9394.“盛在盆中”表与人同在，在形成其记忆的事物中。这从“盆”的含义清楚可知，“盆”是指形成记忆的事物。“盆”之所以是指形成记忆的事物，是因为器皿一般表示表示记忆知识（参看1469，1496，3068，3079节），这些知识无非是形成记忆的事物。因此，这里的“盆”是指形成含有神之真理在自己里面的那类事物，而神之真理一般由“血”来表示。必须简要说明一下什么样的记忆知识与一个人所具有的生命的真理和良善有关。所学习并存在记忆中，能被召唤到理解力眼前的一切事物都被称为记忆知识。它们本身就是构成属世人或外在人的理解力的事物。由于记忆知识包括关于内在事实或认知的知识术语，所以它们作为一面镜子而服务于内在人或理性人的视觉。这时，它们就成为能被内在人看见的事物，就像外在人在物质世界习惯看见长满青草、鲜花、各种庄稼和树木的田野，或装饰各种有用且悦人之物的花园。然而，内在视觉，就是理解力，在形成记忆之物的田野或花园中，只看见那些与主宰一个人的爱相一致，而且也支持他所爱的主要观念的事物。
所以，那些爱自己爱世界的人只看见诸如与这些爱相一致的那类事物，并称其为真理，还通过幻觉和表象使它们看似真理。后来，他们又看见诸如符合他们业已采纳的主要观念的那类事物；他们热爱这些观念，因为它们来自他们自己，或说他们自己是它们的作者。记忆知识和认知，就是形成记忆的事物，作为支持反对真理的虚假和反对良善的邪恶的手段，因而作为摧毁教会真理和良善的手段而服务于陷入这两种爱的人。正因如此，像这样的有学问的人比简单人更不理智、更疯狂；他们私下里否认神、圣治、天堂、地狱、死后生命和信之真理的存在。这一点从在来世的当今欧洲世界的学者很清楚地看出来；在那里，他们当中大量的人内心是无神论者。因为在来世，说话的是人们的心，而不是他们的口唇。由此明显可知，对那些出于爱自己爱世界的快乐进行思考的人来说，知识有什么用处。
而那些出于属于天堂之爱，也就是对主之爱和对邻之爱的快乐进行思考的人就完全不同了。由于这些人的思维被主通过天堂引导，所以他们在形成其记忆之物的田野和花园中，只看见并拣选那些与他们的爱之快乐，与他们所爱的教会教义相一致的事物。对这些人来说，形成记忆的事物就像天堂的乐园；在圣言中，它们也由乐园来代表和表示（3220节）。
此外，要知道，当记忆知识和认知，或记忆里的东西变成一个人生命的一部分时，它们就从他的外部记忆中消失，就像人的行为、举止、沉思、意图，以及总体上他的一切思维和情感通常的情形，它们通过不断的实践应用或习惯可以说成为自发和本能的。除了进入并形成人的爱之快乐的事物，因而除了进入他意愿的事物之外，没有其它东西会变成他生命的一部分。关于这些问题，可参看前面的阐述和说明（8853-8858节）；关于属于肉体的外部记忆和属于灵的内部记忆，也可参看前文（2469-2494节）。
记忆知识之所以是器皿，并在圣言中由各种器皿来表示，如盆或碗，杯、缸等，是因为每一个记忆知识都是一种一般容器，该容器包含了与其一致的具体和特定真理在里面。在圣言中，这些一般容器被排列成序列，可以说被排列成捆或束；这些捆或束和序列反过来又被如此排列，以便它们能类似天堂所取的形式；因此，一切事物都从最特定的真理到最一般的真理被依次排列。从人体肌肉组织的序列和束可以形成关于这种序列的概念。那里的每一束都由大量运动纤维组成，而每一束运动纤维都由血管和神经纤维组成。作为一个整体被称为肌肉的每一束肌肉组织也被包裹在它自己的外壳或外鞘中，这外壳或外鞘将它与其它肌肉区别开来；被称为运动纤维的内部小纤维束也是如此。然而，整个人体内的一切肌肉和包含在它们里面的运动纤维都被如此排列，以便它们能互相协调配合，好按照意愿所喜欢的任何方式行动。记忆中的知识也是这种情况。这些知识以同样的方式被人的爱，也就是他的意愿之快乐唤醒，并付诸行动，不过要借助理解力部分。已经变成人生命的一部分，也就是变成其意愿或爱的一部分的东西，就是那唤醒它们的。因为在这些东西与他的爱相一致的情况下，内层人在他的视野里总有它们，并以它们为快乐。凡完全进入这些爱，变成自发的，可以说成为本能的事物都会从外部记忆中消失，但却深深扎根于内部记忆，永远无法从中被抹去。记忆知识以这种方式变成生命的一部分。
由此明显可知，记忆知识可以说是属于内层人的生命的器皿，这就是为何记忆知识由各种器皿来表示，在此由“盆”来表示。以赛亚书中的“器皿”和“盆（经上或译为碗）”所表相同：
我必将他安稳，像钉子钉在坚固的地方，使他成为他父家荣耀的宝座。他父家所有的荣耀，连儿子带孙子，一切小器皿，就是从盆的器皿到一切弦乐器的器皿，都挂在他身上。（以赛亚书22:23，24）
此处在内在和代表意义上论述的主题是主的神性人身，以及及一切真理和良善从初至末，皆通过祂并从祂而来。“盆的器皿”表示来自一个属天类型的记忆真理，“弦乐器的器皿”表示来自一个属灵类型的记忆真理。撒迦利亚书：
当那日，马的铃铛上必有归耶和华为圣。耶和华殿内的锅必如祭坛前的碗一样。（撒迦利亚书14:20）
“马的铃铛”表示来自一个被启示的理解力的记忆真理（2761，2762，5321节）；“祭坛前的碗（或盆）”表示记忆良善。“坛上的盆”（出埃及记27:3；38:3）表示类似事物。
Potts(1905-1910) 9394
9394. And put it into basins. That this signifies with man in the things of his memory, is evident from the signification of "basins," as being the things of the memory. The reason why "basins" denote the things of the memory, is that vessels in general signify memory-knowledges (see n. 1469, 1496, 3068, 3079); and these are nothing else than things of the memory. Therefore "basins" here denote such things of the memory as contain the truths Divine which in general are signified by "blood." What memory-knowledges are relatively to the truths and goods of life with man, shall be briefly told. All things learned and stored up in the memory, and that can be called forth from it to the intellectual sight, are called memory-knowledges, and in themselves are the things that constitute the understanding of the natural or external man. Being knowledges, these memory-knowledges are of service to the sight of the internal or rational man as a kind of mirror in which to see such things as are of service to itself. For these fall under the view of the internal man just as fields full of grass, flowers, various kinds of crops, and of trees; or as gardens adorned with various useful and delightful objects, fall under the view of the external man in the material world. Yet the internal sight, which is the understanding, sees nothing else in the fields or gardens of the things of its memory than such as agree with the loves in which the man is, and