10019.“又要充满亚伦的手和他儿子的手”表祝圣以代表通过源于神性良善的神性真理来行使的主的神性能力。这从“充满手”的含义清楚可知，“充满手”是指祝圣以代表源于神性良善的神性真理方面的主，因而代表祂的能力。有两种做法可用来祝圣以承接祭司职分，即用油膏抹并充满手。代表神性良善方面的主的祝圣礼通过用油膏抹来实现，因为膏抹所用的油表示爱之良善（参看10011节）；代表从神性良善发出的神性真理，因而能力方面的主的祝圣礼通过充满手来实现，因为“手”表示能力（878，4931-4937，5327，5328，6947，7011，7188，7189，7518，7673，8050，8069，8153节）；“手”论及源于良善的真理（3091，3563，4931，8281，9025节）。由于一切能力都属于源于良善的真理（5623，6344，6423，6948，8200，8304，9327，9410，9639，9643节），又由于头和全身通过手来行使它们的能力，这种能力就是一个人的生命所拥有的行动能力，或说一个人的生命活动，所以“手”也表示凡属于人之物，因而表示整个人的行动能力（9133节）。由此可见“充满手”表示什么。唯独主拥有一切能力，天使、灵人或世人除了源于主的东西外，一无所有（参看8200，8281，9327，9410，9639节）。承接祭司职分的祝圣礼之所以通过用油膏抹并充满手这两种做法实现，是因为存在或出现于天上和地上的一切事物，无一例外，都与良善和真理有关。
本章（29:9-36），以及利未记（8:22至末尾）描述了充满手以哪种方式来执行。它通过第二只公绵羊来执行，因此这羊也被称为“充满（手）的公绵羊”。充满的过程是这样：要宰这公绵羊，取点血抹在亚伦和他儿子的右耳垂、右手的大拇指和右脚的大脚趾上。取点坛上的血，也取点膏油，弹在亚伦和他儿子身上，以及他们的衣服上。这公绵羊的脂肪和尾巴，并遮盖肠子的脂肪与肝上的网膜，两个肾和肾上的脂肪并右胁，以及从筐子里所取的无酵的饼、糕饼和薄饼，都放在亚伦和他儿子的手掌上，摇一摇，之后它们烧在第一只公绵羊制成的燔祭顶上。但胸在摇一摇之后，和左胁要归亚伦和他儿子；他们要在会幕门口吃在圣处所煮的肉和筐内剩下的饼。这就是充满手的过程；至于每个细节表示什么，蒙主的神性怜悯，我们将在下文予以阐述。
充满亚伦和他儿子的手所代表的主的神性能力是拯救人类的神性能力；拯救人类的能力就是统治天堂和地狱的能力。一个人只能凭主的这种能力，而非其它任何能力得救；因为属于爱的一切良善和属于信的一切真理皆从主经由天堂流入。但它们无法流入，除非地狱被移走，因为地狱是一切邪恶和由这邪恶所产生的一切虚假的源头。一个人正是通过来自地狱的邪恶和由此而来的虚假的移走，同时经由天堂来自主的爱之良善和信之真理的流注而得救的。主在世时，征服地狱，使天堂恢复秩序，为自己获得统治它们的神性权柄或能力（参看9486，9715，9809，9937节，以及9528e节所提到的地方）。主的这种能力或权柄就是充满祭司的手所代表的；因为“祭司的职分”表示主整个拯救的工作（9809节）。
主拥有这种能力或权柄，这是祂亲自在下列经文中所教导的，马太福音：
天上地上所有的权柄，都赐给我了。（马太福音28:18）
路加福音：
耶稣对那七十个说就是鬼也服了他们的人说，看哪，我已经给你们权柄可以践踏蛇和蝎子，又胜过仇敌一切的能力，断没有什么能害你们。一切所有的都是我父交付我的。（路加福音10:19，22）
这些话描述了主胜过地狱的能力；“鬼”是指那些在地狱里的人；“蛇和蝎子”是指邪恶和邪恶的虚假；“践踏它们”是指摧毁这些邪恶和虚假；他们将要有权柄胜过的“仇敌”也表示地狱。
主在世时获得了这种权柄或能力、大能，这一点清楚可见于以赛亚书：
这从以东来，能力广大、大步行走，以大能施行拯救的是谁呢？我自己的膀臂为我施行拯救。这样，祂就作了他们的救主。（以赛亚书63:1，5，8）
这些话论及主，这在教会是众所周知的。在以赛亚书中出现在别处的话同样论及主：
祂自己的膀臂给祂带来拯救，祂的公义将祂扶起。祂穿上公义为铠甲，以拯救为头盔；救赎主来到锡安。（以赛亚书59:16-21）
诗篇：
耶和华对我主说，你坐在我的右手边，等我使你仇敌作你的脚凳。耶和华必从锡安伸出你能力的杖来，你要在你仇敌中间掌权；主在你的右手边。（诗篇110:1ff）
这些话论及主，主自己在马太福音（22:44）中教导了这一点。“坐在右手边”描述了祂对地狱的统治权；因为“右手”表示源于神性良善的神性真理所拥有的能力。地狱，以及来自地狱的邪恶和虚假就是那要作祂脚凳的“仇敌”，以及祂要在他们中间掌权的“仇敌”。
“耶和华的右手边”表示神性能力，这一点从圣言中的许多经文明显看出来，如下列经文：
耶和华啊，你的右手大有力量；耶和华啊，你用右手摔碎仇敌。（出埃及记15:6）
诗篇：
神啊，你把拯救给我作盾牌，你的右手扶持我。（诗篇18:35）
又：
他们得救不是靠自己的膀臂，乃是靠你的右手、你的膀臂和你脸上的亮光。（诗篇44:3）
经上之所以说“你的右手、你的膀臂和你脸上的亮光”，是因为“右手”表示能力，“膀臂”表示力量，“脸上的亮光”是指源于神性良善的神性真理。“臂膀”是指力量（参看4932，4934，4935，7205节）；“光”是指神性真理（9548，9684节）；“耶和华的脸”是指神性良善（222，5585，9306节）。又：
神啊，你的右手扶持我。（诗篇63:8）
又：
耶和华啊，你有大能的膀臂，你的手有力，你的右手也高举。（诗篇89:13）
以赛亚书：
耶和华指着自己的右手和大力的膀臂起誓。（以赛亚书62:8）
诗篇：
耶和华啊，愿你的手扶持你右手边的人，就是你为自己所坚固的人子。这样，我们便不退后离开你。（诗篇80:17-18）
由此可见主在下列经文中所说的话是什么意思：
耶稣说，从今以后，你们要看见人子坐在那权能者的右手边。（马太福音26:64）
路加福音：
从今以后，人子要坐在神权能的右手边。（路加福音22:69）
“人子”表示神性真理方面的主（参看9807节）；而“右手边”是指神性能力，这从刚才的说明清楚看出来；它也因此被称为“权能的右手”和“权能者的右手”。由此明显可知膏抹亚伦和他的儿子代表什么，充满他们的手又代表什么，即：膏抹他们代表主里面的神性之爱的神性良善（参看9954e节）；而充满他们的手代表神性真理和由此而来的神性能力。神性良善通过神性真理拥有一切能力，唯独拥有这种能力，这一点可见于前面所引用的经文。因此，在旧约圣言中，主也被称为“英雄”“战士”，以及“万军之耶和华”。
Potts(1905-1910) 10019
10019. And thou shalt fill the hand of Aaron and the hand of his sons. That this signifies inauguration to represent the Divine power of the Lord through Divine truth from Divine good, is evident from the signification of "filling the hand," as being to inaugurate to represent the Lord as to Divine truth from Divine good, and as to the power thence derived. There were two things by which inauguration into the priesthood was effected-anointing, and filling the hand; by anointing was effected inauguration to represent the Lord as to Divine