6996.“求求你，你要藉着谁的手，就差派谁去吧”表从神性人身发出的神性真理将以间接的方式被说出来。这从摩西的代表，以及“差派”和“藉着手差派”的含义清楚可知：说这话的摩西是指圣言，也就是神性真理方面的主（参看6752节）；“差派”当论及主时，是指发出（2397，4710节）；“藉着手差派”是指通过将被赋予能力的另一个人，也就是将从主的神性人身发出的神性真理说出来的能力。它因通过被赋予能力的另一个人到来，故以一种间接的方式到来。前面说明（6982，6985节），直接从主的神性人身发出的神性真理无法被任何人，甚至无法被任何天使听见和明白。因此，为叫它能被听见和明白，就必须有一个媒介；天堂就充当这个媒介，然后充当媒介的是与人同在的天使和灵人。
这一点从以下事实明显可知：人甚至听不见与他同在的灵人彼此间的交谈，即便听见，也不明白，因为灵人的言语没有任何人类的话语，而是所有语言的普遍言语。此外，灵人听不见天使，即便听见，也不明白，因为天使的言语更为普遍。至内层天堂的天使更无法被听见和明白，因为他们的言语不是由观念，而是由属天之爱所固有的情感构成的言语。既然这类言语距离一个人如此遥远，以致他绝无法听见和明白它们，那么无限优于众天堂中的各种言语的神性言语，必是何等遥远呢？我所说的“神性言语”，其实是指从主的神性人身发出的神性真理。由此可以看出，从主发出的神性真理若要被听见和明白，就必须通过媒介来到人这里。最后的媒介就是与一个人同在的灵人，这个灵人要么流入他的思维，要么通过一种活生生的声音实现他的流入。
直接从主发出的神性真理无法被听见和明白，这一事实也可从对应关系和基于对应关系的代表明显看出来。也就是说，世人所说的话以一种完全不同的形式呈现在灵人中间，而灵人所说的话又以一种完全不同的形式呈现在天使中间。这一点从圣言的灵义和字义可以看出来；适合世人的字义有助于表示并代表包含在灵义中的事物。既然灵义无法被人理解，除非它能通过诸如属于世界和自然界的那类事物被呈现和揭示出来，天使的意义更是如此，那么人又如何能明白直接从主的神性发出的神性真理呢？这真理无限高于天使的理解水平，在天上都无法被领悟，除非它穿过天堂，在如此行时披一种适合那里之人的觉知并与其觉知相匹配的形式。这一切通过一种任何人根本无法理解的奇妙流注实现。说这些事是为了叫人们知道，从主发出的神性真理若不通过媒介，就无法被任何人听见和明白。
Potts(1905-1910) 6996
6996. Send I pray by the hand of him whom Thou wilt send. That this signifies that the Divine truth proceeding from the Divine Human will be mediately uttered, is evident from the representation of Moses, who says this, as being the Lord as to the Word, that is, as to Divine truth (see n. 6752); from the signification of "sending," when said of the Lord, as being to proceed (n. 2397, 4710); and from the signification of "sending by the hand," as being by another to whom power will be given, namely, the power of uttering the Divine truth proceeding from the Divine Human of the Lord; and as it denotes by another to whom power is given, it denotes mediately. It was shown above (n. 6982, 6985), that the Divine truth proceeding immediately from the Lord's Divine Human cannot be heard and perceived by any man, nor even by an angel. Therefore in order that it may be heard and perceived, there must be mediation, which mediation is effected through heaven, and afterward through the angels and spirits with the man. [2] This can be plainly known from the fact that man cannot even hear the spirits who are with him speaking with one another; and if he heard he could not perceive, because the speech of spirits is without human words, and is the universal speech of all languages. Moreover spirits cannot hear angels; and if they heard they could not perceive, because the angelic speech is still more universal. Nay, the angels of the inmost heaven can be still less heard and perceived, because their speech is not a speech of ideas, but of affections which are of celestial love. Seeing that since these kinds of speech are so far away from man, that they cannot possibly be heard and perceived by him, what then, so to speak, must be the Divine speech, which is infinitely above all the kinds of speech in the heavens! It is said "the Divine speech," but the Divine truth proceeding from the Divine Human of the Lord is meant. This being so, it can be seen that the Divine truth proceeding from the Lord, in order to be heard and perceived, must pass to man through mediations. The last mediation is through the spirit who is with the man, who inflows either into his thought, or by means of a living voice. [3] That the Divine truth proceeding immediately from the Lord cannot be heard or perceived, is also evident from the correspondences and derivative representatives; namely, that the things a man speaks are presented quite differently with spirits; and the things spirits speak, quite differently with the angels. This can be seen from the spiritual sense of the Word and its literal sense, in that the literal sense, which is adapted to man, is significative and representative of the things which are in the spiritual sense; while this latter sense is not perceptible to man except insofar as it can be presented and expressed by such things as are of the world and of nature; and still less the angelic sense. What then must be the case with the Divine truth proceeding immediately from the Divine of the Lord, which is infinitely above the angelic understanding, and which is not perceptible in heaven except insofar as it passes through heaven, and so puts on a form adapted and suited to the perception of those who are there, which is effected by means of a wonderful influx, not at all comprehensible to anyone! These things have been said in order that it may be known that the Divine truth proceeding from the Lord cannot be heard or perceived by anyone, except through mediations.
