7004.“把话放在他的口里”表他所说的话将从神性人身发出。这从“摩西”的代表和“口”的含义清楚可知：把话放在亚伦口里的“摩西”代表从主的神性人身发出的神性真理方面的主，如前所述；“口”是指声音和话语（参看6987节），因此“放在口里”表示说出来。但当论及主时，“放在口里”表示发出，因为灵人或天使所说的圣言从主的神性人身发出。此外，“亚伦”代表所说出来的良善与真理的教义。
此中情形是这样：神性真理既直接也间接从主发出；直接发出的，完全超出天使的理解力；但间接发出的，既适合天上的天使，也适合世人，因为它穿过天堂，由此取得一个适合天使的性质，和一个适合世人的性质。但主也直接流入这真理，由此既间接又直接地引导天使和世人（6058节）。因为一切事物，无论总体还是细节，都因第一存在或原初本体（First being或Primary Being）而存在；秩序是这样建立的：第一存在或原初本体既间接也直接地存在于源于它的事物中，因而同等地存在于秩序的最末和最初层级。因为神性真理本身是独一的实质或物质，而源于它的事物无非是被赋予那实质或物质的后续形式。由此明显可知，神性也直接流入每一个事物；因为一切事物都是由神性真理创造的，神性真理是独一的本质（6880节）；因此，一切事物皆从它接受自己的存在。在约翰福音中，神性真理被称为“道”，即“圣言”：
太初有道，道与神同在，道就是神。万物是藉着祂造的；凡被造的，没有一样不是藉着祂造的。（约翰福音1:1，3）
通过这种流注，主不仅以一种总体的方式，还以各种具体方式，甚至以最具体的方式凭其圣治或天命的运作引导人。由于这些原因，所以才说，所说的话从神性人身发出。
我从天上被告知，并通过亲身经历被引导发觉，主在间接流入时也直接流入，从而同等地存在于秩序的最末和最初层级。另外，我还被告知并被引导发觉，通过间接流注，也就是经由天堂和那里的天使的流注所实现的东西相对来说极少；进一步被告知并发觉，主通过直接流注引导天堂，同时通过直接流注将那里的一切事物都保持在它们适当的联结和秩序中。
Potts(1905-1910) 7004
7004. And shalt put the words in his mouth. That this signifies that what he utters will proceed from the Divine Human, is evident from the representation of Moses, who was to put words in Aaron's mouth, as being the Lord as to the Divine truth which proceeds from His Divine Human (of which above); and from the signification of "mouth," as being voice and utterance (see n. 6987). Thus "to put in the mouth" denotes to give to utter; but when said of the Lord, it denotes to proceed, because the Word which is uttered by a spirit or angel, proceeds from the Lord's Divine Human. Aaron, moreover, represents the doctrine of good and truth, which is uttered. The case herein is this. [2] From the Lord proceeds Divine truth immediately and mediately; that which proceeds immediately is above all the understanding of angels; but that which proceeds mediately is adapted to the angels in the heavens and also to men, for it passes through heaven and thereby puts on the angelic and the human quality; but into this truth also the Lord flows immediately, and thus leads angels and men both mediately and immediately (n. 6058). For each and all things are from the First being, and the order has been so instituted that the First being may be present in the derivatives both mediately and immediately, thus alike in the ultimate of order and in its first; for the Divine truth itself is the one only substantial, the derivatives being nothing but successive forms thence derived. From this also it is plain that the Divine flows immediately also into each and all things, because all things have been created from the Divine truth, the Divine truth being the one only essential (n. 6880), thus that from which all things are. The Divine truth is what is called "the Word" 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 (John 1:1-2). By such influx the Lord leads man not only by providence in the universal, but also in every singular, nay, in the veriest singulars of all. For these reasons it is said that the things which are uttered proceed from the Divine Human. [3] That there is an immediate influx of the Lord where there is also a mediate, thus in the last of order equally as in the first of order, has been told me from heaven, and a living perception of it has been given; also that what is effected by mediate influx, that is, through heaven and the angels there, is relatively very little; and further, that the Lord leads heaven by means of immediate influx, and at the same time by means of it keeps all things there in their connection and order.
