10044.“在这公绵羊的头上”表给它的整体。这从“头”的含义清楚可知，“头”是指整个人，因而是指（内在人中纯真之良善的）整体（参看10011节）。“头”之所以表示整体，是因为它是最高的，含有一个人的至内在部分在里面；在下的一切事物都是从最高之物发出的，正如在外的一切事物都是从最内之物发出的一样；或也可说，最高之物是它下面的一切事物的根源，正如最内之物是在它之外的一切事物的中心一样；因为在外或在下之物依赖于最内或最高之物。人里面最内在的东西就是他的意愿和理解力；它们的初始就在头里面。从这些内在事物或能力发出的，是活动，也就是它们在身体里面所产生的结果。因此，当提到意愿和理解力时，要理解为整个人，因为人凭这些而为一个人。身体行为也从意愿拥有它们的全部性质；这就是为何看待一个人的角度，不是身体行为，而是这些行为里面的意愿。正因如此，在圣言中，“灵魂”是指整个人，一个人被称为一个灵魂（利未记4:27；5:1，4，17；6:2；17:10，15；以及别处）。
有两样事物表示整体，即最高层和最低层。最低层或最末层之所以也表示整体，是因为一切内层事物，甚至从最初或最高层开始，就终止于最低的事物，并一起存在于那里（9828，9836节）。正因如此，最高层通过最低层将一切内层或居间事物保持在关联和形式中，以便它们能关注同一个目的（9828节）。最低层也表示整体，这一点从圣言中的许多地方明显看出来，如整个人被称为“肉”（创世记6:12；民数记16:22；27:16；以赛亚书40:5；撒迦利亚书2:13；以及别处）。
由于最后的事物也表示全部或整体，所以头发、身体的毛发和胡须，也就是从人体中最后长出来的最外在之物，用来表示这些事物，就是全部或整体；脚和脚趾，以及手指也是如此。头发、身体的毛发，以及胡须就具有这种含义，这一点清楚可见于以赛亚书：
到那日，主必用剃头刀，就是亚述王，剃去头发和脚上的毛，并要剃净胡须。（以赛亚书7:20）
“亚述王”表示推理，是人们用来摧毁神性事物的那种推理（1186节）；“剃去头发和脚上的毛，并要剃净胡须”表示夺去最低的事物，因为当夺去这些事物时，在里面的事物或内层事物就会分崩离析，并灭亡，这也是为何祭司被禁止剃头（利未记21:10），如拿细耳人，他的头发被称为“神的拿细耳职分”（民数记6:1-27；6437，9407节），是“他众弟兄当中拿细耳人的头顶上”（创世记49:25，26；申命记33:16）所表示的。也正因如此，经上说“连头发也都数过了”（马太福音10:30），以此表示人里面的每一个事物都被如此“数过”；还说“连一根头发也必不损坏”（路加福音21:18）。
脚和脚趾，以及手指表示一切事物，因而整体，这一点清楚可见于约翰福音：
彼得说，主啊，不但我的脚，连手和头也要洗！耶稣对他说，凡洗过澡的人，只需要洗脚就够了，整个人就都干净了。（约翰福音13:9-10）
“脚”是指最末的属世层（2162，3147，4938-4952，9406节）。还有本章的这些话：
你要取点公绵羊的血抹在亚伦的右耳垂上，又抹在他们右手的大拇指上和右脚的大脚趾上。（出埃及记29:20）
也就是说，它要抹在“耳”、“手”和“脚”所表示的每一个事物上。
由于最高层和最低层，或也可说，最初层和最末层，同样表示每一个事物，或整体及其它的各个部分，所以主的话，即“首先的和末后的，始和终，阿拉法和俄梅戛”描述了主的全能和全知（启示录1:8，11；21:6；22:13；以赛亚书41:4）。
一切事物从首先的或至高的，通过末后的或最低层一起被保持在关联中，并站在一起，这种情形在以赛亚书被如此描述：
我是首先的，也是末后的。我手立了地的根基；我右手铺张诸天。我一招呼它们，它们就站在一起。（以赛亚书48:12-13）
“耶和华”或“主”的“手”和“右手”表示祂的全能；祂立了根基的“地”是指末后之物；祂所铺张的“诸天”是指在首先和末后之间的；“一招呼它们，它们就站在一起”是指将一切内层事物通过最后之物一起保持在关联和形式之中，好叫它们关注同一个目的。它们所要关注的这一个目的就是那首先和末后的那一位。祂就是主，这一点清楚可见于以赛亚书：
以色列的王，以色列的救赎主，耶和华如此说，我是首先的，我是末后的。（以赛亚书44:6）
“以色列的王”是指主（约翰福音18:37）；“救赎主”是指主，这是显而易见的。启示录：
这些事是那首先的、末后的、死过又活的说的。（启示录2:8）
首先的或最初之物通过末后的，或末后之物将一切事物保持在关联之中，这一点从圣言和人性可以看出来。就圣言而言，它的末后和最低之物就是它的字义，而最初和最高的是主；它里面的内层事物则是它的内义，众天堂就觉察内义，并且这内义使得那些在天堂里的人关注同一个目的，就是主（关于这个奥秘，可参看9360，9824节）。
就人性而言，诸如存在于末后之物中的那种人性是地上的教会；诸如存在于最初之物中的那种人性是主；诸如存在于内层事物中的那种人性是天堂，因为在主眼里，教会和天堂如同一个人，天堂由此被称为大人，许多章节末尾都论述了这大人（参看10030e节所提到的地方）。从主经由天堂直到地上教会的一切事物有一个不间断的关联，以及与这种关联保持一致的一个流注。天堂要理解为那里的天使；教会要理解为系真正的教会成员之人；诸如存在于最初之物中的那种人性要理解为其神性人身方面的主。前面所引用的主在以赛亚书中的话就表示，最初之物通过末后之物将一切事物保持在关联之中，使它们站在一起，如同一个：
我是首先的，也是末后的。我手立了地的根基；我右手铺张诸天。我一招呼它们，它们就站在一起。（以赛亚书48:12-13）
在圣言中，“地”表示教会，这一点也有大量说明（参看9325节所提到的地方）。
从人身上末后或最外在之物和最内在之物可以获得对这个问题的一个概念。人的最外层就是皮肤，最内层则是心脏，而居间的事物，或他的内层则是身体的器官或内脏。从心脏经由器官或内脏直到皮肤，通过血管而有一种不间断的关联；因为这些从心脏发出，并终止于皮肤。不言而喻，皮肤就是那将内层事物一起保持在关联之中的末后或最外在部分，因为若拿走皮肤，内层事物就会分崩离析。
由此可见为何正如最高或最内在之物表示每一个事物，最低或末后之物也表示每一个事物。由此也坦露了一个奥秘，即主为何将祂的人身一直荣耀到它的末后和最低层。这些末后和最低层被称为骨、肉，这解释了为何主对祂那以为自己看见了一个灵的门徒说：
看我的手我的脚，是我自己；。摸我看看！灵无肉无骨，你们看，我是有的。（路加福音24:37，39）
众所周知，神性本身是主里面那首先的，因为祂从耶和华成孕，从父亲成孕之物是人里面那首先的。主甚至还荣耀了它们共存在于其中的祂人身的末后和最低层，这一点从前面祂说的话，以及以下事实明显看出来：祂在坟墓里没有留下其人身的任何东西。属灵事物也是如此，内层事物终止并停歇于它们共存于其中的末后和最低层；这末后层将内层事物一起保持在关联之中（参看9216，9828节）。因此，最低事物拥有力量和能力在里面（9836节）；由于同样的原因，它们拥有神圣或圣洁在里面（9824节）；作出启示、给出答复都是在最低事物中进行的（9905节）。
Potts(1905-1910) 10044
