10099.“要传给亚伦的儿子，就是在他之后的”表在属世之物里面先后。这从“亚伦的儿子”和“在他之后”的含义清楚可知：“亚伦的儿子”是指那些从作为父亲的神性良善发出的事物（参看9807，10068节）；“在他之后”是指先后，或按先后次序。当这些话论及代表神性属灵之物的亚伦的衣服（10098节）时，“要传给亚伦的儿子，就是在他之后的”表示属世之物里面先后的神性属灵之物。因为有三样事物一个接一个地出现在天堂，为叫人们对它们有一个清晰的概念，必须按着它们的名来称呼它们，即属天、属灵和属世。这三者在那里按次序一个从另一个发出；它们通过从一个依次进入下一个的流注而联系在一起，由此构成一体。在天堂，主的神性由于对它的不同接受而按这些不同的名字被称呼。
由于此处论述的主题是被称为充满手的第二只公绵羊；而“充满手”表示祝圣以代表主在天堂里的社群，以及在那里对它的传递和接受（参看10019节），所以为了也以属世的方式描述对它的接受，本节经文提到亚伦的衣服，以及在后来的岁月中他以后的子孙要穿着它们。这些话要理解为“充满手”所表示的天堂里的事物的后续阶段。由此明显可知，就内义而言，这些事以一种不间断的顺序连贯在一起，尽管就字义而言，关于公绵羊的这一系列细节在此显得四分五裂。由于此处所论述的主题是以先后次序存在于天堂中的事物，所以还必须说明一下，以解释“先后”是什么意思。如今大多数有学问的人对以先后次序存在的事物没有其它概念，只是认为它们是一种延续，或通过延续而连贯在一起的事物。他们因对一个接一个出现的事物具有这种概念，故无法想象一个人的内层与外层之间的区别、因而一个人的身体与他的灵之间的区别是何性质。因此，当他们出于这些观念思想这些问题时，不可能明白一个人的灵在身体腐坏或死亡之后，如何能在一个人的形式里面存活。
但以先后次序存在的事物不是连续地将一个并入下一个；相反，它们是离散的，也就是说，属于一个与下一个一目了然的不同层级。因为内层事物完全不同于外层事物，以致外层事物能被分离出来，而内层事物仍保持自己的生命。正因如此，人能从肉体退出来，在他的灵里面思考；或如古人常说的，能从感官知觉中退出来，被提升到内层事物。古人还知道，当一个人从属于肉身的感官事物退出时，他就被撤离或提升到属于其灵的光，也就是天堂之光中。也正因如此，有学问的古人知道，当肉体腐烂时，他们就会活出一种更内在的生命，他们称这生命为他们的灵。他们视这种生命真正的人的生命，故也知道他们会在一个人的形式里面活着。这就是他们对于一个人的灵魂所持的观念。由于这种生命享有神性生命，所以他们意识到自己的灵魂是不朽的；因为他们知道，享有神性生命并因此与它联结的一个人的那一部分永远不会死。
但这些古老的时代过后，对于人的灵魂和灵的这种观念就消失了，原因如前所述，人们对以先后次序存在的事物没有一个正确的观念。这也解释了为何那些出于现代学问进行思考的人不知道何为属灵之物，也不知道这属灵之物不同于属世之物。因为那些将以先后次序存在的事物想象为某种连续事物的人不可避免地将属灵之物想象为不过是一种更纯粹的属世之物；而事实上，属灵之物与属世之物如同在先者和在后者，因而如同生产者和被生者那样彼此有别。因此，像这样的有学问的人看不见内在人或属灵人与外在人或属世人，因而一个人的内在思维和意愿与其外在思维和意愿之间的区别。所以他们也不能明白关于信和爱，天堂和地狱，或一个人死后生命的任何事。
但那些对以先后次序存在的事物持有一个正确、清晰观念的人则能在某种程度上明白，对一个正在重生的人而言，内层事物按先后次序被打开，并且随着它们被打开，它们也被提升至内在的光和生命，离神性更近；这种打开和随之而来的提升是通过神的真理实现的，这些真理是接受来自神性的爱之良善的器皿。将一个人直接与神性相联结的，是爱之良善，因为爱是属灵的结合。由此可推知，随着一个人处于来自神性的爱之良善，他能越来越向内层被打开并提升；相反地，对不接受神的真理之人来说，如一个人陷入邪恶时的情形，这种打开或随之而来的提升是不存在的。关于这种先后次序及其奥秘，蒙主的神性怜悯，我将在别处予以更充分的阐述。
Potts(1905-1910) 10099
10099. Shall be for his sons after him. That this signifies in the natural successively, is evident from the signification of the "sons of Aaron," as being the things that proceed from Divine good as from a father (see n. 9807, 10068); and from the signification of "after him," as being successively, or in successive order; and as this is said of the garments of Aaron, by which was represented the Divine spiritual (n. 10098), therefore by being "for his sons after him" is signified the Divine spiritual in the natural successively. For there are three things which succeed one another in heaven, and which, in order that they may be conceived distinctly, are to be called by their names, which are "celestial," "spiritual," and "natural." These three proceed there in order, one from another, and by the influx of one into the next successively they are connected together, and thereby make a one. The Divine of the Lord in the heavens, from the difference of its reception, is called by these names. [2] As the subject here treated of is the second ram, which is called "the ram of fillings," and by the "filling of the hand" is signified inauguration to represent the Divine of the Lord in the heavens, and its capability of communication and reception there (see n. 10019); therefore in order that its reception in the natural may likewise be described, the successive putting on of the garments of Aaron by his sons after him is here treated of, whereby is meant what is successive of that thing in the heavens which is signified by "the filling of the hand." Hence it is plain that in the internal sense these things cohere in an unbroken succession, although in the sense of the letter the series of the things concerning the ram here appears to be broken asunder. As the successives in heaven are here treated of, it shall be told what is meant by "successive." Most of the learned at this day have no other idea of successives, than as of what is continuous, or as of that which coheres by continuity. As they have this idea of the succession of things, they cannot conceive the nature of the distinction between the exteriors and interiors of man, nor consequently between the body and the spirit of man; and therefore when they think about them from these ideas, they cannot possibly understand that after the dispersion or death of the body, the spirit also is able to live