10061.“在亚伦的右耳垂上和他儿子的右耳垂上”表对天堂里从主的神性良善发出的神性真理的一切觉察能力。这从“血”、“耳”、“耳垂”、和“右耳”的含义清楚可知：抹在耳垂上的“血”是指存在于天堂和教会、从主的神性良善发出的神性真理，如刚才所述（10060节）；“耳”是指觉察的能力（9397节），在此是指觉察天堂和教会里的神性真理的能力，因为那里的一切觉察能力都用来觉察神性真理（此处尤指属天天堂里的觉察能力，因为那里的天使觉察源于良善的真理，可参看9277节所提到的地方）；“耳垂”，就耳朵最外在的部分，是指整体或全部，因为正如最初或最高之物表示整体或全部，末后或最外在之物也表示整体或全部（参看10044节）；“右耳”是指觉察从良善发出的真理的能力。“右耳”之所以具有这种含义，是因为人右边的部位对应于真理所源于的良善，而左边的部位对应于良善到来所经由的真理（9604，9736节）。脑，脸和脸上的感觉器官，胸、腰和脚同样如此。
人若不知道这个奥秘，不可能知道为何经上吩咐血要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；又为何经上吩咐说，这第二只公绵羊的右胁与脂肪要一起烧在坛上（对此，本章 22，25节经文有所论述）。同样，谁也不可能知道为何经上吩咐祭牲的血要后抹在那要从麻疯病中洁净之人的右耳垂上，以及他右手的大拇指和右脚的大脚趾上；祭司要从那一罗革油中取些倒在自己的左手掌里，把右手的一个指头蘸在右手掌上的油里，在耶和华面前用右指头弹七次（利未记14:14-18，25-28）。人们也不可能知道主对正在打鱼的门徒所说的话是什么意思，即：他们要把网撒在船的右边，他们便撒下网去，竟打上来如此多的鱼，以致他们拉不上网，因为鱼甚多（约翰福音21:6）。这一切代表出于良善行动和教导就会捕获属于真理的无数事物；但反过来不行。此外，右手边的绵羊表示那些拥有真理并处于良善的人，但左手边的山羊表示那些拥有真理，但未处于良善的人（马太福音25:32）。
在诗篇，“右手”也表示那些处于从良善发出的真理之光的人：
天属你，地也属你；世界和其中所充满的，都为你所建立。北边和右手为你所创造。（诗篇89:11，12）
“天”、“地”和“世界”表示教会（参看9325节）；“所充满的”表示构成教会的一切真理和良善；“北边”是指教会中那些就真理而言，处于一种模糊状态的人（3708节）；“右手”是指那些处于从良善发出的真理之光的人；因此，“右手”和“正午”或“南边”的含义大致相同（9642节）。由此可见当论及主时，“坐在神的右手边”（诗篇110:1，5；马太福音26:63，64；马可福音12:36；14:61，62；路加福音20:42，43；22:69）表示什么，即：通过从主之神性良善发出的主之神性真理所行使的神性能力（3387，4592，4933，7518，8281，9133节）。
由于在圣言中，大多数事物也具有一个反面意义，所以“右”和“左”也是。“右”在反面意义上表示产生虚假的邪恶，“左”表示邪恶到来所经由的虚假，如在撒迦利亚书：
那丢弃羊群的无用牧人有祸了！剑必临到他的膀臂和右眼上。他的膀臂必全然枯干，他的右眼必全然昏暗。（撒迦利亚书11:17）
“膀臂”在此表示用来证明邪恶正当的真理的能力；因为这种能力是“无用”的，所以经上说它“必全然枯干”；“右眼”是指用来证实虚假的良善的知识；由于这种知识是“无用”的，所以经上说它“必全然昏暗”；“牧人”是指教导真理，并通过这些真理引向良善的人（343，3795，6044节）；因此，“无用的牧人”是指教导并引向邪恶的人；“膀臂”是指源于良善的真理所拥有的能力（4931-4937，7205节）；但“无用牧人的膀臂”是指没有能力；“眼”是指对真理的理解和觉察（4403-4421，4523-4534，9051节），但“无用牧人的右眼”是指缺乏对真理的任何理解或觉察的良善的记忆知识，因为它被用来服务于虚假；“全然昏暗”是指由邪恶所产生的虚假（7711节）。
马太福音：
耶稣说，若是你的右眼叫你跌倒，就剜出来丢掉。若是右手叫你跌倒，就砍下来丢掉，宁可失去百体中的一体，不叫全身下入地狱。（马太福音5:29，30）
“右眼”表示对由邪恶所产生的虚假的理解和信仰，“右手”表示由邪恶所产生的虚假本身。谁都能知道“眼睛”在此不是指眼睛，“右手”也不是指右手；叫人跌倒的眼睛不是要剜出来，叫人跌倒的手也不是要砍掉；因为这丝毫无助于此人的救恩、幸福。启示录：
那兽叫众人都在右手上，或是在额上，受一个印记。（启示录13:16）
“右手”在此是指由邪恶所产生的虚假，“额”是指对产生虚假的邪恶的爱。“额”表示天堂之爱，因此在反面意义上表示地狱之爱（参看9936节）。
Potts(1905-1910) 10061
10061. And shalt put it upon the lap of the ear of Aaron, and upon the lap of the right ear of his sons. That this signifies all perceptivity of the Divine truth that proceeds from the Lord's Divine good in the heavens, is evident from the signification of the "blood" that was put upon the lap of the ear, as being the Divine truth in the heavens and in the church that proceeds from the Lord's Divine good (see just above, n. 10060); from the signification of "the ear," as being perceptivity (n. 9397), here perceptivity of Divine truth in the heavens and in the church, for all perceptivity therein is from this source. There is here specifically meant the perceptivity in the celestial kingdom, for truth is there perceived from good (see the places cited in n. 9277); from the signification of the "earlap," which is the outermost of the ear, as being all or the whole, for as by what is first or highest is signified all or the whole, so also this is signified by what is last or outermost (see n. 10044); and from the signification of "the right ear," as being perceptivity of truth from good. The "right ear" has this signification for the reason that those things which are on the right side of man correspond to the good from which are truths, and those which are on the left correspond to the truths through which is good (n. 9604, 9736). So it is in the brain, so in the face, and the organs of sense there, so in the breast, so in the loins, and so in the feet. [2] He who does not know this secret cannot possibly know why it was commanded that the blood should be put upon the lap of the right ear, upon the thumb of the right hand, and upon the great toe of the right foot, of Aaron and his sons; and that of this ram, besides the fat, the right hind quarter should be burned upon the altar (of which below in this chapter, verses 22, 25); and in like manner that the blood of the sacrifice should be put upon the lap of the right ear of him that was to be cleansed from leprosy, and upon the thumb of his right hand, and upon the great toe of his right