9836.“以弗得当有连在两端的两条肩带，让它相连接”表用一切努力和能力通过一种完全的结合而在各个方面对良善和真理的永久保存。这从“肩”、“连接”和“两端”的含义清楚可知：“肩”是指一切力量和能力（参看1085，4931-4937节），不过“放在肩上”和“扛在肩上”（这话论及下文刻有以色列人名字的两块红玛瑙石）表示对良善和真理的永久保存（因为“以色列人的名字”表示整体上的一切良善和真理，这个主题可参看下文）；“连接”是指一个完全的结合；“两端”，或右边和左边，是指在各个方面（8613节）。
此处的情形是这样：如前所示，以弗得代表主的属灵国度的最外在部分。因此，刻着以色列人名字的两块红玛瑙石所安放的肩带代表对良善和真理的永久保存；以弗得连在肩带上，以及在胸前和背后代表一个完全的结合。由此可见下文关于肩带和它们上面的雕刻物所阐述的细节表示什么，即表示用一切努力和能力对良善和真理的永久保存，因而对天堂的保存。刻有以色列人名字的这些石头安在以弗得的肩带上，以此代表属灵国度的最外在部分，因为一切保存取决于最后和最低层的状况。事实上，一切内层事物都在那里终止，为自己形成一个基础层面，以便止于其上，并在上面持续存在。最后和最低层就像整个身体站立的脚底和双脚，也像手和臂，身体通过手和臂行使力量。此外，身体的力气都集中在那里。这也解释了为何手和臂，以及脚底和脚对应于天堂的最后和最低部分。能力和力量就存在于最后和最低的事物中，这一事实在古教会由拿细耳人和他们的头发来代表，因为他们的力量就存在于头发中，这从参孙（士师记14-16），以及他们的神圣（3301节）明显看出来。他们的头发是他们的离俗，头发对应于良善和真理的最低层，或最低层的良善和真理（参看3301，5247，6437节）。
能力存在于最后和最低事物中，以及内层在其适当状况下的保存，能被那些了解自然界中连续和同步事物是怎么回事的人理解；即：连续事物最终都聚集到最后和最低层，在那里按同样的次序并排存在。因此，最后和最低的同步事物服务于在先的连续事物，如同它们可以倚靠并由此得以保存的相应支撑。
“肩或肩膀、肩头”表示在抵抗、破坏，或迫使时所用的一切力量和能力。这一点明显可见于这些经文：
你们用胁边用肩膀拥挤，又用角骶触一切瘦弱的羊，以致使它们四散在外。（以西结书34:21）
同一先知书：
埃及向以色列家成了芦苇的杖。他们用手持住你，你就断折，刺开他们整个肩。（以西结书29:6，7）
“刺开整个肩”表示剥夺领悟真理的一切能力；“埃及”是指造成这种剥夺的扭曲的记忆知识。
撒迦利亚书：
他们却不肯听从，扭转顽梗的肩头。（撒迦利亚书7:11）
“扭转顽梗”表示抵抗。诗篇：
他们想出恶计，却不得逞；因为你必用肩膀对抗他们。（诗篇21:11，12）
“用肩膀对抗他们”也表示抵抗，因而表示能力。“肩或肩膀、肩头”表示能力，这一点从来世的代表明显看出来，在那里，那些抵抗的人看似用肩膀对抗。
放在肩膀上并用肩膀扛表示用一切努力和能力在良善和真理的状态下永久保存。这一点清楚可见于以赛亚书：
列族必将你的众子怀中抱来，将你的众女肩上扛来。（以赛亚书49:22）
此处论述的主题是新教会；“众子”表示真理，“众女”表示良善；“肩上扛来”表示保存他们。在其适当状况下保存良善也由在从埃及出来，将抟面盆扛在肩头上时的以色列人来代表（出埃及记12:34），又由在肩头上抬圣物的歌辖子孙来代表（民数记7:9）。这解释了为何通过对应说话的主论到找到的那失去的羊说，“就欢欢喜喜地把它扛在肩上” （路加福音15:5）；“失去又找着的羊”是指与悔改、清醒过来的人同住的良善。
由于“扛在肩上”具有这种含义，故经上也论到那些喜爱并保存金银的人说，“他们将它们扛在肩上”（以赛亚书46:7）。“扛”也表示将某物保持在它的适当状态或状况中（参看9500节）。由此明显可知刻在以弗得的肩带上所安的两块红玛瑙石上的以色列人的名字表示什么，以及亚伦要把它们担在两肩上，作为纪念（28:12）表示什么。“担在肩上”当论及臣服时，表示奴役（参看创世记49:15；诗篇81:6；以赛亚书9:4；10:27；马太福音23:4；西番雅书3:9）；但当论及统治权时，表示至高无上的权柄（以赛亚书9:6；22:22）。
Potts(1905-1910) 9836
9836. It shall have two shoulders joined at the two extremities thereof; and it shall be joined together. That this signifies the preservation, by a complete unition, of good and truth on all sides and forever, with all exertion and power, is evident from the signification of "the shoulders," as being all force and power (see n. 1085, 4931-4937); but by "putting on the shoulders," and by "carrying" upon them (as is said in what follows of the two onyx stones on which were graven the names of the sons of Israel), is meant the preservation of good and truth forever (for by "the names of the sons of Israel" are signified all goods and truths in the complex, on which subject see below); from the signification of "being joined together," and "being conjoined," as being a complete unition; and from the signification of "the two extremities," that is, at the right and at the left, as being on all sides (n. 8613). [2] The case herein is this. By the ephod (as shown above) was represented the external of the Lord's spiritual kingdom, and therefore by its shoulder pieces, on which were placed the two onyx stones with the names of the sons of Israel, was represented the perpetual preservation of good and truth; and by the joining together of the ephod on the shoulders, and also before the breast and behind the back, there was represented a complete unition. From this it can be seen what is signified by what is said below about the shoulderpieces and the engravings upon them; namely, the preservation of good and truth forever with all exertion and power; thus the preservation of the heavens. These stones with the names of the sons of Israel were placed on the shoulderpieces of the ephod, by which was represented