6269.“以色列伸出右手来，按在以法莲的头上”表他认为真理要占据第一位。这从“伸出右手”的含义和“以法莲”的代表清楚可知：“伸出右手”是指认为占据第一位，“右手”表示第一位，这是显而易见的；“以法莲”是指理解力，因而也指信之真理，因为当人心智的理解力部分中有天堂之光所提供的视觉，因而有属灵视觉（参看6222节），信之真理就住在这理解力部分。本节，以及17-19节经文提到，以色列把右手按在以法莲的头上，左手按在玛拿西的头上；这种行为表示他认为信之真理占据第一位，仁之良善占据第二位。他之所以如此思想，是因为以色列所代表的属灵人在重生之前对它们没有别的想法。事实上，属灵人能直接意识到何为信之真理，却意识不到何为仁之良善；因为后者通过一种内在途径流入，而前者则通过一种外在途径流入，和记忆知识一样。
但没有重生的人会很绝对地说，信占据第一位，也就是说，信是教会的本质，因为这样他们就能随心所欲地生活，却仍能说，他们怀有得救的希望了。这也是为什么如今仁已完全消失，以至于几乎没有人知道何为仁，甚至因此不知道何为信的原因，因为这一个离了那一个不能存在。如果仁占据第一位，信占据第二位，那么教会的整个面貌就不同了。因为在这种情况下，除了那些过着与信之真理相一致的生活，也就是过着一种仁爱生活的人外，没有人会被称为基督徒。人们也会知道何为仁，不会基于有关信之真理的具体观念而在诸教会中作出区分，从而制造出众多教会。相反，他们会说，只有一个教会，这个教会包括所有过着良善生活的人，不仅包括那些在教会所在地区里的人，还包括那些在它之外的人。如果他们这样说，教会对诸如属于主国度的那类事物就会有一个被光照的看法；因为仁会进行光照，带来光明，而无仁之信则从来不会。与仁分离之信所带来的错误观念也会被清楚认识到。
由此可见，如果仁之良善占据第一位，也就是说，如果它是本质要素，信之真理占据第二位，也就是说，它是表达仁之良善的外在形式，那么教会的整个面貌将变得何等不同。教会的整个面貌会变得像古教会，古教会便以仁爱为教会的标志，并且除了仁爱的教义外，没有其它教义；他们由此而从主拥有智慧。该教会的性质在摩西五经中以这些话来描述：
耶和华就环绕他、教导他、保护他，如同保护祂眼中的瞳人。又如鹰搅动巢窝，在雏鹰以上两翅扇展，接取雏鹰，背在两翼之上。这样，耶和华独自引导他，并无外邦神与他同在。耶和华使他乘驾地的高处，使他得吃田间的出产；又使他从磐石中咂蜜，从燧石中吸油；也吃牛群的奶油、羊群的奶、羊羔的脂油、巴珊所出的公绵羊和公山羊，与肥美的麦子，也喝血红葡萄汁酿的纯酒。（申命记32:10-14）
所以，那些属于古教会的人都在天堂，享有那里的一切幸福和荣光。
Potts(1905-1910) 6269
6269. And Israel put forth his right hand, and put it upon Ephraim's head. That this signifies that he accounted truth as being in the first place, is evident from the signification of "putting forth his right hand," as being to account in the first place (that the "right hand" denotes in the first place, is manifest); and from the representation of Ephraim, as being the intellectual, thus also the truth of faith, for this dwells in man's intellectual part when there is sight there from the light of heaven, thus spiritual sight (see n. 6222). It is set forth in this verse, and also in verses 17-19, that Israel put his right hand on Ephraim's head, and his left hand on Manasseh's head; and by this is signified that he accounted the truth of faith as being in the first place, and the good of charity in the second. The reason was that until he has been regenerated, the spiritual man, who is represented by Israel (n. 4286, 6256), supposes no otherwise; for he has a sensible apprehension of what the truth of faith is, but not what the good of charity is; because the latter flows in by an interior way, but the former, by an exterior way, just as does memory-knowledge. [2] But they who are not being regenerated say absolutely that faith is in the first place, that is to say, that it is the essential of the church, because in this way they can live as they desire, and still say that they have hope of salvation. Hence also at this day charity has so disappeared that the nature of it is known to scarcely anyone, and consequently so has faith, for the one is not possible without the other. If charity were in the first place, and faith in the second, the aspect of the church would be different; for then no others would be called Christians than those who live a life according to the truth of faith, that is, a life of charity; and they would then also know what charity is. Then too they would not make a number of churches by making a distinction among them according to opinions about the truths of faith; but they would say that there is one church, in which are all who are in the good of life, not only those within the region where the churches are, but also those who are outside of it. In this manner the church would be an illustration about such things as belong to the Lord's kingdom; for charity enlightens, and never faith without charity; and the errors that are brought in by means of faith separated would be clearly seen. [3] Hence it is evident how different an aspect the church would have if the good of charity were in the first place, that is, were the essential, and the truth of faith in the second, that is, its formal. The aspect of the church would then be like that of the Ancient Church, which made the church consist in charity, and had no other doctrinals of the church than those of charity: from this they had wisdom from the Lord. The quality of that church is described in these words in Moses:
Jehovah led him about, He instructed him, He guarded him as the pupil of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, He took him, He bare him upon His wings; Jehovah alone did lead him, neither was there any strange god with him. He made him ride on the high places of the earth, and fed him with the increase of the fields; He made him suck honey out of the rock, and oil out of the flint of the rock; butter of the herd, and milk of the flock, with fat of lambs, and of rams the sons of Bashan, and of he-goats, with the fat of kidneys of wheat; and of the blood of the grape thou drinkest pure wine (Deut. 32:10-14). Wherefore they who were of that church are in heaven, and in all happiness and glory there.
Elliott(1983-1999) 6269
6269. 'And Israel put out his right hand and placed it on Ephraim's head' means that he considered truth to occupy the first place. This is clear from the meaning of 'putting out his right hand' as considering to occupy the first place - 'right hand' meaning in first place, as is self-evident; and from the representation of' Ephraim' as the understanding, and so the truth of faith since it dwells in the understanding part of a person s mind when sight provided by the light of heaven, thus spiritual sight, exists there, see 6222. The fact that Israel put his right hand on Ephraim's head and his left on Manasseh's is referred to in this verse and also in verses 17-19 below; and by that action is meant the fact that he considered the truth of faith to occupy first place and the good of charity second place. The reason he thought that way was that the spiritual man, represented by 'Israel', 4286, 6256, does not consider them, before he has been regenerated, any differently. For the spiritual man is directly conscious of what the truth of faith is; but he is not conscious of what the good of charity is since it comes to him by an interior route, whereas the truth of faith comes by an exterior one, just as factual knowledge does.
[2] But people who are not being regenerated say quite categorically that faith occupies the first place, that is, that it is the essential element of the Church, because they can then lead whatever kind of life they like and still say that they entertain the hope of salvation. This also is the reason why at the present day charity has disappeared so completely that scarcely anyone knows what it is, or even consequently what faith is since the one does not exist without the other. If charity occupied the first place and faith the second the whole appearance of the Church would be different, for in that case no others would be called Christians but those who led a life in keeping with the truth of faith, which is a charitable life. People would also know what charity was, and they would not on the basis of particular ideas about the truths of faith distinguish between and make many Churches out of different groups. Instead they would speak of one Church that included all leading a good life, and not only those within that part of the world where the Church exists but also those outside. If they spoke in this way the Church would have an enlightened view of such things as belong to the Lord's kingdom; for charity is what brings light, and never faith without charity. And the mistaken ideas that faith separated from charity introduces would also be clearly recognizable.
[3] From this one may see how different the whole appearance of the Church would be if the good of charity were to occupy the first place, that is, if it were the essential element, and the truth of faith occupied the second place, that is, if it were the outward form that expressed it. The whole appearance of the Church would then be like that of the Ancient Church, which identified the Church with charity and had no other teachings of the Church than those concerned with charity, as a consequence of which they had wisdom from the Lord. The nature of that Church is described by these words in Moses,
Jehovah encompassed him, instructed him, and kept him as the pupil of His eye. As an eagle stirs up its nest, hovers over its young, spreads out its wings, He took him, He carried him on His wing. Jehovah alone led him, nor was any foreign god with him. He caused him to ride on the heights of the land, and He fed [Him] from the produce of the fields; He caused him to suck honey out of the rock and oil out of the flinty rock - butter from the herd, and milk from the flock, with the fat of lambs and of rams, the breeda of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you drink unmixed wine. Deut 32:10-14.
