10130.“凡触着坛的都成为圣”表凡接受主之神性的人。这从“触着”、“坛”和“成为圣”的含义清楚可知：“触着”是指一种传递、转移并被接受，如下文所述；“坛”是爱之良善方面的主的一个代表，在此是指天堂和教会里的主的一个代表（参看10129节）；“成为圣”是指接受主的神性，如前所述（10128节）。“触着”之所以表示一种传递、转移并被接受，是因为一个人的内在感觉通过外在方法来表达，尤其通过触觉，由此被交流并传给另一个人；对方的意愿越与他和谐一致，这些感觉就越被接受。无论你说意愿，还是说爱，都是一回事；因为凡一个人所爱的，他同样去意愿。由此也可推知，一个人由于他所爱、因而所思考的东西而拥有的内在感觉通过触觉来表达，也通过它被交流并传给别人。对方越是喜爱表达这些感觉的这个人，或喜爱这个人所说所行的，这些感觉就越被接受。
这一点在来世尤其明显，因为在那里，所有人都出于内心，也就是出于意愿或爱行动。他们不允许以脱离意愿或爱的动作来行动，也不允许用欺诈的嘴唇来说话，也就是说，不可以脱离内心的思维来说话。在来世，内在感觉如何通过触觉被交流并传给另一个人，以及对方如何接受它们取决于他自己的爱，这是显而易见的。在那里，每个人的意愿或爱构成整个人，来自它的生命气场像呼吸或蒸气那样从他流出，包围他，可以说在他周围构成他自己，或说构成他自己的一个延伸；几乎与世上植物周围的散发物没什么两样，这种散发物从远处通过气味就能察觉出来；还有动物周围的散发物，实际上，一只狗凭敏锐的嗅觉就能测出来。一种类似的散发物从每个人身上流出，这一点从大量经历可以得知。但当一个人抛弃肉身，成为一个灵人或天使时，这种散发物或呼出物就不像在世上那样是物质的，而是一种从他的爱流出的某种属灵流出物。那时，这爱在他周围产生一种气场，这种气场使其他灵人从远处就能发觉他的性质或品质（关于这种气场，可参看9606节所提到的地方）。
由于在他们的世界，这种气场被交流并传给别人，并被对方照着他的爱而接受，所以那里会发生很多不为世人所知的奇妙之事，如：⑴人们彼此的同在总是由于他们爱的相似，他们彼此的缺席则总是由于不相似。⑵所有人都照着爱而彼此联系交往。那些处于从主获得的对主之爱的人在至内层天堂彼此联系交往；那些处于从主获得的对邻之爱的人则在中间天堂彼此联系交往；那些处于信之顺从，也就是为了真理的缘故而行真理的人则在最低层天堂彼此联系交往。但那些受自我之爱和尘世之爱支配的人，也就是那些行事以自己和世界为目的的人则在地狱彼此联系交往。
⑶所有人都将自己的眼睛转向他们所爱的人。那些爱主的人将眼睛转向如同太阳的主；那些出于从主获得的爱而爱邻的人则将眼睛转向如同月亮的主；那些为了真理的缘故而行真理的人则以同样的方式行事。关于主如同一轮太阳和一轮月亮，可参看前面的说明（1521，1529-1531，3636，3643，4060，4321e，5097，5377，7078，7083，7171，8644，8812节）。说来奇妙，无论面对哪个方向，也就是说，无论转向哪个方位，他们总能看见主在他们面前。地狱里的人恰恰相反；因为在那里，他们越受自我之爱和尘世之爱支配，就越背离主，使得祂在他们背后。无论他们面对哪个方向，或转向哪个方位，也都是如此。
⑷当一位天堂天使将注意力集中到其他人身上时，他的内在感觉就会照着其爱的量和质而被交流并传给他们；而这些感觉也照着他们爱的质和量而被他们接受。因此，一位天堂天使的注意力若集中在善人身上，就会带来欢喜和快乐；但若集中在恶人身上，就会造成痛苦和折磨。
不过，用手触也表示一种传递、转移并被接受，因为整个身体的行动能力都集中在手臂和手上；在圣言中，内层事物通过外层事物来表达。正因如此，“手臂或臂膀”、“手”，尤其“右手”表示能力（参看10019节提到的地方，以及10023，10076节的阐述）；也正因如此，“手”表示凡与人同住之物，因而表示就其行动能力来说的整个人（参看10019节提到的地方）。此外，一切外在感官视觉、听觉、味觉、和嗅觉都与触觉有关，是触觉的不同种类，这在学术界是众所周知的。
“触或摸”表示传递、转移并被接受，这一点从圣言中的大量经文明显看出来，从中引用以下经文：
你要用这膏油抹会幕和法柜，桌子与桌子的一切器具，灯台和灯台的器具，并香坛、燔祭坛和坛的一切器具，洗濯盆和盆座。你要使它们成圣，使它们成为至圣；凡是触着它们的，都要成圣。（出埃及记30:26-29）
利未记：
凡触着剩下的素祭，祭牲中剩下的肉，就是献给亚伦和他子孙的之物，都要成为圣。（利未记6:18，27）
但以理书：
天使触摸但以理，使他用膝支持微起；触摸了他的唇，开了他的口；又触摸他，使他有力量。（但以理书10:10，16，18）
以赛亚书：
有一撒拉弗将烧着的炭触着我的口；他说，看哪，这炭触着你的嘴，你的罪孽便除掉，你的罪就赦免了。（以赛亚书6:7）
耶利米书：
耶和华伸手触着我的口，说，我将我的话放在你口中。（耶利米书1:9）
马太福音：
耶稣把手伸向麻疯病人，摸他说，我肯，你洁净了吧！他的大麻疯立刻就洁净了。（马太福音8:3）
同一福音书：
耶稣见彼得的岳母害热病。耶稣把她的手一摸，热就从她身上退了。（马太福音8:14，15）
又：
耶稣就摸瞎子的眼睛，他们的眼睛就开了。（马太福音9:29，30）
又：
耶稣摸了两个瞎子的眼睛，他们就立刻看见了。（马太福音20:34）
路加福音：
耶稣触摸聋子的耳朵，把他治好了。（路加福音22:51）
马可福音：
他们都将病人带到耶稣跟前，只求他们能摸禾的衣裳穗子，凡摸着的人就都好了。（马可福音6:56；马太福音14:36）
路加福音：
一个患血漏的女人摸了耶稣的衣裳穗子，血漏立刻就止住了。耶稣说，摸我的是谁？有人摸了我，因我觉得有能力从我身上出去。（路加福音8:44-48）
马可福音：
有人把小孩子带到耶稣跟前，要耶稣摸他们。祂用手臂抱起他们，给他们按手，为他们祝福。（马可福音10:13，16）
从这些经文明显可知，“触或摸”表示一种传递、转移并被接受。
这一点从论述不洁之物的地方同样明显看出来，不洁之物在内义上表示来自地狱的邪恶和虚假；如在摩西五经：
触着人死尸的，就必七天不洁净。凡触着死尸，就是死了的人的尸体，又不洁净自己的，就玷污了耶和华的居所；因此，这灵魂必从以色列中剪除。无论何人在田野地面摸了被剑杀的，或是一具尸首，或是人的骨头，或是坟墓，就要七天不洁净。凡摸除污秽水的，必不洁净到晚上。不洁净人所摸的一切物就不洁净；摸了这物的灵魂必不洁净到晚上。（民数记19:11，13，16，21，22）
利未记：
凡摸了不洁净的走兽，不洁净的爬物的，必不洁净到晚上。其中若有掉在什么东西上头的，这东西就不洁净。无论是木器、衣服、盛水的器皿、陶器，食物，饮料，炉子，泉源，聚水的池子或水槽，必不洁净。（利未记11:31-36；5:2，3；7:21）
又：
患漏症的人不洁净；触着他的床的人……，那坐患漏症人所坐之器的……，那摸患漏症人身体或衣服的……，若患漏症人吐在洁净的人身上……，他所骑的鞍子……，陶器……，木器……，就洁净了。（利未记15章）
凡长大麻疯的也是如此（利未记22:4）。又：
若尸体有一点掉在要播种的种子上，种子仍是洁净的。若水已经浇在种子上，尸体掉在上面，这种子就不洁净。（利未记11:37，38）
这些不洁净的东西表示来自地狱的各种邪恶和衍生的虚假，它们已经被传递、转移并接受。每种具体的不洁之物都表示某种特定的邪恶；事实上，使人不洁净的，正是邪恶，因为它们侵染他的灵魂。此外，他们心里的邪恶就是从恶灵和魔鬼当中涌出的，并照着伴随邪恶的虚假观念的说服力而侵染在场的人。这种传染性就是“触或摸”不洁之物所表示的。
摩西五经：
惟有园子中间那棵树上的果子，你们不可吃，也不可摸，免得你们死。（创世记3:3）
创世记：
与雅各摔跤的天使见自己胜不过他，就将他的大腿窝摸了一把，大腿窝就扭了。（创世记32:25）
民数记：
摩西说，凡属可拉、大坍、亚比兰的物件，他们都不可摸，恐怕他们因自己的罪而消灭。（民数记16:26）
以赛亚书：
你们离开吧！离开吧！不要触摸不洁净的物，要从她中间出来。你们扛抬耶和华器皿的人哪，务要自洁。（以赛亚书52:11）
耶利米哀歌：
他们在街上如瞎子乱走，又被血玷污；他们不能玷污的东西，竟用衣服触着了。你们离开吧，他是不洁净的；人向他们喊着说，离开，不要触摸。（耶利米哀歌4:14，15）
哈该书：
看哪，若有人用衣襟兜圣肉，这衣襟触着饼、或酒，或油，或别的食物，不算为圣。若有灵魂不洁净的人触着这些东西的任何一件，必算污秽。（哈该书2:12-14）
何西阿书：
他们起假誓、撒谎、杀害、偷盗、奸淫、抢劫，血触着血；因此，这地悲哀。（何西阿书4:2，3）
Potts(1905-1910) 10130
