9917.“在它的底边上作”表在属世层所在的最外在部分。这从“外袍的底边”的含义清楚可知，“外袍的底边”是指属世层所在的最外在部分。因为“外袍”尤表属灵国度中内在形式上的神性真理，以及总体上的属灵国度（参看9825节）；而下面周围的“底边”表示该国度最外在的部分；属灵国度最外在的部分是指属世层的事物。因为天堂里的良善和真理按这种次序彼此跟随：属天良善和真理在至高或至内层天堂；属灵良善和真理在中间天堂；属世良善和真理在最低层天堂。关于它们按这种次序在天堂上彼此跟随，并与个体的人同在，可参看刚才所述（9915节）。由于关于真理和良善的记忆知识存在于外在人或属世人里面，所以底边上还安有石榴，因为“石榴”表示关于良善的记忆知识。石榴当中也有金铃铛，因为“铃铛”表示诸如源于记忆知识的那类事物。
“外袍的底边”表示属世层所在的最外在部分，这一点从圣言中提到“底边（经上或译衣边、繐子、衣襟等）”的经文明显看出来，如以赛亚书：
我见主坐在高高的宝座上。祂的衣边充满圣殿。（以赛亚书6:1）
“主所坐的宝座”表示天堂，尤表属灵天堂（5313，8625节）；“衣边”在此表示在最低层或最外层的神性真理，就是诸如字义上的圣言真理。 当这些真理充满教会时，就说它们“充满圣殿”。“充满圣殿的衣边”与圣言数次提到的满了帐幕和圣殿的烟和云所表相同。因为在这些地方，“烟”表示在最低层的神性真理，就是诸如圣言字义上的那种（参看8916，8918节）；“云”也是（4060，4391，5922，6343节）。
当一个患血漏的女人摸了主的衣裳繐子时，她就痊愈了（马太福音9:20，22）；凡摸祂衣裳繐子的，一般都痊愈了（马太福音14:36；马可福音6:56），这一切表示健康或拯救从存在于最外层或最低层的神而出。因为在源于神性的良善和真理的最低层有力量和能力（参看9836节）；答复也是在这些最低层给出的（9905节）。马太福音：
耶稣论到文士和法利赛人说，他们一切所作的事，都是要给人看的。所以将佩戴的经匣做宽了，衣裳的繸子做长了。（马太福音23:5）
此处显而易见，“衣裳的繸子”表示清晰可见的外在事物，“做长”表示做表面工作，好叫它们可以显现或被看见。
耶利米哀歌：
耶路撒冷大大犯罪，她的污秽是在衣襟上。（耶利米哀歌1:8，9）
“衣襟上的污秽”表示言行，因而最外层事物中的不洁。因为最外层的事物从内层事物获得自己的真正性质或本质；因此，当内层事物不洁时，最外层也是不洁的，尽管这种不洁没有显现在世人眼前；因为世人只关注表面形式，因而看不见内层事物。但内层事物中的这种不洁会显现在天使眼前，在来世会被每个人发现，因为在那里，外在事物都被拿走了。因此，某人作为的真正性质或本质就变得显而易见了。
那鸿书：
我必揭起你的衣襟，蒙在你脸上，使列族看见你的赤体。（那鸿书3:5）
“揭起衣襟，蒙在脸上”表示移除外在事物，好叫内在事物可以显现；因为属于属世人的外在事物以各种方式隐藏内在事物，这些事物就是各种伪善、欺骗、谎言、仇恨、报复、奸淫，以及其它类似罪恶。因此，当外在事物被拿走时，在其不洁和污秽中的内在事物就变得显而易见了。
耶利米书：
你若心里说，这一切事为何临到我呢？你的衣襟揭起，你的脚跟裸露，是因你的罪孽甚多。我要揭起你的衣襟，蒙在你脸上，显出你的羞耻，你的淫行。（耶利米书13:22，26，27）
这论及耶路撒冷的可憎之事；“揭起你的衣襟，你的脚跟裸露”表示夺走用来遮盖和掩藏的外在事物，好叫内层显现。因为一个坏人为了名声、地位和利益而学会伪装良善、诚实、正直；而事实上，他怀有各种隐藏在自己里面的邪恶和虚假。由于“底边（经上或译衣边、繐子、衣襟等）”表示外在事物，所以经上也提到了“脚跟”，因为“脚跟”表示属世层的最低事物（259，4938，4940-4951节）。由此可见“外袍的底边”表示存在于自然界中最低层或最外层的良善和真理。
Potts(1905-1910) 9917
9917. And upon the skirts of it thou shalt make. That this signifies in the extremes where is what is natural, is evident from the signification of "the skirts of the robe," as being the extremes where is what is natural. For by "the robe" is specifically signified Divine truth in the spiritual kingdom in its internal form, and in general the spiritual kingdom (see n. 9825); and by "the skirts" which are round about below, are signified the extremes of this kingdom; and the extremes of the spiritual kingdom are natural. For the goods and truths in the heavens follow on in this order: in the highest or inmost heavens are celestial goods and truths; in the middle heavens are spiritual goods and truths; and in the ultimate heavens are natural goods and truths (concerning which succession in the heavens and with man, see what was said above, n. 9915). And because the memory-knowledges of truth and good are in the external or natural man, therefore also pomegranates were placed in the skirts, for by "pomegranates" are signified the memory-knowledges of good; and also among the pomegranates were bells of gold, because by "bells" are signified such things as are from memory-knowledges. [2] That "the skirts of the robe" denote the extremes where is what is natural, is evident from the passages of the Word where "skirts" are mentioned, as in Isaiah:
I saw the Lord sitting upon a throne, high and lifted up, and His skirts filled the temple (Isa. 6:1). By "the throne upon which the Lord was sitting" is signified heaven, and specifically the spiritual heaven (n. 5313, 8625); by "skirts" here are signified Divine truths in the ultimates or extremes, such as are the truths of the Word in the sense of the letter; which are said to "fill the temple" when they fill the church. The like is signified by "the skirts filling the temple" as by "the smoke and cloud filling the tabernacle," and also the temple, as repeatedly mentioned in the Word. (That by "smoke" is there signified Divine truth in ultimates, such as is the sense of the letter of the Word, see n. 8916, 8918; as also by a "cloud," n. 4060, 4391, 5922, 6343.) [3] That a woman laboring with an issue of blood was made whole when she touched the skirt of the Lord's garment (Matt. 9:20, 22), and in general that as many as touched the skirt of His garment were made whole (Matt. 14:36; Mark 6:56), signified that health went forth from the Divine extremes or ultimates; for that there are strength and power in the ultimates of good and truth which are from the Divine may be seen above (n. 9836); and also that answers are given there (n. 9905). In Matthew:
Jesus said of the Scribes and Pharisees that they do all their works to be seen of men, that they make broad their phylacteries, and enlarge the skirts of their robes (Matt. 23:5). It is here very evident that "the skirts of the robe" denote the external things which stand forth to view, and that "enlarging" them denotes to do works outwardly, so that they may appear, or be seen. [4] In Jeremiah:
Jerusalem hath sinned a sin, her uncleanness was in her skirts (Lam. 1:8, 9). "Uncleanness in the skirts" denotes in the deeds and words, thus in the extremes; for the extremes or outermost things derive their essence from the interior ones; and therefore when the interiors are unclean, the extremes also are unclean, although the uncleannesses may not appear before men; for the reason that men look at the outward form, and therefore do not see the interiors. Nevertheless these uncleannesses that are in the interiors appear before the angels, and in the other life are also uncovered with everyone, because external things are there taken away; consequently it becomes manifest what has been the quality of the works in their essence. [5] In Nahum:
I will uncover thy skirts upon thy faces, and I will show the nations thy nakedness (Nah. 3:5). "To uncover the skirts upon the faces" denotes to remove external things so that internal ones may appear; for in various ways the external things of the natural man hide the internal things, which are hypocrisies, deceits, lies, hatreds, revenges, adulteries, and other like things; and therefore when the external things are taken away, the internal ones appear in their uncleanness and filthiness. [6] In Jeremiah:
If thou say in thine heart, Wherefore have these things covered me up? For the multitude of thine iniquity have thy skirts been unveiled, thy heels have suffered violence. I will lay bare thy skirts upon thy faces, that thy disgraces may be seen, even thine adulteries (Jer. 13:22, 26, 27);
speaking of the abominations of Jerusalem; "to unveil the skirts, and lay them bare" denotes to take away the external things which cover, so that the interiors may be seen; for a man learns to counterfeit what is good, honorable, and sincere, for the sake of reputation, honor, and gain, when yet he has evils and falsities of various kinds hidden within. As by "skirts" are signified external things, therefore mention is also made of "heels," because "the heels" denote the lowest things of the natural (n. 259, 4938, 4940-4951). From all this it can now be seen that by "the skirts of the robe" are signified goods and truths in the ultimates or extremes, which are in the natural world.
