10023.“亚伦和他儿子要按手在小公牛的头上”表属世人或外在人中接受良善与真理的一个代表。这从“按手”、“头”和“小公牛”的含义清楚可知：“按手”是指将一个人自己的东西转移给另一个人，它之所以也表示接受，是因为所转移的东西被另一个人接受；“头”是指整体（参看10011节）；“小公牛”是指外在人或属世人中纯真和仁爱的良善（对此，可参看9391，10021节）。“按手”之所以表示转移并接受，是因为“手”表示能力；由于这种能力是生命活动，或行动能力，故“手”也表示凡属于人的东西，因而表示行动中的整个人（参看10019节所提到的地方）；“按”就那按手的人而言，表示转移，就被按手的人而言，表示接受。由此明显可知古人当中的“按手”表示什么，即对正在办理之物的传递和转移，以及另一个人对它的接受，无论它是能力或权柄，顺从、祝福，还是见证。
“按手”表示能力，这一点从以下摩西经文明显看出来：
耶和华对摩西说，你要为约书亚按手，使他站在祭司以利亚撒和全会众面前，由此将你的尊荣给他几分，使全会众都听从他。（民数记27:18-20）
“按手”在此表示对摩西所拥有的能力的一种传递和转移，以及约书亚对它的接受，这是显而易见的；因此，经上说“由此将你的尊荣给他几分”。
民数记：
经上吩咐，当利未人要被洁净，亚伦之下的祭司职分要交付他们时，要取一只小公牛，并同献的素祭，亚伦要将利未人带到耶和华面前。以色列人要按手在他们身上，利未人要按手在小公牛的头上，其中一只要作为祭牲献上，一只作为燔祭献上。这样，他们就从以色列人中将利未人分别出来，利未人便要归耶和华。（民数记8:7-14）
以色列人要按手在利未人身上表示供职的权柄转给利未人，以及利未人对它的接受，因而表示分离；利未人按手在小公牛头上表示这种权柄转给耶和华，也就是主。这就是为何经上说“这样，他们就从以色列人中将利未人分别出来，利未人便要归耶和华”。
利未记：
以色列人承认他们的罪后，亚伦要两手按在阿撒泻勒活着的公山羊头上，承认以色列人一切的罪孽，就是他们一切的罪，把它们都归在那山羊的头上，把它送到旷野去。（利未记16:21）
“两手按在公山羊头上”表示以色列人的一切罪孽和罪的传递和转移，以及山羊对它们的接受，这是显而易见的；那山羊要被送往的“旷野”是指地狱。凡听见的人都要放手在那要被石头打死的人身上（利未记24:14）表示他们所作的见证已经被传递并转移给他，一旦接受，此人就被处死。
利未记：
有人若从牛群或羊群中带燔祭为献给耶和华的礼物，要按手在燔祭牲的头上，燔祭便蒙悦纳，为他赎罪。（利未记1:2-4）
手要以同样的方式按在作为祭牲而献上的礼物的头上（利未记3:1，2，8，13）。经上吩咐一个祭司若犯了罪，同样如此行；长老，或全会众，以及官长若犯了罪，也是如此；凡犯了罪的灵魂，或任何凡人若犯了罪，都要如此（利未记4:4，15，24，29）。他们的手按在燔祭和祭牲上，表示献供物之人的一切敬拜，也就是说，表示认罪、忏悔，和由此而来的洁净，以及良善与真理的植入，因而与主的结合，这一切都通过传递、转移和接受实现。“担当罪孽”所表示的，就是转移和接受（9937，9938节）。
由于按手表示传递、转移和接受，故可知在下列经文中，“按手”表示什么：
有一个管会堂的来到耶稣跟前，说，我女儿刚才死了；但你来，按手在她身上，她就必活了。耶稣就进去，拉着她的手，女孩便起来了。（马太福音9:18，19，25）
马可福音：
耶稣按手在瞎子的眼睛上，他就复了原。（马可福音8:25）
同一福音书：
有人带着一个耳聋的人到耶稣这里，求祂按手在他身上。祂领他离开百姓，到一边去，就用指头探他的耳朵，抹他的舌头，他的听觉能力就打开了。（马可福音7:32，33，35）
路加福音：
有一个女人因病灵而老弯着腰。耶稣用两只手按着她，她立刻直起腰来。（路加福音13:11，13）
马可福音：
耶稣按手在病人身上，治好他们。（马可福音6:5）
在这些地方，很明显，主“按手”，以及“抹”表示神性能力的转移和接受。所表示的是这些事物，这一点明显从马可福音看得非常清楚：
一个女人从后头来，摸耶稣的衣裳；说，只要摸到祂的衣裳，我就必痊愈。她觉得顽疾立刻痊愈了。耶稣在自己里面觉得有能力从自己身上出去。（马可福音5:27-30）
路加福音：
摸耶稣衣裳的女人痊愈了。耶稣说，有人摸我，因我觉得有能力从我身上出去。（路加福音8:44，46）
同一福音书：
全群的人都设法摸耶稣，因为有能力从祂身上发出来，把他们都医好了。（路加福音6:19）
由此明显可知“用手或手指摸”表示什么；以及路加福音中的这些话表示什么：
耶稣进前按着死人的棺材，抬的人就站住了。然后祂说，少年人，我对你说，起来！那死人就坐起，并且开始说话。（路加福音7:14，15）
由此也明显可知，给孩子和小孩子按手表示什么。在马太福音，经上描述了给小孩子按手：
有人给祂带来孩子，要祂给他们按手。耶稣说，容许孩子，不要禁止他们到我这里来。因为这样的就是天国。耶稣给他们按手。（马太福音19:13-15）
马可福音提到祂给小孩子按手：
耶稣用手臂抱着小孩子，给他们按手，为他们祝福。（马可福音10:16）.
给孩子和小孩子按手在此也表示神性能力的转移和接受，人的内层通过这种转移和接受而得医治，这就是拯救。
用手“摸”的这种含义来源于来世的代表。在来世，那些生命状态不相似的人看上去彼此离得很远，而那些生命状态相似的人则看上去彼此生活在一起；在来世，那些彼此触摸的人就将自己的生命状态转移给对方。如果这一切是用手来完成的，那么生命的一切，或说他们的整个生命都被转移了，因为如前所述，手凭其对应关系而表示能力，也就是生命活动，或说一个人的行动能力，因而表示凡属于一个人的东西。这类代表就出现在灵人界，但它们通过来自天堂的流注实现；在天堂，人们只感知到对良善与真理的情感方面的联系。
Potts(1905-1910) 10023
10023. And Aaron and his sons shall lay their hands upon the head of the bullock. That this signifies a representative of the reception of good and truth in the natural or external man, is evident from the signification of "laying on hands," as being to communicate that which is one's own to another; that it also denotes reception is because that which is communicated is received by the other; from the signification of "the head," as being the whole (see n. 10011); and from the signification of "the bullock," as being the good of innocence and of charity in the external or natural man (on which see n. 9391, 10021). That by "laying on the hand" is signified communication and reception, is because by "the hand" is signified power, and as this is the activity of life, by "the hand" is also signified whatever pertains to man, thus the whole man insofar as he is acting (see the places cited in n. 10019); and by the "laying on" is signified communication in respect to him who lays on, and reception in respect to him, or to that, on which it is laid. From this is plain what was signified by the laying on of the hand among the ancients, namely, the communication and transfer of that which was being dealt with, and also its reception by another, whether it was power, or obedience, or blessing, or testification. [2] That by the "laying on of the hand" was signified power, is evident from the following passages in Moses:
Jehovah said unto Moses, that he should lay his hand upon Joshua, and should set him in the presence of Eleazar the priest before the whole assembly, and thus should give of his glory upon him, and all the assembly should obey him (Num. 27:18-20);
that by "to lay on the hand" is here signified the communication and transfer of the power which Moses had, and its reception by Joshua, is plain; and hence it is said that "thus he should give of his glory upon him." [3] In the same:
When the Levites were purified, and the ministry of the priesthood under Aaron was committed to them, it was commanded that two bullocks should be brought with a meat-offering, and that Aaron should bring the Levites before Jehovah, and the sons of Israel should lay their hands upon the Levites, and the Levites should lay their hands upon the heads of the bullocks, one of which was to be offered for a sacrifice, the other for a burnt-offering; and in this way they were to separate the Levites from the midst of the sons of Israel, and they should be Jehovah's (Num. 8:7-14);
that the sons of Israel were "to lay their hands upon the Levites" signified the transfer of the power of ministering for them, and its reception by the Levites, thus separation; and by the Levites "laying hands upon the head of the bullocks" was signified the transfer of this power to Jehovah, that is, to the Lord. Therefore it is said that in this way they should be "separated from the midst of the sons of Israel, and should be Jehovah's." [4] In the same:
After the sons of Israel had confessed their sins, then Aaron was to lay both his hands upon the head of the living goat Asasel, and was to confess over him all the iniquities of the sons of Israel, and all their sins, and was to put them upon the head of the goat, and send him into the wilderness (Lev. 16:21);
that "the laying on of the hands upon the goat" signified the communication and transfer of all the iniquities and sins of the sons of Israel, and their reception by the goat, is plain; "the wilderness whither the goat was to be sent" denotes hell. That the witnesses and all who heard were "to lay their hands upon him who was to be stoned" (Lev. 24:14), signified testification so communicated and transferred, which being received, the man was adjudged to death. [5] In the same:
The man who bringeth from the herd or from the flock a burnt-offering for a gift to Jehovah shall lay the hand on the head of the burnt-offering; then it shall be received from him with good pleasure, to expiate him (Lev. 1:2-4). In like manner "upon the head of the gift that was for sacrifice" (Lev. 3:1, 2, 8, 13). In like manner was "the priest to do if he sinned," in like manner the elders, in like manner the whole congregation. Also the chief if he sinned. And in like manner every soul that sinned. (Lev. 4:4, 15, 24, 29). By the laying on of their hand upon the burnt-offering and upon the sacrifice was signified all the worship of him who offered, namely, the acknowledgment of sins, confession, the consequent purification, the implantation of good and truth, thus conjunction with the Lord, all of which were effected by communication, transfer, and reception. By transfer and reception is meant that which is signified by "bearing iniquities" (n. 9937, 9938). [6] As communications, transfers, and receptions were signified by the laying on of hands, it may be known what is signified by the "laying on of hands" in the following passages:
The chief came to Jesus and said, My daughter is even now dead, but come and lay Thy hand upon her, then she shall live. Jesus entered in, and took her hand, and the girl arose (Matt. 9:18, 19, 25). Jesus laid His hand upon the eyes of the blind man, and he was restored (Mark 8:25). They bring unto Jesus one that was deaf, that He should lay His hand on him; and He, taking him from the people, put His finger into his ears, and touched his tongue, and his hearings were opened (Mark 7:32, 33, 35). A woman was bowed down with a spirit of infirmity, and Jesus laid hands on her, and healed her (Luke 13:11, 13). Jesus laid hands on the sick, and healed them (Mark 6:5). [7] By the "laying on of the hand" by the Lord, and also by His "touching," is here signified the communication and reception of Divine power, as is clearly manifest in Mark:
A certain woman came behind, and touched the garment of Jesus, saying, If I touch but His garment, I shall be healed; and immediately she was healed of the plague and Jesus knew in Himself that power was gone forth from Him (Mark 5:27-30). A woman touching the garment of Jesus was healed; and Jesus said, Some one hath touched Me; for I knew that power had gone forth from Me (Luke 8:44, 46). The whole crowd sought to touch Jesus, because power went forth from Him, and healed all (Luke 6:19). [8] From this is plain what is signified by "touching with the hand" or "finger;" and also what in the same:
Jesus came nigh and touched the bier in which the dead man was, and the bearers stood still. Then He said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak (Luke 7:14, 15). And what by the "laying on of the hand upon children" and "upon babes"-"upon children," in Matthew:
There were brought unto Jesus children, that He should lay His hands upon them. Jesus said, Suffer the children, and forbid them not, to come unto Me; for of such is the kingdom of the heavens. And He laid His hands on them (Matt. 19:13-15);
and "upon babes," in Mark:
Jesus took babes upon His arms, and put His hands upon them, and blessed them (Mark 10:16). By the "laying on of the hand upon children" and "upon babes" is here also signified the communication and reception of Divine power, through which is the healing of the interiors, which is salvation. [9] That such things are signified by "touching," which is done with the hands, has its origin from the representatives in the other life, where they who are in an unlike state of life appear removed to a distance, but they who are in a like state appear consociated; and in that life those who touch each other communicate the state of their life to each other. If this is done by the hands, everything of the life is communicated, because by the hands, as above said, from the correspondence, is signified power, which is the active of life; thus whatever pertains to anyone. Such representatives come forth in the world of spirits, but they are effected by influx from heaven, where there are perceived nothing but consociations in respect to the affections of good and truth.
