10076.“因为它是充满手的公绵羊”表天堂里主的神性能力的一个代表，主的神性能力是通过从主的神性良善发出的神性真理，以及该真理在那里的转移和接受而来的。这从“公绵羊”和“充满手”的含义清楚可知。“公绵羊”是指纯真和仁爱的良善方面的人之内在（参看9991节），因为一切牲畜都表示人类的某种情感或倾向（参看9280节）；这就是为何拥有仁爱和纯真的人被称为“绵羊”和“羔羊”，故“公绵羊”，就是雄性绵羊，表示内在人中的纯真和仁爱的良善，或在至高意义上表示存在于主之人身的内在中的这良善；因为在内义上表示人的某种东西，因而表示构成与人同在的教会或天堂的某种东西之物，在至高意义上表示以一种无与伦比的方式存在于在世时的主里面的类似事物；此外，就至内在意义而言，圣言处处所论述的主题是主，圣言的神圣由此而来。“充满手”是天堂里从主的神性良善发出的神性真理的一个代表，也指该真理向那里的天使的转移，以及他们对它的接受。因为如前所示，正如一个正在重生的人会经历两种状态：第一种是在信之真理正被植入并与仁之良善联结的时候，第二种是在此人出于仁之良善行动的时候，主里面也是这种情况，只是在一个无与伦比的程度上。主之人身的荣耀的第一种状态就是主将这人身作成神性真理，把它与在祂里面并被称为“父”的神性良善结合，祂由此变成神性之爱的神性良善，也就是耶和华。祂荣耀的第二种状态就是出于神性之爱的神性良善行动，从这良善发出的神性真理则是祂实现这一点所采取的手段。
对一个人来说，在第一种状态下，他学习、充满必须构成其信的事物；随着他在良善的影响下，也就是通过来自主的良善而学习、充满它们，理解力便在他里面逐渐成形。当将形状赋予理解力或说属于理解力的这些真理被植入并与良善联结时，他就进入第二种状态，在这种状态下，他的行为通过运用真理而源于良善，或说第二种状态在于出于良善通过真理行动。由此明显可知，一个正在重生之人的第二种状态是何性质，即在这种状态下，思维和行为来源于良善，或也可说来源于爱，亦或说来源于意愿（译注：另一英文版本，出于良善，或也可说出于爱，亦或说出于良善思考和行动的一种状态）；因为一个人热爱他所意愿的；他将自己所爱的称为良善。但当一个人从头顶到脚跟的整个自我与他的爱一样，因而与他的意愿并源于这意愿的理解力一样时，他才开始进入第二种状态。谁能相信，整个人就是其意愿和植根于这意愿的理解力的一个形像，因而是其良善和源于这良善的真理的一个形像，抑或其邪恶和源于这邪恶的虚假的一个形像？因为良善或邪恶构成意愿，真理或虚假构成理解力。天上的所有天使都知道这个奥秘；但世人却不知道，原因在于，他们不了解自己的灵魂，因而不知道身体是照着灵魂的样式形成的，进而不知道整个人的性质取决于其灵魂的性质。这一事实从来世的灵人和天使身上看得清清楚楚；因为他们都是人的形式，这些形式的性质取决于属于其爱与信的情感的性质，以致那些处于爱与仁之良善的人可称作爱与仁的化身，或有形的爱与仁；而另一方面，那些陷入由爱自己爱世界所导致的邪恶，从而陷入仇恨和类似情感的人可称作仇恨的化身，或有形的仇恨。
这一事实也可从整个自然界中一个接一个流入的三样事物看出来，即：结果，原因和目的。结果从原因拥有自己的一切；事实上，结果无非是原因的外在显现，或说外在形式上的原因，因为当一个原因变成一个结果时，它就给自己披上诸如存在于外在层面的东西，以便它能在一个较低的领域，也就是结果的领域显现。这种情形与原因的原因很相似。这原因的原因在较高的领域，被称为最终原因或目的。这个目的构成原因里面的全部，以便它能为了实现某个事物而成为一个原因。事实上，一个原因若不是为了实现某个事物的缘故，就不能被称为一个原因，因为它的存在还有其它原因吗？目的是为了实现某个事物，它是原因里面的最初事物，也是它的最后事物。由此明显可知，目的可以说是原因的灵魂，也可以说是它的生命，从而又是结果的灵魂和生命。事实上，如果一个原因和一个结果没有能力完成目的，那么这三者当中没有一个拥有任何实际的存在，因为它没有打算实现任何事物；因此，它就像没有灵魂或生命的死物，这样一个事物会逝去，就像当灵魂离开肉身时，肉身会逝去一样。
这种情形与人很相似。人的实际灵魂就是他的意愿；他的意愿用来产生结果的伴随原因是他的理解力；所产生的结果就存在于身体里面，从而属于身体。事实的确如此，这一点从以下事实很明显地看出来：一个人所意愿，因而所思想的事会在身体里面以一种适合的方式呈现在一个结果中，当他说话的时候以这种方式呈现，当他行动的时候以那种方式呈现。由此再次明显可知，一个人的意愿如何，整个人就如何。无论你说意愿，目的，爱，还是说良善，意思都一样；因为一个人所意愿的一切都被他视为目的，为他所爱，并被称为良善。同样，无论你说理解力，原因，目的，信，还是真理，意思也都一样；因为凡一个人出于其意愿所理解或思考的，他都当作一个原因，相信并称之为真理。一旦明白这些事，就能了解一个正在重生的人在他的第一种状态下是何性质，在第二种状态下又是何性质。
从这一切可以对如何理解这一教导获得某种概念，即：当主在世并荣耀祂的人身时，祂首先将这人身作成神性真理，又逐步作成神性之爱的神性良善；此后，祂出于神性之爱的神性良善在天堂和世界运作，将生命赐给天使和世人；祂通过从其神性人身的神性之爱的神性良善发出的神性真理实现这一切。因为天堂由此而存在，并由此不断存在，也就是持续存在；或也可说，天堂由此而被造，由此而不断被造，也就是得以保存；保存就是不断创造，正如持续存在就是不断存在。
这些事也包含在约翰福音的这些话里面：
太初有圣言，圣言与神同在，神就是圣言。万物都是藉着祂造的；凡被造的，没有一样不是藉着祂造的。圣言成了肉身。（约翰福音1:1，3，14）
“圣言”是指神性真理；“太初有圣言，圣言与神同在，神就是圣言”描述了第一个状态；“万物都是藉着祂造的；凡被造的，没有一样不是藉着祂造的”描述了第二个状态。当主降世，恢复众天堂的秩序，可以说重新创造它们时，情况也是一样的。显然，在上面这些话中，“圣言”是指主，因为经上说“圣言成了肉身”。转移并觉察从主之神性人身的神性之爱的神性良善发出的神性真理的能力就是“充满手”所表示的，也是与此处第二只公绵羊有关的代表行为所描述的。
由于亚伦代表神性良善方面的主（9806节），所以亚伦和他儿子被祝圣的过程以一种代表性的方式描述了主之人身的荣耀。关于小公牛的祭牲和第一只公绵羊的燔祭的阐述描述了荣耀的第一个状态；关于被称为“充满手的公绵羊”的第二只公绵羊的阐述描述了荣耀的第二个状态。第一个状态被称为“受膏”，第二个状态被称为“充满手”。正因如此，当亚伦和他儿子通过受膏和充满手而被祝圣以承接祭司职分时，经上说他们“受膏（或倒了膏油）”、“充满手”，如摩西五经：
大祭司头上倒了膏油，又充满手以穿圣衣，不可剃头，也不可撕裂衣服。（利未记21:10）
由此也明显可知，充满手是天堂里转移并觉察从主的神性良善发出的神性真理的一个代表；因为经上说的是他“充满手”，而不是“他的手被充满”。经上还说他“充满手以穿上圣衣”，因为亚伦和他的受膏代表神性良善方面的主，他的衣服与充满手所代表的一样，即代表从主的神性良善发出的神性真理。关于衣服的这种代表，可参看前文（9814节）。“撕裂衣服”表示对神性真理的驱散，“剃头”表示对天堂里的神性良善的驱散。
“充满手”因表示来自主的神性真理的流注和转移，以及天堂里对它的接受，故也表示从邪恶和虚假中洁净。因为一个人或一位天使从它们当中洁净到何等程度，就从主接受神性真理到何等程度。就这层意义而言，摩西五经中的这些话就表示“充满手”：
利未的子孙从百姓中击杀了三千人。摩西说，今天你们要充满手归耶和华，使耶和华今天赐福与你们。（出埃及记32:28-29）
就灵义而言，被赐福是指被赋予爱与信之良善，因而接受从主发出的神性（2846，3017，3406，4981，6091，6099，8939节）。我们在摩西五经还读到“照着耶和华充满”，这句话表示照神性真理而行，因而也表示对它的接受。
另一个灵与迦勒同在，他已照着耶和华充满了。（民数记14:24；申命记1:36）
民数记：
耶和华就起誓说，凡二十岁和以上的人，断不得看见我对亚伯拉罕、以撒、雅各起誓应许之地，因为他们没有照着我完全充满，惟有照着耶和华充满的迦勒和约书亚除外。（民数记32:11，12）
Potts(1905-1910) 10076
10076. Because a ram of fillings is he. That this signifies a representative of the Divine power of the Lord in the heavens through the Divine truth from the Divine good, and its capability of communication and reception there, is evident from the signification of a "ram," as being the internal of man in respect to the good of innocence and of charity (see above, n. 9991); for all beasts signify something of affection or of inclination with man (see n. 9280); hence it is that they who are in charity and innocence are called "sheep" and "lambs." The "ram," therefore, which is the male of sheep, signifies the good of charity and