also favor the principles he loves. [2] Wherefore they who are in the loves of self and of the world see only such things as favor these loves, and they call them truths, and by means of fallacies and appearances they also make them appear like truths; and afterward they see such things as agree with the principles they have adopted, which they love because they are from themselves. From this it is plain that the knowledges which are things of memory, are of service to those who are in the aforesaid loves as means of confirming falsities against truths, and evils against goods, and thus of destroying the truths and goods of the church. Hence it is that the learned who are of this character are more insane than the simple, and when by themselves deny the Divine, Providence, heaven, hell, the life after death, and the truths of faith. This is well seen from the learned of the European world at this day in the other life, where a vast number of them are atheists at heart; for in the other life hearts speak, and not lips. From all this it is now evident of what use knowledges are to those who think from the delights of the loves of self and of the world. [3] But it is very different with those who think from the delights of heavenly loves, which are love to the Lord and love toward the neighbor. As the thought of these persons is led by the Lord through heaven, they see and choose nothing else in the fields and gardens of the things of their memory than those which agree with the delights of their loves and with the doctrinal things of their church, and which they love. To them the things of the memory are like heavenly paradises, and in the Word they are also represented and signified by paradises (n. 3220). [4] Be it known further that when memory-knowledges-that is, the things of the memory-become of the man's life, they vanish from the exterior memory, just as the gestures, actions, speech, reflections, intentions, and in general the thoughts and affections of man are wont to do, when by continual use or habit they become as it were spontaneous and natural; but no other things become of man's life than those which enter into the delights of his loves and form them; thus those which enter into his will. (On this subject see what has been said and shown above, n. 8853-8858; and also concerning the exterior memory which is of man's body, and the interior memory which is of his spirit, n. 2469-2494.) [5] That memory-knowledges are vessels, and in the Word are signified by vessels of every kind, as by "basins," "cups," "waterpots," and the like, is because every memory-knowledge is a general thing that contains in it particular and singular things that agree with the general; and such generals are disposed into series, and as it were into bundles; and these bundles and series are in turn so arranged in order as to bear relation to the heavenly form; and thus everything is set in order from things the most singular to those the most general. An idea of such series can be formed from the series and bundles of muscular fibers in the human body, every bundle therein consisting of many motor fibers, and every motor fiber of blood-vessels and sinewy fibers; every muscular bundle also, which in a general term is called a muscle, is encompassed by its coat or sheath, whereby it is kept distinct from other muscles; and the same is the case with the interior little bundles or fascicles which are called motor fibers. Nevertheless all the muscles, and the motor fibers contained in them, in the whole body, have been so set in order as to concur in every action according to the pleasure of the will, and this