what belongs in the middle of that kingdom. That kingdom was divided into three degrees because the inmost part there is in touch with the celestial [heaven], and the outermost with the natural; and the middle part thereby draws equally on both. Indeed for anything to be perfect it must be divided into three degrees. This is so with heaven, and it is so with the forms of good and truth there. As is well known, there are three heavens; consequently there are three degrees of good and truth there. Each heaven too is divided into three degrees. The inmost part of it must be in direct touch with what lies above, and the outermost with what lies below, and so the middle through them with what lies both above and below, all of which brings perfection to that heaven. The situation is just the same with a person's interiors. These in general have been divided into three degrees - into celestial, spiritual, and natural. And each of these has in like manner been divided into its own three degrees. For a person who has the good of faith and love to the Lord within him is heaven in the smallest form it takes, corresponding to the largest, 9279. The situation is also the same in everything belonging to the natural order. The natural level of a person too has been divided into three degrees, see 4570, as generally have all things present in him on interior and exterior levels, 4154. The reason why this should be so is that end, cause, and effect must be present everywhere. The end must be that which is inmost, the cause that which comes in the middle, and the effect that which is last, if a thing is to be perfect. This is why 'three' in the Word means what is complete from beginning to end, 2788, 4495, 7715, 9198, 9488, 9489. From all this people may know why Aaron's holy garments consisted of an ephod, a robe, and a tunic, and that the ephod represented the outermost part there, the robe the middle, and the tunic the inmost.
[2] Since the robe represented the middle in the spiritual kingdom, and the middle draws on both the other parts, this robe stood in a representative sense for that very kingdom, as in the first Book of Samuel,
Samuel turned to go away, but Saul took hold of the skirt of his robe, and it was torn away. Consequently Samuel said to him, Jehovah will tear away the kingdom of Israel from upon you this day, and He has given it to your companion, who is better than you. 1 Sam 15:27, 28.
From these words it is evident that the tearing off of the skirt of Samuel's robe was a sign of the tearing away of the kingdom of Israel from Saul; for 'the kingdom of Israel' means the Lord's spiritual kingdom, see 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805. Something similar occurs again in the same book,
David secretly cut off the skirt of Saul's robe. And when he showed it to Saul, Saul said, Now I know that you will indeed reign, and the kingdom of Israel will be firmly established in your hand. 1 Sam 24:4, 5, 11, 20.
Also, when Jonathan made a covenant with David he took off the robe from upon himself and gave it to David, [with his armour,] even to his sword, bow, and belt, 1 Sam 18:3, 4.All this represented the renunciation of the kingdom of Israel by Jonathan, who was the heir, and his passing it over to David.
[3] Since the robe represented the spiritual kingdom, it also represented the truths of that kingdom generally, the truths of that kingdom being what are called the spiritual truths that are present in the understanding part of a person's mind. These truths are meant by 'robes' in Ezekiel, All the princes of the sea will step down from upon their thrones, and will cast away their robes and will strip off their embroidered garments. Ezek 26:16.
This refers to Tyre, by which cognitions or knowledge of good and truth are meant, 1201; the ruination of them in the Church is described here. 'The robes' which they will cast away are truths of faith present in the understanding part of the mind; but 'the embroidered garments' are truths on the level of factual knowledge that are present in the natural, 9688. The reason why those truths are meant is that in the Lord's spiritual kingdom truth, which belongs to the understanding, holds sway, whereas in His celestial kingdom good, which belongs to the will, holds sway. In Matthew,
The scribes and Pharisees do all their works to be seen by people, and they enlarge the hems of their robes. Matt 23:5, 6.
'Enlarging the hems of robes' stands for speaking about truths in a majestic way solely in order that they may be heard and regarded by other people. The fact that such things are meant by 'a robe' will become clearer still from the description of it further on, in verses 31-35 of this chapter.