under a human form. [3] But successives are not connected continuously, but discretely, that is, distinctly according to degrees; for interior things are wholly distinct from exterior, insomuch that exterior things can be separated, and yet the interior things still continue in their life. This is the reason why man can be withdrawn from the body and think in his spirit; or according to the form of speaking used by the ancients, can be withdrawn from sensuous, and raised toward interior things. The ancients also knew that when man is withdrawn from the sensuous things that belong to the body, he is withdrawn or raised into the light of his spirit, thus into the light of heaven. Hence also the learned ancients knew that when the body was dispersed, they would live an interior life which they called their spirit; and as they regarded that life as the very human life itself, they also knew from this that they should live under the human form. Such was the idea which they had of the soul of man; and as that life was akin to life Divine, they hence perceived that their soul was immortal; for they knew that that part of man which was akin to life Divine, and thus conjoined with it, could not possibly die. [4] But after those ancient times this idea of the soul and of the spirit of man disappeared, by reason, as said above, of the want of a just idea of successives. Hence also it is, that they who think from modern learning do not know that there is what is spiritual, and that this is distinct from what is natural. For they who have an idea of successives as of what is continuous, cannot conceive of the spiritual otherwise than as of a purer natural, when yet they are as distinct from each other as are the prior and the posterior, thus as that which begets and that which is begotten. From this it is that the distinction between the internal or spiritual man, and the external or natural, thus between man's internal thought and will, and his external thought and will, is not apprehended by such learned men. Hence neither can they comprehend anything of faith and love, of heaven and hell, and of the life of man after death. [5] But they who have a just and distinct idea of successives are able in some degree to comprehend that with a man who is being regenerated the interiors are successively opened, and that as they are opened they are also raised into interior light and life, and nearer to the Divine; and that this opening and consequent elevation is effected by means of truths Divine, which are vessels recipient of the good of love from the Divine. The good of love is that which immediately conjoins man with the Divine, for love is spiritual conjunction. Hence it follows that man can thus be more and more interiorly opened and raised in proportion as he is in the good of love from the Divine; and that conversely there is no opening and consequent elevation with the man who does not receive truths Divine; as is the case if a man is in evil. But of this successive order and its arcana, of the Lord's Divine mercy more fully elsewhere.
Elliott(1983-1999) 10099
10099. 'Shall be for his sons after him' means within the natural, successively. This is clear from the meaning of 'Aaron's sons' as those things which emanate from Divine Good as the Father, dealt with in 9807, 10068; and from the meaning of 'after him' as successively or in successive order. And when those things are said of Aaron's garments, which represented the Divine Spiritual, 10098, the statement that 'they shall be for his sons after him' means the Divine Spiritual within the natural, successively. For there are three entities which succeed one another in heaven and which, if people are to have any clear-cut idea of them, must be called by their particular names - celestial, spiritual, and natural. These three emanate there in order one from another; they are interconnected by an influx passing successively from one on to the next, and in this way they make one. What is Divine and the Lord's in the heavens is referred to by these different names on account of differences in the reception of it.
