9996.“要把它们装在一个筐子里”表包含它们或这些事物的感官层。这从“一个筐子”的含义清楚可知，“一个筐子”是指感官层。“一个筐子”之所以表示感官层，是因为感官层构成一个人生命的最末和最低层，最末和最低层依次隐藏着一切内层在自己里面，或说一切内层都依次储存在最末和最低层里面（参看9828，9836节）；在圣言中，各种器皿都表示含有内层事物的外在事物（3079节）。这解释了为何经上说无酵的饼、糕饼和薄饼要装在一个筐子里，要用一个筐子带来。关于感官层是一个人生命的最末和最低层，可参看前文（9212，9216节）。此处的情况如下：有两样事物或心智的能力构成一个人的生命，即理解力和意愿。理解力的最低层被称为感官知识，意愿的最低层被称为感官快乐。感官知识，就是理解力的最低层通过两种感官，即听觉和视觉被吸收；感官快乐，就是意愿的最低层也通过两种感官，即味觉和触觉被吸收。属于这二者感知的最低层，或说属于心智的这两种能力的感知的最低层是嗅觉。
感官知识，就是理解力的最低层在圣言中由“杯子”或“碗”来表示，因为它里面的酒或水是指属于理解力的真理；而感官快乐，就是意愿的最低层，在圣言中由“筐子或篮子”来表示。由于最末和最低之物是一切内层事物的容器，所以这些内层事物也由这些器皿来表示。“杯子”或“碗”表示理解力中的真理，在反面意义上表示虚假；“筐子或篮子”表示意愿中的良善，在反面意义上表示邪恶；因为良善属于意愿，真理属于理解力。“杯子”或“碗”是指都共存于理解力中的真理（参看5120，9557节）；“筐子或篮子”是指都共存于意愿中的良善（5144节）。无论你说“意愿中的良善”，还是说“属天良善”，意思都一样；无论你说理解力中的真理，还是说“属灵真理”，意思也都一样。装在筐子或篮子里的东西表示属天良善（可参看刚才9992-9994节）。由于感官层是它们的最末和最低层，所以经上说，所有这些东西都要“装在一个筐子里”。
Potts(1905-1910) 9996
9996. And thou shalt put them upon one basket. That this signifies the sensuous in which these things are, is evident from the signification of a "basket," as being the sensuous. That a "basket" denotes the sensuous is because the sensuous is the ultimate of man's life, and in the ultimate are stored up all the interior things in order (see n. 9828, 9836); and by vessels of every kind in the Word are signified external things in which are interior ones (n. 3079). From this then it is that it is said that the bread, cakes, and wafers of unleavened things should be put into a basket, and should be brought in a basket. (That the sensuous in man is the ultimate of his life, see n. 9212, 9216.) But the case herein is as follows. There are two things with man which make his life-the understanding, and the will. The ultimate of the understanding is called sensuous knowledge, and the ultimate of the will is called sensuous delight. Sensuous knowledge, which is the ultimate of the understanding, is imbibed through two senses-hearing and sight; and sensuous delight, which is the ultimate of the will, is also imbibed through two senses-taste and touch. The ultimate of the perception of both is smell. [2] The sensuous knowledge which is the ultimate of the understanding, is meant in the Word by a "bowl," or a "cup," for the wine which is therein, or the water, denotes the truths that belong to the understanding; but the sensuous delight which is the ultimate of the will, is meant in the Word by a "basket;" and as the ultimate is the containant of all the interior things, these interior things also are meant by these vessels; by a "bowl," or a "cup," the truths of the understanding, and in the opposite sense falsities; and by a "basket" the goods of the will, and in the opposite sense evils; for goods pertain to the will, and truths to the understanding. (That "bowls," or "cups," denote the truths of the understanding in the complex, see n. 5120, 9557; and that "baskets" denote the goods of the will in the complex, n. 5144.) Whether you say "the goods of the will," or "celestial goods," it is the same; and in like manner whether you say "the truths of the understanding," or "spiritual truths." That the things which were placed in the basket signify celestial goods, may be seen just above (n. 9992-9994); and as the sensuous is their ultimate, and thus the containant of all, it is said that all these things were to be "put into a basket."