Elliott(1983-1999) 9917
9917. 'And you shall make on its hem' means in the most external parts, where the natural is. This is clear from the meaning of 'the hem of the robe' as the most external parts, where the natural is; for in particular 'the robe' means Divine Truth in the spiritual kingdom in its inward form, and in general the spiritual kingdom, 9825, while 'the hem' that is underneath round about means its most external parts, the most external of the spiritual kingdom being things on the natural level. For forms of good and truths in the heavens follow one another in this order. In the highest or inmost parts they are celestial forms of good and truths; in the middle parts they are spiritual forms of good and truths; and in the lowest parts they are natural forms of good and truths. Regarding their following one another in this order in heaven and with the individual human being, see what has been stated just above in 9915. And since factual knowledge of truth and good exists in the external or natural man pomegranates were placed on the hem; for factual knowledge of good is meant by 'pomegranates'. Also in [among] the pomegranates there were bells of gold, and this was because such things as are derived from factual knowledge are meant by 'bells'.
[2] The fact that 'the hem of the robe' means the most external parts, where the natural is, is clear from places in the Word where 'the hem' is mentioned, as in Isaiah,
I saw the Lord sitting upon a throne, high and lifted up, and His hem filling the temple. Isa 6:1.
'The throne' on which the Lord was seated means heaven, and in particular the spiritual heaven, 5313, 8625. His 'hem' there means Divine Truths on lowest or most external levels, such as the truths of the Word in the sense of the letter are. Those truths are said 'to fill the temple' when they fill the Church. Something similar is meant by 'the hem filling the temple' as is meant by smoke and cloud filling the tabernacle and also the temple, referred to several times in the Word. For the meaning of 'smoke' in those places as Divine Truth on lowest levels, such as the sense of the letter of the Word is, see 8916, 8918, and for that also of 'cloud', 4060, 4391, 5922, 6343.
[3] The healing of the woman suffering from the flow of blood when she touched the hem of the Lord's garment, Matt 9:20, 22, and in general the healing of as many as touched the hem of His garment, Matt 14:36; Mark 6:56, was a sign that salvation went out from God as He is present on most external or lowest levels. For on the lowest levels of good and truth which spring from the Divine there is might and power, see 9836; and also on these levels answers are given, 9905. In Matthew,
Jesus said regarding the scribes and Pharisees that they do all their works to be seen by people, that they make their phylacteries broad, and enlarge the hems of their robes. Matt 23:5.
Here it is plainly evident that 'the hem of the robe' means outward things which are clearly visible, and that 'enlarging it' means doing works on that level of things in order that they may be apparent or be seen.