10130. Everyone that toucheth the altar shall be sanctified. That this signifies everyone who receives the Divine of the Lord, is evident from the signification of "touching," as being communication, transfer, and reception (of which in what follows); and from the signification of "the altar," as being a representative of the Lord in respect to the good of love, here in heaven and in the church (see above, n. 10129); and from the signification of "being sanctified," as being to receive the Divine of the Lord (see also above, n. 10128). That "touching" denotes communication, transfer, and reception, is because the interior things of man put themselves forth by means of external things, especially by the touch, and in this way communicate and transfer themselves to another, and insofar as the will of the other is in agreement and makes a one, they are received. Whether you say the will, or the love, it is the same, for that which is of a man's love is also of his will; from this also it follows that the interior things of man, which are of his love and from this of his thought, put themselves forth by the touch, and thus communicate themselves to another, and transfer themselves into another; and insofar as the other loves the person, or the things which the person speaks or acts, so far they are received. [2] This shows itself in an especial manner in the other life, for there all act from the heart, that is, from the will or love; and it is not allowed to act from gestures apart from the will and love, nor to speak from the mouth with pretence, that is, separately from the thought of the heart. It is there manifest how the interior things communicate themselves to another, and transfer themselves into another, by the touch; and how the other receives them according to his love. The will or love of everyone there constitutes the whole man, and the sphere of life thence flows forth from him as an exhalation or vapor, and encompasses him, and makes as it were himself around him; scarcely otherwise than as the effluvium about plants in the world, which is also perceived at a distance by its odors; also about animals, of which a sagacious dog is exquisitely sensible. That such an effluvium also pours out from every man is known from much experience; but when man lays aside his body and becomes a spirit or an angel, then the effluvium or exhalation is not material as in the world, but is a spiritual effluence from his love. This then forms a sphere around him, which causes his quality to be perceived by others at a distance (concerning this sphere see what was shown in the places cited in n. 9606). [3] As this sphere is communicated to another, and is there transferred into him, and is received by the other according to his love, many wonderful things there come forth which are unknown to man in the world-as, first: that all presence is according to likenesses of loves, and all absence is according to unlikenesses of them. Second: that all are consociated according to loves; they who are in love to the Lord from the Lord are consociated in the inmost heaven; they who are in love toward the neighbor from the Lord are consociated in the middle heaven; they who are in the obedience of faith, that is, who do the truth for the sake of truth, are consociated in the ultimate heaven; but they who are in the love of self and of the world, that is, who do what they do for the sake of themselves and the world as ends, are consociated in hell. [4] Third: that all turn their eyes toward those whom they love; they who love the Lord turn their eyes to the Lord as a Sun; they who love the neighbor from the Lord turn their eyes to the Lord as a Moon; and in like manner they who do the truth for the sake of truth. (Concerning the Lord as a sun and as a moon, see what was shown in n. 1521, 1529-1531, 3636, 3643, 4060, 4321, 5097, 5377, 7078, 7083, 7171, 8644, 8812.) And wonderful to say, in whatever direction they turn, or to whatever quarter, they still look at the Lord before them. It is the opposite with those who are in hell, for there the more they are in the love of self and in the love of the world, the more they turn from the Lord and have Him behind them; this also in whatever direction or to whatever quarter they turn. [5] Fourth: when an angel of heaven fixes his sight upon others, his interior things are communicated and transferred into them, according to the amount and the quality of his love, and they are received by them according to the quality and the amount of their