of innocence in the internal man, and in the supreme sense the same in the internal of the Lord's Human; for that which in the internal sense signifies something of man, thus something of the church or of heaven with man, in the supreme sense signifies in an eminent manner a similar thing with the Lord when He was in the world. Moreover, in the inmost sense all things of the Word treat of the Lord, whence comes the holiness of the Word. And from the signification of the "fillings of the hand," as being a representative of Divine truth from the Divine good of the Lord in the heavens, and its capability of communication with the angels there, and of its reception by them; for as before shown, with the man who is being regenerated there are two states, the first when the truths which are of faith are being implanted in the good which is of love and are being conjoined, and the second when the man acts from the good of love. The like was eminently the case in the Lord; the first state of the glorification of His Human was to make it Divine truth, and to conjoin it with the Divine good which was in Him and is called the "Father," and thereby to become the Divine good of the Divine love, which is Jehovah. The second state of His glorification was to act from the Divine good of the Divine love, which is effected by means of the Divine truth that proceeds from this good. [2] As regards man, in the first state he is imbued with those things which must be of faith, and according as he is imbued with them from good, that is, through good from the Lord, so is his understanding formed. When those truths that belong to the understanding have been implanted in and conjoined with good, he then comes into the second state, which consists in acting from good by means of truths. From this it is plain what is the quality of the second state of the man who is being regenerated, in that it is to think and act from good, or what is the same, from love, or what is also the same, from the will; for that which a man wills he loves; and that which he loves, he calls good. But the man for the first time comes into the second state when he is wholly from head to heels such as his love is, thus such as his will is and the understanding thence derived. Who can possibly believe that the whole man is an image of his will and of his understanding thence derived, consequently an image of his good and the truth thence derived, or an image of his evil and the falsity thence derived? For good or evil forms the will, and truth or falsity forms the understanding. This secret is known to all the angels in the heavens; but the reason why man does not know it is that he has no knowledge of his soul, consequently no knowledge that the body is formed after the likeness of the soul, and hence that the whole man is such as his soul is. That this is so, is clearly seen from the spirits and angels in the other life; for all of them are human forms, and such forms as their affections are, which are of love and faith; and this to such a degree that they who are in the good of love and charity may be said to be loves and charities in form; and on the other hand that those who are in evils from the loves of self and the world, thus in hatreds and the like, are hatreds in form. [3] That this is so can also be seen from these three things which in universal nature follow in order; namely effect, cause, and end. The effect has its all from the cause; for an effect is nothing else than the cause in outward form, because when a cause becomes an effect it clothes itself with such things as are without, in order that it may appear in a lower sphere, which is the sphere of effects. The case is similar with the cause of the cause, which in the higher sphere is called the final cause, or the end. This end is the all in the cause, in order that it may be a cause for the sake of something; for a cause which is not for the sake of something cannot be called a cause, for to what purpose would it then be? The end is for the sake of something, and the end is the first in the cause, and is also its last. Hence