the external of the spiritual kingdom, for the reason that all preservation depends on the state of the ultimates, for all the interior things cease there, and form a plane there in which they may subsist. Ultimates are like the soles and the feet, on which the whole body stands, and are also like the hands and the arms, by means of which the body exerts its powers, and into which the body transfers its forces. It is also from this that the hands and the arms, as well as the soles and the feet, correspond to the ultimates of heaven. That power and strength reside in ultimates was represented in the Ancient Church by the hair with the Nazirites, in which resided their strength, as is plain from Samson (Judges 14-16), and also their sanctity (n. 3301). (That the hair, which with them was the Naziriteship, corresponds to the ultimates of good and truth, or to good and truth in ultimates, see n. 3301, 5247, 6437.) [3] That power resides in ultimates, and also the conservation of the interiors in their state, can be understood by those who know how the case is in nature with things successive and thence simultaneous; namely, that successive things at last form in ultimates what is simultaneous, in which these successive things are in a like order side by side. Wherefore simultaneous things, which are ultimate, serve successive things, which are prior, as corresponding supports on which they may lean, and thus by means of which they may be preserved. [4] That "shoulders" signify all force and power in resisting, in breaking, and in acting, is evident in these passages:
Ye push with side and with shoulder, and thrust all the feeble sheep with your horns, till ye have scattered them abroad (Ezek. 34:21). Egypt is a staff of reed to the house of Israel. When they took hold of thee by the hand, thou didst break, and didst pierce through all their shoulder (Ezek. 29:6, 7);
"to pierce through all the shoulder" denotes to deprive of all power to comprehend truths; "Egypt" denotes the perverted memory-knowledge which deprives. [5] In Zechariah:
They refused to hearken, and turned a stubborn shoulder (Zech. 7:11);
"to turn a stubborn shoulder" denotes to resist. In David:
They thought a wicked device, they did not prevail, for thou shalt offer to them the shoulder (Ps. 21:11, 12);
"to offer to them the shoulder" also denotes to resist; thus it denotes power. That "the shoulder" denotes power, is plain from the representatives in the other life, where they who resist seem to oppose the shoulder. [6] That "to put upon the shoulders and carry" denotes to preserve in a state of good and truth forever with all exertion and power, is evident in Isaiah:
The nations shall bring thy sons in their bosom, and they shall carry thy daughters upon the shoulder (Isa. 49:22);
the subject here treated of is the New Church; by "the sons" are signified truths, and by "the daughters," goods; "to carry upon the shoulder" denotes to preserve them. The preservation of good in its state was also represented by the sons of Israel, when they went forth out of Egypt, carrying the dough on the shoulder (Exod. 12:34); and by the sons of Kohath carrying the works of what is holy upon the shoulder (Num. 7:9). From this it is that the Lord, who spoke by correspondences, said of the lost sheep when it was found, that "he laid it on his shoulder rejoicing" (Luke 15:5); "the sheep that was lost and was found" denotes the good with the man who repents. [7] As this was signified by "carrying on the