9913.“在它的中间要为头留出外袍的领口”表来自更高源头的流注所取的路线。这从“在它的中间要为头留出外袍的领口”的含义清楚可知。“在它的中间要为头留出外袍的领口”是指流注从高处或上面，或也可说更内在的源头，因而从属天国度进入属灵国度的地方；因为属天国度的外在良善流入属灵国度的内在良善（参看9912节）。“在它的中间要为头留出外袍的领口”之所以具有这种含义，是因为“外袍”表示属灵国度，尤表它的内在部分（9825节）；为头留出的外袍领口所在的“颈项”表示属天事物进入属灵事物的流注，以及与它们的交流和联结（3542，5320，5328节）。因为人的头部对应于主的属天国度，身体对应于祂的属灵国度；因此，被为头留出的外袍领口所围住和包裹的中间的颈项对应于属天国度进入属灵国度的中介或流注。
“在它的中间要为头留出外袍的领口”表示这类事物，这一点似乎很荒谬，在那些对天堂和那里的灵人并天使一无所知，因而对对应关系一无所知的人看来，尤其荒谬。前面许多章节（参看9280节所提到的地方）已经说明，人里面的一切和天堂里的一切存在一种对应关系。一般来说，头对应于属天事物，身体对应于属灵事物，脚对应于属世事物（4938，4939节）。由此明显可知，“颈项”凭它的对应关系而表示属天事物进入属灵事物的流注，以及与它们的交流和联结。因此，为围住脖颈所作的“为头留出的外袍领口”表示这种流注所取的路线（9814节）。由此明显可知，本节所提到的围绕脖颈的外袍领口描述了流注本身。此外，要知道，天使和灵人看上去穿着衣服；他们的每件衣服都是代表；这在天堂是众所周知的。正因如此，亚伦的每件衣服也是诸如存在于天堂中的那类事物的代表。因为来自主的圣言是以这样的方式写成的：那里的一切事物，直至最小细节都与天上的事物有一种对应关系，还以这样的方式写成：它是用来将事物联结在一起的一个手段。教会成员之所以不知道这一切，尽管他拥有这样的圣言，是因为他将其内层转向了世界，并且到了如此程度，以致他无法被提升到天堂，接受教导（9706，9707，9709节）。
Potts(1905-1910) 9913
9913. And there shall be a mouth of the head of it in the midst thereof. That this signifies the method of the influx from what is above, is evident from the signification of "the mouth of the head of the robe in the midst thereof," as being where there is influx from what is above; or what is the same thing, from what is within, thus from the celestial kingdom into the spiritual kingdom. That the external good of the celestial kingdom flows into the internal good of the spiritual kingdom, may be seen just above (n. 9912). That "the mouth of the head of the robe in the midst thereof" has this signification, is because by "the robe" is signified the spiritual kingdom, and specifically its internal (n. 9825); and by "the neck," where was the mouth of the head of the robe, is signified the influx, communication, and conjunction of celestial with spiritual things (n. 3542, 5320, 5328); for the head with man corresponds to the Lord's celestial kingdom, and the body to His spiritual kingdom; consequently the intervening neck, which is encompassed and clothed by the mouth of the head of the robe, corresponds to the intermediation or influx of the celestial kingdom into the spiritual kingdom. [2] That such things are signified by "the mouth of the head of the robe in the midst thereof," may seem like an absurdity, especially to those who know nothing of heaven, and of the spirits and angels there, consequently nothing of correspondence. That there is a correspondence of all things in man with all things in the heavens has been shown at the end of many chapters (see the places cited in n. 9280); and also that in general the head corresponds to celestial things, the body to spiritual things, and the feet to natural things (n. 4938, 4939). From this it is plain that by virtue of its correspondence, the neck signifies the influx, communication, and conjunction of celestial with spiritual things. Consequently "the mouth of the head of the robe," which was made to encompass the neck, signifies the method of this influx; for by Aaron's garments were represented in general the things that belong to the Lord's spiritual kingdom (n. 9814). From this it is evident that by the description of its mouth or circuit is described the influx itself. Be it known moreover, that angels and spirits appear clothed in garments; and that each of their garments is representative; as is well known to all who are in the heavens. It is from this that each of Aaron's garments also was representative of such things as are in the heavens; for the Word that is from the Lord has been so written that there is conjunction by its means. That the man of the church does not know this, in spite of his having such a Word, is because he turns his interiors toward the world, insomuch that he cannot be raised toward heaven, and be instructed (n. 9706, 9707, 9709).