it is plain that the end is as it were the soul of the cause, and is as it were its life, consequently is also the soul and life of the effect. For if there is not something in the cause and in the effect that brings forth the end, all this is not anything, because it is not for the sake of anything; thus it is like a dead thing without soul or life, and such a thing perishes as does the body when the soul departs from it. [4] The case is similar with man: his very soul is his will; the proximate cause by which the will produces the effect, is his understanding; and the effect which is brought forth is in the body, thus is of the body. That this is so is very manifest from the fact that what a man wills and thence thinks presents itself in a suitable manner in an effect in the body, both when he speaks and when he acts. From this it is again evident that such as is a man's will, such is the whole man. Whether you say the will, or the end, or the love, or the good, it is the same, for everything that a man wills is regarded as an end, and is loved, and is called good. In like manner whether you say the understanding, or the cause of an end, or faith, or truth, it is also the same; for that which a man understands or thinks from his will, he holds as a cause, and believes, and calls truth. When these things are apprehended, it can be known what is the quality, in the first state, of a man who is being regenerated, and what it is in the second. [5] From all this some idea can be had how it is understood that when the Lord was in the world and glorified His Human, He first made it Divine truth, and by degrees the Divine good of the Divine love; and that thereafter from the Divine good of the Divine love He operates in heaven and in the world, and gives life to angels and men; which is effected by means of the Divine truth that proceeds from the Divine good of the Divine love of His Divine Human; for from this the heavens have come forth, and from it they perpetually come forth, that is, subsist; or what is the same, from it the heavens have been created and from it they are perpetually being created, that is, preserved; for preservation is perpetual creation, as subsistence is perpetual coming-forth. [6] Such things are also involved by these words in John:
In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh (John 1:1, 3, 14);
"the Word" denotes the Divine truth; the first state is described by "in the beginning was the Word, and the Word was with God, and God was the Word;" and the second state by "all things were made by Him, and without Him was not anything made that was made." It was the same when the Lord came into the world and reduced the heavens into order, and as it were created them anew. That the Lord is there meant by "the Word," is evident, for it is said that "the Word was made flesh." The capability of the communication and perception of the Divine truth that proceeds from the Divine good of the Divine love of His Divine Human, is what is meant by the "filling of the hand," and is described by representatives in this passage concerning the second ram. [7] As the Lord in respect to Divine good is represented by Aaron (n. 9806), therefore the glorification of the Lord as to His Human is representatively described in the process of the inauguration of Aaron and his sons. The first state of glorification is described by what is said concerning the sacrifice from the bullock and the burnt-offering from the first ram; and the second state of glorification by what is said concerning the second ram, which is called "the ram of fillings." The first state is called the "anointing," and the second is called the "filling of the hand;" consequently when Aaron and his sons were inaugurated into the priesthood by anointing and by the filling of the hand, they were said to be "anointed" and "those whose hand he hath filled," as in Moses:
The high priest, upon whose head the anointing oil is poured and who hath filled his hand to put on the garments, shall not shave his head, nor rip open his clothes (Lev. 21:10). From all this it is also plain that the filling of the hand is a representative of the communication and reception of the Divine truth that proceeds from the Lord's Divine good in the heavens; for it is said, "he hath filled his hand," and not "he is filled in the hand," and also "he hath filled his hand to put on the garments." For by Aaron and by his anointing is represented the Lord as to Divine good, and by his garments the like as by the filling of the hand, namely, the Divine truth that proceeds from the Lord's Divine good. (That this is represented by the garments, see n. 9814.) Its dissipation is signified by "ripping them open;" and the dispersion of Divine good in the heavens by "shaving the head." [8] As the influx and communication of Divine truth from the Lord, and its reception in the heavens, is signified by the "filling of the hand," therefore by it is also signified purification from evils and falsities; for insofar as a man or angel is purified from these, so far he receives Divine truth from the Lord. In this sense "filling the hand" is understood by these words in Moses:
The sons of Levi smote of the people three thousand men. And Moses said, Fill your hand to-day to Jehovah, that He may bestow upon you a blessing this day (Exod. 32:28-29);
In the spiritual sense "to receive a blessing" denotes to be endowed with the good of love and of faith, thus to receive the Divine that proceeds from the Lord (n. 2846, 3017, 3406, 4981, 6091, 6099, 8939). We read also of "filling after Jehovah," and by this is signified doing according to Divine truth; thus also by it is signified the receptivity of it; in Moses:
Another spirit was with Caleb, and he hath filled after Jehovah (Num. 14:24; Deut. 1:36). Jehovah sware, saying, Surely none of the men, from a son of twenty years and upward, shall see the land of which I sware unto Abraham, to Isaac, and to Jacob; because they have not wholly filled after Me, save Caleb and Joshua, who have filled after Jehovah (Num. 32:11, 12).
Elliott(1983-1999) 10076
10076. 'For it is the ram of fillings [of the hand]' means a representative sign of the Lord's Divine power in the heavens which comes through Divine Truth emanating from His Divine Good, and the transmission and the reception of that Truth there. This is clear from the meaning of 'the ram' as a person internally in respect of the good of innocence and charity within him, dealt with above in 9991, for all beasts serve to mean some human affection or inclination, 9280, which is why people possessing charity and innocence are called sheep and lambs, and 'a ram' therefore, being a male sheep, means the good of charity and innocence in the internal man, or in the highest sense that same good present internally in the Lord's Human (for that which in the internal sense means something truly human, thus something constituting the Church or heaven with a person, in the highest sense means that same virtue present in a matchless degree within the Lord when He was in the world; indeed the subject everywhere in the Word in its inmost sense is the Lord, and this is what gives it its holiness); and from the meaning of 'fillings of the hand' as a representative sign of Divine Truth emanating from the Lord's Divine Good in the heavens, and as the transmission of that Truth to the angels there and their reception of it. For as has been shown previously, just as a person who is being regenerated experiences two states, the first being a time when the truths of faith are being implanted in and joined to the good of love, and the second a time when the good of charity is the source of his actions, so it was in a matchless degree within the Lord. The first state of the glorification of His Human consisted in His making it Divine Truth and joining it to the Divine Good which was within Him and was called the Father, and in His thereby becoming the Divine Good of Divine Love, which is Jehovah. The second state of His glorification was when the Divine Good of Divine Love was the source of what He did, and the Divine Truth emanating from that Good was the means by which He accomplished it.