shoulder," therefore also it is said of the gold and silver which they love and preserve, that "they carry them on their shoulder" (Isa. 46:7). (That "to carry" denotes also to hold together in its state, see n. 9500.) From all this it is evident what was signified by the names of the sons of Israel engraved on two onyx stones being placed upon the shoulder pieces of the ephod, and by its being said that Aaron should bear or carry them upon his two shoulders for a remembrance (verse 12). That "carrying upon the shoulder," when said of subjection, signifies servitude, may be seen in Gen. 49:15; Ps. 81:6; Isa. 9:4; 10:27; Matt. 23:4; Zeph. 3:9; but that when said of command, it signifies supreme power, Isa. 9:6; 22:22.
Elliott(1983-1999) 9836
9836. 'Two shoulders joined together shall it have at its two ends, and it shall be joined together' means an everlasting preservation of good and truth on every side by all exertion and power through a total uniting together. This is clear from the meaning of 'shoulders' as all the force and power, dealt with in 1085, 4931-4937, though the expressions 'placing on the shoulders' and 'carrying on them', used below in reference to the two shoham stones on which the names of the sons of Israel were engraved, mean an everlasting preservation of good and truth (for all forms of good and truths in their entirety are meant by 'the names of the sons of Israel', a subject dealt with further on); from the meaning of 'joined together' as a total uniting; and from the meaning of 'the two ends', or to the right and to the left, as on every side, dealt with in 8613.
[2] The implications of all this are that the ephod, as has been shown above, represented the outermost part of the Lord's spiritual kingdom. Thus the shoulder-pieces, on which the two shoham stones with the names of the sons of Israel had been placed, represented the everlasting preservation of good and truth; and the joining together of the ephod on the shoulders, and also in front of the breast and behind the back, represented a total uniting. This helps to make clear what is meant by the details stated further on regarding the shoulder-pieces and the engravings on them, namely the everlasting preservation of the good and truth present by all exertion and power, thus the preservation of the heavens. The stones with the names of the sons of Israel had been placed on the shoulder-pieces of the ephod, which represented the outermost part of the spiritual kingdom, because all preservation is dependent on the condition of what exists on last and lowest levels. For everything within terminates and forms a base for itself there on which to rest and remain in existence. Things on last and lowest levels resemble the soles and the upper parts of the feet on which the entire body stands; they are also like the hands and arms through which the body exercises its powers. Furthermore the strength of the body is concentrated there. This also explains why the hands and arms, the soles and feet too, correspond to the last and lowest parts of heaven. The fact that power and might reside in things which are last and lowest was represented in the Ancient Church by Nazirites and the hair on their head, in which their might resided, as is evident from Samson in Judges 14-16, and also their holiness, 3301. Regarding the hair, which on those men's heads was their Naziriteship, that it corresponds to the lowest levels of good and truth, or good and truth on lowest levels, see 3301, 5247, 6437.