Elliott(1983-1999) 7004
7004. 'And to put words in his mouth' means that the things he utters will go forth from the Divine Human. This is clear from the representation of 'Moses', who was to put words in Aaron's mouth, as the Lord's Divine Truth which goes forth from His Divine Human, dealt with already; and from the meaning of 'mouth' as voice and utterance, dealt with above in 6987, so that 'putting in the mouth' means giving to utter. But when the phrase is used in reference to the Lord it means to go forth, for the Word, uttered by a spirit or angel, goes forth from the Lord's Divine Human. For 'Aaron' represents teachings that present what is good and true, which are given utterance.
[2] The implications of all this are that from the Lord Divine Truth goes forth in direct and indirect ways. What goes forth directly is entirely beyond angels' power of understanding; but what goes forth by an indirect way is fully suited to angels in heaven and also to men on earth, for the way it takes passes through heaven and by going this way it takes on a nature appropriate for angels and a nature appropriate for men. But the Lord also flows directly into this truth and thereby leads angels and men not only indirectly but also directly, see 6058. For everything in general and in particular owes its existence to the Primary Being (Esse), and established order is such that the Primary Being in things derived from it is present indirectly and directly, and so is present in the last and lowest degree of order no less than in the first. For the Divine Truth itself is altogether the substance, whereas the things derived from it are nothing else than the subsequent forms that are given to that substance. From this it is also evident that the Divine also flows directly into every single thing; for all things have been created by Divine Truth, because Divine Truth is altogether the essence, 6880, and so is that from which all things receive their being. Divine Truth is what is called 'the Word' 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. John 1:1, 3.
Through this kind of inflowing the Lord leads a person not only by the operation of His providence in a general way but also in every specific way, indeed in the most specific of all. This then is the reason why it is said that the things that are uttered will go forth from the Divine Human.
[3] I have been told from heaven, and led to perceive from actual experience, that the Lord flows in directly when He also does so indirectly, and so is present in the last and lowest degree of order no less than in the first. I have in addition been told and led to perceive that comparatively little is accomplished by indirect influx, that is, by influx through heaven and the angels there, and also that by direct influx the Lord simultaneously leads heaven and keeps every single thing there properly connected and ordered.
Latin(1748-1756) 7004
7004. `Et ponas verba in ore illius': quod significet quod quae enuntiat a Divino Humano procedent, constat ex repraesentatione `Moschis qui poneret in ore Aharonis verba' quod sit Dominus quoad Divinum Verum quod procedit a Divino Humano Ipsius, de qua prius; ex significatione `oris' quod sit vox et enuntiatio, de qua supra n. 6987; ita `ponere in ore' est dare ut enuntiet, {1}at cum praedicatur de Domino, est procedere; nam Verbum quod {2}enuntiatur a spiritu seu angelo a Divino Humano Domini procedit; `Aharon' enim repraesentat doctrinam boni et veri quae enuntiatur. 2 Cum hoc ita se habet: a Domino procedit Divinum Verum immediate et mediate; quod immediate procedit, hoc est supra omnem intellectum angelorum; quod autem mediate procedit, hoc adaequatum est angelis in caelis, et quoque hominibus, nam transit per caelum, et inde induit quale angelicum et quale humanum; sed in hoc verum etiam influit Dominus immediate, et sic {3}ducit angelos et homines tam mediate quam immediate, videatur n. 6058; sunt enim omnia et singula a Primo Esse, et ordo ita institutus est ut Primum Esse in derivatis adsit mediate et immediate, ita aeque in ultimo ordinis ac in primo ejus; ipsum enim Divinum Verum est unicum substantiale, derivata non sunt nisi quam formae successivae inde; inde etiam patet quod Divinum influat etiam immediate in omnia et singula, nam a Divino Vero omnia creata sunt, est enim Divinum Verum unicum essentiale, n. 6880, ita a quo omnia; Divinum Verum est quod vocatur Verbum 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, i 1, 3. Per talem influxum ducit Dominus hominem non modo providentia in universali, sed etiam in (d)omni singulari, immo in omnium singularissimis; inde nunc est quod dicatur quod quae enuntiantur a Divino Humano procedent. 3 Quod immediatus sit influxus Domini ubi etiam mediatus, ita in ultimo ordinis aeque ac in primo ejus, dictum mihi est e caelo, et data ejus rei viva perceptio; (m)tum quod id quod per mediatum influxum fit, hoc est, per caelum ac per angelos ibi, sit (x)perparum respective; ut et quod Dominus per immediatum influxum simul ducat caelum, (c)et per illum omnia et singula ibi in suo nexu et ordine teneat.(n) @1 et$ @2 enuntiat angelus seu spiritus$ @3 Before videatur$