[2] In the case of a person, in the first state he learns things that must compose his faith, and while he is learning them, under the influence of good, that is, through good from the Lord, so the power of understanding is taking shape in him. When the truths giving shape to the understanding have been implanted in and joined to good he passes into the second state, in which his actions spring from good through the use of truths. From this it is evident what the second state of a person who is being regenerated is like, namely a state in which thought and actions spring from good, or what amounts to the same thing, from love, or what also amounts to the same thing, from the will; for what a person wills he loves, and what he loves he calls good. But a person begins to be in the second state when his entire self from head to toe is the same as his love, and so is the same as his will and his understanding springing from it. Who can ever credit it that the entire person is an image of his will and of his understanding rooted in it, consequently an image of his good and so of his truth, or else an image of his evil and so of his falsity? For good or evil compose the will, and truth or falsity compose the understanding. All angels in heaven are acquainted with this arcanum; but the reason why people in the world are not acquainted with it is that they have no knowledge of their soul, nor consequently any knowledge that the body is shaped so as to be a likeness of it, and therefore that the nature of the entire person is determined by that of his soul. This fact is clearly demonstrated by spirits and angels as seen in the next life. All these are human forms, and the nature of those forms is determined by that of the affections belonging to their love and faith, so much so that anyone in whom the good of love and charity is present may be called an embodiment of love and charity, and on the other hand anyone in whom evils resulting from self-love and love of the world are present, thus in whom hatred and the like are present, may be called an embodiment of hatred.
[3] The same fact is also clearly demonstrated by the three entities present in the whole natural order which flow one from another, namely effect, cause, and end. An effect owes its whole existence to the cause, for an effect is nothing other than the outward manifestation of a cause, because when a cause becomes an effect it clothes itself in things such as exist on external levels, in order that it may manifest itself in a lower sphere, which is the sphere of effects. The situation is similar with the cause of a cause, which in a higher sphere is called the final cause or the end. The end constitutes the all within the cause, making it a cause set to achieve something. For a cause that is not set to achieve something cannot be called a cause, for what other reason is there for its existence? Setting out to achieve something is the end, which is the first thing within the cause and also its last. From this it is evident that the end is so to speak the soul of the cause and so to speak its life, and consequently is also the soul and life of the effect. For if a cause and an effect lack the ability to complete the end in view, none of these has any real existence, because it does not set out to achieve anything, and so is like some dead object devoid of soul and life; and such a thing expires, like a body when the soul departs from it.
[4] The situation is the same with the human being. His actual soul is his will; the attendant cause by means of which his will produces the effect is his understanding; and the effect which is produced resides in the body and so belongs to the body. The truth of this is plainly evident from the consideration that what a person wills, and therefore thinks, fittingly presents itself in an effect within the body, in this way when he speaks, in that way when he acts. From all this it is again evident that what a person's will is like determines what the entire person is like. Whether one speaks of the will, end, love, or good it amounts to the same thing; for everything that a person wills is seen by him to be the end, is loved by him, and is called good. Likewise whether one speaks of the understanding, the cause attending the end, faith, or truth, it again amounts to the same thing; for what a person under the influence of his will understands or thinks he takes to be the cause, believes, and calls the truth. When these things are understood by someone he may know what a person undergoing regeneration is like in his first state, and what he is like in the second.
[5] From all this people may have some idea of how to understand the teaching that when the Lord was in the world and glorified His Human He first made it Divine Truth, and step by step the Divine Good of Divine Love; and that ever after the Divine Good of Divine Love is the source of His acts in heaven and in the world, and of the life He imparts to them, which He accomplishes by means of Divine Truth emanating from the Divine Good of Divine Love of His Divine Human. For from this the heavens have come into being and are constantly coming into being, that is, being held in being; or what amounts to the same thing, from it the heavens have been created and are constantly being created, that is, preserved, for preservation is constant creation, even as being held in being is constant coming into being.
[6] Such considerations are also contained in the following words in John,
In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through Him, and without Him nothing was made that was made. And the Word became flesh. John 1:1,3,14.
'The Word' is Divine Truth. The first state is described by the statement, 'In the beginning was the Word, and the Word was with God, and the Word was God', and the second state by, 'All things were made through Him, and without Him nothing was made that was made'. The situation was similar when the Lord came into the world, restored the heavens to order, and so to speak created them anew. The Lord is clearly meant by 'the Word' in the above words, for they say that 'the Word became flesh'. The transmission and the perception of Divine Truth emanating from the Divine Good of Divine Love of the Lord's Divine Human is what 'the filling of the hand' means and what the representative acts associated here with the second ram describe.
[7] Since the Lord in respect of Divine Good is represented by Aaron, 9806, the glorification of the Lord's Human is described in a representative manner by the process in which Aaron and his sons were consecrated. The first state of glorification is described by the things stated regarding the sacrifice of the young bull and the burnt offering of the first ram, and the second state of glorification by those stated regarding the second ram, called 'the ram of fillings [of the hand]'. The first state is called the anointing, while the second state is called the filling of the hand. So it was when Aaron and his sons were consecrated to the priesthood by anointing and filling of the hand that they were referred to as 'the anointed' and 'those whose hands he has filled', as in Moses,
The chief priest, on whose head the anointing oil has been poured, and who has filled his hand to wear the garments, shall not shave his head or rip apart the seams of his garments. Lev 21:10.
