9922.“在袍子周围的石榴中间”表由在各个方向上关于良善的记忆知识的更内在特征构成。这从“在中间”、“石榴”和“周围”的含义清楚可知：“在中间”是指更内在之物（参看1074，2940，2973，5897节），因此，“在中间”当论及“铃铛”所表示的对教义和敬拜的倾听和理解时，表示来自更内在的特征；铃铛在其中间的“石榴”是指关于良善的记忆知识（9918节）；“周围”是指在各个方向上，如前所述（9920节）。铃铛之所以安在石榴中间，是因为“石榴”所表示的记忆知识是接受者，可以说是持有真理和良善在里面的容器（1469，1496，3068，5373，5489，7770节）；“铃铛”所表示的教义和敬拜必须由在记忆知识里面，如在自己容器里面的良善和真理构成；教义和敬拜若不是由良善和真理构成，仅由记忆知识构成，就没有丝毫生命在里面。
但由于很少有人明白刚才所说的这一切，即教义必须由在记忆知识里面的良善和真理构成，而不是由缺乏它们的记忆知识构成，是怎么回事，故有必要给出一个尽可能容易理解的解释。外部记忆或属世记忆的一切都被称为“记忆知识”；因为既有一个外部记忆，就是对自然界事物的记忆；也有一个内部记忆，就是对灵界事物的记忆（2469-2494，2831，5212，9394，9723，9841节）。铭刻在内部记忆中的事物不叫记忆知识，因为它们是构成一个人生命的东西；相反，它们被称为信之真理和爱之良善。这些就是必须在记忆知识里面的事物。因为人里面有一个外在，被称为外在人；有一个内在，被称为内在人；内在必在外在里面，如同灵魂在它的身体里面。因此，内在人里面的事物必在外在人里面的事物中，因为外在以这种方式拥有一个灵魂或生命在里面。所以，如果内在事物或内在人的事物不在外在事物里面，外在事物里面就没有灵魂，因而也没有任何生命。由于爱与信之良善是内在的，故可推知，外在事物必须拥有这良善在自己里面，记忆知识知识也必须如此，因为如前所述，记忆知识是接受者，可以说是内在事物的容器。因此，教义和敬拜必须由包含在接受者或容器里面的那些事物构成；它们不会住在空虚或缺乏内在之物的接受者和容器里面。由此明显可知当如何理解教义和敬拜的一切方面或事物必须源于关于良善的记忆知识的更内在特征，这些特征由金铃铛要在石榴中间这一吩咐来表示。
此外，要知道，既有关于良善的记忆知识，也有关于真理的记忆知识；居于这一层的真理又可以成为接受良善的容器；因为信之真理是爱之良善的容器。关于这个主题的说明，可参看前面关于记忆知识的阐述和说明，即：记忆知识是属于属世人里面的记忆的事物（3293，3309，3310，4967，5212，5774，5874，5886，5889，5934节）；内在人通过记忆知识被打开（1495，1548，1563，1895，1940，3085，3086，5276，5871，5874，5901节）；记忆知识是使人们变得智慧的一种手段，也是使人们变得疯狂的一种手段（4156，4760，8628，8629节）；记忆知识是真理的容器，真理是良善的容器（1469，1496，3068，3079，3318，5489，5881，6023，6071，6077，6750，7770，8005，9394，9724节）；记忆知识服务内在人（1486，1616，2576，3019，3020，3665，5201，5213，6052，6068，6084，9394节）；当记忆知识，就是属于外部记忆的事物变成生命的一部分时，它们就从外部记忆中消失了；但依然铭刻在内部记忆中（9394，9723，9841节）；处于植根于仁之良善的信之真理的人能被提升到记忆知识之上（6383，6384节）；这被称为被提升到感官层之上（5089，5094，6183，6313，6315，9730节）；当一个人死亡时，他会将记忆知识，也就是属于外部记忆的事物带入来世；但那时它们会处于休眠状态；以哪种方式处于休眠状态（2475-2486，6931节）。
Potts(1905-1910) 9922
9922. In the midst of them round about. That this signifies from what is within the memory-knowledges of good on every side, is evident from the signification of "in the midst," as being that which is within (see n. 1074, 2940, 2973, 5897); thus "in the midst," when said of the hearing and perception of doctrine and of worship, which are signified by "the bells," denotes from what is within; from the signification of "the pomegranates," in the midst of which were the bells, as being the memory-knowledges of good (n. 9918); and from the signification of "round about," as being on every side (as above, n. 9920). The reason why the bells were placed in the midst of the pomegranates, was that the memory-knowledges which are signified by "the pomegranates," are recipients, and are as it were vessels, of truth and good (n. 1469, 1496, 3068, 5373, 5489, 7770); and the doctrine and worship which are signified by "the bells," must be from the good and truth which are within the memory-knowledges, as in their vessels; if the doctrine and the worship are not from good and truth, but only from memory- knowledges, they have nothing of life. It is said that the doctrine and worship must be from the good and truth which are within the memory-knowledges; but not from the memory-knowledges apart from the good and truth. [2] But as few can apprehend how the case herein is, it shall be unfolded to the apprehension insofar as this can be done. All things of the external or natural memory are called "memory-knowledges;" for there is an external memory, which