good, for the oil by which the anointing was done signifies the good of love (see n. 10011); and by filling the hand was effected inauguration to represent the Lord as to Divine truth from Divine good, thus as to power. For by the "hand" is signified power (n. 878, 4931-4937, 5327, 5328, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069, 8153); and "hand" is predicated of the truth which is from good (n. 3091, 3563, 4931, 8281, 9025), because all power is of truth from good (n. 5623, 6344, 6423, 6948, 8200, 8304, 9327, 9410, 9639, 9643). And as the head and the whole body exercise their power by the hands, and power is the activity of life with man, therefore by "hand" is also signified whatever pertains to man, thus the man himself insofar as his action is concerned (n. 9133); from all which it can be seen what is signified by "filling the hand." (That the Lord alone has all power, and that an angel, spirit, or man has none at all, save what is from the Lord, see n. 8200, 8281, 9327, 9410, 9639.) That by these two things-anointing and the filling of the hand-inauguration into the priesthood was effected, was because all things whatsoever that are and come forth in the heavens and on earth, bear relation to good and to truth. [2] How the filling of the hand was effected is described in this chapter (verses 9 to 36), and also in Leviticus (8:22 to the end). It was effected by means of the second ram, which is therefore called "the ram of fillings." The process of filling was that the ram should be slain, that some of his blood should be put upon the earlap of the right ear, the thumb of the right hand, and the great toe of the right foot, of Aaron and his sons; that some of the blood from the altar, and of the oil of anointing, should be sprinkled upon Aaron and his sons, and upon their garments; that the fat, the tail, the fat upon the intestines, the caul of the liver, the kidneys and their fat, and the right shoulder, of that ram; also the bread, the cakes, and the wafers of unleavened things from the basket; should be put upon the palms of Aaron and his sons, and should be waved, and afterward be burnt upon the burnt-offering of the first ram; that the breast after it was waved, and the left shoulder, should be for Aaron and his sons, and the flesh cooked in a holy place and the bread remaining in the basket, should be eaten by them at the door of the Tent of meeting. This was the process of filling the hands; but what the particulars signified will of the Lord's Divine mercy be told in what follows. [3] The Divine power of the Lord, which was represented by the filling of the hands of Aaron and his sons, is the Divine power of saving the human race; and the power of saving the human race is power over the heavens and over the hells. For man is saved by this power of the Lord, and not by any other; because all the good which is of love, and all the truth which is of faith, flow in through the heavens from the Lord, and they cannot flow in unless the hells are removed, for all evil, and from this all falsity, are from the hells. Man is saved by the removal of the evils and the derivative falsities that are from the hells, and by the influx then of the good of love and of the truth of faith through heaven from the Lord. (That when the Lord was in the world He subjugated the hells, and reduced the heavens into order, and acquired to Himself Divine power over them, see n. 9486, 9715, 9809, 9937, and the places cited in n. 9528e.) This power of the Lord is what was represented by the filling of the hands of the priests; for by the "priesthood" was signified all the work of the Lord's salvation (n. 9809). [4] That the Lord has this power He Himself teaches in plain words in these passages:
All power has been given to Me in the heavens and on earth (Matt. 28:18). Jesus said to the seventy who said that the demons were obedient to them, Behold I give you power to tread upon serpents and upon scorpions, and over all the power of the enemy; that nothing at all shall harm you. All things have been delivered to Me by My Father (Luke 10:19, 22). By these words is described the power of the Lord over the hells; "demons" denote those who are in the hells; "serpents and scorpions" denote evils and the falsities of evil; "to tread upon them" denotes to destroy these evils and falsities; the hells are also meant by "the enemy over which they were to have power." [5] That the Lord acquired this power when He was in the world, is evident in Isaiah:
Who is this that cometh from Edom, marching in the multitude of his strength, great to save? Mine own arm performed salvation to Me; therefore He became their Savior (Isa. 63:1, 5, 8);
that these things are said of the Lord, is known in the church. In like manner those said elsewhere in these passages:
His own arm performed salvation to Him, and His righteousness uplifted Him. Therefore He put on righteousness as a coat of mail, and a helmet of salvation upon His head; and the Redeemer came to Zion (Isa. 59:16-21). The saying of Jehovah unto my Lord, Sit Thou at My right hand, until I make Thine enemies a stool for Thy feet. Jehovah shall send forth the scepter of Thy strength out of Zion; rule Thou in the midst of Thine enemies; the Lord is at Thy right hand (Ps. 110). That these things are said of the Lord, He Himself teaches in Matthew 22:43. His dominion over the hells is described by "sitting at the right hand;" for by "the right hand" is signified the power possessed by Divine truth from Divine good. The hells and the evils and falsities therefrom are the "enemies who were to be made a stool for His feet," and also the "enemies in the midst of whom He was to rule." [6] That the "right hand of Jehovah" denotes Divine power, is evident from many passages in the Word; as in the following:
Thy right hand, O Jehovah, is become great in power; Thy right hand, O Jehovah, breaketh in pieces the enemy (Exod. 15:6). O God, Thou givest me the shield of salvation, and Thy right hand holdeth me up (Ps. 18:35). Their arm did not save them; but Thy right hand, and Thine arm, and the light of Thy faces (Ps. 44:3);
it is said "Thy right hand, and Thine arm, and the light of Thy faces," because the "right hand" denotes power, the "arm" denotes strength, and the "light of the faces" denotes Divine truth from Divine good. (That the "arm" denotes strength, see n. 4932, 4934, 4935, 7205; that "light" denotes Divine truth, n. 9548, 9684; and that "the faces of Jehovah" denote Divine good, n. 222, 5585, 9306.) Again:
O God, Thy right hand upholdeth me (Ps. 63:8). O Jehovah, Thou hast an arm with might; strong is Thy hand, exalted shall be Thy right hand (Ps. 89:13). Jehovah hath sworn by His right hand, by the arm of His strength (Isa. 62:8). O Jehovah, let Thy hand be for the man of Thy right hand, for the son of man Thou hast made strong for Thyself; then will we not go back from Thee (Ps. 80:17-18). [7] From all this it can now be seen what is meant by the words of the Lord in these passages:
Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power (Matt. 26:64). Henceforth shall the Son of man sit on the right hand of the power of God (Luke 22:69). That "the Son of man" denotes the Lord as to Divine truth, see in n. 9807; and that "the right hand" denotes Divine power, is evident from what has now been shown; therefore also it is called "the right hand of power," and "the right hand of might." From all this it is now evident what was represented by the anointing of Aaron and of his sons, and what by the filling of their hands; namely, by the anointing, the Divine good of the Divine love in the Lord (see n. 9954 end); and by the filling of their hands, the Divine truth and the Divine power thence derived. That Divine good has all power through Divine truth, and that the Lord alone has this power, may be seen in the passages cited above; therefore also in the Word of the Old Testament the Lord is called "Hero," a "Man of War," and also "Jehovah Zebaoth," or "of armies."
Elliott(1983-1999) 10019
10019. 'And you shall fill the hand of Aaron and the hand of his sons' means consecration to represent the Lord's Divine Power exercised through Divine Truth springing from Divine Gooda. This is clear from the meaning of 'filling the hand' as being consecrated to represent the Lord in respect of Divine Truth springing from Divine Good, consequently to represent His power. Two practices existed through which consecration to the priesthood was effected, anointing and filling the hand. Through anointing consecration to represent the Lord in respect of His Divine Good was effected, for the oil used in anointing was a sign of the good of love, 10011; and through filling the hand consecration to represent the Lord in respect of Divine Truth springing from Divine Good, and so to represent His power, was effected, since 'the hand' means power, 878, 4931-4937, 5327, 5328, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069, 8153, and 'hand' is used in reference to truth that springs from good, 3091, 3563, 4931, 8281, 9025. Because all power belongs to truth springing from good, 5623, 6344, 6423, 6948, 8200, 8304, 9327, 9410, 9639, 9643, and since the head and whole body exercise their power through the hands, and this power is the capacity to act that a human life possesses, 'the hand' also means whatever resides with a person, thus the entire person's capacity to act, 9133. From all this it may be seen what 'filling the hand' means. All power belongs to the Lord alone, and none whatever exists with any angel, spirit, or man other than that derived from Him, see 8200, 8281, 9327, 9410, 9639. The reason why consecration to the priesthood was effected through the two practices of anointing and filling the hand was that all things without exception that exist or come into existence in heaven and on earth have connection with good and with truth.