[3] The residing of power in last and lowest things, and also the preservation in these of more internal ones in their proper condition, are matters which may be understood by people who know what the situation is with things in the natural order which follow one another in sequence and consequently exist together with one another. Things which follow in sequence finally come together on the last and lowest level, where they exist side-by-side in the same order. This being so, the things existing together with one another, which are last and lowest, serve those following one another in sequence, which are prior and higher, as corresponding supports on which they rest and are thereby preserved.
[4] 'The shoulders' means all the force and power exerted in offering resistance, breaking, or impelling. This is clear in Ezekiel,
You push with side and shoulder, and butt with your horns all the weak sheep, until you have scattered them abroad. Ezek 34:21.
In the same prophet,
Egypt has been a staff of reed to the house of Israel. When they took hold of you by the hand, you were broken, and you tore open their whole shoulder.a Ezek 29:6, 7.
'Tearing open the whole shoulder' stands for depriving of all the power to grasp truths, 'Egypt' being the perverted factual knowledge which causes such deprivation.
[5] In Zechariah,
They refused to listen, and turnedb a stubborn shoulder. Zech 7:11.
'Turning a stubborn shoulder' stands for offering resistance. In David,
They thought a wicked deed, [but] they did not prevail; for You will set a shoulder against them. Ps 21:11, 12.
'Setting a shoulder against them' too stands for offering resistance, and so stands for power. The fact that 'shoulder' means power is evident from representatives in the next life, where those who offer resistance are seen setting an opposing shoulder.
[6] Placing onto the shoulders and carrying on them means preserving everlastingly in a state of good and truth through all exertion and power. This is clear in Isaiah,
The nations will bring your sons in their bosom, and carry your daughters on their shoulder. Isa 49:22.
This refers to a new Church. 'Sons' means truths, and 'daughters' forms of good; and 'carrying on the shoulder' stands for preserving them. The preservation of good in its proper condition was also represented by the action of the children of Israel, who carried their dough on their shoulder when they were going out of Egypt, Exod 12:34; and by that of the sons of Kohath, who carried holy thingsc on their shoulder, Num 7:9. This explains why the Lord, who spoke by means of correspondences, said that when the lost sheep was found the owner placed it on his shoulder, rejoicing, Luke 15:5. 'The sheep that was lost and found' is good as it resides with someone who comes to his senses.
[7] Since 'carrying on the shoulder' had this meaning it is also said of those who love and preserve gold and silver that they carry them on their shoulder, Isa 46:7. Carrying also means holding something in its proper state or condition, see 9500. All this shows what was meant by the engraving of the names of the sons of Israel on the two shoham stones and the placement of them on the shoulder-pieces of the ephod, and by the injunction that 'Aaron shall bear (or carry) them on his two shoulders for a remembrance', verse 12. 'Carrying on the shoulder', when it has reference to subjection, means servitude, see Gen 49:15; Ps 81:6; Isa 9:4; 10:27; Matt 23:4; Zeph 3:9. But when it has reference to dominion it means supreme power, Isa 9:6; 22:22.