foot; and that the priest should pour from the log of oil upon his left palm, and should dip his right finger in the oil which was upon his left palm, and should sprinkle it with his right finger seven times before Jehovah (Lev. 14:14-18, 25-28). Nor can he know what is signified by what the Lord said to the disciples when they were fishing-that they should cast the net on the right side of the ship, and that when they cast they took so many that they were not able to draw the net by reason of the multitude of fishes (John 21:6). By this was represented that to act and teach from good is to conclude innumerable things that belong to truth; but not the converse. Moreover, they who are in truths from good are meant by the sheep on the right hand, but they who are in truths not from good are meant by the goats on the left hand (Matt. 25:32). [3] By the "right hand" are also meant those who are in the light of truth from good, in David:
The heavens are Thine, the earth also is Thine; the world and the fullness thereof Thou hast founded; the north and the right hand Thou hast created (Ps. 89:11, 12);
where by "the heavens," "the earth," and "the world," is signified the church (see n. 9325); by "fullness," all truth and good, which make the church; by "the north," those therein who are in an obscure state as to truth (n. 3708); and by "the right hand," those who are in the light of truth from good; thus the same as by "the south" (n. 9642). From this it can be seen what is signified by "sitting on the right hand of God," when said of the Lord (Ps. 110:1, 5; Matt. 26:63, 64; Mark 12:36; 14:61, 62; Luke 20:42, 43; 22:69), namely, Divine power through the Divine truth proceeding from His Divine good (n. 3387, 4592, 4933, 7518, 8281, 9133). [4] As most things in the Word have also an opposite sense, so also have the right and the left, and in this sense "the right" signifies the evil from which is falsity, and "the left" the falsity through which is evil, as in Zechariah:
Woe to the worthless shepherd that deserteth the flock! The sword shall be upon his arm, and upon his right eye; his arm withering shall wither, and his right eye darkening shall be darkened (Zech. 11:17);
here "arm" denotes the power of truth applied to confirm evil, of which power, as it is worthless, it is said that "withering it shall wither;" and the "right eye" denotes the memory-knowledge of good applied to confirm falsity, of which knowledge, as it is worthless, it is said that "darkening it shall be darkened;" a "shepherd" denotes one who teaches truths, and by means of these leads to good (n. 343, 3795, 6044); hence a "worthless shepherd" denotes one who teaches and leads to evil; "arm" denotes the power of truth from good (n. 4931-4937, 7205); but the "arm of a worthless shepherd" denotes no power; the "eye" denotes the understanding and perception of truth (n. 4403-4421, 4523-4534, 9051); but the "right eye of a worthless shepherd" denotes the memory-knowledge of good without the understanding and perception of it, because it is applied to falsity; "thick darkness" denotes the falsity that is from evil (n. 7711). [5] Matthew:
Jesus said, If thy right eye hath caused thee to stumble, pluck it out, and cast it from thee. And if thy right hand hath caused thee to stumble, cut it off, and cast it from thee; it is better for thee that one of thy members should perish, and not thy whole body be cast into Gehenna (Matt. 5:29, 30);
where the "right eye" denotes the understanding and faith of falsity from evil, and the "right hand," the falsity itself from evil. Everyone is able to know that by "eye" is not here meant the eye, nor by "right hand" the right hand; and that the eye that causeth to stumble is not to be plucked out, nor the hand that causeth to stumble to be cut off; for from this there would be nothing of salvation for man. In John:
The beast gave all a mark on their right hand or on their foreheads (Rev. 13:16);
where the "right hand" denotes falsity from evil, and the "forehead" the love of evil from which is falsity (that the "forehead" denotes heavenly love, and hence in the opposite sense infernal love, see n. 9936).