From these things also it is evident that 'the filling of the hand' is a representative sign of the transmission and the reception of Divine Truth emanating from the Lord's Divine Good in the heavens, for it says 'who has filled his hand', not who has had his hand filled. It also says that he has filled his hand 'to wear the garments', for by Aaron and the anointing of him the Lord in respect of Divine Good is represented, and by his garments the same as is represented by 'the filling of the hand', namely Divine Truth emanating from the Lord's Divine Good. For this representation of 'the garments', see 9814. The dispersion of that Truth is meant by 'ripping apart the seams of garments', and the dispersion of Divine Good in the heavens by 'shaving the head'.
[8] Since the inflowing and transmission of Divine Truth from the Lord, and the reception of it in the heavens, is meant by 'the filling of the hand', purification from evils and falsities is also meant by it. For to the extent that man or angel is purified from them he receives Divine Truth from the Lord. 'Filling the hand' is meant in this sense by the following words in Moses,
The sons of Levi struck down from the people three thousand men. And Moses said, Fill your hand today to Jehovah, so that He may bestow a blessing on you today. Exod 32:28,29.
In the spiritual sense being blessed means being endowed with the good of love and faith, thus receiving what is Divine emanating from the Lord, 2846, 3017, 3406, 4981, 6091, 6099, 8939. The expression 'filling after Jehovah'a is also used in Moses, by which acting in accord with Divine Truth, and thus also the reception of it, is meant,
Another Spirit has been with Caleb, and he has filled after Jehovah. Num 14:24; Deut 1:36.
And in another place,
Jehovah has sworn, saying, Surely none of the men who are twenty years old and overb will see the land which I swore to Abraham, Isaac, and Jacob, because they have not filled after Me, except Caleb and Joshua, who have filled after Jehovah. Num 32:11,12.
Latin(1748-1756) 10076
10076. `Quia aries impletionum ille': quod significet repraesentativum potentiae Divinae Domini in caelis per Divinum Verum ex Divino Bono (d)Ipsius, ac communicativum et receptivum ejus ibi, constat ex significatione `arietis' quod sit internum hominis quoad bonum innocentiae et charitatis, de qua (o)supra n. 9991, (o)nam omnes bestiae aliquid affectionis aut inclinationis apud hominem significant, n. 9280; inde est quod qui in charitate et in innocentia sunt dicantur oves et agni; `aries' itaque qui est masculus ovium significat bonum charitatis et innocentiae in interno homine, ac {1} in supremo sensu idem in Interno {2} Humani Domini; nam quod in sensu interno significat aliquid hominis, ita aliquid Ecclesiae seu {3} caeli apud hominem, hoc in sensu supremo significat tale eminenter apud Dominum cum in mundo fuit; omnia etiam Verbi in sensu intimo {4} agunt de Domino, inde sanctum Verbi; et ex significatione `impletionum manus' quod sit repraesentativum Divini Veri ex Divino Bono Domini in caelis, et ejus communicativum cum angelis ibi, ac receptivum ab illis; nam, ut prius ostensum (o)est, sicut apud hominem qui regeneratur sunt bini status, primus cum vera quae fidei, implantantur bono quod amoris, et conjunguntur, (c)ac alter cum ex bono amoris agit, simile eminenter in Domino, primus status glorificationis Humani Ipsius fuit facere illud Divinum Verum, et conjungere cum Divino Bono quod in Ipso et Pater vocatum, et sic fieri Divinum Bonum Divini Amoris, quod Jehovah; alter status glorificationis Ipsius fuit ex Divino Bono Divini Amoris agere, quod fit per Divinum Verum procedens ex illo Bono. [2] Quod ad hominem attinet, ille in primo statu imbuitur illis quae erunt fidei, et sicut imbuitur illis ex bono, hoc est, per bonum a Domino, ita formatur ejus intellectuale; cum vera illa quae intellectualis, implantata sunt et conjuncta bono, tunc venit in secundum statum, qui est ut ex bono per vera agat; inde patet qualis est alter status hominis qui regeneratur, quod sit cogitare et agere ex bono, seu quod idem est, ex amore, seu quod etiam idem est, ex voluntate, nam quod vult homo hoc amat, et quod amat hoc bonum vocat; sed homo tunc primum in altero statu est, cum totus est a capite usque ad calcem qualis ejus amor, ita qualis ejus voluntas et inde intellectus; quis unquam credere potest quod totus homo sit instar suae voluntatis et sui intellectus inde, consequenter instar sui boni ac inde veri, aut instar sui mali ac inde falsi? nam bonum aut malum formant voluntatem, et verum aut falsum formant intellectum; hoc arcanum