[2] But in what way filling the hand was carried out is described in verses 9-36b of the present chapter and in Lev 8:22-end. It was carried out by the use of the second ram, which for that reason is also called 'the ram of fillings [of the hand]'. The procedure was that after this ram had been slaughtered some of its blood was put on the tip of the right ear, the thumb of the right hand, and the big toe of the right foot of Aaron and his sons. Some blood from the altar and some of the anointing oil was then sprinkled over Aaron and his sons, and over their garments. The fat, the tail, the fat covering the intestines, the omentum on the liver, the kidneys with their fat, and the right flank of that ram, also unleavened bread, cakes, and wafers from the basket were placed on the palms of Aaron and his sons, and waved, after which they were burned on top of the burnt offering made from the first ram. But the breast, after it had been waved, and the left flank were for Aaron and his sons; the flesh from these was boiled in the holy place and, together with the remainder of the bread in the basket, was eaten by them at the door of the tent of meeting. Such was the procedure for 'filling the hand'. What is meant by each detail however will in the Lord's Divine mercy be stated further on.
[3] The Lord's Divine Power, which was represented by filling the hand of Aaron and his sons, is the Divine Power of saving the human race; and the power of saving the human race is power over the heavens and over the hells. By that power of the Lord's and by no other is a person saved; for all good that belongs to love and all truth that belongs to faith flow in from the Lord by way of the heavens. But neither can flow in unless the hells are removed, for the hells are the source of all evil and of all falsity arising from it. It is by the removal of the evils and consequent falsities which come from the hells, and at the same time by the inflow of the good of love and the truth of faith from the Lord by way of heaven, that a person is saved. When He was in the world the Lord overcame the hells and restored the heavens to order, and acquired for Himself Divine Power over them, see 9486, 9715, 9809, 9937, and the places referred to in 9528(end). This power that is the Lord's is what was represented by filling the hand of priests; for the Lord's whole work of salvation was meant by the priestly office, 9809.
[4] The truth that the Lord possesses this power is His own explicit teaching in Matthew,
All power in heaven and on earth has been given to Me. Matt 28:18.
And in Luke,
Jesus spoke to the seventy who were saying that the demons obeyed them, Behold, I give you the power to trample on serpents and on scorpions, and over all the power of the enemy, that nothing whatever may hurt you. All things have been delivered to Me by My Father. Luke 10:19,22.
These words describe the Lord's power over the hells. 'The demons' are those in the hells, 'serpents and scorpions' are evils and the falsities of evil, 'trampling on them' is destroying them. The hells are also meant by 'the enemy' whom they would have power over.
[5] The truth that the Lord acquired that power for Himself when He was in the world is clear in Isaiah,
Who is This who comes from Edom, marching in the vast numbers of His strength, mighty to save? My own arm brought salvation to Me. Therefore He became their Saviour. Isa 63:1-10.
The fact that these words refer to the Lord is well known in the Church, as in like manner do those which occur elsewhere in the same prophet,
His own arm brought salvation to Him, and His righteousness lifted Him up. Consequently He put on righteousness as a breastplate, and a helmet of salvation upon His head. And the Redeemer came to Zion. Isa 59:16-21.
And in David,
Jehovah said to my Lord, Sit at My right hand, till I make your enemies as your footstool. Jehovah will send the rod of your strength from Zion; have dominion in the midst of [your] enemies. The Lord is at your right hand. Ps 110:1ff.
The fact that these statements refer to the Lord is His own teaching in Matthew 22:44.His dominion over the hells is described there by 'sitting at the right hand', for 'the right hand' means the power that Divine Truth springing from Divine Good possesses. The hells and the evils and falsities coming from them are the enemies that were to be made as His footstool; they are also the enemies in whose midst He was to have dominion.