Elliott(1983-1999) 10023
10023. 'And Aaron and his sons shall lay their hands on the head of the young bull' means a representative sign of the reception of goodness and truth in the natural or external man. This is clear from the meaning of 'laying hands on' as transmitting what is one's own to another, the reason why reception too is meant being that what is transmitted is received by another; from the meaning of 'the head' as the whole, dealt with in 10011; and from the meaning of 'the young bull' as the good of innocence and charity in the external or natural man, dealt with in 9391, 10021. The reason why 'laying the hand on' means transmission and reception is that by 'the hands' is meant power and since this power is the capacity to act, whatever resides with a person, thus the entire person engaged in action, is also meant by 'the hands', see the places referred to in 10019; and by 'laying on' is meant transmission on the part of the one who lays them on and reception on the part of the person on whom or thing on which they are laid. From this it is evident what 'laying the hand on' meant among the ancients, namely the transmission and transference of whatever thing it was that they had in mind, and also the reception of it by another, whether it was power, obedience, blessing, or testimony.
[2] The fact that 'laying the hand on' meant power is clear from the following places in Moses,
Jehovah told Moses to lay his hand on Joshua and to set him before Eleazar the priest in front of the whole congregation, and thereby place some of his glory on him, that all the congregation might be obedient to him. Num 27:18-20.
'Laying his hand on' here, it is evident, means a transmission and transference of power that Moses had, and the reception of it by Joshua. Therefore it says that he would thereby put some of his glory on him.
[3] In the same author,
It was commanded, when the Levites were to be purified and the priestly function under Aaron was to be assigned to them, that two young bulls together with a minchah should be brought forward, and that Aaron should bring the Levites before Jehovah. And the children of Israel were to lay their hands on the Levites, and the Levites were to lay their hands on the heads of the young bulls, one of which was to be offered as a sacrifice, the other as a burnt offering. And in this way were they to separate the Levites from among the children of Israel, and the Levites would be Jehovah's. Num 8:7-14.
The laying of hands on the Levites by the children of Israel was a sign of the transference of power to the Levites to minister on their behalf, and a sign of the reception of that power by the Levites, thus a sign of the separation of the Levites. And the laying of hands on the heads of the young bulls by the Levites was a sign of the transference of that power to Jehovah, that is, the Lord. This is why it says that in that way were they to be separated from among the children of Israel and were to be Jehovah's.
[4] In the same author,
After the children of Israel had confessed their sins Aaron was to lay both his hands on the head of the live he-goat Asasel, and he was to confess over it all the iniquities of the children of Israel, and all their sins; and he was to put them on the goat's head, and send it into the wilderness. Lev 16:21.
Laying hands on the he-goat, it is self-evident, meant the transmission and transference of all the iniquities and sins of the children of Israel onto that goat, and its reception of them, 'the wilderness' into which the goat was sent being hell. Lev 24:14 required that the witnesses and all who had heard should lay their hands on him who was to be stoned. This action was a sign that the witness borne by them had been transmitted and transferred to him, and once it was received he was delivered up to death.