Elliott(1983-1999) 10061
10061. 'And put it on the tip of Aaron's right ear and on the tip of the right ear of his sons' means all the ability to perceive Divine Truth emanating from the Lord's Divine Good in the heavens. This is clear from the meaning of 'the blood' which was put on the tip of the ear as Divine Truth which is present in the heavens and in the Church and emanates from the Lord's Divine Good, dealt with immediately above in 10060; from the meaning of 'the ear' as the power of perception, dealt with in 9397, at this point the ability to perceive Divine Truth in the heavens and in the Church since all the power of perception there is used to perceive that Truth (in particular that power of perception in the celestial heaven is meant here, for those there perceive truth springing from good, see the places referred to in 9277); from the meaning of 'the tip' of the ear, which is the outermost part of it, as the whole or all, for even as what is first or highest means the whole or all, so does what is last or outermost, see above in 10044; and from the meaning of 'the right ear' as the ability to perceive truth emanating from good. The reason why 'the right ear' has this meaning is that parts on the right side of a human being correspond to the good from which truths spring, while those on the left side correspond to the truths through which comes good, 9604, 9736. It is likewise so with the brain, the face and sensory organs there, the breast, the loins, and the feet.
[2] Without knowledge of this arcanum no one can possibly know why it was commanded that the blood should be put on the tip of the right ear, on the thumb of the right hand, and on the big toe of the right foot of Aaron and his sons, or why it was commanded that the right flank of this second ram together with the fat should be burned on the altar (spoken of below, in verses 22,25 of the present chapter). Nor likewise can anyone know why it was commanded that the blood of the sacrifice should be put on the tip of the right ear of the one to be cleansed from leprosy, and on the thumb of his right hand and the big toe of his right foot, and that the priest should pour oil from a loga over his own left palm and dip his right finger in the oil that was on his left palm and sprinkle it with his right finger seven times before Jehovah, Lev 14:14-18,25-28. Nor can people know the meaning where it says that the Lord told the disciples when they were fishing to cast their net on the right side of the boat, and that when they did so their catch was so great that they were not strong enough, because of the very great number of fish, to draw the net in, John 21:6. This represented the reality that when good is the side on which people act or teach they net countless items of truth; but not the reverse. Those also who possess truths and are governed by good are meant by the sheep on the right, but those who possess truths and are not governed by good are meant by the goats on the left, Matt 25:32.
[3] 'The right hand' is also used to mean those who dwell in the light of truth emanating from good, in David,
The heavens are Yours, and the earth is Yours. The world and the fullness of it You have founded; the north and the right handb You have created. Ps 89:11,12.
'The heavens', 'the earth', and 'the world' mean the Church, 9325. 'The fullness' means all truth and goodness which constitute the Church, 'the north' being those there who dwell in a state of obscurity so far as truth is concerned, 3708, and 'the right hand' those who dwell in the light of truth emanating from good, so that much the same is meant by 'the right hand' as by 'midday' or 'the south', 9642. From this it becomes clear what 'sitting at God's right hand' means when used in reference to the Lord in Ps 110:1,5; Matt 26:63,64; Mark 12:36; 14:61,62; Luke 20:42,43, namely Divine Power exercised through the Lord's Divine Truth emanating from His Divine Good, 3387, 4592, 4933, 7518, 8281, 9133.