10044. Upon the head of the ram. That this signifies with the whole, is evident from the signification of "the head," as being the whole man, thus the whole (see n. 10011). That "the head" denotes the whole is because it is the highest, and therein is the inmost of man; and from what is highest proceed all things which are beneath; as also from what is inmost proceed all things which are without, for such is the source in both these cases. The inmost with man is his will and understanding; these in their beginnings are in the head, and what thence proceed are acts, which are effects of the interior things in the body; and therefore when will and understanding are mentioned, the whole man is meant, for from these man is man. The acts of the body also have their all from the will; consequently a man is not regarded from the acts of the body, or works; but from the will in these. For this reason by "soul" in the Word is meant the whole man, and man is called a "soul," as in Leviticus 4:27; 5:1, 4, 17; 6:2; 17:10, 15; and elsewhere. [2] There are two things which signify the whole; namely, the highest, and the lowest. That the lowest or ultimate also signifies the whole, is because all the interior things, even from the first or highest, close in the ultimates, and are there together (n. 9828, 9836). Hence it is that the highest, through the ultimate, holds together in connection and in form all the interior things which are intermediate, so that they look to one end (n. 9828). That the ultimate also signifies the whole, is evident from many things in the Word, as that the whole man is called the "flesh" (Gen. 6:12; Num. 16:22; 27:16; Isa. 40:5; Zech. 2:13; and elsewhere). [3] As the ultimates also signify all things or the whole, therefore the hair and the beard, which are ultimate outgrowths of man, are taken for all or the whole; as also the feet and their toes; and the fingers of the hands. That the "hair" and "beard" are taken for all or the whole, is evident in Isaiah:
In that day shall the Lord shave with a razor by the king of Assyria the head, the hair of the feet, and also the beard (Isa. 7:20);
"the king of Assyria" denotes reasoning such as is that of those who by means of it destroy things Divine (n. 1186); "to shave the head, the hair of the feet, and the beard" denotes to take away the ultimates, for when these are taken away the interior things flow asunder and perish. On this account also a priest was forbidden to shave his head (Lev. 21:10); and also a Nazirite whose hair was called "the Naziriteship of God" (Num. 6:1-27; n. 6437, 9407), and is also meant by "the crown of the head of the Nazirite of his brethren" (Gen. 49:25, 26; Deut. 33:16). Hence also it is said that "the hairs of the head are all numbered" (Matt. 10:30), by which is signified that all things and everything in man is so; also that "a hair of the head shall not perish" (Luke 21:18). [4] That the feet also and their toes, and the fingers of the hands, signify all things and thus the whole, is evident in John:
Peter said, Lord, Thou shalt wash not my feet only, but also my hands and my head. Jesus said to him, He that is washed needeth not save to be washed as to his feet, and is wholly clean (John 13:9-10);
the "feet" denote the natural, which is the ultimate (n. 2162, 3147, 4938-4952, 9406). And in what follows in this chapter of Exodus:
Thou shalt put of the blood of the ram upon the lap of Aaron's ear, and upon the thumb of his right hand, and upon the great toe of his right foot (Exod. 29:20);
denoting upon each and all things signified by the "ear," the "hand," and the "foot." [5] As the highest and the lowest, or what is the same, the first and the last, alike signify all things and each, or the whole with the parts, therefore the omnipotence and omniscience of the Lord are described by His being "the First and the Last, the Beginning and the End, the Alpha and the Omega" (Rev. 1:8, 11; 21:6; 22:13; Isa. 41:4). [6] That all things are held together in connection, and stand together, from the First or Highest through the last or lowest, is thus described in Isaiah:
I am the First, and I am the Last.* My hand hath laid the foundation of the earth, and My right hand hath spanned the heaven; when I call them together, they stand together (Isa. 48:12-13);
the "hand" and "right hand" of Jehovah, or of the Lord, denote omnipotence; "the earth of which He hath laid the foundation" denotes the ultimate or last; "the heaven which He hath stretched out" denotes that which is between the First and the Last; to "call them together that they may stand together" denotes to hold together all the interior things through the ultimate in connection and in form, so that they may look to one end. The one end to which they are to look is "He who is the First and the Last;"* that He is the Lord, is evident in Isaiah:
Thus said Jehovah, the King of Israel, and his Redeemer, I am the First and I am the Last* (Isa. 44:6);
"the King of Israel" denotes the Lord (John 18:37); and that the "Redeemer" is the Lord is manifest. In Revelation:
These things saith the First and the Last,* who was dead and hath lived again (Rev. 2:8). [7] That the first holds together all things in connection through the ultimate, can be seen from the Word, and from man. The Word in ultimates is the sense of its letter, and the Word in its first is the Lord, and the Word in its interior things is its internal sense, which is perceived in the heavens, and causes those who are there to look to one end, which is the Lord (concerning this secret, see n. 9360, 9824). [8] In regard to man: Man in ultimates is the church on earth; Man in the first is the Lord; man in the interior things is heaven, for before the Lord the church and heaven are as one man, from which heaven is called the Grand Man (treated of at the end of many chapters, see the places cited at the end of n. 10030). There is a continual connection, and an influx according to the connection, of all things from the Lord through the heavens to the church on earth. By the heavens are meant the angels who are there; by the church are meant men who are true men of the church; and by Man in the first is meant the Lord as to His Divine Human. That from the First through the last or ultimate all things are held together in connection, and stand together, is meant by the words of the Lord above quoted from Isaiah:
I am the First and I am the Last, My hand hath laid the foundation of the earth, and My right hand hath spanned the heaven; when I call them together, they stand together (Isa. 48:12-13). (That by "the earth" in the Word is meant the church, has also been abundantly shown, see the places cited in n. 9325.) [9] An idea of this subject can be had from the ultimate and the inmost with man. His ultimate is the skin, his inmost is the heart, his intermediates or interior things are the viscera. From the heart even to the skin through the viscera there is a continuous connection by means of the blood-vessels, for these proceed from the heart, and terminate in the skin. That the skin is the ultimate that holds together the interior things in connection is plain, for when the skin is taken away the interior things flow asunder. From all this it can be seen whence it is that as the highest or inmost signifies each and all things, so also does the lowest or ultimate. [10] From all this also is laid open the secret why the Lord glorified His Human even as to its ultimates. The ultimates are called bones and flesh, and therefore the Lord said to His disciples, who supposed that they saw a spirit:
Behold My hands and My feet that it is I Myself; feel Me, and see; for a spirit hath not flesh and bones, as ye see Me have (Luke 24:37, 39). That the Divine Itself was the First in Him, is known, for He was conceived of Jehovah, and that which is conceived of the father is the first of man; that the Lord glorified even the ultimates of His Human is plain from His words above, and also from the fact that He left nothing of His Human in the sepulchre. (That the interior things close and rest in the ultimates, and are there together, and that the ultimates hold together the interior things in connection, even in spiritual things, see n. 9216, 9828; that therefore strength and power are in ultimates, n. 9836; and that therefore holiness is in ultimates, n. 9824; and that in ultimates revelations are made and answers given, n. 9905.) * Novissimus.
Elliott(1983-1999) 10044
10044. 'On the ram's head' means, to the whole of it. This is clear from the meaning of 'the head' as the whole person, thus the whole [of the good of innocence in the internal man], dealt with in 10011. The reason why 'the head' means the whole is that it is highest and holds the inmost part of a person within it; and what is highest is the fountainhead of everything below it, just as what is inmost is the hub of everything outside it. For what lies outside or below is dependent on that which is inmost or highest. What is inmost in the human being is his will and understanding; these have their beginnings in the head. What flows from these inner powers is activity, that is, effects which they generate in the body. When therefore will and understanding are mentioned the whole person should be understood, for it is by virtue of these that a person is a person. The actions performed by the body also owe their entire nature to the will; and this is why a person is not regarded from the point of view of bodily actions or deeds but from that of the will within them. This being so, soul is used in the Word to mean the whole person, and a person is called a soul, as in Lev 4:27; 5:1,4,17; 6:2; 17:10,15, and elsewhere.