[4] In Jeremiah,
Jerusalem sinned grievously; her uncleanness was in her hem. Lam 1:8, 9.
'Uncleanness in the hem' stands for uncleanness in deeds and words, thus in things that are outermost. For outermost things derive their true nature from inner ones, and therefore when inner things are unclean, the outermost are also unclean, though no uncleanness is apparent to human eyes, because people regard only the outward form and so fail to see the inner things. But that uncleanness in inner things is apparent to angels' eyes; and furthermore it is uncovered with every one in the next life, because there external things are taken away. And this then shows what the true nature of someone's works has been.
[5] In Nahum,
I will uncover your hem upon your face,a and I will show the nations your nakedness. Nahum 3:5.
'Uncovering the hem upon the face' means removing external things, in order that internal ones may be apparent. For external things, which belong to the natural man, in various ways conceal internal ones, which are varieties of hypocrisy, deceit, lying, hatred, vengeance, adultery, and other similar vices. When therefore the external things are taken away the internal ones in their uncleanness and foulness are apparent.
[6] In Jeremiah,
... if you say in your heart, Why have these things happened to me? On account of the greatness of your iniquity your hem has been revealed, your heels have been violated.b I will lay bare your hem upon your facea, that your shame, your adulterous acts, may be seen. Jer 13:22, 26, 27.
This refers to the abominations of Jerusalem. 'Revealing the hem' and 'laying it bare' stand for taking away external things that serve to veil and conceal, in order that more internal ones may be seen. For a person who is bad learns - for the sake of reputation, position, and gain - to make a pretence of being good, honest, and upright, when in fact he has various kinds of evil desires and false notions hidden away inside himself. Since 'the hem' means external things 'heels' too are spoken of, because the lowest parts of the natural are meant by 'heels', see 259, 4938-4952. From all this it is now clear that 'the hem of the robe' means forms of good and truths in the lowest or most external parts, which exist in the natural world.
Latin(1748-1756) 9917
9917. `Et facies super fimbrias ejus': quod significet in extremis ubi naturale, constat ex significatione `fimbriarum pallii' quod sint extrema ubi naturale, per `pallium' enim significatur in specie Divinum Verum in regno spirituali in forma interna, et in genere regnum spirituale, n. 9825, et per `fimbrias' quae infra circumcirca extrema ejus, et extrema regni spiritualis, (x)sunt naturalia, nam succedunt bona et vera in caelis hoc ordine; in supremis seu intimis sunt bona et vera caelestia, in mediis sunt bona et vera spiritualia, et in ultimis sunt bona et vera naturalia, de qua successione in caelis et apud hominem, videantur quae mox supra n. 9915 dicta sunt; et quia scientifica veri et boni sunt in externo seu naturali homine, ideo quoque malogranata in fimbriis posita erant, per `malogranata' enim significantur scientifica boni; et quoque in malogranatis tintinnabula auri, quia per `tintinnabula' significantur talia quae ex scientificis. [2] Quod fimbriae pallii sint extrema ubi naturale, constat a locis in Verbo ubi `fimbriae' nominantur, ut apud Esaiam, Vidi Dominum sedentem super throno alto et elato, et fimbriae ejus implentes templum, vi 1;per `thronum super quo Dominus' significatur caelum, et in specie caelum spirituale, n. 5313, 8625, per `fimbrias' ibi significantur Divina Vera in ultimis seu extremis, qualia sunt vera Verbi in