in a manner incomprehensible. So it is with the knowledges of the memory, which also are in like manner excited by the delight of the man's love, which is of his will, yet by means of his intellectual part. That which has been made of the man's life-which is that which has been made of his will or love-excites them; for the interior man has them constantly in view, and is delighted with them insofar as they agree with his loves; and those things which enter fully into the loves, and become spontaneous, and as it were natural, vanish out of the external memory; but remain inscribed on the internal memory, from which they are never erased. In this manner memory-knowledges become of the life. [6] From this it is also evident that memory-knowledges are as it were the vessels of the interior life of man, and that this is the reason why memory-knowledges are signified by vessels of various kinds, and here by "basins." Similar things are signified by "vessels" and "basins" in Isaiah:
I will fasten him as a nail in a trusty place, that he may be for a throne of glory to the house of his father, upon whom they may hang all the glory of his father's house, of sons and grandsons, every vessel of small capacity, from the vessels of basins even to all the vessels of psalteries (Isa. 22:23, 24). The subject here treated of in the internal and representative sense is the Divine Human of the Lord, and that through Him and from Him are all truths and goods from first to last; memory-truths from a celestial stock are meant by "vessels of basins," and memory-truths from a spiritual stock by "vessels of psalteries." And in Zechariah:
In that day shall there be upon the bells of the horses, Holiness to Jehovah; and the pots in the house of Jehovah shall be like the basins before the altar (Zech. 14:20);
"the bells of the horses" denote memory-truths from an enlightened understanding (n. 2761, 2762, 5321); and "the basins before the altar" denote memory-goods. Similar things are signified by "the basins of the altar" in Exodus 27:3; 38:3.
Elliott(1983-1999) 9394
9394. 'And put it in bowls' means present with a person, in the things forming his memory. This is clear from the meaning of 'bowls' as the things which form the memory. The reason why 'bowls' are things forming the memory is that vessels in general mean known facts, 1469, 1496, 3068, 3079, and known facts are nothing other than things forming the memory. Consequently 'bowls' here are the kinds of things forming the memory which hold within themselves God's truths, meant in general by 'blood'. What known facts are in relation to the truths and forms of the good of life with a person must be stated briefly. All the things which are learned and stored in the memory, from where they can be called forth before the sight of the understanding, are called known facts. In themselves they are things which constitute the understanding part of the natural or external man. Since known facts include items of knowledge concerning inner realities, or cognitions, they serve the sight of the internal or rational man as a sort of mirror. For they then become things that can be seen by the internal man, just as fields full of plants, flowers, and various kinds of crops and trees, or as gardens adorned with various things growing there for use and to delight the senses, are accustomed to be seen in the material world by the external man. But internal sight, which is the understanding, sees in the fields or gardens of things forming the memory only those which are in keeping with the loves that govern a person, and which are also in agreement with the chief ideas he loves.