Elliott(1983-1999) 9913
9913. 'And its hole for the head shall be in the middle of it' means the course which the inflow from the higher source takes. This is clear from the meaning of 'the robe's hole for the head in the middle of it' as the place where the inflow enters from the higher, or what amounts to the same thing, more internal source, thus from the celestial kingdom into the spiritual kingdom; for the external good of the celestial kingdom flows into the internal good of the spiritual kingdom, see immediately above in 9912. The reason why the 'robe's hole for the head in the middle of it' has this meaning is that the spiritual kingdom, in particular the inward part of it, is meant by 'the robe', 9825, and the inflow, communication, and joining of celestial things to spiritual ones by the neck where the robe's 'hole for the head' was, 3542, 5320, 5328. For the head on a person corresponds to the Lord's celestial kingdom, and the body to His spiritual kingdom, so that the neck in between, which the robe's hole for the head encircles and clothes, corresponds to the mediation or inflowing of the celestial kingdom into the spiritual kingdom.
[2] That such things are meant by 'the robe's hole for the head in the middle of it' may seem to be absurd, altogether so to those who know nothing about heaven, or about spirits and angels there, and consequently know nothing about correspondence. The existence of a correspondence of all aspects of the human being with all things in heaven has been shown at the ends of a number of chapters, see the places referred to in 9280. In general the head corresponds to celestial things, the body to spiritual things, and the feet to natural things, 4938, 4939. From this it is evident that 'the neck' by virtue of its correspondence means the inflow, communication, and joining of celestial things to spiritual things. Therefore 'the robe's hole for the head', which was made to go round the neck, means the course which that inflow takes; for Aaron's garments represented in general those things that belong to the Lord's spiritual kingdom, 9814. From this it is evident that the reference in this verse to the hole or part of the robe that goes round the neck describes the actual inflowing. Furthermore it should be remembered that angels and spirits appear wearing garments, and that each one of their garments is representative, as everyone in heaven knows. So it is that each one of Aaron's garments too is representative of such things as exist in the heavens. For the Word from the Lord has been written in such a way that everything there even to the smallest detail has a correspondence with heavenly things, and in such a way that it is a means serving to join things together. The reason why the member of the Church does not know about all this, even though he has such a Word, is that he has turned his interiors round to the world, so far round that he cannot be raised towards heaven and learn about it, see 9706, 9707, 9709.
Latin(1748-1756) 9913
9913. `Et erit os capitis ejus in medio ejus': quod significet rationem influxus a superiore, constat ex significatione `oris capitis pallii in medio ejus' quod sit ubi influxus a superiore, seu quod idem, ab interiore, ita e regno caelesti in regnum spirituale; quod bonum externum regni caelestis influat in bonum internum regni spiritualis, videatur nunc supra n. 9912. Quod `os capitis pallii in medio ejus' id significet, est quia per `pallium' significatur regnum spirituale et in specie internum ejus, n. 9825, et per `collum, ubi os capitis pallii,' influxus, communicatio, et {1}conjunctio caelestium cum spiritualibus, n. 3542, 5320, 5328; caput enim apud hominem correspondet caelesti regno Domini, et corpus regno spirituali Ipsius, {2}inde collum intercedens, quod os capitis pallii ambit et vestit, correspondet intermediationi seu influxui regni caelestis in regnum spirituale. [2] Quod talia per `os capitis pallii in medio ejus' significentur, apparere potest sicut paradoxon, et omnino apparet illis qui nihil de caelo, ac de spiritibus et angelis ibi sciunt, proinde nihil de correspondentia; quod correspondentia sit omnium apud hominem cum omnibus in caelis, ad finem plurium capitum ostensum est, videantur loca citata n. 9280; et quod in genere caput correspondeat caelestibus, corpus spiritualibus, et pedes naturalibus, n. 4938, 4939; inde patet quod `collum' ex correspondentia significet influxum, communicationem, et conjunctionem caelestium cum spiritualibus; inde `os capitis pallii,' quod factum ut ambiret collum, significat rationem influxus illius; nam per vestes Aharonis repraesentata sunt in genere illa quae sunt regni spiritualis Domini, n. 9814; inde patet quod per descriptionem oris seu ambitus illius {3} describatur ipse influxus. Praeterea sciendum quod angeli et spiritus appareant vestibus induti, et quod vestium singula repraesentent; hoc sciunt omnes qui in caelis; inde est quod etiam singula vestium Aharonis sint repraesentativa talium quae in caelis; nam Verbum a Domino ita conscriptum est ut omnia ibi usque ad iotam correspondentiam habeant cum caelestibus, {4}utque per illud sit conjunctio; quod homo Ecclesiae id non sciat tametsi tale Verbum habet, est quia interiora sua ad mundum vertit, usque adeo ut non elevari possit versus caelum, ac instrui, {5}videatur n. 9706, 9707, 9709. @1 influxus IT$ @2 quapropter$ @3 i in hoc versu$ @4 ut IT$ @5 videantur$