Elliott(1983-1999) 6996
6996. 'Send, I beg You, through the hand [of another] You may send' means that Divine Truth going forth from the Divine Human will be uttered in an indirect way. This is clear from the representation of Moses, who says these words, as the Lord in respect of the Word, that is, of Divine Truth, dealt with in 6752; from the meaning of 'sending', when used in reference to the Lord, as going forth, dealt with in 2397, 4710; and from the meaning of 'sending through the hand' as through another to whom power will be given, power to utter Divine Truth going forth from the Lord's Divine Human. And since it comes through another to whom power has been given it comes in an indirect way. It was shown above in 6982, 6985, that Divine Truth going forth directly from the Lord's Divine Human cannot be heard or discerned by anyone, not even by an angel. If therefore it is to be heard and discerned an intermediary is required; heaven acts as that intermediary, and then the angels and spirits present with a person.
[2] This is plainly recognizable from the consideration that a person does not even hear the spirits who are present with him talking to one another; and if he did he would not discern what they said because spirits' speech does not contain any words used by men but is the universal speech of all languages. What is more, spirits cannot hear angels, and if they did they would not discern what they said, for angels' speech is even more universal. Still less can angels belonging to the inmost heaven be heard or understood, because their speech is not speech consisting of ideas but of the affections immanent in heavenly love. Since these kinds of speech are so remote from a person that he cannot by any means hear or discern them, then how remote must Divine speech be - if one may use that expression - which is infinitely superior to the kinds of speech in the heavens? (The expression 'Divine speech' is being used, but by it Divine Truth going forth from the Lord's Divine Human is meant.) This being so, it may be seen that if Divine Truth going forth from the Lord is to be heard and discerned, it must come to man by way of intermediaries, the final one being a spirit present with a person, whose entrance takes place either into the person's thought or by means of a living voice.
[3] The fact that Divine Truth coming forth directly from the Lord cannot be heard or discerned is also evident from correspondences and from the representatives based on them. That is to say, the things that man says present themselves among spirits in an altogether different form, and the things spirits say present themselves among angels in an altogether different form, as may be recognized from the spiritual sense of the Word and the literal sense of it; the literal sense, which is suitable for man, serves to denote and represent things contained in the spiritual sense. Since this sense cannot be perceived by man - still less the angelic sense - except insofar as it is able to be presented and revealed by means of such things as belong to the world and natural order, how can he discern Divine Truth coming directly from the Lord's Divine? That Truth is infinitely higher than angels' level of understanding and cannot be perceived in heaven either, except insofar as it passes through heaven and in so doing takes on a form suitable for and compatible with the perception of those who are there. This is accomplished by means of an influx that is marvellous and beyond all possible comprehension by anyone. These matters have been stated in order that people may know that Divine Truth going forth from the Lord cannot be heard or discerned by anyone without intermediaries.
Latin(1748-1756) 6996
6996. `Mitte quaeso, per manum mittas': quod significet quod Divinum Verum a Divino Humano procedens mediate (d)enuntiabitur, constat (m)ex repraesentatione `Moschis,' qui haec dicit, quod sit Dominus quoad Verbum, hoc est, quoad Divinum Verum, de qua n. 6752;(n) ex significatione `mittere' cum dicitur de Domino, quod sit procedere, de qua n. 2397, 4710; et ex significatione `per manum mittere' quod sit per alium cui dabitur potentia, nempe enuntiandi Divinum Verum a Divino Humano Domini procedens, et quia per alium cui potentia data, est mediate. Supra n. 6982, 6985, ostensum est quod Divinum Verum immediate procedens a Divino Humano Domini a nullo homine et ne quidem ab angelo audiri (c)et percipi possit; idcirco ut audiatur et percipiatur, erit mediatio, quae mediatio fit per caelum, et dein per angelos ac per spiritus apud hominem; 2 hoc manifeste potest inde sciri quod homo ne quidem audire possit spiritus qui apud se sunt inter se loquentes, et si audiret non potuisset, percipere ex causa quia loquela spirituum est absque vocibus humanis, et est universalis omnium linguarum; et porro, spiritus {1}non possunt audire angelos, et si audirent non potuissent percipere, nam loquela angelica est adhuc magis universalis; immo angeli intimi caeli adhuc minus possunt audiri et percipi, quia loquela illorum non est loquela idearum, sed est affectionum quae sunt amoris caelestis; cum hae loquelae tantum distant ab homine ut nequaquam ab illo audiri nec percipi possint, quid tunc, ut ita dicatur, loquela Divina quae infinite est supra loquelas in caelis; loquela Divina dicitur, sed intelligitur Divinum Verum a Divino Humano Domini procedens; cum ita {2}sit, constare potest quod Divinum Verum a Domino procedens, ut audiatur et percipiatur, transibit ad hominem per mediationes; ultima mediatio est per spiritum qui apud hominem, qui influit vel in cogitationem ejus, {3}vel per vivam vocem. 3 Quod Divinum Verum {4}immediate procedens a Domino non audiri {5}nec percipi possit, etiam patet a correspondentiis et inde repraesentativis, quod nempe quae homo loquitur sistantur prorsus aliter apud spiritus, et quae spiritus loquuntur prorsus aliter apud angelos, ut constare potest a sensu spirituali Verbi et ejus sensu litterali, quod sensus litteralis, qui adaequatus est homini, sit significativus et repraesentativus rerum quae in sensu spirituali; cum hic sensus non (t)perceptibilis sit homini nisi modo quantum sisti et exponi potest per talia quae sunt mundi et naturae, et adhuc minus angelicus, quid non Divinum Verum immediate procedens a Divino Domini, quod infinite est supra intellectum angelicum, nec in caelo perceptibile nisi quantum transit per caelum, et sic induit formam adaequatam et convenientem perceptioni illorum qui ibi; quod fit per influxum mirabilem et nusquam alicui comprehensibilem. Haec dicta sunt ut sciatur quod Divinum Verum a Domino procedens non ab aliquo audiri nec percipi possit nisi per mediationes. @1 nec$ @2 est$ @3 et$ @4 After non$ @5 et$