[2] Those therefore who are governed by self-love and love of the world see only such things as agree with those loves. They call them truths and also by means of illusions and appearances make them like truths. And they go on to see such things as accord with the chief ideas they have adopted and love because they themselves are the author of them. From this it is evident that known facts and cognitions, which are the things forming the memory, serve people governed by those two loves as the means to lend support to falsities against truths and evils against forms of good, and so as the means to destroy the Church's truths and forms of good. So it is that the learned who are like this are less sane than simple people; privately they reject the existence of God, providence, heaven, hell, life after death, and the truths of faith. This is transparently evident from the learned of the present-day European world who are in the next life, where a huge number of them are atheists at heart. For in the next life people's hearts speak and not their lips. From all this it is now clear what use it is to which cognitions and known facts are put by those whose thoughts are ruled by delights belonging to self-love and love of the world.
[3] But it is altogether different with those who are governed by delights belonging to heavenly loves, which are love to the Lord and love towards the neighbour. Because they are guided in their thinking by the Lord through heaven, they see and select in the fields and gardens of the things forming their memory only those which are in agreement with the delights belonging to those loves and which are in agreement with their Church's teachings that they love. For these people the things that form the memory are like the paradise gardens of heaven; they are also represented and in the Word are meant by paradise gardens, see 3220.
[4] Furthermore it should be recognized that when known facts or things in the memory become part of a person's life they fade from his exterior memory, in the same way as other things normally do when continual practice or habit makes them spontaneous and instinctive so to speak - the way he carries himself and acts, the things he speaks, contemplates, and intends, and in general all his thoughts and affections. But no other facts become part of the person's life except those which enter into and give form to the delights that belong to his loves, thus those which enter his will. On these matters see what has been stated and shown in 8853-8858; and regarding the exterior memory, which belongs to the body, and the interior memory, which belongs to its spirit, 2469-2494.
[5] The reason why known facts are vessels, and in the Word are meant by every type of vessel, such as bowls, cups, waterpots, and the like, is that each known fact is a kind of general container holding particular and specific truths that accord with their general container. Such general containers in the Word have been arranged into series and so to speak into bundles; and these bundles and series have in turn been so set in order that they resemble the form that heaven takes, thus are set in order from most specific truths to most general ones. An idea of such series can be gained from the series and bundles of muscular tissue in the human body. Each bundle there consists of a number of motor fibres, and each motor fibre consists of blood vessels and nerve fibres. Each bundle of muscular tissue too, which taken as a whole is called a muscle, is enveloped in its own outer covering which sets it apart from others; and the same is so for the smaller bundles within, called motor fibres. Yet all the muscles and motor fibres within them, which are present in the whole body, have been so set in order that they may co-ordinate with one another to act in whatever way the will pleases; and they do so in a manner that surpasses all understanding. The situation is similar with known facts in the memory. These in a similar way are aroused and made to act by that which is the delight of a person's love, that is, of his will, but through the instrumentality of the understanding part. What has become part of a person's life, that is, what has become part of his will or love, is that which arouses them. For the inner man always has these things in his field of vision and takes delight in them to the extent that they are in agreement with his loves. And whatever enters fully into those loves, becoming spontaneous and so to speak instinctive, fades from the external memory but remains ingrained in the internal memory from which it can never be blotted out. This is how known facts become part of life.
[6] From all this it is also evident that known facts are as it were the vessels that belong to the interior man's life, and that this is why known facts are meant by various types of vessels, and in the present instance by 'bowls'. The same is meant by 'vessels' and 'bowls' in Isaiah,
I will fasten him like a peg in a sure place, so that he may be a throne of glory to his father's house; and on him they may hang all the glory of the house of his father, sons, and grandsons, every small vessel - from the vessels of bowls even to all the vessels of stringed instruments. Isa 22:23, 24.