Latin(1748-1756) 9836
9836. `Duo umeri conjuncti erit illi ad duas extremitates [ejus], et conjungetur': {1}quod significet conservationem boni et veri undequaque et in perpetuum omni opera et potentia per unitionem omnimodam, constat ex significatione `umerorum' quod sint omnis vis et potentia, de qua n. 1085, 4931-4937; at {2}ponere super umeris, et portare super illis, ut in sequentibus dicitur de binis lapidibus schoham, quibus insculpta erant nomina filiorum Israelis, (x)est conservatio {3}boni et veri in perpetuum; per nomina enim filiorum Israelis significantur omnia bona et vera in complexu, de qua re in sequentibus; ex significatione `conjuncti esse' et `conjungi' quod sit unitio omnimoda; et ex significatione `duarum extremitatum' seu ad dextrum et ad sinistrum, quod sit undequaque, de qua n. 8613. Cum his ita se habet: per ephodum, ut supra ostensum est, 2 repraesentabatur externum regni spiritualis Domini, ita per umeralia ejus, {4}quibus impositi erant bini lapides schoham cum nominibus filiorum Israelis, conservatio perpetua boni et veri; perque conjunctionem ephodi super umeris, et quoque ante pectus et post tergum unitio omnimoda; inde constare potest quid significatur per illa quae sequuntur de umeralibus et de sculpturis ibi, quod nempe {5} conservatio boni et veri (m)in perpetuum omni opera et potentia, ita conservatio caelorum; lapides illi cum nominibus filiorum Israelis impositi erant umeralibus ephodi, per quod repraesentabatur externum regni spiritualis, ex causa quia omnis conservatio(n) dependet a statu ultimorum, interiora enim omnia ibi desinunt, {6}et formant ibi planum in quo subsistant; sunt ultima veluti plantae et pedes quibus totum corpus insistit, et quoque sicut manus et bracchia, per quae corpus potentias suas exercet; etiam corporis vires illuc {7}translatae sunt; inde quoque est quod manus et bracchia, tum plantae et pedes, correspondeant ultimis caeli; quod in ultimis consistat potentia et robur, repraesentatum est in Antiqua Ecclesia per crines apud Naziraeos, in quibus consistebat illorum robur, ut patet a Simsone, Jud. xiv-xvi; tum sanctitas, n. 3301; quod crinis, qui apud illos erat Naziraeatus, correspondeat ultimis boni et veri, seu bono et vero in ultimis, videatur n. 3301, 5247, 6437. 3 Quod in ultimis sit potentia, et quoque conservatio interiorum in suo statu, intelligere possunt illi qui sciunt quomodo se habet cum successivis et inde simultaneis in natura, quod nempe successiva tandem in ultimis forment simultaneum, in quo simili ordine sunt collateraliter; quapropter simultanea, quae ultima, inserviunt successivis, quae priora, pro correspondentibus fulcris quibus innituntur, et sic per quae illis conservatio{9}. 4 Quod `umeri' significent omnem vim et potentiam in resistendo, {10}frangendo, et agendo, constat apud Ezechielem, Latere et umero impellitis, et cornibus vestris feritis omnes oves infirmas, donec disperseritis eas foras, xxxiv 21:apud eundem, Aegyptus baculus arundinis domui Israelis; quando tenuerunt te manu, confractus es, et perfodisti {11}illis omnem umerum, xxix 6, 7; `perfodere omnem umerum' pro deprivare omni potentia capiendi vera; `Aegyptus' est scientificum perversum quod deprivat: apud 5 Sachariam, Renuerunt auscultare, et dederunt umerum refractarium, vii 11;
`dare umerum refractarium' pro resistere: apud Davidem, Cogitarunt facinus, non praevaluerunt, quoniam pones illis umerum, Ps. xxi 12, 13 [A.V. 11, 12];
{12}'ponere illis umerum' etiam pro resistere, ita pro potentia: quod `umerus' sit potentia, patet ex repraesentativis in altera vita, ubi illi qui resistunt videntur umerum opponere. Quod ponere super umeros et portare sit conservare in statu boni et 6 veri in perpetuum omni opera et potentia, constat apud Esaiam, Gentes adferent filios tuos in sinu, et filias tuas super umero apportabunt, xlix 22;