[2] The subject at present is the second ram, called the ram of fillings [of the hand]; and 'filling the hand' means consecration to represent what is Divine and the Lord's in the heavens, and the transmission and the reception of it there, 10019. Consequently, in order that the reception of it in the natural may also be described, the present verse speaks about Aaron's garments, about their being worn in succeeding years by his sons after him. By this the succeeding stage of that reality in the heavens which is meant by 'the filling of the hands' should be understood. From this it is evident that these matters in the internal sense hold together in an unbroken sequence, even though in the sense of the letter a break in the series of details regarding what had to be done with the ram is apparent here.
Since things which exist in successive order in heaven are the subject here, something must also be stated to explain what 'successive' means. The majority of learned people at the present day have no other idea of things existing in successive order than of a continuation, or of things held together by continuing one into the next. This being their idea of the way that things succeed one another they can have no conception of the nature of the difference between exterior and interior things in a person, nor consequently of the difference between a person's body and his spirit. When therefore they contemplate these matters with the ideas they have they cannot possibly understand how a person's spirit can be alive within a human form after the decay or death of the body.
[3] But things existing in successive order are not continuous, merging one into the next; instead they are discrete, that is, belong to distinct degrees that are clear-cut one from the next. For interior things are entirely distinct from exterior ones, so distinct that the exterior things can be separated and the interior ones still retain the life they have. So it is that a person can be withdrawn from the body and think within his spirit or, as an expression commonly used by the ancients puts it, withdrawn from sensory perceptions and raised to more internal things. The ancients also knew that when a person is withdrawn from perceiving things with his physical senses he is drawn up or raised to the light belonging to his spirit, that is, the light of heaven. So it was also that learned ancients knew that when their body had decayed they would be living a more internal life, which they called their spirit. And since they regarded this life to be the truly human life they also knew that they would be living within a human form. Such was the idea they had regarding a person's soul. And since that life partook of Divine life they perceived that their soul was immortal; for they knew that that part of a person which was a partaker of Divine life and for this reason linked to it could never die.
[4] But this idea of a person's soul and spirit disappeared after those ancient times, for the reason, as stated above, that people did not have a right idea about things existing in successive order. This also explains why those who in their thinking rely on present-day learning do not know what the spiritual is, nor that this is distinct from the natural. For those who conceive of things in successive order as something continuous inevitably take the spiritual to be nothing more than a purer extension of the natural, when yet the spiritual and the natural are as distinct from each other as prior and posterior, and so as that which begets and that which is begotten. Consequently learned people such as these do not see the difference between the internal or spiritual man and the external or natural man, nor therefore between a person's inward thought and will and his outward thought and will. Consequently also they cannot understand anything regarding faith and love, heaven and hell, or the life of a person after death.
[5] But those who have a right and distinct idea about things existing in successive order can in some measure comprehend that with a person who is being regenerated interior things are opened in successive order, and that as they are opened they are also raised to interior light and life, and nearer to the Divine; and that this opening and consequent raising is accomplished by means of God's truths, which are vessels receptive of the good of love from the Divine. The good of love is what joins a person directly to the Divine, for love is spiritual togetherness. From this it follows that a person can be opened and raised up on increasingly internal levels, in the measure that the good of love from the Divine exists in him, and conversely that there is no such opening or consequent raising up with the person who does not receive God's truths, which happens if evil resides in him. But a fuller statement regarding this successive order and its mysteries will in the Lord's Divine mercy be presented elsewherea.