love; and therefore if the sight of an angel of heaven is fixed upon the good, it causes gladness and joy; but if upon the evil, it causes grief and pain. [6] That by the touch of the hand is also signified communication, transfer, and reception is because the activity of the whole body is collected into the arms and into the hands, and in the Word interior things are expressed by means of exterior ones. From this it is that by the "arms," the "hands," and especially by the "right hand" is signified power (see the places cited in n. 10019, 10023, 10076); and hence by the "hands" is signified whatever appertains to man, thus the whole man insofar as he is acting (see the citations in n. 10019). Moreover, that all the outer senses-sight, hearing, taste, and smell-bear relation to the touch, and are kinds of touch, is known in the learned world. [7] That by "touching" is signified communication, transfer, and reception, is evident from many passages in the Word, of which the following may be adduced:
Thou shalt anoint the Tent of meeting, and the ark of the Testimony, and the table and all the vessels thereof, and the lampstand and the vessels thereof, and the altar of incense, and the altar of burnt-offering and all the vessels thereof, and the laver and the base thereof, and thou shalt sanctify them that they may be holy of holies; whosoever toucheth them shall be sanctified (Exod. 30:26-29). Everything which hath touched the residue of the meat-offering, and the residue of the flesh from the sacrifices, which are for Aaron and his sons, shall be sanctified (Lev. 6:18, 27). The angel touched Daniel, and restored him upon his station, and lifted him up upon his knees; and touched his lips, and opened his mouth; and touched him again, and strengthened him (Dan. 10:10, 16, 18). One of the seraphim with a burning coal touched my mouth and said, Lo this hath touched thy lips; therefore thine iniquity is gone away, and thy sin is expiated (Isa. 6:7). Jehovah sent forth His hand, and touched my mouth, and said, I give My words into thy mouth (Jer. 1:9). Jesus stretching forth His hand to the leper, touched him, saying, I will; be thou cleansed. And straightway his leprosy was cleansed (Matt. 8:3). Jesus saw Peter's wife's mother afflicted with a fever. And He touched her hand, and the fever left her (Matt. 8:14, 15). Jesus touched the eyes of the blind, and their eyes were opened (Matt. 9:29, 30). Jesus touched the eyes of the two blind men, and straightway they received their sight (Matt. 20:34). Jesus touched the ear of the deaf man and healed him (Luke 22:51). They brought to Jesus those who were ill, that they might touch if it were but the border of His garment; and as many as touched were made whole (Mark 6:56; Matt. 14:36). A woman laboring with an issue of blood touched the border of His garment; and immediately the issue of her blood was stanched. And Jesus said, Who is it that touched Me? Some one hath touched Me. I know that virtue hath gone forth from Me (Luke 8:44-48). They brought little children unto Jesus, that He should touch them. And He took them up in His arms, laid His hands upon them, and blessed them (Mark 10:13, 16). [8] From these passages it is plain that by "touching" is signified communication, transfer, and reception. [9] In like manner with things unclean, by which in the internal sense are signified evils and falsities which are from the hells; as in Moses:
He that toucheth one dead as to all man's soul shall be unclean seven days. Whosoever toucheth one dead, as to the soul of a man who is dying, and hath not expiated himself, hath defiled the habitation of Jehovah; therefore that soul shall be cut off from Israel. Whosoever hath touched on the surface of a field one pierced with a sword, or one dead, or the bone of a man, or a grave, shall be unclean seven days. He that toucheth the water of separation shall be unclean until the evening. Whatsoever the unclean person hath touched shall become unclean; and the soul that hath touched it shall be unclean until the evening (Num. 19:11, 13, 16, 21, 22). He