agitur ibi de nova Ecclesia, et per `filios' significantur vera, ac per `filias' bona, `apportare super umero' pro conservare illa; conservatio boni in suo statu etiam repraesentabatur per quod filii Israelis, cum exirent Aegypto, portaverint massam super umero, Exod. xii 34; et quod filii Kehathi portarent opera sancti super umero, Num. vii 9; inde est quod Dominus, Qui per correspondentias locutus est, dixerit de ove perdita cum inventa, quod imposuerit super umero suo gaudens, Luc. xv 5; 'ovis perdita et inventa' est bonum apud hominem qui resipiscit. 7 Quia per `portare super umero' id significabatur, ideo etiam dicitur de auro et argento, quae amant et conservant, quod portent illa super umero suo, Esai. xlvi 7; quod etiam portare sit continere in suo statu, videatur n. 9500. Ex his patet quid significaverit quod nomina filiorum Israelis insculpta binis lapidibus schoham posita fuerint super umeralibus ephodi, et quod dicatur quod Aharon feret seu portabit illa super duobus umeris suis ad recordationem, vers. 12. Quod `portare super umero' cum de subjectione, significet servitium, videatur Gen. xlix 15; Ps. (x)lxxxi 7 [A.V. 6]; Esai. ix (x)3 [A.V. 4], x 27; Matth. xxiii 4; Zeph. iii 9; at cum de imperio, quod significet summam potestatem, Esai. ix 5 [A.V. 6], xxii 22. @1 See p. 248 note 3$ @2 poni$ @3 After perpetuum$ @4 quibus imposita nomina filiorum Israelis insculpta binis lapidibus schoham$ @5 i omnis$ @6 et subsistunt, sicut in suo plano, sunt enim$ @7 collatae$ @8 pedes et plantae$ @9 i, similiter se habet in coelis, proinde cum bonis et veris ibi$ @10 contranitendo et frangendo$ @11 illi IT$ @12 quod inde humerus sit summa potestas, apud Esaiam, Puer natus est nobis, filius datus est nobis, super cujus humero principatus, ix 5; et apud Eundem, Dabo clavem domus Davidis super humerum illius, ut aperiat et non claudens, et claudat nec aperiens, xxii 22. Quod ponere super humero et portare, sit servire apud Moschen, Jisaschar asinus ossis, inclinabit humerum suum ad portandum, et erit in tributum servire facientis, Gen. xlix 15. Apud Davidem, Removi ab onere humerum ejus, Psalm. lxxi 7 [lxxxi 7 intended (AV 6)]. Apud Esajam, Jugum oneris ejus, et baculum humeri ejus, virgam exigentis eum, confregisti, ix [3,] 4. Apud Eundem, Recedet onus ejus desuper humero tuo, et jugum ejus desuper collo tuo, x 27. Apud Matthaeum, Scribae et Pharisaei ligant onera gravia, atque imponunt super humerum hominum, digito autem suo non volunt movere illa, xxiii 41. et apud Zephaniam, Omnes invocant Nomen Jehovae, et serviunt Ipsi uno humero, iii 9. Quod imponere super humeros et portare sit conservare in statu boni et veri in perpetuum omni opera et potentia, apud Esajam, Gentes adferent filios tuos in sinu, et filias tuas super humero apportabunt, xlix 22, agitur ibi de nova Ecclesia, et per filios significantur vera, per filias bona, apportare super humero pro conservare bona in perpetuo: similiter apud Lucam, Dum invenit ovem perditam, imponit super humeros suos gaudens, xv 5, per ovem perditam et inventam significatur bonum apud hominem, qui resipiscit; conservatio boni in suo statu, etiam repraesentabatur, per quod filii Israelis cum exirent Aegypto, portaverint massam super humero, Exod. xii 34; et quod filii Kehathi portarent opera sancti super humeris, Num. vii 9, inde portare significat continere in statu boni et veri, videatur n. 9500, quia per portare super humero id significabatur, ideo etiam dicitur de idolis ex auro et argento, quae amant et conservant, quod illa portent super humero suo, Es. xlvi 7. Ex his nunc constare potest, quid significat, quod nomina filiorum Israelis insculpta binis lapidibus schoham posita fuerint super humeralibus Ephodi, et quod dicatur, quod feret seu portabit Aharon illa super duobus humeris suis ad recordationem, vers. 12.$