This refers in the internal and representative sense to the Lord's Divine Human, declaring that all truths and forms of good from first to last come through Him and from Him. Factual knowledge of truth of a celestial type is meant by 'the vessels of bowls', and factual knowledge of truth of a spiritual type by 'the vessels of stringed instruments'. And in Zechariah,
On that day there will be on the horses' bells, Holiness to Jehovah. And the pots in the house of Jehovah will be as the bowls before the altar. Zech 14:20.
'The horses' bells' stands for factual knowledge of truth which comes from an enlightened understanding, 2761, 2762, 5321; and 'the bowls before the altar' stands for factual knowledge of good. Similar knowledge is meant by 'the bowls of the altar' at Exod 27:3; 38:3.
Latin(1748-1756) 9394
9394. `Et posuit in crateribus': quod significet apud hominem in ejus memoriae rebus, constat ex significatione `craterum' quod sint res memoriae; quod `crateres' sint res memoriae, est quia vasa in genere significant scientifica, n. 1469, 1496, 3068, 3079, et scientifica non aliud sunt quam res memoriae; inde `crateres' hic sunt tales res memoriae in quibus {1}sunt vera Divina, quae in genere per `sanguinem' significantur. Quid scientifica respective ad vera et bona vitae apud hominem, paucis dicetur: omnia quae addiscuntur et in memoria reponuntur, et inde {2}ad visum intellectualem evocari possunt, vocantur scientifica, et in se sunt {3}res quae constituunt intellectuale naturalis seu externi hominis; scientifica quia sunt cognitiones, inserviunt visui interni seu {4}rationalis hominis pro quodam quasi speculo videndi talia quae sibi inserviunt; cadunt enim sub aspectum interni hominis, sicut solent campi herbis, floribus, varii generis segetibus et arboribus referti, aut sicut horti variis ad {5}usus et ad jucunditates sensuum ornati, {6}ad aspectum externi hominis in materiali mundo; sed visus internus, qui est intellectus, non aliud in campis seu hortis rerum memoriae suae videt quam quae conveniunt amoribus in quibus homo est, et quoque quae favent principiis 2 {7}quae amat; quapropter qui in amoribus sui et mundi sunt, illi non vident nisi talia quae illis favent, et illa vocant vera, et quoque per fallacia et apparentia faciunt similia veris; et dein vident talia quae concordant cum principiis {8}captis quae amat quia a se; inde patet quod scientifica et cognitiones, quae sunt res memoriae, inserviant illis qui in amoribus istis sunt, pro mediis confirmandi falsa contra vera, et mala contra bona, et sic destruendi vera et bona Ecclesiae; inde est quod eruditi qui tales sunt plus insaniant quam simplices, et apud se negent Divinum, providentiam, caelum, infernum, vitam post mortem, (d)et vera fidei; quod luculenter patet ab eruditis orbis Europaei hodie in altera vita, ubi ingens numerus eorum ipso corde athei sunt, nam in altera vita {9}corda loquuntur et non ora; ex his nunc constat cui usui sunt cognitiones et scientifica illis qui ex jucundis amorum sui et mundi cogitant. 3 Sed prorsus aliter apud illos qui ex jucundis amorum caelestium, qui sunt amores in Dominum et erga proximum; hi, quia cogitatio eorum dicitur per caelum a Domino, non aliud in campis {10}et hortis rerum (t)suae memoriae vident et eligunt quam quae conveniunt jucundis illorum amorum, et concordant cum doctrinalibus suae Ecclesiae quae amant; his sunt res memoriae sicut paradisi caelestes, et quoque repraesentantur et in Verbo significantur per paradisos, videatur n. 3220. 