[6] The truth that 'Jehovah's right hand' means Divine Power is evident from a large number of places in the Word, as in Moses,
Your right hand, O Jehovah, is magnificent in strength; Your right hand, O Jehovah, breaks the enemy in pieces. Exod 15:6.
In David,
O God, You give me the shield of salvation, and Your right hand supports me. Ps 18:35.
In the same author,
Their arm did not save them, but Your right hand, and Your arm, and the light of Your face. Ps 44:3.
The words 'Your right hand, and Your right arm, and the light of [Your] face' are used because 'right hand' means power, 'arm' strength, and 'light of the face' Divine Truth springing from Divine Good. For the meaning of 'arm' as strength, see 4932, 4934, 4935, 7205; 'light' as Divine Truth, 9548, 9684; and 'Jehovah's face' as Divine Good, 222, 5585, 9306. In the same author,
O God, Your right hand supports me. Ps 63:8.
In the same author,
O Jehovah, You have an arm with power; strong is Your hand. Your right hand will be lifted up. Ps 89:13.
In Isaiah,
Jehovah has sworn by His right hand, by His mighty armc. Isa 62:8.
And in David,
O Jehovah, let Your hand be for the man of Your right hand, for the son of man [whom] You have made strong for Yourself. Then we will not turn back from You. Ps 80:17,18.
[7] From these things it may now be seen what the meaning of the Lord's words in Matthew is,
Jesus said, Hereafter you will see the Son of Man seated at the right hand of power. Matt 26:64.
And in Luke,
Hereafter the Son of Man will be seated at the right hand of the power of God. Luke 22:69.
'The Son of Man' means the Lord in respect of Divine Truth, see 9807, while 'right hand', as is clear from what has been shown immediately above, means Divine Power; and this also accounts for the expression 'the right hand of power'.
From all this it is now evident what the anointing of Aaron and his sons represented, and what filling their hand represented, namely that anointing them represented the Divine Good of Divine Love within the Lord, 9954(end), and filling their hand Divine Truth and therefore Divine Power. For all power resides with Divine Good exercised through Divine Truth, and that power belongs to the Lord alone, see the texts quoted above. Here also is the reason why in the Old Testament Word the Lord is called Hero, Man of War, and also Jehovah Zebaoth, that is, Jehovah of Armies.
Latin(1748-1756) 10019
10019. `Et implebis manum Aharonis, et manum filiorum ejus': quod significet inaugurationem ad repraesentandum Divinam Potentiam Domini per Divinum Verum ex Divino Bono, constat ex significatione `implere manum' quod sit inaugurari ad repraesentandum (o)Dominum quoad Divinum Verum ex Divino Bono, et inde potentiam; duo erant per quae inauguratio in sacerdotium fiebat, unctio et impletio {1}manus; per unctionem fiebat inauguratio ad repraesentandum (o)Dominum quoad Divinum Bonum, oleum enim, per quod unctio fiebat, {2}significabat {3}bonum amoris, n. 10,011, et per impletionem manus fiebat inauguratio ad repraesentandum (o)Dominum quoad Divinum Verum ex Divino Bono, et sic potentiam; per `manum' enim significatur potentia, n. 878, 4931-4937, 5327, 5328, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069, 8153, et manus praedicatur de vero quod ex bono, n. 3091, 3563, 4931, 8281, 9025; quoniam omnis potentia est veri ex bono, n. 5623, 6344, (x)6423, 6948, 8200, 8304, 9327, 9410, 9639, 9643; et quia caput ac totum corpus exercet potentiam suam per manus, ac potentia