[2] There are two things that mean the whole, namely the highest and the lowest. The reason why the lowest or last also has this meaning is that all interior things, beginning with the first or highest, terminate in those that are lowest and exist together there, see 9828, 9836. So it is that the highest by means of the lowest holds all the interior or intermediate things in connection and form, in order that they may all have the same end in view, 9828. The fact that the lowest also means the whole is clear from very many places in the Word, such as those which speak of the whole person as 'flesh', for example, Gen 6:12; Num 16:22; 27:16; Isa 40:5; Zech 2:13, and elsewhere.
[3] Since the last things also mean all or the whole, the hair on the head, hair on the body, and the beard, which are last or outermost things growing out of a person's body, are used to mean those things, as also are the feet, or rather the toes on them, and the fingers on the hands. The fact that the hair on the head, hair on the body, and the beard have this meaning is clear in Isaiah,
On that day the Lord will shave with a razor - by means of the king of Asshur - the head, the hair of the feet, and also the beard. Isa 7:20.
'The king of Asshur' means reasoning, the kind that is used by people to destroy Divine things, 1186. 'Shaving the head, the hair of the feet, and the beard' means taking lowest things away, for when these have been taken away those within fall apart and perish. This also was why a priest was forbidden to shave his head, Lev 21:10, as was a Nazirite, whose hair according to Num. 6[:7} was called the Naziriteship of God, 6437, 9407, and is what 'the crown of the head of the Nazirite among [his] brothers', Gen 49:25,26; Deut 33:16, should be taken to mean. Therefore also it says in Matt 10:30 that the hairs of one's head are all numbered, meaning that every single thing in a person is so 'numbered', and in Luke 21:18 that not a hair on one's head will perish.
[4] The fact that the feet, the toes on them, and the fingers on the hands mean all things and so the whole is clear in John,
Peter said, Lord, You shall not wash my feet only, but also my hands and head. Jesus said to him, He who has been washed has no need except to wash his feet, and the whole person is clean. John 13:9,10.
'Feet' are the natural, which is last, 2162, 3147, 4938-4952, 9406. And in the following words of the present chapter,
You shall put some of the ram's blood on the tip of Aaron's ear, and on the thumb of the right hand, and on the big toe of the right foot. Verse 20.
That is, it was to be put on every single thing, meant by 'ear', 'hand', and 'foot'.
[5] Since highest and lowest, or what amounts to the same thing, first and last, equally mean every single thing, or the whole with all its parts, the Lord's Omnipotence and Omniscience is described by the words stating that He is the First and the Last, the Beginning and the End, the Alpha and the Omega, Rev 1:8; 21:6; 22:13; Isa 41:4.
[6] The situation in which all things are held in connection and stand together, from that which is first or highest through to those that are last or lowest, is described in the following words in Isaiah,
I am the First and I am the Last, indeed My hand laid the foundation of the earth, and My right hand measured out heaven. I am summoning them; they stand together. Isa 48:12,13.
Jehovah's or the Lord's 'hand' and 'right hand' mean His almighty power, 'the earth' which He laid the foundation of is that which is last, 'heaven' which He stretched out is that which is between the first and the last, 'summoning them, that they may stand together' is holding all the interior things in connection and in form by means of what is last, that they may have a single end in view. This single end to be held in view is He who is the First and the Last. That this is the Lord is clear in Isaiah,
Thus said Jehovah, the King of Israel and his Redeemer, I am the First and I am the Last. Isa 44:6.
'The King of Israel' is the Lord, John 18:37, and so, as is self-evident, is 'his Redeemer'. And in the Book of Revelation,
These things says the First and the Last, who was dead and came to life. Rev 2:8.