sciunt omnes angeli in caelis; quod autem homo id non sciat, est quia nullam cognitionem suae animae habet, ac inde nec cognitionem quod corpus formetur ad similitudinem ejus, ac inde quod totus homo talis sit qualis ejus anima; quod ita sit, manifeste constat {5} ex spiritibus et {6} angelis in altera vita; omnes illi sunt formae humanae, ac tales formae {7} quales sunt eorum affectiones quae sunt amoris et fidei; et hoc usque adeo ut qui in bono amoris et charitatis sunt dici queant amores et charitates in forma; et {8} vice versa, qui in malis sunt ex amoribus sui et mundi, ita in odiis (c)ac similibus, sint {9} odia in forma. [3] Quod ita sit, etiam constare potest ex tribus his quae in universa natura ordine sequuntur, quae sunt effectus, causa, et finis; effectus omne suum habet ex causa, nam effectus non aliud est quam causa in forma externa, quoniam cum causa fit effectus, induit se talibus quae in externis sunt, ut appareat in sphaera inferiore, quae est sphaera effectuum; similiter se habet cum causa causae, quae in sphaera superiore vocatur causa finalis, seu finis, hic est omne in causa, ut sit causa propter aliquid, nam causa non propter aliquid non dici potest causa, nam ad quid alioquin? propter aliquid est finis, qui est primum in causa, et quoque ultimum ejus; inde patet {10} quod finis sit quasi anima causae, et quasi vita ejus, {11} consequenter etiam {12} anima et {13} vita effectus; si (o)enim in causa et in effectu non {14} sit quod producit finem, hoc non est aliquid, quia non est propter aliquid, ita est sicut mortuum absque anima seu vita, et tale interit, sicut corpus cum ab illo recedit anima. [4] Similiter se habet apud hominem: ipsa anima ejus est ejus voluntas; causa proxima, per quam haec producit effectum est ejus intellectus, et effectus qui producitur est in corpore, ita corporis {15}; (o)quod ita sit, patet manifeste ex eo quod id quod homo vult et inde cogitat se sistat convenienter in effectu in corpore, ita cum loquitur ac ita cum agit; ex his {16} iterum patet quod qualis voluntas hominis, talis (o)sit totus homo; sive dicatur voluntas, sive finis, sive amor, sive bonum, idem est, nam omne id ut finis spectatur, ac amatur, {17} (c)et bonum dicitur, quod (o)homo vult; similiter {18} sive dicatur intellectus, sive causa finis {19}, sive fides, {20} sive verum, (o)etiam idem est, nam quod homo ex voluntate intelligit seu cogitat, hoc pro causa habet, ac credit, et dicit verum {21}. [5] Quando haec capiuntur, sciri potest qualis homo qui regeneratur est in primo suo statu, et qualis in altero {22}, Ex his aliqua idea (t)haberi potest quomodo (d)intelligendum quod Dominus cum in mundo fuit, et glorificavit Humanum Suum; primum fecerit id Divinum Verum, ac per gradus Divinum Bonum Divini Amoris; ac postea quod ex Divino Bono Divini Amoris {23} agat in caelo {24} et in mundo, ac (d)et illis vitam, quod fit per Divinum Verum quod procedit ex Divino Bono Divini Amoris Divini Humani Ipsius {25}, nam ex illo caeli (x)exstiterunt, et ex illo perpetuo {26} existunt, hoc est, subsistunt; (o)seu quod idem, ex illo caeli creati sunt, et ex illo perpetuo creantur, hoc est, conservantur, nam conservatio est perpetua creatio, sicut subsistentia est perpetua existentia.' [6] Talia involvunt etiam haec verba {27} apud Johannem, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Omnia per Ipsum facta sunt, et sine Ipso factum est nihil quod factum est: et Verbum caro factum est, i 1, 3, 14;`Verbum' est (x)Divinum Verum; primus status describitur per quod `in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum,' alter (o)status per quod omnia per Ipsum facta sint, et quod sine Ipso factum sit nihil quod factum est; similiter se habuit {28} cum Dominus in mundum venit, ac caelos in ordinem redegit, et quasi ex novo creavit; quod Dominus per Verbum ibi intelligatur, constat, nam dicitur quod Verbum caro factum sit. Communicativum et perceptivum Divini Veri procedentis (c)ex Divino Bono Divini Amoris Divini Humani Ipsius {29} est quod intelligitur per impletionem manus, et describitur per repraesentativa hic de secundo ariete. [7] Quia Dominus quoad Divinum Bonum per Aharonem repraesentatur, (o)n. 9806, ideo glorificatio Domini quoad Humanum Suum in processu inaugurationis Aharonis et filiorum ejus repraesentative describitur; status glorificationis primus per illa quae de sacrificio ex juvenco, et de holocausto ex ariete primo dicuntur, et status glorificationis alter per illa quae de ariete secundo, qui aries impletionum vocatur {30}; primus status vocatur unctio, et alter status vocatur impletio manus; inde {31} quando Aharon et filii ejus per unctionem et per impletionem manus inaugurati sunt in sacerdotium, dicti sunt `uncti' et quorum `implevit manus,' ut apud Moschen, Sacerdos magnus, super cujus caput est effusum oleum unctionis, et implevit manum suam ad induendum vestes, caput suum non radet, et vestes suas non dissuet, Lev. xxi 10;