who toucheth unclean beasts, unclean creeping things, shall be unclean until the evening; everything on which it shall fall, shall be unclean, whether it be vessel of wood, or garment, or vessel of water, vessel of pottery, food, drink, an oven, a fountain, a cistern, a receptacle of waters, they shall be unclean (Lev. 11:31-36; also 5:2, 3; 7:21). He that hath an issue is unclean; and also the man who hath touched his bed; or hath sat upon a vessel on which he hath sat; or hath touched his flesh or his garments; or if he that is affected with an issue hath spit upon one who is clean. The chariot on which he is carried, the vessel of pottery, the vessel of wood, shall be unclean (Lev. 15). So also he who hath touched a leper (Lev. 22:4). If there shall fall anything from a carcass upon all the seed of the sower which is sown, it shall be clean; but if water hath been put upon the seed, and a carcass shall fall upon it, it shall be unclean (Lev. 11:37, 38). [10] By these unclean things are signified various kinds of evils and the derivative falsities which are from hell, and which are communicated, transferred, and received; the several unclean things signify each some specific evil; for evils which are unclean render man so, because they infect his soul; moreover, from evil spirits and genii there flow forth the evils of their heart, and according to the persuasions of evil they infect those who are present. This contagion is what is signified by the "touch" of unclean things. [11] In Moses:
Of the fruit of the tree which is in the midst of the garden, ye shall not eat, neither shall ye touch it, lest ye die (Gen. 3:3). The angel who wrestled with Jacob, seeing that he prevailed not against him, touched the hollow of his thigh, and the hollow of the thigh was out of joint (Gen. 32:25). Moses said that they should not touch anything which belonged to Korah, Dathan, and Abiram, lest they should be consumed for all their sins (Num. 16:26). Depart ye, depart ye, touch no unclean thing; go ye out from the midst of her; be ye purified that bear the vessels of Jehovah (Isa. 52:11). They have wandered blind in the streets, they are defiled with blood; those things which they cannot [defile] they touch with their garments. Depart ye, he is unclean; they cry unto them, Depart, touch not (Lam. 4:14, 15). Behold if a man shall bear the flesh of holiness in the skirt of his garment, and with his skirt touch bread, or wine, or oil, or any food, it nevertheless shall not be sanctified. If one unclean in soul shall touch any of these things, it nevertheless shall be unclean (Hag. 2:12-14). Forswearing, and lying, and killing, and stealing, and committing adultery, they commit robbery, and bloods touch bloods; therefore the land shall mourn (Hos. 4:2, 3).
Elliott(1983-1999) 10130
10130. 'Everyone touching the altar will be sanctified' means whoever receives what is Divine and the Lord's. This is clear from the meaning of 'touching' as an imparting, conveying, and being received, dealt with below; from the meaning of 'the altar' as that which is representative of the Lord in respect of the good of love, at this point in heaven and in the Church, dealt with above in 10129; and from the meaning of 'being sanctified' as receiving what is Divine and the Lord's, also dealt with above, in 10128. The reason why 'touching' means an imparting, conveying, and being received is that a person's inner feelings are expressed by outward means, in particular by touch, and are thereby imparted and conveyed to another; and insofar as the will of the other is in tune and at one with his they are received. Whether you say the will or the love, it amounts to the same thing; for whatever a person loves he likewise wills. From this it also follows that the inner feelings a person has as a result of what he loves and therefore thinks are expressed through touch, and by means of it are imparted and conveyed to another. And insofar as the other loves the person expressing those feelings or loves the things which that person says and does, those feelings are received.