[7] The truth that what is first holds all things in connection by means of what is last may be recognized from the Word and from humanness. In the case of the Word its last and lowest things are its literal sense; that which is first and highest is the Lord; and the interior things within it are its internal sense, which the heavens perceive and which causes those who are there to have the same end in view, namely the Lord. Regarding this arcanum, see 9360, 9824.
[8] As to humanness, this as it exists in the things that are last is the Church on earth; as it exists in that which is first it is the Lord; and as it exists in the interior things it is heaven. For in the Lord's sight the Church and heaven are like one human being; therefore heaven is called the Grand Man, which has been the subject at the ends of a number of chapters, see the places referred to in 10030(end). There is an unbroken connection, and an influx in keeping with that connection, of all things from the Lord through the heavens to the Church on earth. By the heavens the angels who are there should be understood; by the Church people who are true members of the Church; and by humanness as it exists in that which is first the Lord in respect of His Divine Human. The truth that what is first by means of what is last holds all things in connection and makes them stand as one is meant by the Lord's words in Isaiah quoted above,
I am the First and I am the Last, indeed My hand laid the foundation of the earth, and My right hand measured out heaven. I summoning them, they stand together. Isa 48:12,13.
The fact that 'the earth' is used in the Word to mean the Church has also been shown on many occasions, see the places referred to in 9325.
[9] An idea of this matter may be had from what is last or outermost with a person and what is inmost. His outermost is the skin, his inmost the heart, while the things in between or his interiors are the organs of the body. From the heart all the way to the skin by way of the organs there is an unbroken connection through blood vessels; for these emanate from the heart and end in the skin. The skin is self-evidently the last or outermost part holding the interior things in connection, for when the skin has been taken away the interiors fall apart.
[10] From all this it may be seen why it is that just as what is highest or inmost means every single thing, so too does what is lowest or last. Also evident from it all is the arcanum of why the Lord also glorified His Human right down to its last and lowest levels, called the bones and flesh, which explains why the Lord told His disciples, who thought that they were seeing a spirit,
See My hands and My feet, that it is I; handle Me and see; for a spirit does not have flesh and bones as you see Me having. Luke 24:37,39.
It is well recognized that Divinity itself was the First in Him, for He was conceived from Jehovah, and what is conceived from the father is pre-eminently first in a person. The truth that the Lord also glorified the last and lowest levels of His Human in which they co-exist is evident from His words recorded in those verses, and also from the fact that He left nothing of His Human in the tomb. It is true of spiritual things as well that interior things terminate and come to rest in last and lowest ones in which they co-exist, and that the last hold the interior ones in connection, see 9216, 9828. Therefore the lowest things have might and power within them, 9836, and for the same reason have holiness within them, 9824; and revelations are made and answers are given in them, 9905.
Latin(1748-1756) 10044