ex his quoque patet quod `impletio manus' sit repraesentativum (o)communicationis et receptionis Divini Veri procedentis ex Divino Bono Domini in caelis, nam dicitur `implevit manum suam,' (m)et non impletus manu, et quoque `implevit manum ad induendum vestes'; per Aharonem enim (o)et per unctionem illius repraesentatur Dominus quoad Divinum Bonum, et per vestes ejus simile quod per impletionem manus, nempe Divinum Verum procedens ex Divino Bono Domini, quod per vestes id repraesentetur, videatur n. 9814 {32};(n) dissipatio ejus significatur per `{33} dissuere illas,' (c)ac dissipatio Divini Boni in caelis per `{33} radere caput.' [8] (s)Quia (o)influxus et communicatio Divini Veri a Domino, ac receptio ejus in caelis significatur per `impletionem manus,' ideo per eam etiam {34} significatur purificatio a malis et falsis; nam quantum homo aut angelus purificatur ab illis, tantum recipit Divinum Verum {35} a Domino; in eo sensu intelligitur `implere manum,' per haec apud Moschen, {36} Filii Levi percusserunt {37} de populo tria milia virorum; et dixit Moscheh, Implete manum vestram hodie Jehovae, ad dandum hodie super vos benedictionem, Exod. xxxii 28, 29;
`benedici' in spirituali sensu est donari bono amoris et fidei, ita recipere Divinum procedens a Domino, n. 2846, 3017, (x)3406, 4981, 6091, 6099, 8939.(s) Dicitur etiam `implere post Jehovam,' et per id significatur facere secundum Divinum Verum, ita quoque per id significatur receptivum ejus, apud Moschen, Fuit Spiritus alius cum Kalebo, et implevit post Jehovam, Num. xiv 24; Deut. i 36:
et alibi, Jehovah juravit, dicendo, Si viderint viri, a filio viginti annorum et supra, terram quam juravi Abrahamo, Jischako, et Jacobo, quia non impleverunt post Me, praeter Kalebum et Joschuam, qui impleverunt post Jehovam, Num. xxxii 11, 12. @1 ita$ @2 Internum$ @3 et$ @4 supremo$ @5 ita quoque in Domino, cum glorificavit Humanum suum cui primus status fuit fieri Divinum Verum ac conjungi Divino Bono, quod Jehovah seu Pater; alter ex Divino Bono agere, quod fit per Divinum Verum in coelis. Quod ad hominem attinet, ille in primo suo statu imbuitur veris quae erunt fidei ejus, et sicut homo imbuitur illis ex bono, ita formatur ejus intellectuale; secundus autem status ejus eat cum vera illa quae intellectualis implantata sunt ac conjuncta bono, quod voluntatis; et cum ex hoc dein agit, scire potest qui reflectit, quod intellectuale hominis absque vita sit, si non sit velle in illo; cogita, si abstrahatur voluntas ab intellectu, num intellectus sit aliquid, aut quod idem est, si abstrahatur amor, nam amor est voluntatis, quod enim vult homo hoc amat, et quod amat hoc vult. Inde patet, qualis est alter status hominis qui regeneratur, quod nempe sit cogitare et agere ex voluntate, seu quod idem ex amore, cum in hoc statu est, illa quae voluntatis seu amoris sunt, formant hominem, et faciunt totum in similitudinem sui. (m)Sed quis unquam credere potest, quod totus homo sit instar suae voluntatis et sui intellectus, proinde instar sui boni ac inde veri, aut instar sui mali aut inde falsi, quae formant voluntatem et intellectum; hoc arcanum sciunt omnes angeli in coelis;(n) sed quod homo id non sciat, est quia nullam cognitionem suae animae habet, inde nec cognitionem quod corpus ejus formetur ad similitudinem ejus; inde sequitur quod qualis anima, talis homo, hoc adhuc manifestius constat$ @6 i ex$ @7 i sunt,$ @8 d et i at$ @9 ita$ @10 est$ @11 i et$ @12 i quasi$ @13 seu$ @14 After quod$ @15 in corpore et a corpore ejus$ @16 inde$ @17 After dicitur$ @18 etiam$ @19 media$ @20 After verum$ @21 nam omne id verum dicitur quod homo credit, et quod credit ejus fides est$ @22 i , de primo illo statu videantur quae prius ostensa sunt n........ et de secundo$ @23 coelis$ @24 Humani Domini$ @25 tunc$ @26 si Ipsius$ @27 secundum haec$ @28 factum est$ @29 Domini in coelis$ @30 dicitur$ @31 ideo$ @32 et per induere vestes simile quod per implere manum repraesentatur Divinum Verum procedens ex Divino Bono, quod per vestes id repraesentetur [quod] per unctionem ejus fuerit, videatur n. 9814$ @33 i non$ @34 etiam per eam$ @35 i communicatum$ @36 The following quotation from Exodus does not appear on the separate sheet; it has been left undeleted in a deleted prior draft of this section of number$ @37 ceciderunt$