est activum vitae apud hominem, ideo per `manum' etiam significatur quicquid est apud hominem, ita ipse homo quatenus agens, n. 9133; ex quibus constare potest quid significatur per `implere manum'; quod (t)soli Domino omnis potentia sit, et nulla omnino angelo, spiritui, et homini, nisi quae inde, videatur n. 8200, 8281, 9327, 9410, 9639; quod per duo illa, nempe per unctionem et impletionem manus inauguratio fieret in sacerdotium, erat causa quia omnia quaecumque sunt et existunt {4}in caelis et in terris, se referunt ad bonum et ad verum. [2] Quomodo autem {5} impletio manus fiebat, describitur in hoc capite a vers. 9-36, et quoque in Lev. viii vers. 22-fin.; fiebat {6} per secundum arietem, qui ideo aries impletionum vocatur; processus impletionis erat quod aries ille mactaretur; de sanguine ejus daretur super auriculam auris dextrae, pollicem manus dextrae, pollicem pedis dextri, Aharonis et filiorum ejus; quod de sanguine ex altari, et de oleo unctionis, spargeretur super Aharonem et filios ejus, ac super vestes eorum; quod adeps, cauda, adeps super intestinis, reticulum jecoris, renes et eorum adeps, ac armus dexter, ex ariete illo; tum panis, placentae, et lagana (x)azymorum, ex {7} corbe, ponerentur super volis Aharonis et filiorum ejus, et agitarentur; ac postea adolerentur super holocausto ex primo ariete; quod pectus, postquam agitatum, (c)et armus sinister, essent {8} Aharoni et filiis ejus, ac caro illa cocta in loco sancto, atque panis residuus {9} in corbe, ad ostium tentorii conventus ab illis comederentur; hic processus impletionum manus erat; quid autem singula significabant, in sequentibus, ex Divina Domini Misericordia, dicetur. [3] Divina Potentia Domini, quae repraesentabatur per impletionem manus Aharonis et filiorum ejus, est Divina Potentia salvandi genus humanum; et potentia salvandi genus humanum est potentia super caelos et super inferna; nam per illam potentiam Domini, et non per aliam, salvatur homo; influit enim omne bonum quod amoris et omne verum quod fidei per caelos a Domino; quae non possunt influere nisi removeantur inferna, nam ab infernis omne malum, et inde omne falsum; homo per remotionem malorum et inde falsorum ab infernis, et tunc per influxum boni amoris et veri fidei per caelum a Domino, salvatur; (m)quod Dominus cum in mundo fuit, subjugaverit inferna ac redegerit in ordinem caelos, et acquisiverit sibi Divinam Potentiam super illa, videatur n. 9486, 9715, 9809, 9937, et citata n. 9528 fin.(n) Haec potentia Domini est quae repraesentabatur per impletionem manus sacerdotum, nam per sacerdotium significabatur omne opus salvationis Domini, n. 9809. [4] Quod Domino illa potentia sit, docet Ipse apertis verbis, apud Matthaeum, Data est Mihi omnis potestas in caelis et in terris, xxviii 18:et apud Lucam, Jesus dixit ad septuaginta, dicentes quod daemonia illis oboediant; Ecce do vobis potestatem calcandi super serpentes et super scorpios, et super omnem potestatem hostis, ut nihil quicquam vobis noceat: omnia Mihi tradita sunt a Patre Meo, x 19, 22;
per haec describitur potestas Domini super inferna; `daemonia' sunt qui in infernis, `serpentes et scorpii' sunt mala et falsa mali, `calcare super illos' est destruere (c)illa; inferna etiam intelliguntur per `hostem' super quem potestatem haberent {10}. [5] Quod Dominus Sibi illam potestatem {11} acquisiverit cum in mundo {12} fuit, constat apud Esaiam, Quis Hic Qui venit ex Edom, incedens in multitudine roboris Sui, magnus ad salvandum? salutem praestitit Mihi bracchium Meum; ideo factus est illis in Salvatorem, lxiii 1-10;