[5] In the same author,
A person who brings from the herd or from the flock a burnt offering as a gift to Jehovah shall lay his hand on the head of the burnt offering; then it will be received with pleasure from him, to make expiation for him. Lev 1:2-4.
The hand had in like manner to be laid on the head of a gift offered as a sacrifice, Lev 3:1,2,8,13.A priest was required to do the same thing if he had sinned, and so were the elders, or the whole congregation, and also a leader if he had sinned; and any ordinary persona was required to do the same thing if he had sinned, Lev 4:4,15,24,29. Laying their hands on the burnt offering or on the sacrifice was a sign of all the worship of the one presenting the offering. That is to say, it was a sign of the acknowledgement of sins, confession, and consequent purification, and a sign of the implantation of goodness and truth, thus of being joined to the Lord, all of which was brought about by transmission, transference, and reception. By transference and reception that which is meant by 'bearing iniquities', dealt with in 9937, 9938, should be understood.
[6] Since the laying-on of hands was a sign of transmission, transference, and reception, one may recognize what the laying-on of hands means in Matthew,
A ruler came to Jesus and said, My daughter has just died, but come and lay Your hand on her and she will live. Jesus went in, took her hand, and the girl arose. Matt 9:18,19,25.
In Mark,
Jesus laid hands on the blind man's eyes, and he was restored. Mark 8:25.
In the same gospel,
They brought a deaf man to Jesus, that He might lay His hand on him. Taking him aside from the people He put His finger into his ears and touched his tongue, and his powers of hearing were opened. Mark 7:32,33,35.
In Luke,
There was a woman bent right over owing to a spirit of infirmity. Jesus laid His hands on her, and immediately she was made straightb. Luke 13:11,13.
In Mark,
Jesus laid hands on the weak and healed them. Mark 6:5.
[7] In these places it is evident that when the Lord laid His hand on people, and also when He touched them, the meaning was the transmission and reception of Divine power. The fact that these things are meant is perfectly clear in Mark,
A certain woman came behind and touched Jesus' garment, saying, If I touch merely His garment I shall be healed. And immediately she was healed of the affliction. And Jesus perceived within Himself that power had gone out of Him. Mark 5:27-30.
In Luke,
The woman, touching Jesus' garment, was healed. Jesus said, Someone touched Me, for I perceived power going out from Me. Luke 8:44,46.
And in the same gospel,
The entire crowd sought to touch Jesus, because power went out from Him and healed them all. Luke 6:19.
[8] From this it is evident what 'touching with the hand' and 'touching with the finger' mean, and also what the following words in the same gospel mean,
Jesus came and touched the coffin in which the dead man was; and the bearers stood still. Then He said, Young man, I say to you, Arise. And the dead man sat up and began to speak. Luke 7:14,15.
It is also evident what laying His hands on children and young children means. Laying them on children is described in Matthew,
Children were brought to Jesus that He might lay His hands on them. Jesus said, Let the children be and do not forbid them to come to Me; of such is the kingdom of heaven. And He laid His hands on them. Matt 19:13-15.
And laying His hands on young children is spoken of in Mark,
Jesus took the young children up in His arms, and put His hands on them, and blessed them. Mark 10:16.
This laying of His hand on children and on young children likewise means the transmission and reception of Divine power, enabling a person's interiors to be healed, which is salvation.
[9] The meaning of touch by the use of the hands has its origin in representatives in the next life. People there whose states of life are dissimilar appear far removed from one another, whereas those whose states of life are similar appear living in association with one another; and those who touch one another there transmit their state of life to another. If this is done by the use of the hands the whole of their life is transmitted, for as stated above, by the hands, by virtue of their correspondence, is meant power, which is a human being's capacity to act, thus whatever resides with a person. Such representatives occur in the world of spirits, but they do so as a result of influx from heaven, where only the ties associating people as to affections for goodness and truth are perceived.