[4] Since most things in the Word also have a contrary meaning, so too do 'the right' and 'the left'. In the contrary sense 'the right' means evil from which falsity arises, and 'the left' falsity through which comes evil, as in Zechariah,
Woe to the worthless shepherd deserting the flock! The sword will fall upon his arm and upon his right eye. His arm will become wholly withered, and his right eye will be utterly darkened. Zech 11:17.
'Arm' here stands for the power of truth when used to justify evil; and because this power is 'worthless' it says that it 'will become wholly withered'. 'Right eye' is the knowledge of good when used to substantiate falsity; and because this knowledge is 'worthless' it says that it 'will be utterly darkened'. 'Shepherd' is one who teaches truths and leads by means of them towards good, 343, 3795, 6044, so that 'the worthless shepherd' is one who teaches and leads towards evil. 'Arm' means the power that truth springing from good possesses, 4931-4937, 7205, but 'the arm of a worthless shepherd' is the lack of power. 'Eye' is the understanding and perception of truth, 4403-4421, 4523-4534, 9051, but 'the right eye of a worthless shepherd' is a knowledge of good devoid of any understanding or perception of it because it is made to serve falsity. 'Utter (or thick) darkness' is falsity arising from evil, 7711.
[5] In Matthew,
Jesus said, If your right eye causes you to stumble, pluck it out and throw it away from you. And if your right hand causes you to stumble, cut it off and throw it away from you; it will be better for you that one of your members perish, than that your whole body be cast into gehenna. Matt 5:29,30.
'Right eye' means an understanding of and belief in falsity arising from evil, and 'right hand' falsity itself arising from evil. Anyone may recognize that 'eye' is not used here to mean the eye nor 'right hand' to mean the right hand, and that the eye causing a person to stumble should not be plucked out, nor should the right hand causing him to stumble be cut off, for that would contribute nothing to the person's well-being. In John,
The beast placed on them all a mark on their right hand or on their foreheads. Rev 13:16.
'Right hand' here is falsity arising from evil, and 'forehead' is the love of evil from which falsity arises. 'Forehead' means heavenly love and therefore in the contrary sense hellish love, see 9936.
Latin(1748-1756) 10061
10061. `Et dabis super auriculam auris Aharonis, et super auriculam auris filiorum ejus dextrae': quod significet omne perceptivum Divini Veri procedentis ex Divino Bono Domini in caelis, constat ex significatione `sanguinis qui dabatur super auriculam auris' quod sit Divinum Verum in caelis (o)et in Ecclesia procedens ex Divino Bono Domini, de qua nunc supra n. 10,060; ex significatione `auris' quod sit perceptivum, de qua n. 9397, hic perceptivum Divini Veri {1} in caelis (o)et in Ecclesia, nam omne perceptivum ibi est illius {2}; in specie hic intelligitur perceptivum in regno caelesti {3}, nam ibi (x)percipitur verum ex bono, videantur citata n. 9277; ex significatione `auriculae,' quae est extremum auris, quod sit totum seu omne, nam sicut per primum seu supremum significatur totum seu {4} omne, ita quoque per ultimum seu extremum, videatur supra n. 10,044; et ex significatione `dextrae auris' quod sit perceptivum veri ex bono; quod `auris dextra' id sit, est causa quia illa quae a dextro latere hominis sunt correspondent bono ex quo vera, et quae a sinistro, correspondent veris per quae bonum, n. 9604 {5}, 9736; ita in cerebro, ita in facie (c)et in organis sensoriis ibi, ita in pectore, ita in lumbis, ac ita in pedibus; [2] qui hoc arcanum non scit nequaquam scire potest cur mandatum {6} quod sanguis daretur super auriculam auris dextrae, super pollicem manus dextrae, et super pollicem pedis dextri Aharonis et filiorum ejus; et quod ex ariete (o)hoc praeter adipem armus dexter adoleretur super altari, de quo in sequentibus