Latin(1748-1756) 10099
10099. `Erunt filiis ejus post illum': quod significet in naturali successive, constat ex significatione `filiorum Aharonis' quod sint quae procedunt ex Divino Bono, ut a Patre, de qua n. 9807, 10068, et ex significatione `post illum' quod sit successive seu in (t)ordine successivo; et cum illa dicuntur de vestibus Aharonis, per quas repraesentatum est Divinum Spirituale, n. 10098, ideo per quod erunt filiis ejus post illum, significatur Divinum Spirituale in naturali successive. Sunt enim tria quae succedunt in caelo, quae ut distincte concipiantur, vocanda sunt suis nominibus, quae sunt caeleste, spirituale, et naturale; haec tria procedunt ibi ordine, {1} unum ab altero, ac per influxum unius in alterum successive, connexa sunt, et sic unum faciunt; Divinum Domini in caelis ex differentia receptionis illis nominibus vocatur. [2] Quia hic {2} agitur de ariete secundo, qui aries impletionum vocatur, et per impletionem manus significatur inauguratio ad repraesentandum Divinum Domini in caelis, ac {3} communicativum et receptivum ejus ibi, n. 10,019, ideo, ut quoque receptio ejus in naturali describatur, hic nunc agitur de vestium Aharonis induitione successiva a filiis ejus post illum, per quam intelligitur successivum ejus rei {4} in caelis, quae significatur per impletionem manus; inde patet quod haec in sensu interno continenter cohaereant, tametsi in sensu litterae series rerum, quae est de ariete, hic apparet dirupta. (s){5} Quia de successivis in caelo hic agitur, etiam dicetur quid successivum {6}; plerique ex eruditis hodie non aliam ideam de successivis habent quam sicut de continuo, aut sicut de cohaerente per continuum; quia illam ideam de successione rerum habent, ideo non concipere possunt quale discrimen est inter exteriora et interiora hominis, proinde nec {8} inter corpus et inter spiritum hominis; quapropter cum cogitant de illis ex {9} illis ideis, nequaquam possunt intelligere quod spiritus hominis etiam sub forma humana possit vivere post dissipationem seu mortem corporis. [3] Ast successiva non se habent continue sed discrete, hoc est,distincte secundum gradus, interiora enim prorsus distincta sunt ab exterioribus, usque adeo ut exteriora possint separari, persistentibus usque interioribus in sua vita; inde est quod homo possit abduci a corpore et cogitare in suo spiritu, aut secundum formulam ab antiquis usitatam, abduci a sensualibus, et elevari versus interiora; antiqui etiam sciverunt quod cum homo abducitur a sensualibus quae sunt corporis, subducatur seu elevetur in lucem sui spiritus, ita in lucem caeli; inde quoque eruditi antiqui sciverunt quod corpore dissipato {10} viverent vitam interiorem, quam vocarunt spiritum suum; et quia hanc vitam fecerunt vitam ipsam humanam, sciverunt etiam inde quod viverent sub forma humana; talis idea fuit illis de anima hominis; et quia illa vita esset affinis vitae Divinae, inde perceperunt quod anima illorum esset immortalis; sciverunt enim quod ea pars hominis, quae affinis esset vitae Divinae, et sic ei conjuncta, nequaquam mori posset. [4] Sed haec idea de anima (c)et de spiritu hominis post antiqua illa tempora disparata est, ex causa, ut supra dictum est, ob non justam ideam successivorum; inde quoque est quod qui ex eruditione hodierna cogitant non sciant {11} quid spirituale, et quod hoc distinctum sit a naturali, nam qui ideam de successivis, sicut de continuo, habent, non aliter possunt capere spirituale quam sicut purius naturale, cum tamen inter se distincta sunt, sicut prius et posterius, ita sicut id quod gignit et sicut id quod gignitur; inde est quod a talibus eruditis non capiatur discrimen inter internum seu spiritualem hominem, (c)ac inter externum seu naturalem, ita nec inter cogitationem et voluntatem internam hominis et inter cogitationem et voluntatem externam ejus; inde quoque nec aliquid capere possunt de fide et amore, de caelo et inferno, deque vita hominis post mortem. [5] At qui justam et distinctam ideam {12} de successivis habent, illi aliquo modo comprehendere possunt, quod apud hominem qui regeneratur, interiora successive aperiantur, et quod sicut {13} aperiuntur, etiam eleventur in lucem et vitam interiorem, ac (x) propiorem Divino; et quod aperitio et inde elevatio illa fiat per vera Divina, quae sunt vasa recipientia boni amoris a Divino; bonum amoris est quod immediate conjungit hominem Divino, nam amor est conjunctio spiritualis; inde sequitur quod homo sic possit interius et interius aperiri et elevari, sicut in bono amoris a Divino est; et quod vice versa, nulla aperitio {14} et inde elevatio sit apud hominem qui non recipit vera Divina, quod fit si in malo est. Sed de ordine hoc successivo, et de ejus arcanis, alibi, ex Divina Domini Misericordia, plenius dicetur. {15}(s) @1 i ac$ @2 i ubi$ @3 ejus communicatio$ @4 After manus$ @5 This separate sheet is found in A Volume IV p. 445$ @6 i et successive$ @7 inter externo ac inter interno homine$ @8 i discrimen$ @9 suis$ @10 i per mortem$ @11 quod IT$ @12 successivorum$ @13 i interiora$ @14 i ad Divinum$ @15 No further explanation of successive order appears in AC. See LW n. 173-281 for the subject of degrees, where n. 205-208 deal specifically with successive order.$