Latin(1748-1756) 9825
9825. `Et pallium': quod significet Divinum Verum ibi in forma interna, constat ex significatione `pallii' quod sit medium regni spiritualis, ita ipsum verum quod ibi, nam per vestes Aharonis repraesentabatur regnum spirituale Domini, n. 9814, ita vera quae ibi in suo ordine, n. (x)9822; et quia regnum illud in tres gradus distinctum est, in intimum, medium, et externum, ideo per pallium significabatur id quod in medio illius regni est. Quod id regnum in tres gradus distinctum sit, est quia intimum ibi communicat cum caelesti, et {1}externum cum naturali, et medium sic trahit aeque ex utroque; {2}ut etiam aliquid perfectum sit, erit distinctum in tres gradus; ita est caelum, ac ita bona et vera ibi; {3} quod tres caeli sint, notum est, proinde tres gradus bonorum et verorum ibi; unumquodvis etiam caelum {4} in tres gradus distinguitur, nam intimum ejus communicabit immediate cum superiore, {1}externum cum inferiore, et medium sic per illa cum utroque, inde ejus perfectio; consimiliter se habet interioribus hominis, quae in genere distincta sunt in tres gradus, nempe in caeleste, spirituale, et naturale; pariter unumquodvis horum in suos tres gradus; nam homo qui est in bono fidei et amoris in Dominum, est caelum in minima forma correspondens maximo, n. 9279; ita quoque se habet in omnibus naturae, quod naturale hominis distinctum sit in tres gradus, videatur n. 4570, et in genere omnia interiora et exteriora ejus, n. 4154. Causa quod ita sit, est quia ubivis erit finis, causa, et effectus; finis erit intimum, causa medium. et effectus ultimum, ut res sit perfecta; inde est quod tria in Verbo significent completum a principio ad finem, n. 2788, 4495, 7715, 9198, 9488, 9489. Ex his sciri potest cur vestes sanctitatis Aharonis essent{5} ephodum, pallium, et tunica, et quod ephodum {6}repraesentaverit externum, pallium medium, et tunica intimum ibi. 2 Quia pallium repraesentabat medium in regno spirituali, et {7}medium trahit (c)ab utroque, ideo illud pro ipso illo regno repraesentative sumitur, ut in Libro 1 Samuelis, Convertit se Samuel ad abeundum, sed Schaul apprehendit alam pallii ejus, et abrupta est; unde dixit Samuel ad illum, Abrumpet Jehovah regnum Israelis a super te hodie, et {8}dedit illud socio tuo, qui melior te, xv 27, 28;ex his patet quod disruptio alae pallii Samuelis significaret abruptionem regni Israelis a Schaule, `regnum' enim `Israelis' significat regnum spirituale Domini, videatur n. 4286, 4598, 6426, 6637, 6862, 6868: 7035, 7062, 7198, 7201, 7215, 7223, 8805: similiter in eodem Libro, Abscidit David alam pallii Schaulis in occulto; et cum ostendit illam Schauli, dixit Schaul, Nunc novi quod regnando regnabis; et consistet in manu tua regnum Israelis, xxiv 5, 6, 12, 21 [A. V. 4, 5, 11, 20]:
etiam cum Jonathan iniit foedus cum Davide, exuit ille sibi pallium; et dedit Davidi, usque ad gladium, arcum, et cingulum, 1 Sam. xviii 3, 4, per quae repraesentabatur quod Jonathan, qui heres, abdicaret sibi regnum Israelis, et id transferret in Davidem. 3 Quia pallium repraesentabat regnum spirituale, ita quoque vera illius regni in genere; vera illius regni sunt quae vocantur vera spiritualia quae sunt in parte intellectuali hominis; haec per `pallia' significantur apud Ezechielem, Descendent desuper thronis suis omnes principes maris: et abjicient pallia sua, et vestes acupicturae suae exuent, xxvi (x)16; agitur ibi de Tyro, per quam significantur cognitiones boni et veri, n. 1201; vastatio earum in Ecclesia ibi describitur; pallia quae abjicient sunt vera {9}fidei quae in parte intellectuali, vestes autem acupicturae sunt vera scientifica quae in naturali, n. 9688; causa quod {10}illa vera significentur, est quia in regno spirituali Domini regnat verum, quod est {11}intellectus, at in regno caelesti bonum, quod est voluntatis: apud Matthaeum, Scribae et Pharisaei omnia opera sua faciunt ut spectentur ab hominibus, {12} et magnificant fimbrias palliorum suorum, xxiii 5, 6; `magnificare fimbrias palliorum' pro magnifice loqui vera solum ut {13}audiantur et spectentur ab hominibus. Quod talia per `pallium' significentur, constabit adhuc melius ab ejus descriptione in sequentibus hujus capitis, vers. 31-35. @1 extremum$ @2 nam ut$ @3 i nam$ @4 i similiter$ @5 i tres,$ @6 repraesentet$ @7 hoc$ @8 dabit IT$ @9 intellectualia$ @10 vera intellectualia$ @11 intellectualis$ @12 i illi dilatant phylacteria sua,$ @13 spectantur et audiantur$