9915.“是织工的手工”表来自属天层。这从“织工的手工”的含义清楚可知，“织工的手工”是指来自属天层。“手工”表示被造或产生之物，因而指由另一种事物产生之物；“织工”是指使它存在或产生的人。织工因此表示属天层，因为属灵层从属天层并通过属天层获得自己的存在。前面说明（9913，9914节），属天国度的良善流入属灵国度的良善，并使该良善存在。不过，无论你说“属天国度的良善”，还是说“属天层”，意思都一样；因为属天层就是属天国度的良善。这同样适用于“属灵国度的良善”和“属灵层”。至于何为属天国度的良善或属天层，何为属灵国度的良善或属灵层，可参看9277节所提到的地方。
天堂里有三样事物按次序接踵而来，即：属天层、属灵层和属世层。属天层构成至内层天堂，属灵层构成中间天堂，从属灵层发出的属世层构成最低层天堂。人里面同样有这三样事物，它们照着在天上的次序在他里面接踵而来；因为一个重生的人就是一个对应于大人的最小形式的天堂（9279节）。但接受这三样事物的官能被称为意愿、理解力和记忆知识，外在人或属世人所拥有的思维或想象力源于记忆知识。意愿接受属天层或良善；理解力接受属灵层或源于这良善的真理；构成属世人的理解力的记忆知识则将前二者包含在自己里面。这三者在圣言中以“绣工”，或“刺绣或绣花的手工”表示记忆知识（参看9688节）；“巧思者”或巧思表示理解的能力（9598，9688节），因此“织工”表示意愿的能力。“织工”之所以具有这种含义，是因为意愿流入并织就理解力，并到如此程度，以致理解力的内容就是意愿所产生的编织物。因为意愿所渴望的，它会如此形成，以至于出现在理解力中的视觉面前。这种视觉就是思维，这就是为何“巧思者”表示理解力。
由于亚伦的衣服代表毗邻属天国度的属灵国度（9814节）；而属天国度对应于人的意愿能力，属灵国度对应于人的理解能力（9835节），所以“刺绣或绣花的手工”、“巧思者的手工”和“织工的手工”这些术语专门用来论及这些衣服。这些术语用来表示分别源于记忆知识、理解力、意愿，或也可说，源于属世层、属灵层、属天层的事物。
所表示的是这些事物，凡相信圣言是神性，因此它内在包含属于主、天堂和教会的事物之人都能清楚看出这一点；因为这些事物或主题是神性。不然，耶和华为何亲自吩咐要为亚伦作衣服，并且还指明用什么样的手工来作呢？祂又为何吩咐哪些衣服要用绣工的手工，哪些要用巧思者的手工，哪些用织工呢？在出埃及记后面的经文中，经上也以这些话专门提到这三者：
耶和华使他们的心满有智慧，能作各样的工，无论是匠人的，巧思者的，用蓝色、紫色、染过两次的朱红色线的绣工的，并织工的，以及那些作各样工之人的，巧设图案者的。（出埃及记35:35）
“匠人”在此表示属天的神性良善，这良善构成一个重生之人的意愿（9846节）。之所以先提及他的工，是因为这种良善直接来源于神性，然后一切事物间接从属天良善生出和发出。
Potts(1905-1910) 9915
9915. The work of the weaver. That this signifies from the celestial, is evident from the signification of "the work of the weaver," as being from the celestial. By "work" is signified that which is done, or which comes-forth, thus that which is from something else; and "the weaver" denotes one who causes the thing to be, or to come-forth; thus he denotes the celestial, because the spiritual comes-forth from and through the celestial. (That the good of the celestial kingdom flows into the good of the spiritual kingdom, and causes this good to come forth, was shown above, n. 9913, 9914.) Whether we say "the good of the celestial kingdom," or "the celestial," it is the same thing; for the celestial is the good of the celestial kingdom. The case is similar with "the good of the spiritual kingdom," and "the spiritual." What the good of the celestial kingdom or the celestial is, and what the good of the spiritual kingdom or the spiritual is may be seen from the passages cited in n. 9277.) [2] There are three things in the heavens which follow on in order; namely, the celestial, the spiritual, and the natural; the celestial makes the inmost heaven, the spiritual the middle heaven, and the natural which proceeds from the spiritual makes the ultimate heaven. These same three things are in man, and in him they follow on in the same order as in the heavens; for a regenerated man is a heaven in the least form, corresponding to the Grand Man (n. 9279). But the faculties which receive these three things are called the will, the understanding, and the memory-knowledge by virtue of which is the thought or imagination of the external or natural man. The will receives the celestial, or good; the intellectual receives the spiritual, or truth from this good; and the memory-knowledge which makes the understanding of the natural man, brings the two former to a close. These three are signified in the Word by "the embroiderer," "the thinker,"* and "the weaver." (That "the embroiderer," or "the embroidered work" denotes memory-knowledge, see n. 9688; also that "the thinker,"* or that which is thought, denotes the understanding, n. 9598, 9688.) Thus "the weaver" denotes the will. The reason why "the weaver" denotes the will is that the will flows into the understanding, and weaves it, insomuch that the things which are in the understanding are woven fabrics from the will; for that which the will wills, it forms so as to appear to the sight in the understanding. This sight is thought, consequently by "the thinker"* is signified the understanding. [3] As by Aaron's garments was represented the spiritual kingdom joined to the celestial kingdom (n. 9814); and as the celestial kingdom corresponds to the will in man, and the spiritual kingdom to the understanding in him (n. 9835), therefore in application to garments mention is made of "the work of the embroiderer," of "the thinker,"* and of "the weaver," and by these are signified things which are from the faculty of memory-knowledge, from the understanding, and from the will; or what is the same, from the natural, the spiritual, and the celestial. [4] That such things are signified, can be seen by all who believe that the Word is Divine, and that it therefore contains within it things that belong to the Lord, to heaven, and to the church; for these things are Divine. Apart from these, what purpose would be served by Jehovah Himself declaring of what, and by what work, the garments of Aaron should be made? and which of them should be the work of the embroiderer, which the work of the thinker,* and which the work of the weaver? All these particulars are distinctly mentioned in what follows in the book of Exodus in these words:
Them hath He filled with wisdom of heart, to do all the work of the workman, and of the thinker,* and of the embroiderer; in blue, and in crimson, and in scarlet double-dyed; and of the weaver, even of them that do all work, and of those who think thoughts (Exod. 35:35). "The workman" here denotes Divine celestial good, from which is the will of the regenerated man (n. 9846); his "work" is mentioned in the first place, because it is immediately from the Divine; and from celestial good all things are mediately born and proceed. * skilled craftsman
Elliott(1983-1999) 9915
9915. 'The work of a weaver' means from the celestial. This is clear from the meaning of 'the work of a weaver' as from the celestial. 'The work' means that which is created or comes into being, thus that which arises from another, while 'a weaver' is the one who causes it to exist or come into being. He accordingly means the celestial, for from this and through this the spiritual derives its being. It has been shown above in 9913, 9914, that the good of the celestial kingdom flows into the good of the spiritual kingdom, giving it its being. But whether you say the good of the celestial kingdom or the celestial, it amounts to the same thing; for the celestial is the good of that kingdom. And the same applies to the good of the spiritual kingdom and the spiritual. What the good of the celestial kingdom or the celestial is, and what the good of the spiritual kingdom or the spiritual is, see the places referred to in 9277.
[2] In the heavens there are three realities that follow one another in order - the celestial, the spiritual, and the natural. The celestial composes the inmost heaven, the spiritual the middle heaven, and the natural emanating from the spiritual the lowest heaven. The same three are present in the human being, and in him they follow one another in the same order as they do in the heavens; for a person who has been regenerated is heaven in the smallest form this can take, corresponding to the largest, 9279. But the mental powers that receive those three are called will, understanding, and factual knowledge from which springs the power of thought or imagination that the external or natural man possesses. The will is the recipient of the celestial, or good, and the understanding is the recipient of the spiritual, or truth from that good; and factual knowledge, which composes the level of understanding in the natural man, embodies the first two within itself. These three are meant in the Word by 'an embroiderer', 'a designer', and 'a weaver'. 'An embroiderer' or embroidery means factual knowledge, see, 9688, and 'a designer' or designing means the power of understanding, 9598, 9688, so that 'a weaver' means the power of will. The reason why 'a weaver' has this meaning is that the will flows into the understanding and weaves it, to such an extent that the contents of the understanding are weavings produced by the will. For what the will desires it fashions in such a way that it may appear to the sight in the understanding. This sight is thought (cogitatio), which is why 'a designer' (excogitator) means the power of understanding.
[3] Since Aaron's garments represented the spiritual heaven lying adjacent to the celestial kingdom, 9814, and the celestial kingdom corresponds to the human power of will and the spiritual kingdom to the human power of understanding, 9835, the terms 'work of an embroiderer', 'work of a designer', and 'work of a weaver' are used in special reference to those garments. These terms serve to mean the things that spring from factual knowledge, from the understanding, and from the will, or what amounts to the same thing, from the natural, from the spiritual, and from the celestial.