[2] This is especially apparent in the next life, for all people's actions there flow from the heart, that is, from their will or love. They are not allowed to act with gestures separate from their will or love, nor to speak with fraudulent lips, that is, separately from the thoughts of the heart. There it is evident how inner feelings are imparted and conveyed to another by touch, and how the other's reception of them is determined by his own love. Everyone's will or love constitutes the entire person there, and the sphere of life from it flows out from him like breath or an exhalation, envelops him, and constitutes an extension of himself, so to speak, around himself, in a way scarcely different from the emission around plants in the world, which is also detected at a distance through their odours, and also that around animals, which is actually detected by a dog with its keen sense of smell. There is a like emission from every human being, as also a wealth of experience makes known. But when a person lays aside the body and becomes a spirit or an angel that emission or exhalation is not material, as it was in the world; instead it is something spiritual flowing from his love. This love produces a sphere around him, which enables other spirits to detect at a distance what he is like. See what has been shown regarding this sphere in the places referred to in 9606.
[3] Since in their world this sphere is imparted and conveyed to another, and is received by him in accordance with his love, very many wonders occur there which are unknown to people in the world, such as,
1 People's presence with one another is always due to the likeness of their loves, and their absence from one another is always due to unlikeness.
2 All are brought into association with one another on the basis of their loves. Those governed by love to the Lord received from the Lord live in association with one another in the inmost heaven; those governed by love towards the neighbour received from the Lord live in association with one another in the middle heaven; and those governed by the obedience of faith, that is, those who do the truth for its own sake, live in association with one another in the lowest heaven. But those ruled by self-love and love of the world, that is, those who do what they do with selfish and worldly ends in view, live in association with one another in hell.
[4] 3 All turn their eyes towards those they love. Those who love the Lord turn their eyes towards the Lord as the Sun; those who love the neighbour with love received from the Lord turn their eyes towards the Lord as the Moon; and those who do the truth for its own sake act in a similar way. (Regarding the Lord as the Sun and as the Moon, see what has been shown in 1521, 1529-1531, 3636, 3643, 4060, 4321(end), 5097, 5377, 7078, 7083, 7171, 7173, 8644, 8812.) And what is astonishing, whichever way they face, that is, whichever of the four quarters they turn towards, they still behold the Lord in front of them. The opposite is so with those in hell; the more they are ruled there by self-love and by love of the world, the more they turn from the Lord and have Him behind their back. And again this is so whichever way they face or whichever quarter they turn towards.
[5] 4 When an angel of heaven focuses his attention on others his inner feelings are imparted and conveyed to them, according to the amount and the essential nature of his love; and it is received by them according to the essential nature and the amount of their love. If therefore attention is focused by an angel of heaven on those who are good, it gives rise to gladness and joy; but if it is focused on the evil, it gives rise to pain and torment.
[6] But an imparting, conveying, and being received is also meant by touching with the hand because the whole body's capacity to act is concentrated in the arms and hands, and in the Word interior things are expressed by means of exterior ones. So it is that power is meant by 'the arms', by 'the hands', and especially by 'the right hand', see the places referred to in 10019, and what has been stated in 10023, 10076; and so it is that whatever resides with a person, thus the entire person in his capacity to act, is meant by 'the hands', see the places referred to in 10019. Furthermore all the outward senses of sight, hearing, taste, and smell are connected with touch, being varieties of touch, as is well known in the learned world.
[7] The meaning of 'touching' as an imparting, conveying, and being received is clear from a great number of places in the Word, of which let the following be brought to the fore: In Moses,
You shall anoint the tent of meeting, and the ark of the Testimony, and the table and all its vessels, and the lampstand and its vessels, and the altar of incense, and the altar of burnt offering and all its vessels, and the laver and its pedestal. Thus you shall sanctify them, that they may be the holy of holies. Everyone who touches them will be made holy. Exod 30:26-29.
In the same author,
Everything that touches the remainder of the minchah and the remainder of the flesh from the sacrifices, which are for Aaron and his sons, will be made holy. Lev 6:18,27.
In Daniel,
The angel touched Daniela and raised him onto his knees; and he touched his lips and opened his mouth; and again he touched him and strengthened him. Dan 10:10,16,18.
In Isaiah,
One of the seraphim touched my mouth with the burning coal; he said, Behold, this has touched your lips, therefore your iniquity has departed and your sin is expiated. Isa 6:7.
In Jeremiah,
Jehovah put out His hand and touched my mouth, and said, I am puttingb My words into your mouth. Jer 1:9.
In Matthew,
Jesus, stretching out a hand to the leper, touched him, saying, I am willing; be clean. And immediately his leprosy was cleansed. Matt 8:3.
In the same gospel,
Jesus saw Peter's mother-in-law sick with a fever, and He touched her hand, and the fever left her. Matt 8:14,15.
In the same gospel,
Jesus touched the eyes of the blind, and their eyes were opened. Matt 9:29,30.
In the same gospel,
Jesus touched the eyes of the two blind men, and immediately they received sight. Matt 20:34.
In Luke,
Jesus touched the servant'sc ear and healed [him]. Luke 22:51.
In Mark,
They brought the sick to Jesus, that they might just touch the hem of His clothing; and as many as touched [Him] were made well. Mark 6:56; Matt 14:36.
In Luke,
A woman suffering from a discharge of blood touched the hem of Jesus' garment; and immediately the flow of blood stopped. Jesus said, Who is it who touched Me? Someone touched Me; I perceived that power had gone out from Me. Luke 8:44-48.
In Mark,
They brought young children to Jesus, that He might touch them. And He took them up in His arms, laid His hands on them, and blessed them. Mark 10:13,16.