hujus capitis, vers. 22, 25; similiter quod sanguis e sacrificio daretur super auriculam auris dextrae mundandi a lepra, ac super pollicem manus dextrae, (c)et super pollicem pedis dextri ejus; et quod sacerdos oleum ex logo funderet super volam suam sinistram, ac intingeret digitum dextrum oleo quod super vola ejus sinistra, et spargeret id digito suo dextro septem vicibus coram Jehovah, Lev. xiv 14-18, 25-28. Nec scire potest quid significat quod Dominus dixerit ad discipulos cum piscarentur, quod mitterent rete in dextras partes navigii, (c)et cum miserunt, quod tantum ceperint, ut prae multitudine piscium non valuerint trahere rete, Joh. xxi 6; per hoc repraesentabatur quod ex bono agere et docere sit concludere innumerabilia quae veri sunt, non autem vicissim. Illi etiam qui in veris sunt ex bono, intelliguntur per oves quae a dextris, at {4} qui in veris sunt et non ex bono, intelliguntur per hircos qui a sinistris, Matth. xxv 32. [3] Per `dextram' etiam intelliguntur qui in luce veri sunt ex bono, apud Davidem, Tui caeli, et Tua terra; orbem et plenitudinem ejus Tu fundasti, septentrionem et dextram Tu creasti, Ps. lxxxix [12,] 13 [A.V. 11, 12];per `caelos,' `terram,' et `orbem,' significatur Ecclesia, n. 9325, per `plenitudinem' omne verum et bonum, quae faciunt Ecclesiam, per `septentrionem' illi (o)ibi qui in statu obscuro sunt quoad verum, n. 3708, et per `dextram' illi qui in luce veri sunt ex bono, ita simile quod per meridiem, n. 9642. Inde constare potest quid per `sedere a dextris Dei,' ubi de Domino, significatur, Ps. cx 1, 5; Matth. xxvi 63, 64; Marc. xii 36, xiv 61, 62; Luc. xx 42, 43; quod nempe Divina Potentia per Divinum Verum procedens ex Divino Bono Ipsius, (o)n. 3387, 4592, 4933, 7518, 8281, 9133. [4] Quoniam pleraque in Verbo etiam oppositum sensum habent, ita quoque dextrum et sinistrum, et in eo sensu `dextrum' significat malum ex quo falsum, et `sinistrum' falsum per quod malum, ut apud Sachariam, Vae pastori nihili deserenti gregem! gladius super bracchio ejus, et super oculo dextro ejus; bracchium ejus arescendo {5} arefiet, et oculus dexter ejus caligando caligabit, xi 17;
`bracchium' ibi pro potentia veri applicati ad confirmandum malum, de qua {6} potentia quia est nihili, dicitur quod `arescendo arefiet'; et `oculus dexter' est scientia boni applicati ad confirmandum falsum, de qua (d)scientia, quia {7} est nihili, dicitur quod `caligando caligabit'; `pastor' est qui docet vera, et per illa ducit ad bonum, n. 343, (x)3795, 6044, inde `pastor nihili' est qui docet, ac {8} ducit ad malum `bracchium' est potentia quae veri ex bono, n. 4931, 4937, 7205, at `bracchium pastoris nihili' est nulla potentia; `oculus' est intellectus (c)et perceptio veri, n. 4403-4421, 4523-4534, 9051, at `oculus dexter pastoris nihili' est scientia boni absque intellectu et perceptione ejus, quia applicatur ad falsum; `caligo' est falsum (o)ex malo, n. 7711: [5] apud Matthaeum, Jesus dixit, Si oculus tuus dexter scandalizaverit te, erue illum, et abjice abs te; et si dextra tua scandalizaverit te, amputa illam et abjice abs te; melius est tibi [ut] unum membrorum tuorum pereat, et non totum corpus tuum conjiciatur in gehennam, v 29, 30;
`oculus dexter' est intellectus et fides falsi ex malo, et `dextra' est ipsum falsum ex malo; quisque scire potest quod hic non oculus per oculum intelligatur, et non dextra per dextram, et quod oculus scandalizans non {9} eruendus, et dextra scandalizans (o)non amputanda, nam inde nihil salutis homini: apud Johannem, Bestia dedit omnibus {10} characterem super manum dextram, aut super frontes eorum, (o)Apoc. xiii 16;
`dextra' hic est falsum {11} ex malo, et `frons' est amor mali ex quo falsum; quod `frons' sit amor caelestis, et inde in opposito sensu amor infernalis, videatur n. 9936. @1 ex Divino illo Vero$ @2 inde$ @3 i Domini$ @4 et$ @5 i fin.$ @6 i est$ @7 arefaciendo IT$ @8 quae$ @9 i etiam$ @10 at$ @11 Before oculus$ @12 facit ut omnibus det$ @13 fides falsi$