is the memory of things in the natural world; and there is an internal memory, which is the memory of things in the spiritual world (n. 2469-2494, 2831, 5212, 9394, 9723, 9841). The things which have been inscribed on the internal memory are not called memory-knowledges, because they are things of the man's life; but they are called truths of faith and goods of love. These are the things which must be within memory-knowledges. For there is in man an external, which is called the external man; and an internal, which is called the internal man. The internal must be in the external, as the soul is in its body; thus the things which are in the internal man must be in those which are in the external man, for then there is a soul or life in the latter. Wherefore if there are no internal things, that is, things of the internal man, in the external things, there is no soul, and consequently no life, in them. And as the good of love and of faith is internal, it follows that this good must be in the external things, thus in the memory-knowledges; for as before said, the memory-knowledges are recipients and as it were vessels of internal things. Consequently the doctrine and the worship must be from what is within the recipients or vessels, and they are not in recipients and vessels which are empty or void of what is internal. From all this it is evident how it is to be understood that all things of doctrine and of worship must be from the interior things of the memory-knowledges of good, which is signified by the bells of gold being in the midst of the pomegranates. [3] Be it known further that there are memory-knowledges of good, and memory-knowledges of truth; and that the truths in them are again vessels recipient of good, for the truths of faith are vessels of the good of love. For the illustration of this subject see what has been already said and shown about memory-knowledges, namely: That memory-knowledges are things of the memory in the natural man (n. 3293, 3309, 3310, 4967, 5212, 5774, 5874, 5886, 5889, 5934): That the internal man is opened by means of memory-knowledges (n. 1495, 1548, 1563, 1895, 1940, 3085, 3086, 5276, 5871, 5874, 5901): That memory-knowledges are means for growing wise, and also means for becoming insane (n. 4156, 4760, 8628, 8629): That memory-knowledges are vessels of truth, and truths are vessels of good (n. 1469, 1496, 3068, 3079, 3318, 5489, 5881, 6023, 6071, 6077, 6750, 7770, 8005, 9394, 9724): That memory-knowledges are of service to the internal man (n. 1486, 1616, 2576, 3019, 3020, 3665, 5201, 5213, 6052, 6068, 6084, 9394): That when memory-knowledges, which are things of the external memory, become of the life, they vanish out of the external memory; but remain inscribed on the internal memory (n. 9394, 9723, 9841): That the man who is in the truths of faith from the good of charity, can be raised above memory-knowledges (n. 6383, 6384): That this is called being raised above the things of the senses (n. 5089, 5094, 6183, 6313, 6315, 9730): That when a man dies he carries with him into the other life the memory-knowledges, that is, the things of the external memory; but that they are then quiescent; and in what manner (n. 2475-2486, 6931).