[8] From these quotations it is evident that 'touching' means an imparting, conveying, and being received.
[9] This is similarly evident in places where uncleannesses are the subject, by which evils and falsities that come from the hells are meant in the internal sense, as in Moses,
Whoever touches the dead body of any persond will be unclean for seven days. Whoever touches a dead body, that of a person who has diede, and has not expiated himself, defiles Jehovah's dwelling-place; therefore this soul shall be cut off from Israel. Everyone who has touched on the surface of the field one slain with the sword, or one dead, or a human bone, or a sepulchre will be unclean for seven days. Whoever touches the water of separation will be unclean until the evening. Everything that the unclean person has touched will become unclean; and the soul who has touched it will be unclean until the evening. Num 19:11,13,16,21,22.
In the same author,
He who touches unclean beasts, unclean creeping things, will be unclean until the evening. Everything onto which [any of them] falls will be unclean; whether it is a wooden vessel, a garment, water, an earthenware vessel, food, drink, an oven, a spring, a cistern, [or] a water-tank, it will be unclean. Lev 11:31-36.
The like occurs at Lev 5:2,3; 7:21.In the same book,
[A person] who has a discharge is unclean. A man (vir) who touches that person's bed ..., if he sits on a vessel on which the person has sat ..., whoever touches that person's flesh [or] his garments ..., if someone suffering from a discharge spits on one who is clean ..., a seatf on which he rides ..., an earthenware vessel ..., a wooden vessel ..., he will be unclean. Lev 15:1-end.
So too one who touches a leper, Lev 22:4.In the same book,
If any of the carcass falls onto any sowing seed which is sown, it will be clean. But if water is put onto the seed, and the carcass falls onto it, it will be unclean. Lev 11:37,38.
[10] By these uncleannesses are meant various kinds of evils and consequent falsities coming from hell, which have been imparted, conveyed, and received. Each particular uncleanness means some specific evil; for evils are what render a person unclean, because they infect his soul. Also the evils in their hearts gush out of evil spirits and genii, and - depending on how convincing the false ideas accompanying evil are - they infect those who are present. This contagious influence is what is meant by touching uncleannesses.
[11] In Moses,
Of the fruit from the tree which is in the middle of the garden you shall not eat, nor shall you touch it, or else you will die. Gen 3:3.
In the same book,
The angel who wrestled with Jacob, seeing that he did not prevail against him, touched the socket of his thigh, and the socket of the thigh was out of joint. Gen 32:25.
In the same author,
Moses said that they should not touch anything that belonged to Korah, Dathan, and Abiram, lest they be consumed on account of all their sins. Num 16:26.
In Isaiah,
Depart, depart. Do not touch the unclean thing. Go out from the midst of her; be purified, bearers of Jehovah's vessels. Isa 52:11.
In Jeremiah,
They went astray blind in the streets, they are defiled with blood. Things which have no power they touch with their garments. Depart; he is unclean. They cry out to them, Depart, do not touch [us]. Lam 4:14,15.
In Haggai,
Behold, if a man carriesg holy flesh in the skirt of his garment, and his skirt touches bread, or wine, or oil, or any food whatever, still it will not be made holy. If one who is unclean from a dead bodyh touches any of them whatever still he will be unclean. Hagg 2:12-14.
In Hosea,
Perjuring, and lying, and killing, and stealing, and committing adultery; they commit robbery, and blood touches bloodi. Therefore the land will mourn. Hosea 4:2,3.
Latin(1748-1756) 10130
10130. `Omnis tangens altare sanctificabitur': quod significet quemvis qui Divinum Domini recipit, constat ex significatione `tangere' quod sit communicatio, {1} translatio, {2} receptio, de qua sequitur, ex significatione (x)altaris quod sit repraesentativum Domini quoad bonum amoris, hic in caelo et in Ecclesia, de qua supra n. 10,129, et ex significatione `sanctificari' quod sit recipere Divinum Domini, de qua etiam supra n. 10,128. Quod `tangere' sit communicatio, translatio, et receptio, est quia interiora hominis {3} se exserunt per externa, imprimis {4} per tactum, et sic {5} se communicant cum altero, ac semet transferunt in alterum, et quantum (x)alterius voluntas concordat et unum facit, recipiuntur; sive dicas voluntatem sive amorem, idem est, nam quod amoris hominis est, hoc etiam voluntatis ejus est; inde quoque sequitur quod interiora hominis quae sunt ejus amoris et inde cogitationis, se exserant per tactum, ac ita se communicent