10044. `Super caput arietis': quod significet cum toto, constat ex significatione `capitis' quod sit totus homo, ita totum, de qua n. 10,011; quod `caput' sit totum, est causa quia est supremum, (c)et inibi est intimum hominis; et a supremo procedunt omnia quae infra, sicut etiam (c)ab intimo procedunt omnia quae extra, nam haec (o)et illa sunt inde; {1} intimum apud hominem est ejus voluntas et intellectus; haec in principiis sunt in capite; quae inde procedunt sunt actus, qui {2} interiorum effectus sunt in corpore; quapropter cum dicitur voluntas et intellectus, intelligitur totus homo, nam inde homo est homo; actus corporis etiam {3} omne suum habent ex voluntate; inde est quod {4} homo non ex actibus corporis seu operibus spectetur, sed ex voluntate in illis; quia ita est, {5} per animam in Verbo intelligitur {6} totus homo, et quod homo dicatur anima, ut Lev. iv 27, v 1, 4, 17, 21 [A. V. v 1, 4, 17, vi 2], xvii 10, 15, et alibi. [2] Sunt duo quae significant totum, nempe supremum et infimum; quod etiam infimum seu ultimum, est quia in ultima desinunt omnia interiora, usque a primo seu supremo, ac ibi simul sunt, videatur n. 9828, 9836; inde est quod supremum per ultimum contineat omnia interiora, quae sunt intermedia, in nexu et in forma, utque ad unum finem spectent, (o)n. (x)9828. Quod {7} ultimum etiam (x) significet totum, constat a pluribus in Verbo, sicut quod totus homo dicatur `caro,' ut Gen. vi (x)12; Num. xvi 22, xxvii 16; Esai. xl 5; Sach. ii 17 [A.V. 13]; et alibi. [3] Quia ultima {8} etiam significant omnia seu totum, ideo crinis, pilus, barba, quae sunt ultima quae excrescunt apud hominem, sumuntur pro illis, etiam pedes, immo {9} eorum et manuum digiti: quod crinis, pilus, barba, constat apud Esaiam, In illo die detondebit Dominus novacula per regem Aschuris caput, pilos pedum etiamque barbam, vii 20;`rex Aschuris' est ratiocinatio, qualis (c)illorum qui (o)per illam destruunt Divina, n. 1186, `detondere caput, pilos pedum, et barbam' est auferre ultima, nam his ablatis diffluunt interiora, ac pereunt, ideo {10} quoque sacerdoti vetitum fuit radere caput, Lev. xxi 10, ut et Naziraeo, cujus coma dicebatur Naziraeatus Dei, Num. vi, n. 6437, 9407 fin., ac intelligitur per verticem Naziraei fratrum, Gen. xlix 25, 26; Deut. xxxiii 16; inde quoque dicitur quod pili capitis omnes numerati sint, Matth. x 30, per quod {11} significatur quod omnia et singula in homine, tum {12} quod capillus e capite non peribit, Luc. xxi 18. [4] Quod etiam `pedes' ac eorum et manuum digiti significent omnia, ac ita totum, constat apud Johannem, Dixit Petrus, Domine, non lavabis pedes meos tantum, sed etiam manus et caput; dixit illi Jesus, Qui lotus est non opus habet nisi ut quoad pedes lavetur, et mundus est totus, (x)xiii9, 10;
`pedes' sunt naturale, quod ultimum, n. 2162, 3147, 4938-4952, 9406: et in sequentibus hujus capitis, De {13} sanguine arietis {14} dabis super auriculam auris Aharonis, et sit per pollicem manus dextrae, et super pollicem pedis dextri, vers 20;
quod est super omnia et singula, quae significantur per `aurem,' `manum,' et `pedem.' [5] Quia supremum et infimum, seu quod idem, primum et ultimum, aeque significant omnia et singula, seu totum cum partibus, ideo describitur Omnipotentia et Omniscientia Domini, per quod sit Primus et Ultimus, Principium et Finis, Alpha et Omega, Apoc. i 8, xxi 6, xxii 13; Esai. xli 4. [6] Quod omnia contineantur in nexu ac stent una a primo seu supremo per ultima seu infima, ita describitur apud Esaiam, Ego Primus et Ego Novissimus, etiam manus Mea fundavit terram, et dextra Mea palmavit caelum; convocans Ego ea, stant una, xlviii 12, 13;