quod illa de Domino dicantur, notum est in Ecclesia {13}: pariter quae alibi apud eundem, Salutem praestitit Ipsi bracchium Suum, et justitia Sua suscitavit Ipsum; inde induit justitiam sicut loricam, et galeam salutis super caput Suum; et venit Zioni Redemptor {14}, lix 16-21:
et apud Davidem, Dictum Jehovae ad dominum meum, Sede ad dextram Meam usque dum posuero inimicos tuos scabellum pedum tuorum: sceptrum roboris tui mittet Jehovah e Zione; dominare in medio hostium; Dominus ad dextram tuam, Ps. cx 1 seq.;
quod haec de Domino dicta sint, docet {15} Ipse Dominus apud Matthaeum xxii (x)42 [A.V. 44]; describitur ibi dominium Ipsius super inferna per `sedere ad dextram,' nam per `dextram' significatur potentia quae est Divino Vero ex Divino Bono; inferna et inde mala et falsa sunt inimici qui ponerentur {16} scabellum pedum Ipsius, et quoque hostes in quorum medio dominaretur. [6] Quod `dextra Jehovae' sit Divina potentia, patet a pluribus locis in Verbo, ut apud Moschen, Dextra Tua, Jehovah, magnifica est robore, dextra Tua, Jehovah, confringit hostem, Exod. xv 6:
apud Davidem, Deus, das mihi scutum salutis, et dextra Tua sustentat me, Ps. xviii 36 [A.V. 35]:
apud eundem, Bracchium eorum non servavit eos, sed dextra Tua, et bracchium Tuum, et lux facierum Tuarum, Ps. xliv 4 [A.V. 3];
dicitur `dextra Tua, et bracchium Tuum, et lux facierum,' quia `dextra' est potentia, `bracchium' est robur {17}, et `lux facierum' est Divinum Verum ex Divino Bono; quod `bracchium' sit robur {18}, videatur n. 4932, 4934, 4935, 7205, quod `lux' sit Divinum Verum, n. 9548, 9684, et quod `facies Jehovae' sit Divinum Bonum, n. 222, 5585, 9306: apud eundem, Deus, me sustentat dextra Tua, Ps. lxiii 9 [A. V. 8]:
apud eundem, Jehovah, Tibi bracchium cum virtute, fortis est manus Tua, exaltabitur dextra Tua, Ps. lxxxix 14 [A.V. 13]:
apud Esaiam, Juravit Jehovah per dextram (x)Suam, per bracchium roboris Sui, lxii 8:
et apud Davidem, Jehovah, sit manus Tua pro viro dextrae Tuae; pro filio hominis confortasti Tibi; tunc non recedemus a Te, Ps. lxxx 18, 19 [A.V. 17, 18]. Ex his nunc constare potest quid intelligitur per Domini verba apud Matthaeum, Jesus dixit, Ex nunc videbitis Filium hominis sedentem a dextris potentiae, xxvi 64:
et apud Lucam, Ex nunc erit Filius hominis sedens a dextris virtutis Dei, xxii 69;
quod `Filius hominis' sit Dominus quoad Divinum Verum, videatur n. 9807, at {19} quod `dextra' sit Divina Potentia, constat ex illis quae (x)nunc ostensa sunt; ideo quoque dicitur `dextra potentiae' et `dextra virtutis.' Ex his {20} nunc patet quid repraesentatum est per unctionem Aharonis et filiorum ejus, et quid per impletionem manus eorum, quod nempe per unctionem Divinum Bonum Divini Amoris in Domino, (o)n. 9954 ad fin., et per impletionem manus eorum Divinum Verum et inde (o)Divina Potentia; quod omnis potentia sit Divino Bono per Divinum Verum, et quod illa {21} soli Domino, videantur loca supra citata; ideo quoque Dominus in Verbo Veteris Testamenti vocatur Heros, Vir belli, et quoque Jehovah Zebaoth seu Exercituum. @1 manum$ @2 significat IT$ @3 id Bonum$ @4 tam in coelo quam in mundo$ @5 itaque$ @6 i enim$ @7 in$ @8 esset$ @9 qui$ @10 i a Domino$ @11 potentiam$ @12 After fuit$ @13 unicuivis patet$ @14 i et recedentibus a praevaricatione in Jacobo$ @15 After Dominus$ @16 i ad$ @17 brachium est potentia$ @18 potentia$ @19 et$ @20 inde$ @21 i sit$