Latin(1748-1756) 10023
10023. `Et imponent {1} Aharon et filii ejus manus suas super caput juvenci': quod significet repraesentativum receptionis boni et veri in naturali seu externo homine, constat ex significatione `imponere manus quod sit communicare id quod suum est cum altero; quod etiam sit receptio, est quia id quod communicatur, ab altero recipitur; {2} ex significatione `capitis' quod sit totum, de qua n. 10,011; et ex significatione `juvenci' quod sit bonum innocentiae et charitatis in externo seu naturali homine, de qua n. 9391, 10,021. Quod per `imponere manum' significetur communicatio et receptio, est quia per `manus' significatur potentia, quae quia est activum vitae, etiam per `manus' significatur quicquid est apud hominem, ita totus homo quatenus agens, videantur citata n. 10,019, et per `impositionem' communicatio respective ad illum qui imponit, et receptio respective ad illum seu ad (c)illud super quo imponitur; inde patet quid per impositionem manus apud antiquos significatum est, quod nempe communicatio et translatio illius rei de qua agitur, et quoque receptio ab altero, res illa sive sit potentia, sive oboedientia, sive benedictio, sive testificatio {3}. [2] Quod per impositionem manus significata sit potentia {4}, constat a sequentibus his locis apud Moschen, Jehovah dixit ad Moschen quod imponeret manum super Joschuam, et statueret eum coram Eleazare sacerdote ante universam contionem, et sic daret de gloria sua super eum, ut {5} oboediat ei omnis contio, Num. (x)xxvii 18-20;quod per `imponere manum' hic significetur communicatio (o)et translatio potentiae quae Moschi, et ejus receptio a Joschua, patet; inde dicitur quod sic daret ex gloria sua super eum: [3] apud eundem, Cum purificarentur Levitae et illis addicaretur ministerium sacerdotii (o)sub Aharone, mandatum est quod adducerentur bini juvenci cum minhah, et quod Aharon adduceret Levitas ante (x)Jehovam, et imponerent filii Israelis manus suas super Levitas; et Levitae imponerent manus suas super caput juvencorum, quorum unus offerretur in sacrificium, alter in holocaustum; et sic separarent Levitas e medio filiorum Israelis, et essent Jehovae, Num. viii 7-14;
quod filii Israelis imponerent manus suas super Levitas significabat translationem potentiae ministrandi pro illis, et receptionem a Levitis, ita separationem; et per quod Levitae imponerent manus {6} super caput juvencorum, significabat translationem potentiae illius ad Jehovam, hoc est, Dominum; ideo dicitur quod sic separarentur e medio filiorum Israelis, et essent Jehovae: [4] apud eundem, Postquam filii Israelis confessi fuerunt peccata sua, tunc Aharon imponeret ambas manus suas super caput hirci vivi Asasel, et confitebitur super illum omnes iniquitates filiorum Israelis, et omnia peccata eorum, et dabit illa super caput hirci, et mittet in desertum, Lev. xvi 21;
quod impositio manuum super hircum significaverit communicationem et translationem omnium iniquitatum et peccatorum filiorum Israelis, et receptionem ab hirco, patet; `desertum' quo mitteretur hircus {5}, est infernum. Quod testes et omnes qui audiverunt imponerent manus suas super illum qui lapidaretur, Lev. xxiv 14, significabat testificationem sic communicatam et translatam, qua recepta addicatus est morti: apud eundem, Homo qui adducit de armento aut de grege holocaustum in munus Jehovae, imponet manum super caput holocausti, tunc cum beneplacito recipietur ab illo, ad expiandum illum, (o)Lev. i 2-4;