`manus' et `dextra' Jehovae seu Domini est omnipotentia, `terra quam fundavit' est ultimum, {15} `caelum quod extendit' est (o)quod est inter primum et ultimum, `convocare ea ut stent una' (x)est continere interiora omnia per ultimum in nexu, et in forma, ut ad unum finem spectent; unus finis quem spectent est qui est Primus et Novissimus; {15} quod ille sit Dominus, constat apud Esaiam, Sic dixit Jehovah, Rex Israelis et Redemptor ejus, Ego Primus et Ego novissimus, xliv 6;
(o)`Rex Israelis' est Dominus, Joh. xviii 37; quod `Redemptor,' patet: et in Apocalypsi {16}, Haec dicit Primus et Novissimus, Qui fuit mortuus et revixit, {17} ii 8. [7] (s)Quod primum contineat omnia in nexu per ultimum, constare potest ex Verbo et ex homine: Verbum in ultimis est sensus litterae ejus, et Verbum in primo est Dominus, et Verbum in interioribus est sensus internus ejus, qui in caelis percipitur et facit ut illi qui ibi spectent ad unum finem, qui est Dominus; de hoc arcano videatur n. 9360, 9824. [8] Quod ad hominem, homo in ultimis {18} est Ecclesia in terris; homo in primo est Dominus, homo in interioribus est caelum, nam Ecclesia et caelum {19} coram Domino est sicut unus homo, ideo caelum {20} vocatur Maximus Homo, de quo {21} ad finem plurium capitum actum est, videantur citata n. 10,030 fin., continuus nexus et secundum nexum influxus est omnium a Domino per caelos ad Ecclesiam in terris; (m)per caelos intelliguntur angeli qui ibi, {22} per Ecclesiam homines qui sunt veri homines Ecclesiae, et per hominem in primo Dominus quoad Divinum Humanum Ipsius;(n) quod a primo per ultimum {23} omnia contineantur in nexu et stent una, intelligitur {24} per Domini Verba supra allata, apud Esaiam, Ego Primus et Ego Novissimus, etiam manus Mea fundavit terram, et dextra Mea palmavit caelum, convocans Ego ea, stant una, xlviii 12, 13;
quod per `terram' in Verbo intelligatur Ecclesia, etiam multis ostensum est, videantur citata n. 9325. [9] Idea hujus rei haberi potest ex ultimo ac intimo apud hominem, ultimum ejus est cutis, intimum est cor, intermedia seu interiora sunt viscera; a corde usque ad cutem trans viscera est continuus nexus per vasa sanguinea, haec enim procedunt ex corde, et terminantur in cute; quod cutis sit ultimum continens interiora in nexu, patet, nam ablata cute diffluunt interiora. [10] Ex his videri potest unde est quod sicut supremum seu intimum significet omnia et singula, ita quoque {25} infimum seu ultimum. Ex his etiam patet arcanum cur Dominus etiam quoad ultima glorificavit Humanum Suum; ultima vocantur `ossa et caro,' quare Dominus dixit discipulis (o)Suis, qui putabant se spiritum videre, Videte manus Meas et pedes Meos, quod Ego (x)sim, palpate Me et videte, nam spiritus carnem et ossa non habet sicut Me videtis habentem, Luc. xxiv 37, 39;
quod ipsum Divinum fuerit Primum in Ipso, notum est, nam conceptus erat a Jehovah, et quod concipitur a patre, hoc primum hominis est; quod (o)Dominus etiam ultima Humani Sui glorificaverit, ex verbis Ipsius ibi patet, et quoque ex eo quod nihil de {26} Humano Suo reliquerit in sepulcro. Quod interiora desinant et quiescant in ultimis ac ibi simul sint, et quod ultima contineant interiora in nexu, etiam in rebus spiritualibus, videatur n. 9216, 9828; quod ideo in ultimis sit robur et potentia, n. 9836, et quod ideo sanctitas in ultimis {27}, n. 9824, et quod in ultimis revelata et responsa, n. 9905. @1 i et quia etiam intimum est, dicuntur illa quae procedunt externa respective;$ @2 haec$ @3 inde sunt et$ @4 d inde i quapropter$ @5 inde etiam est, quod$ @6 intelligatur$ @7 i infimum seu$ @8 i et infima$ @9 ac$ @10 ita quoque omnia interiora, nam haec ab illis pendent, diffluunt illis ablatis; inde$ @11 et$ @12 et quoque$ @13 Accipies ex$ @14 i et$ @15 i et$ @16 apud Johannem$ @17 i Apoc.$ @18 ultimo$ @19 coelum (d)et Ecclesia$ @20 quod ideo$ @21 multum$ @22 i et$ @23 et ultimo$ @24 significatur$ @25 etiam$ @26 ex$ @27 ultima sancta dicta fuerint$