Elliott(1983-1999) 9922
9922. 'In the middle of them round about' means consisting of the more internal features of the factual knowledge of good in every direction. This is clear from the meaning of 'in the middle' as what is more internal, dealt with in 1074, 2940, 2973, 5897, so that 'in the middle' - when it has reference to the hearing and understanding of religious teachings and of worship, which are meant by 'bells' - means from more internal features; from the meaning of 'pomegranates', in the middle of which the bells were, as factual knowledge of good, dealt with above in 9918; and from the meaning of 'round about' as in every direction, as above in 9920. Bells were placed in the middle of the pomegranates because known facts, meant by 'pomegranates', are the recipients, so to speak vessels, that hold truth and good within them, 1469, 1496, 3068, 5373, 5489, 7770; and religious teachings and worship, meant by 'bells', must consist of the good and truth which reside inwardly in known facts as their vessels. If they do not consist of that good and truth, only of known facts, they have no life in them.
[2] But since few can understand the nature of what has just been said - that religious teachings and worship must consist of the good and truth which reside inwardly in known facts, but not of known facts devoid of them - an intelligible explanation, so far as this is possible, will be given. The term 'known facts' or 'factual knowledge' describes all things contained in the external or natural memory; for there is the external memory, consisting of things in the natural world, and there is the internal memory, consisting of things in the spiritual world, see 2469-2494, 2831, 5212, 9394, 9723, 9841. The things which have been inscribed on the internal memory are not called known facts, because they are the things constituting a person's life; instead they are called truths belonging to faith and forms of good belonging to love. These are what must be present inwardly in known facts. For in the human being there is an external, called the external man, and an internal, called the internal man; the internal must be in the external, as the soul is in its body. Accordingly those things which are in the internal man must reside in those which are in the external, for in this way the external has a soul or life within it. Therefore if the internal things, or things of the internal man, are not in the external ones there is no soul in them, nor thus any life. Because the good of love and faith is internal it follows that external things must have that good in them, and so must known facts since known facts, as already stated, are recipients, so to speak vessels, that hold internal things. Consequently religious teachings and worship must consist of those things contained in the recipients or vessels; they do not reside in recipients and vessels that are empty or devoid of such contents. From all this it is evident how to understand the explanation that all aspects of religious teachings and of worship must spring from the more internal features of the factual knowledge of good, which are meant by the declaration that bells of gold should be in the middle of the pomegranates.
[3] In addition it should be recognized that there is factual knowledge of good and factual knowledge of truth, and that truths residing on this level are once again recipient vessels of good; for the truths of faith are vessels for the good of love. For light on this matter, see what has been stated and shown already regarding factual knowledge or known facts,
Known facts are things belonging to the memory in the natural man, 3293, 3309, 3310, 4967, 5212, 5774, 5874, 5886, 5889, 5934. By means of known facts the internal man is opened, 1495, 1548, 1563, 1895, 1940, 3085, 3086, 5276, 5871, 5874, 5901. Known facts are a means to make people wise and also a means to make them insane, 4156, 4760, 8628, 8629. Known facts are vessels for truth, and truths are vessels for good, 1469, 1496, 3068, 3079, 3318, 5489, 5881, 6023, 6071, 6077, 6750, 7770, 8005, 9394, 9724. Known facts give service to the internal man, 1486, 1616, 2576, 3019, 3020, 3665, 5201, 5213, 6052, 6068, 6084, 9394. When known facts, which are things belonging to the external memory, become part of life, they pass from the external memory, but remain inscribed on the internal memory, 9394, 9723, 9841. People guided by truths of faith rooted in the good of charity can be raised above factual knowledge, 6383, 6384; this is called being raised above the level of the senses, 5089, 5094, 6183, 6313, 6315, 9730. A person carries with him into the next life when he dies the known facts or things belonging to the external memory, but they become dormant then, and in what manner, 2475-2486, 6931.