sensu litterae, quae dicuntur `implere templum,' cum Ecclesiam; simile per `fimbrias implentes templum' significatur quod per fumum et nubem implentem tabernaculum et quoque templum, de {1}quibus aliquoties in Verbo; quod per `fumum' ibi {2}significetur Divinum Verum in ultimis, quale est sensus litterae Verbi, videatur n. 8916, 8918, e quoque per `nubem,' n. 4060, 4391, 5922, 6343. [3] {3}Quod mulier profluvio laborans, cum tetigerit fimbriam vestimenti Domini, sanata sit, Matth. ix 20, 22, et in genere, quotquot tetigerunt fimbriam vestimenti Ipsius, sanati fuerint, Matth. xiv 36; Marc. vi 56 significabat quod ex Divino in extremis seu ultimis exiret salus; nam quod in ultimis boni et veri, quae a Divino, sit robur et potentia videatur n. 9836, et quoque quod ibi responsa, n. 9905: apud Matthaeum, Jesus de Scribis et Pharisaeis, quod omnia opera sua faciant ut spectentur ab hominibus, quod dilatent (x)phylacteria sua, et magnificent fimbrias palliorum suorum, xxiii 5;
ibi manifeste patet quod `fimbriae pallii' sint externa quae visui exstant, et quod illas `magnificare' sit opera facere in externis, ut appareant seu spectentur: [4] apud Jeremiam, Peccatum peccavit Hierosolyma, immundities ejus in fimbriis ejus, Threni i (8,) 9;
`immundities in fimbriis' pro in factis et dictis, ita in extremis, extrema enim trahunt suam essentiam ab interioribus, {4}quapropter cum interiora immunda sunt, etiam extrema immunda sunt, tametsi immunditiae non apparent coram hominibus, ex causa (x)quia homines formam externam spectant, et sic non vident interiora; sed usque immunditiae illae quae in interioribus, apparent coram angelis, et quoque deteguntur apud unumquemvis in altera vita, nam ibi auferuntur externa; inde {5}patet qualia fuerunt {6}opera in sua essentia: [5] apud Nahum, Retegam fimbrias tuas super facies tuas, et ostendam gentibus nuditatem tuam, iii 5;
`retegere fimbrias super facies' est {7}removere externa ut appareant {8}interna, {9}externa enim, quae naturalis hominis, variis modis occultant {8}interna, quae sunt hypocrises, doli, mendacia, odia, vindictae, adulteria, et similia alia, quapropter cum {10}externa auferuntur, apparent {11}interna in sua immunditie et foeditate {12}: apud Jeremiam, [6] Si dixeris in corde tuo, Quare obtigerunt mihi haec, propter multitudinem iniquitatis tuae revelatae sunt fimbriae tuae, violati sunt calcanei tui. {13} Ego denudabo fimbrias tuas super facies tuas, ut videantur ignominia tua, adulteria tua, xiii 22, 26 [,27];
ibi de abominationibus Hierosolymae; `revelare fimbrias' et `denudare illas' pro auferre {14}externa, quae velant et abscondunt, ut interiora videantur; homo enim malus discit mentiri bonum, honestum, et sincerum, famae, honoris, et lucri causa, {15} cum tamen intus recondita habet mala {16}et falsa variorum generum; quia per `fimbrias' significantur externa, ideo etiam dicitur de `calcaneis,' quoniam calcanei sunt infima naturalis, videatur n. 259, 4938 seq., 4940-4951. Ex his nunc constat quod per `fimbrias pallii' significentur bona et vera in ultimis seu extremis, quae sunt in mundo naturali. @1 quo$ @2 significentur Divina Vera in ultimis, qualia sunt sensus literalis$ @3 In A the Scripture quotations which follow, and the comments on them, appear in the following order:
Nahum iii 5; Jer. xiii 22, 26; Threni i 9; Matth. xxiii 5; Matth. ix 20, 22; Matth. xiv 36; Marc. vi 56.$ @4 quando$ @5 patent$ @6 interioris opera$ @7 aperire extrema$ @8 interiora$ @9 extrema$ @10 extrema illa reteguntur$ @11 interiora$ @12 i, quae sunt mala et falsa plurium generum$ @13 i Quia$ @14 extrema$ @15 i quod fit per externa,$ @16 quae sunt odia, vindictae, adulteria, blasphemiae$