[4] That such things are meant becomes clear to all those who believe that the Word is Divine and that for this reason it contains inwardly descriptions of things which belong to the Lord, to heaven, and to the Church, since these subjects are Divine. Why else would Jehovah Himself declare who should make Aaron's garments and what kind of workmanship should be used? Why would He declare which ones should be the work of an embroiderer, which the work of a designer, and which the work of a weaver? These three are also mentioned specifically in the following words later on in the Book of Exodus,
These He has filled with wisdom of heart to do every work of a workman, and of a designer, and of an embroiderer in violet and in purple and in twice-dyed scarlet, and of a weaver - of those doing every work, of those who compose designs.a Exod 35:35.
'A workman' here means Divine Good that is celestial, which composes the power of will in one who has been regenerated, 9846. His work is mentioned first because [that kind of Good] springs directly from the Divine, and then indirectly from celestial good all things are born and emanate.
Latin(1748-1756) 9915
9915. `Opus textoris': quod significet ex caelesti, constat ex significatione `operis textoris' quod sit ex caelesti; {1}per `opus' significatur id quod fit seu existit, ita quod {2}ex alio, et `textor' est is qui facit ut sit seu ut existat'; ita est caeleste, nam ex hoc et per hoc existit spirituale; quod bonum regni caelestis influat in bonum regni spiritualis, et faciat ut hoc existat, supra n. 9913, 9914, ostensum est; sive dicas bonum regni caelestis, sive caeleste, idem est, nam caeleste est bonum illius regni; similiter bonum regni spiritualis et spirituale; quid bonum regni caelestis seu caeleste, et quid bonum regni spiritualis seu spirituale, videantur loca citata n. 9277. [2] In caelis sunt tria quae ordine succedunt, nempe caeleste, spirituale, et naturale; caeleste facit caelum intimum, spirituale caelum medium, et naturale procedens ex spirituali caelum ultimum; eadem haec tria in homine sunt, et simili ordine in illo succedunt quo in caelis, nam homo regeneratus est caelum (x)in minima forma, correspondens Maximo, n. 9279; sed facultates recipientes illa vocantur voluntarium, intellectuale, et scientificum ex quo cogitativum {3}seu imaginativum externi seu naturalis hominis; voluntarium recipit caeleste seu bonum, intellectuale recipit spirituale seu verum inde, et scientificum, quod facit intellectuale naturalis hominis, concludit illa; haec tria significantur in Verbo per `acupictorem,' `excogitatorem,' et `textorem'; quod `acupictor' seu acupictura sit scientificum, videatur n. 9688, et quod `excogitator' seu excogitatio sit intellectuale, n. 9598, 9688; ita `textor' est voluntarium; ratio quod textor sit voluntarium, est quia voluntarium influit in intellectuale, et texit illud, usque adeo ut illa quae in intellectuali {4}sint texturae ex voluntario; nam quod voluntarium vult, hoc format ut appareat ad visum in intellectuali; visus ille est cogitatio, inde per excogitatorem significatur intellectuale. [3] Quoniam per vestes Aharonis repraesentabatur caelum spirituale adjunctum regno caelesti, n. 9814, et regnum Caeleste correspondet voluntario apud hominem, `et regnum spirituale intellectuali {5}apud illum, n. 9835, ideo applicate ad vestes dicitur opus {6} acupictoris, excogitatoris, et textoris, et per illa significantur quae ex scientifico, ex intellectuali, et ex voluntario, seu quod idem, ex naturali, ex spirituali, et ex caelesti. [4] Quod `talia' significentur, constare potest omnibus illis qui credunt quod Verbum sit Divinum, et quod sic interius contineat {8}illa quae `sunt Domini', quae caeli, et quae Ecclesiae, nam haec Divina sunt; absque illis, quid foret dicere ab Ipso Jehovah, ex quibus et ex quo opere essent vestes Aharonis, et {9}quaenam essent ex opere acupictoris, {10}quaenam ex opere excogitatoris, et {10}quaenam ex opere textoris? quae etiam distincte nominantur in sequentibus Libri Exodi, his verbis, Hos implevit sapientia cordis ad faciendum omne opus opificis, et excogitatoris, et acupictoris, in hyacinthino, et in purpura, et in coccineo dibapho, et textoris; facientium omne opus, et excogitantium excogitationes, xxxv 35;`opifex' ibi est Divinum Bonum caeleste, ex quo voluntarium regenerati, n. 9846; ejus opus primo loco nominatur, quia ex Divino immediate; et ex bono `caelesti' mediate omnia nascuntur et procedunt. @1 opus enim est$ @2 i est$ @3 et$ @4 i sunt,$ @5 ejus$ @6 i opus$ @7 illa$ @8 talia$ @9 quod quaedam$ @10 quaedam$