Latin(1748-1756) 9922
9922. `In medio illorum circumcirca': quod significet ex interiore scientificorum boni undequaque, constat ex significatione {1}'in medio' quod sit interius, de qua n. 1074, 2940, 2973, 5897; ita in medio, cum de auditione et perceptione doctrinae et cultus, quae per `tintinnabula' {2}significantur, est ex interiore; ex significatione `malogranatorum in quorum medio erant, quod sint scientifica boni, de qua supra n. 9918; et ex significatione `circumcirca' quod sit undequaque, ut supra n. 9920. Quod tintinnabula in medio malogranatorum posita fuerint, erat causa quia scientifica, quae per `malogranata' significantur, sunt recipientia, et sicut vasa veri et boni, n. 1469, 1496, 3068, 5373, 5489, 7770; ac doctrina et cultus, quae per `tintinnabula' significantur, {3}erunt ex {4}bono et vero, quae intus in scientificis ut in suis vasis sunt; si non ex illis sed solum ex scientificis, non aliquid vitae habent; dicitur quod doctrina et cultus erunt ex bono et vero, quae intus in scientificis, non autem ex scientificis absque illis; sed quia pauci possunt capere quomodo 2 illud se habet,ideo, quantum fieri potest,ad captum explicabitur: scientifica dicuntur omnes res memoriae externae seu naturalis, datur enim memoria externa, quae est rerum in mundo naturali, et datur memoria interna, quae est rerum in mundo spirituali, videantur n. 2469-2494, 2831, 5212, 9394, 9723, 9841; res quae memoriae internae {5}inscripta sunt non vocantur scientifica, quia sunt res vitae hominis, sed vocantur vera quae fidei et bona quae amoris; haec sunt quae erunt intus in scientificis; {6}in homine enim est externum, quod vocatur externus homo, ac internum, quod internus homo; internum erit in externo, sicut anima in (d)suo corpore; ita illa quae in interno homine sunt erunt in illis quae in externo, sic enim est anima seu vita in {7}hoc; quapropter si non interna seu quae interni hominis (d)sunt in externis sunt, non est anima in iis, ita non vita; quia bonum amoris ac fidei est internum, sequitur quod in externis {8}illud bonum erit, ita in scientificis, nam scientifica, ut prius dictum est, sunt recipientia et sicut vasa internorum, proinde ex illis quae in recipientibus seu vasis, erit doctrina et cultus, {9}quae non sunt {10}in recipientibus et vasis inanibus seu vacuis ab illis. Ex his patet quomodo intelligendum quod omnia doctrinae et cultus erunt ex {11}interioribus scientificorum boni, quae significantur per quod tintinnabula auri essent in medio malogranatorum. 3 Porro sciendum quod dentur scientifica boni, et scientifica veri, et quod {12}vera ibi sint iterum vasa recipientia boni, nam vera fidei sunt vasa boni amoris. Ad illustrationem hujus rei videantur quae de scientificis prius {13} dicta et ostensa sunt, nempe, quod scientifica sint res memoriae {14} in naturali homine, n. 3293, 3309, 3310, 4967, 5212, 5774, 5874, 5886, 5889, 5934, quod per scientifica aperiatur internus homo, n. 1495, 1548, 1563, 1895, 1940, 3085, 3086, 5276, 5871, 5874, 5901, quod scientifica sint media sapiendi et quoque media insaniendi, n. 4156, 4760, 8628, 8629, quod scientifica sint vasa veri, et vera vasa boni, n. 1469, 1496, 3068, (t)3079, 3318, 5489, 5881, 6023, 6071, 6077, 6750, 7770, 8005, 9394, 9724, quod scientifica inserviant interno homini,{15} n. 1486, 1616, 2576, 3019, 3020, 3665, 5201, 5213, 6052, 6068, 6084, 9394, quod scientifica, quae sunt res memoriae externae, cum fiunt vitae, evanescant e memoria externa, sed inscripta maneant memoriae internae, n. 9394, 9723, 9841, quod homo qui in veris fidei ex bono charitatis est elevari possit supra scientifica, n. 6383, 6384, quod dicitur elevari supra sensualia, n. 5089, 5094, 6183, 6313, 6315, 9730, quod homo secum ferat scientifica seu res memoriae externae in alteram vitam cum moritur, {16}at quod tunc quiescant, et quomodo, n. 2475-2486, 6931. @1 in medio altered to medii$ @2 significatur$ @3 sunt$ @4 vero et bono$ @5 inscribuntur$ @6 homo enim habet$ @7 his$ @8 illa erunt$ @9 et$ @10 ex$ @11 interiori$ @12 scientifica veri$ @13 i passim$ @14 i quae$ @15 i et quomodo$ @16 sed$