Elliott(1983-1999) 9996
9996. 'And you shall put them in one basket' means the level of the senses, containing them. This is clear from the meaning of 'a basket' as the level of the senses. It has this meaning because the senses constitute the last and lowest level of a person's life, and the last and lowest conceals all inward levels in sequence within itself, see 9828, 9836; also external things that hold more internal ones are meant in the Word by vessels of any kind, 3079. This now explains why it says that the unleavened bread, cakes, and wafers should be put into and brought in a basket. Regarding the level of the senses, that it is the last and lowest of a person's life, see 9212, 9216. The implications of all this are that there are two powers of mind that compose a person's life - understanding and will. The lowest level of the understanding is called sensory knowledge, and the lowest level of the will is called sensory delight. Sensory knowledge, the lowest level of the understanding, is drawn in through two senses, those of hearing and sight; and sensory delight, the lowest of the will, is also drawn in through two senses, those of taste and touch. And the lowest level of perception belonging to both powers of mind is the sense of smell.
[2] Sensory knowledge, the lowest level of the understanding, is meant in the Word by 'cup', for the wine within it, or the water, is the truths that belong to the understanding part of the mind; but sensory delight, the lowest level of the will, is meant in the Word by 'basket'. And since what is last and lowest is the container of all more internal things, the interior things are also meant by those vessels. Truths in the understanding, and in the contrary sense falsities, are meant by 'cup', and forms of good in the will, and in the contrary sense evils, by 'basket'; for forms of good belong to the will, and truths to the understanding. 'Cups' are truths present all together in the understanding, see 5120, 9557, and 'baskets' are forms of good present all together in the will, 5144. Whether you say forms of good in the will or kinds of celestial good, it amounts to the same thing; likewise whether you say truths in the understanding or spiritual truths. Regarding the things which were put in the basket, that they mean kinds of celestial good, see immediately above in 9992-9994. And since the sensory level is the last and lowest of them and so contains them all it says that all those things should be put in a basket.
Latin(1748-1756) 9996
9996. `Et dabis illa super corbem unum': quod significet sensuale in quo illa, constat ex significatione `corbis' quod sit sensuale; quod `corbis' sit sensuale, est quia sensuale est ultimum vitae hominis, et in ultimo se recondunt {1} interiora omnia ordine, videatur n. 9828, 9836; et per vasa omnis generis in Verbo significantur externa in quibus interiora, n. 3079; inde nunc est quod dicatur quod panis, placentae, et lagana azymorum darentur in corbem, et adducerentur in corbe; quod sensuale apud hominem sit ultimum vitae ejus, videatur n. 9212, 9216; sed cum his ita se habet: sunt bina apud hominem quae faciunt vitam ejus, intellectuale et voluntarium; ultimum intellectualis vocatur scientificum sensuale, et ultimum voluntarii vocatur jucundum sensuale; scientificum sensuale, quod est ultimum intellectualis, hauritur per binos sensus, qui sunt auditus et visus; et jucundum sensuale, quod est ultimum voluntarii, hauritur etiam per binos sensus, qui sunt gustus et tactus; ultimum perceptionis utriusque est odoratus; [2] scientificum sensuale, quod est ultimum intellectualis, intelligitur in Verbo per scyphum seu poculum, nam vinum quod inibi, aut aqua, sunt vera quae partis intellectualis; jucundum autem sensuale, quod est ultimum voluntarii, intelligitur in Verbo per `corbem' seu canistrum; et quia ultimum est continens omnium interiorum, ideo quoque interiora per vasa illa intelliguntur, per `scyphum' seu poculum vera intellectualia, et in opposito sensu falsa, ac per `corbem' seu canistrum bona voluntaria, ac in opposito sensu mala; bona enim pertinent ad voluntatem, et vera ad intellectum; quod `scyphi' seu pocula sint vera intellectualia in complexu, videatur n. 5120, 9557, et quod `corbes' seu canistra sint bona voluntaria in complexu, n. 5144; sive {2} dicas bona voluntaria, sive {2} bona caelestia {3}, idem est, pariter sive {4} dicas vera intellectualia sive {2} vera spiritualia; quod illa quae ponebantur in corbe significent bona caelestia {5}, videatur mox supra n. 9992-9994; et quia sensuale, est ultimum eorum, et sic continens omnium, {6} dicitur quod illa omnia in corbem darentur. @1 reponunt$ @2 seu$ @3 i in coelo$ @4 si$ @5 i in suo ordine$ @6 i ideo$