4 Ulterius sciendum quod scientifica seu res memoriae cum fiunt vitae hominis, {11}ex memoria exteriore {12}evanescant, quemadmodum solent gestus, actiones, loquelae, reflexiones, {13}intentiones, {13}in genere cogitationes et affectiones hominis, quando per continuum usum seu habitum fiunt sicut spontanea et naturalia, sed non alia fiunt vitae hominis quam quae intrant in jucunda amorum ejus et formant illa, ita quae intrant in voluntatem ejus; (d)de his videantur quae n. 8853- 8858 dicta et ostensa sunt, et de memoria exteriore, quae est corporis, et de memoria interiore, quae est ejus spiritus, n. 2469-2494. Quod scientifica sint vasa, et in Verbo significentur per omnis 5 generis vasa, ut per crateres, scyphos, hydrias, et similia, est quia unumquodvis scientificum {14}est quoddam commune, quod in se continet particularia et singularia concordantia cum communi, et talia communia in series et quasi in manipulos disposita sunt; ac manipuli et series illae ita invicem ordinatae ut referant formam caelestem, et sic ordine {15}a singularissimis ad communissima; idea talium serierum formari potest a seriebus et manipulis muscularibus in corpore humano; quilibet manipulus ibi consistit ex pluribus fibris motricibus, et quaelibet fibra motrix a vasis sanguineis et fibris nerveis; quilibet etiam manipulus muscularis, qui communi voce musculus vocatur, sua tunica circumtectus est, per quam distinguitur ab aliis; similiter fasciculi interiores, qui fibrae motrices vocantur; sed usque omnes musculi, et in illis {16}fibrae motrices, quae in universo corpore sunt, ita {17}ordinatae sunt ut ad (x)unamquamvis actionem secundum voluntatis lubitum concurrant, et hoc modo incomprehensibili; similiter se habet cum scientificis memoriae, quae etiam similiter excitantur a jucundo amoris hominis, quod est ejus voluntatis, sed media parte intellectuali; id quod factum {18}vitae hominis, quod est id quod factum est voluntatis seu amoris ejus, excitat illa; {19}interior enim homo visum in illis continue habet, et delectatur illis quantum conveniunt amoribus suis; et quae intrant plane in amores, et fiunt spontanea et quasi naturalia, illa e memoria externa evanescunt, sed manent inscripta memoriae internae unde nusquam delentur; ita scientifica fiunt vitae. Ex his etiam patet quod scientifica sint tanquam vasa vitae interioris 6 hominis, {20}et quod inde sit quod scientifica per vasa varii generis, et hic per `crateres,' significentur; similia per `vasa' et `crateres' significantur apud Esaiam, Figam eum clavum in loco fideli, ut sit in thronum gloriae domui patris ipsius, super quo suspendant omnem gloriam domus patris ipsius, filiorum et nepotum, omnia vasa parvuli, ex vasis craterum usque ad omnia vasa nabliorum, xxii 23, 24;agitur ibi in sensu interno et repraesentativo de Divino Humano Domini, et quod per Ipsum et ex Ipso omnia vera et bona a primis ad ultima; vera scientifica ex prosapia caelesti sunt `vasa craterum,' et vera scientifica ex prosapia spirituali sunt `vasa nabliorum': et apud Sachariam, In die illo erit super tintinnabulis equorum, Sanctitas Jehovae; et erunt ollae in domo Jehovae sicut crateres coram altari, xiv 20;
`tintinnabula equorum' pro veris scientificis quae ex intellectuali illustrato, n. 2761, 2762, 5321, et `crateres coram altari' pro bonis scientificis; similia per `crateres altaris' significantur, Exod. xxvii 3, xxxviii 3. @1 sunt vera Divina, quae per sanguinem significantur altered to est verum Divinum, quod per sanguinem significatur$ @2 intellectualiter$ @3 vera$ @4 intellectualis$ @5 usum$ @6 (d)sicut horti et campi tales in materiali mundo se habent ad visum externum qui est oculi, ita scientifica et cognitiones quae in memoria, in spirituali mundo se habent ad visum externum [internum intended], qui est intellectus$ @7 i captis$ @8 talibus verosimilibus$ @9 loquuntur ora ex corde, et non sicut in mundo, ex ore solo$ @10 seu$ @11 i tunc$ @12 evanescunt, sicut$ @13 i et$ @14 commune$ @15 in IT$ @16 fibrosi fasciculi, qui$ @17 ordinati$ @18 vita IT$ @19 internus$ @20 nam vix aliter *** *** sicut in corpore musculi et eorum (m) fibrae motrices per voluntatem medio intellectu, correspondent etiam(n) *** est quod talia scientifica per crateres significentur$