Those who belonged to that Church are consequently in heaven, enjoying complete happiness and glory there.
Latin(1748-1756) 6269
6269. `Et misit Israel dextram suam, et posuit super capite Ephraimi': quod significet quod primo loco reputaret verum, constat ex significatione `mittere dextram suam' quod sit reputare primo loco; quod `dextra' sit primo loco, patet; et ex repraesentatione `Ephraimi' quod sit intellectuale, ita quoque verum fidei, nam hoc in parte intellectuali hominis habitat cum ibi est visus a luce caeli, ita visus spiritualis, videatur n. 6222. Quod Israel posuerit dextram super capite Ephraimi, et sinistram super capite Menashis, agitur in hoc versu, et quoque in vers. seq. 17-19; et per id significatur quod reputaverit verum fidei primo loco, et bonum charitatis secundo; causa erat quia spiritualis homo, qui per `Israelem' repraesentatur, n. 4286, 6256, non aliter reputat priusquam regeneratus est; {1}sensibiliter enim animadvertit quid verum fidei, non autem quid bonum charitatis, hoc enim per viam interiorem influit, illud autem per exteriorem, prout scientificum. [2] Qui autem non regenerantur, dicunt absolute quod fides primo loco sit, hoc est, quod sit essentiale Ecclesiae, quia sic vivere possunt utcumque volunt, et usque dicere quod spem de salute habeant; inde etiam hodie ita evanuit charitas ut vix ab aliquo sciatur quid sit, consequenter etiam fides, nam unum absque altero non datur. Si charitas primo loco foret et fides secundo, alia facies Ecclesiae foret, nam tunc non alii dicerentur Christiani quam qui vitam secundum verum fidei viverent, hoc est, vitam charitatis; et quoque tunc scirent quid charitas; etiam tunc non plures Ecclesias facerent distinguendo inter illas secundum opiniones de veris fidei, sed unam dicerent in qua essent omnes qui in bono vitae, nec modo qui intra orbem ubi Ecclesiae, sed etiam qui extra illum; Ecclesia sic in illustratione foret de talibus quae sunt regni Domini, charitas enim illustrat, et nusquam fides absque charitate; {2}ac errores inducti per fidem separatam, perspicue viderentur'; [3] inde patet quae alia facies Ecclesiae foret si bonum charitatis primo loco, hoc est, {3} essentiale esset et verum fidei secundo, hoc est, formale ejus. (s)Facies Ecclesiae foret tunc sicut facies Ecclesiae Antiquae quae in charitate ponebat Ecclesiam, et non alia Ecclesiae doctrinalia habebat quam charitatis; inde illis sapientia a Domino; {4}qualis fuit illa Ecclesia, describitur his verbis apud Mosen, Jehovah circumduxit illum, instruxit illum, custodivit illum, sicut pupillum oculi Sui: sicut aquila excitat nidum suum, super pullis {5}suis motitat se, expandit alas suas, accepit illum, portavit illum super ala sua: Jehovah solus duxit illum; nec cum illo Deus alienus; equitare fecit illum super excelsis terrae, et cibavit proventu agrorum, sugere fecit illum mel e rupe, et oleum e saxo petrae: butyrum armenti, et lac gregis, cum adipe agnorum, et arietum filiorum Bashanis, et hircorum, cum adipe renum tritici, et sanguinem uvae bibis merum, Deut. xxxii 10-14;quare qui ab illa Ecclesia fuerunt, in caelo sunt, et in omni ibi felicitate et gloria.(s) @1 et quia sensibiliter$ @2 imo fides absque charitate in (perhaps enormes) errores abducit$ @3 i si$ @4 quod talis fuerit$ @5 ejus$