cum altero ac semet transferant in alterum; et quantum alter amat personam, vel res quas persona loquitur vel agit, tantum recipiuntur. [2] Hoc apprime se manifestat in altera vita, nam ibi omnes agunt ex corde, hoc est, ex voluntate seu amore, et non licet agere ex gestibus separatis ab illis, nec loqui ex ore simulate, hoc est, separatim a cogitatione cordis; ibi patet quomodo interiora se communicant cum altero, ac se transferunt in alterum per tactum, et quomodo alter recipit illa secundum suum amorem; voluntas seu amor cujusvis constituit totum hominem ibi, ac sphaera vitae inde effluit ab illo sicut halitus aut vapor, ac circumdat illum, et facit quasi ipsum circum illum; vix aliter ac sicut effluviosum circum vegetabilia in mundo, quod etiam sentitur ad distantiam per odores, etiam circum bestias, quod sentitur exquisite a cane sagaci; tale {6} effluviosum (o)etiam exundat ex unoquovis homine, ut quoque ex multa experientia notum est; at cum homo deponit corpus et fit spiritus aut angelus,tunc effluviosum (o)seu exspiratorium illud non est materiale, ut in mundo, sed est spirituale effluens ex amore ejus; hic tunc format sphaeram circum illum, quae facit ut percipiatur ad distantiam ab aliis qualis est; de hac sphaera videantur quae in locis citatis n. 9606 ostensa sunt; [3] quia communicatur haec sphaera cum altero, ac transfertur in illum ibi, (c)et recipitur ab altero secundum ejus amorem, inde mirabilia plura ibi existunt quae ignota sunt homini in mundo, sicut I (m)(o) {7} Quod omnis praesentia sit secundum similitudines amorum, et omnis absentia secundum dissimilitudines (c)eorum. II (d)(o) Quod omnes consocientur secundum amores; qui in amore in Dominum a Domino sunt consociantur in caelo intimo, qui in amore erga proximum a Domino {8} sunt consociantur in caelo medio, qui in oboedientia fidei, hoc est, qui faciunt verum propter verum, consociantur in caelo ultimo; qui autem in amore sui et {9} mundi sunt, hoc est, qui faciunt quae faciunt propter se et mundum ut fines, consociantur in inferno. III (t)(i)(o) Quod omnes vertant oculos suos ad illos quos amant; qui amant Dominum vertunt oculos suos ad Dominum ut Solem, qui amant proximum a Domino vertunt oculos suos ad Dominum ut Lunam, similiter qui faciunt verum propter verum; de Domino ut Sole et ut Luna, videantur quae n. 1521, 1529-1531, 3636, 3643, 4060, 4321 fin., 5097, 5377, 7078, (t)7083, 7171, 7173, 8644, 8812, ostensa sunt; et quod mirum, quocumque se vertunt, seu {10} ad quamcumque plagam, usque spectant Dominum ante se. Contrarium est illis qui in inferno; quo magis ibi in amore sui sunt ac in amore mundi, eo magis vertunt se a Domino et Ipsum habent a tergo; {11} hoc etiam quocumque seu {12} ad quamcumque plagam se vertunt {13}. [5] IV(t)(o) Cum angelus caeli determinat visum suum ad alios, tunc communicantur et transferuntur interiora ejus in illos, secundum quantum et quale amoris ejus, et {14} recipiuntur ab illis secundum quale et quantum {15} amoris eorum; quapropter si ab angelo (o)caeli determinatur visus ad bonos, fit laetitia et gaudium, si autem ad malos, fit dolor et cruciatus. [6] Quod autem per tactum manus etiam significetur communicatio, translatio, ac receptio, est quia activum totius corporis collatum est in bracchia et in manus, ac interiora per exteriora exprimuntur in Verbo; inde est quod per `bracchia,' per `manus,' et imprimis per `dextram' significetur potentia, videantur citata n. 10,019, et n. 10,023, 10,076, (m)et inde per `manus' significatur quicquid est apud hominem, ita totus homo quatenus agens, citata n. 10,019.(n) (o)Praeterea, (m)quod omnes sensus externi, sicut visus, auditus, gustus, et odoratus, se referant ad tactum, et sint species tactus, notum est in orbe erudito.(n) [7] Quod per `tangere' significetur communicatio, translatio, et receptio, constat ex pluribus locis in Verbo, quorum haec licet in medium afferre: {16} apud Moschen, Unges tentorium conventus, et arcam testimonii, et mensam et omnia vasa ejus, et candelabrum et vasa ejus, et altare suffimenti, et altare holocausti, et omnia vasa ejus, et labrum et basin ejus; ita {17} sanctificabis illa ut sint sanctum sanctorum; omnis qui tetigerit illa sanctificabitur, Exod. [xxx] 26-29:apud eundem, Omne quod attigerit residuum minhae, et residuum carnis ex sacrificiis, quae `Aharoni et filiis' ejus, sanctificabitur, Lev. vi 11, 20 [A.V. 18, 27]:
apud Danielem, Angelus tetigit Danielem, et restituit super stationem ejus, ac sustulit eum super genua sua: ac tetigit labia ejus, et aperuit os ejus;
et addidit tangere illum, et corroboravit illum, x 10, 16, 18: apud Esaiam, Unus de seraphim tetigit pruna os meum, dixit, Ecce tetigit haec labia tua, ideo recessit iniquitas tua, et peccatum tuum expiatur, vi 7:
apud Jeremiam, Emisit Jehovah manum Suam et tetigit os meum, et dixit, Do verba Mea in os tuum, i 9:
apud Matthaeum, Jesus extendens manum ad leprosum, tetigit illum, dicens, Volo, mundatus esto; et statim mundata est illius lepra, viii 3:
apud eundem, Jesus vidit socrum Petri febri afflictam, et tetigit manum ejus, et reliquit eam febris, viii 14, 15:
apud eundem, Jesus tetigit oculos caecorum, et aperti sunt eorum oculi, ix 29:
apud eundem, Jesus tetigit oculos duorum caecorum, et statim visum receperunt, xx (x)34:
apud Lucam, Jesus tetigit aurem surdi, et sanavit, xxii 51:
apud Marcum, Attulerunt male habentes ad Jesum, ut saltem tangerent fimbriam indumenti Ipsius, et quotquot tetigerunt, salvi facti sunt, vi 56; Matth. xiv 36:
apud Lucam, Mulier profluvio sanguinis laborans, tetigit fimbriam vestimenti (x)Jesu; et (x)ex tempore stetit fluxus sanguinis: Jesus dixit, Quis est qui tetigit Me? tetigit Me aliquis, Ego cognovi virtutem egressam a Me, viii 44-48:
apud Marcum, Attulerunt ad Jesum infantes ut tangeret eos; et suscepit eos in ulnas, posuit manus (o)Suas super eos, et benedixit illis, x 13, 16 [8] ex his patet quod per `tangere' significetur communicatio, {19} translatio (c)et receptio. [9] Similiter ubi agitur de immundis, per quae in sensu interno significantur mala et falsa, quae ab infernis, ut apud Moschen, Tangens mortuum quoad omnem animam hominis, immundus septem diebus. Omnis tangens mortuum, quoad animam hominis qui moritur, et non expiaverit se, habitaculum Jehovae polluit, ideo exscindetur anima haec ex Israele. Omnis qui tetigerit super superficie agri confossum gladio, aut mortuum, aut os hominis, aut sepulcrum, immundus erit septem dies. Tangens aquas separationis, immundus ad vesperam. Omne quod tetigerit immundus, immundum fiet; et anima quae tetigerit, immunda erit ad vesperam, Num. xix 11, 13, 16, 21, 22:
apud eundem, Qui tangit immundas bestias, immunda reptilia, immundus ad vesperam: omne super quod ceciderit, immundum erit, sive vas ligni, vestis, aquae, vas testae, cibus, potus, clibanus, fons, cisterna, receptaculum aquarum, immunda erunt {20}, Lev. xi 3 1-36;
[10] pariter Lev. v 2, 3, vii 21 apud eundem, Qui in fluxu, immundus est; vir qui tetigerit cubile ejus; si sederit super vase super quo ille; qui tetigerit carnem ejus, vestes ejus; si exspuerit fluxu affectus in mundum; currus super quo vehitur, vas testae; vas ligni, immundus erit, Lev. (x)xv i-fin.:
etiam qui tetigerit leprosum, Lev. xxii 4: apud eundem, Si ceciderit de cadavere super omne semen sementis, quod seminatur, mundum erit; si vero data fuerit aqua super semen, et ceciderit cadaver super id, immundum erit, Lev. xi 37, 38;
per immunda illa significantur varia genera malorum et inde falsorum, quae ab inferno, quae communicata, translata, ac recepta; singula immunda {21} aliquod malum in specie significant; mala enim sunt quae immunda reddunt hominem, nam infectant animam ejus; etiam ex malis spiritibus et geniis {22} exundant mala cordis eorum, ac secundum persuasiones mali infectant praesentes; haec contagio {23} est quae significatur per tactum immundorum: [11] apud Moschen, De fructu arboris quae in medio horti, non comedetis, neque tangetis eam, ne moriamini, Gen. iii 3:
apud eundem, Angelus qui cum Jacobo luctatus est, videns quod non praevaleret ei, tetigit acetabulum femoris ejus, et luxabatur acetabulum femoris, Gen. xxxii 26 [A.V. 25]:
apud eundem, Moscheh dixit quod non tangerent quicquam quod Koracho, Dathani, et Abiramo, ne consumantur {24} ob omnia peccata eorum, Num. xvi 26:
apud Esaiam, Discedite, discedite, immundum ne tangite, exite e medio ejus, purificamini portantes vasa Jehovae, lii 11:
apud Jeremiam, Errarunt caeci in plateis, polluti sunt sanguine, ea quae non possunt, tangunt vestimentis suis; recedite, immundus est, clamant ad illos, Recedite, ne tangite, Threni iv 14, 15:
apud Haggaeum, Ecce portabit vir carnem sanctitatis in ala vestis suae, et tangit ala sua panem, vel vinum, vel oleum, vel quemcumque cibum, usque non sanctificabitur; si tetigerit immundus anima quodcumque illorum, usque immundus erit, ii 12-14:
apud Hoscheam, Pejerare, (o)et mentiri, (o)et occidere, et furari, (o)et adulterari, latrocinantur, et sanguines sanguines tangunt; (o)propterea lugebit terra, iv 2, (o)3. @1 i etiam$ @2 i et$ @3 i quae sunt ejus voluntatis, et inde cogitationis,$ @4 motus et$ @5 ita$ @6 simile$ @7 In A this is interpolated after the numeral IV(t)(o) below and is marked for insertion here.$ @8 After sunt$ @9 i in amore$ @10 et$ @11 i et$ @12 et$ @13 i ; inde similiter se habet cum hominibus in mundo, tametsi hoc nesciunt$ @14 i ea$ @15 quantum et quale$ @16 i ut$ @17 et IT$ @18 Aharonis et filiorum$ @19 i et$ @20 immundum erit$ @21 i , quae recensentur,$ @22 i in altera vita$ @23 infectatio$ @24 consumentur AI$