similiter super caput muneris quod in sacrificium, (o)Lev. iii 1, 2, 8, 13; similiter sacerdos faceret, si is peccaverit; similiter seniores; similiter tota congregatio; tum princeps, si ille; et similiter anima quaecumque, si peccaverint, ibid. [iv] vers. 4, 15, 24, 29; per impositionem manus eorum super holocaustum et super sacrificium significabatur omne cultus illius qui offerebat, nempe agnitio peccatorum, confessio, inde purificatio {8}, implantatio boni et veri, ita conjunctio cum Domino, quae omnia fiebant per communicationem, translationem, et receptionem; per translationem et receptionem intelligitur id quod significatur per portationem iniquitatum, de qua n. 9937, 9938. [6] Quoniam communicationes, translationes, et receptiones, significabantur per impositionem manuum, sciri potest quid per `impositionem manuum' significatur apud Matthaeum, Princeps venit ad Jesum, et dixit, Filia mea modo mortua est, sed veniens impone manum Tuam super illam, tunc vivet: Jesus ingressus apprehendit manum ejus, et surrexit puella, ix 18, 19, 25:
apud Marcum, Jesus imposuit manus {9} super oculos caeci, et restitutus est, vii 25:
apud eundem, Adferunt surdum ad Jesum ut imponeret illi manum; Ipse assumens eum de populo, immisit digitum Suum in aures ejus, et tetigit linguam ejus, et aperti sunt auditus ejus, vii 32, 33, 35:
apud Lucam, Mulier ex spiritu infirmitatis incurva prorsus {10}, Jesus imposuit illi manus, et sanavit {11}, xiii 11, 13:
apud Marcum, Jesus infirmis imposuit manus, (o)et sanavit, vi 5;
[7] quod hic per impositionem manus a Domino, et quoque per contactum {12}, significetur communicatio et receptio virtutis Divinae, patet; quod illa significentur, constat manifeste apud Marcum, Venit quaedam a tergo et tetigit vestimentum Jesu, dicens, Si vel vestimentum Ipsius tetigero, sanabor; et statim sanata est a plaga; et Jesus cognovit in Se Ipso virtutem ex Se egressam, v 27-30:
apud Lucam, Mulier tangens vestimentum Jesu {13} sanata est; Jesus dixit, Tetigit Me aliquis, Ego enim cognovi virtutem a Me {14} egressam, viii 44, 46:
et apud Lucam, Universa turba quaerebant tangere Jesum, quia virtus ab Illo {15} exivit, et sanavit omnes, vi 19;
inde patet quid significatur per `tangere manu' seu `digito'; [8] et quoque quid apud eundem, Jesus accedens (x)tetigit loculum in quo mortuus, et {16} portantes constiterunt; tunc {17} dixit, Adolescens, tibi dico, Surge; et resedit mortuus, et coepit loqui, vii 14, 15;
et quid per impositionem manus super pueros et infantes: super pueros, apud Matthaeum, Allati sunt ad Jesum pueri ut manus imponeret super illos; Jesus dixit, Sinite pueros et ne prohibite illos, venire ad Me, talium est regnum caelorum; et imposuit illis manus, xix 13-15:
et super infantes, apud Marcum, Jesus suscepit infantes super ulnas, et posuit manus super eos, et benedixit eis, x 16:
per impositionem manus super pueros et (o)super infantes significatur etiam hic communicatio, et receptio virtutis Divinae, per quae sanatio interiorum, quae est salvatio. [9] Quod per contactum, qui fit per manus, talia significentur, trahit originem ex repraesentativis in altera vita; illi ibi qui in dissimili statu vitae sunt apparent remoti ad distantiam, qui autem in simili sunt apparent consociati, et qui ibi se mutuo tangunt communicant suae vitae statum cum altero; si id fit per manus, communicatur omne vitae, quia per manus, ut supra dictum est, ex correspondentia significatur potentia, quae est activum vitae, ita quicquid est apud illum; repraesentativa talia existunt in mundo spirituum, sed fiunt per influxum (c)a caelo, ubi solum consociationes quoad affectiones boni et veri percipiuntur. @1 imponet IT$ @2 i et$ @3 sive testificatio, sive benedictio$ @4 quod per impositionem manus communicata sit potentia altered to quod impositio manus sit communicatio$ @5 et IT$ @6 manum$ @7 i cum peccatis$ @8 i a malis et falsis$ @9 manum IT$ @10 facta IT$ @11 extemplo erecta est$ @12 et contactum a Domino$ @13 i , et$ @14 After egressam$ @15 Ipso$ @16 ideo$ @17 tum$