7847.“涂在两个门框上和门楣上”表属世层的真理和良善。这从“门框”和“门楣”的含义清楚可知：“门框”是指属世层的真理；“门楣”是指属世层的良善。门框和门楣之所以具有这种含义，是因为“房屋”表示人自己，或他的心智，形成门的部分表示有助于引入的事物。显而易见，这些事物就是属世层的真理和良善；因为属世人先于理性人接受教导，在此期间人所学习的观念是属世观念，更内在的属灵观念逐渐被灌输到这些属世观念中。由此明显可知，属世层的真理和良善如何有助于引入。此外，门楣和门框的含义类似于人的前额和手。天使的观念具有这种性质：属世事物与诸如属于人的那类事物有关。原因在于，灵界或天堂处于一个人的形式；灵界的一切事物，也就是一切属灵事物，即真理和良善都与该形式有关，这在论述对应关系的许多章节的末尾已经说明。而在天使的观念中，属世事物会变成属灵事物，一个房屋也是如此。对天使来说，房屋是人的心智；卧室和内室是心智的内层；窗户、门、门框和门楣是引入的心智外层。由于天使的观念具有这种性质，所以它们也充满生命；因此，自然界中无生命的物体在进入灵界时，就变成充满生命的物体。事实上，一切属灵事物都充满生命，因为它们是从主发出的。
“门框”和“门楣”的含义类似于人的前额和手，这一点从摩西五经中的这些话明显看出来：
你要尽心、尽性、尽力爱耶和华你的神；也要系在手上为记号，在两眼之间为前额；又要写在你房屋的门框上，并你的城门上。（申命记6:5，8-9；11:13，18，20）
由于它们具有同样的含义，所以此处提到了这两种仪式。
就灵义而言，“门楣和门框”表示引入属灵事物的属世层的良善和真理，这一点从以西结书对新殿的描述明显看出来，“新殿”表示属灵教会。在以西结书，经上常提及“门框（经上或译门柱）和门楣”，它们还被测量。若非这些细节表示教会或天堂的某种事物，也就是某种属灵事物，这种事是永远不可能的；如该先知书中的以下细节：
正月初一日，祭司要取些赎罪祭的血，抹在殿的门柱上和坛磴台的四角上，并内院的门框上。（以西结书45:18-19）
又：
王要从这门廊外面进入，站在门框旁边。祭司要为他预备燔祭；他就要在门槛那里敬拜。（以西结书46:2）
谁都能知道，此处“殿”并非表示神殿，而是表示主的教会；因为诸如许多章节所描述的那类事从未发生过，也永远不会发生。
就至高意义而言，“殿”表示主的神性人身，主自己在约翰福音（2:19-22）教导了这一点。因此，就代表意义而言，“殿”表示祂的教会。天使量了这新殿的门楣（参看以西结书40:9-10，14，16，24；41:21，25）。若非门楣，以及数字表示某种教会事物，量它们是没有任何意义的。由于“门框或门柱”和“门楣”表示用来引入的属世层中真理与良善，所以它们在这新殿中是方的（以西结书41:21）。由于同样的原因，在所罗门的圣殿中，门框是是用橄榄木制造的（列王记上6:31，33）。“橄榄木”表示真理之良善，或属于属灵教会的良善。
Potts(1905-1910) 7847
7847. And shall put it upon the two posts and upon the lintel. That this signifies the truths and the goods of the natural, is evident from the signification of the "posts of a door," as being the truths of the natural; and from the signification of "the lintel," as being its goods. The posts and the lintel have this signification because by a "house" is signified man himself, or his mind, and by those things which belong to a door are signified the things which serve to introduce. That these are the truths and the goods of the natural is evident; for the natural man is instructed before the rational, and the things which the man then learns are natural things, in which are successively instilled spiritual things, which are interior. From this it is evident how the natural in respect to truths and goods serves to introduce. Moreover, the lintel and the posts have a like signification to the forehead and hands with man. Angelic ideas are of such a nature that natural things bear relation to such things as belong to man. The reason is that the spiritual world or heaven is in the form of a man, and all things of that world, that is, all spiritual things, which are truths and goods, bear relation to this form, as has been shown at the end of many chapters in treating of correspondences. And whereas in angelic ideas natural things become spiritual, so also does a house, which to the angels is the mind of man; the bedchambers and inner rooms being the interiors of the mind; and the windows, the doors, the posts, and the lintels, the exteriors of the mind, which introduce. As angelic ideas are of such a nature, they are also living; and so when the things in the natural world which are dead objects, pass into the spiritual world, they become living objects; for everything spiritual is living, because it proceeds from the Lord. [2] That the "posts" and the "lintel" have a like signification to the forehead and hands with man, appears from these words in Moses:
Thou shalt love Jehovah thy God from thy whole heart, and from thy whole soul, and from all thy forces; thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes; and thou shalt write them upon the posts of thy house, and on thy gates (Deut. 6:5, 8-9; 11:13, 18, 20);
because they involve a similar meaning, both are mentioned. [3] That in the spiritual sense the "lintel and posts" denote the goods and truths of the natural through which there is introduction to spiritual things, is evident from the description of the new temple in Ezekiel, by which is signified the spiritual church. "Posts and lintels" are there frequently mentioned, and they are also measured, which would never have been done unless they had signified something of the church and of heaven, that is, something spiritual; as in the following passages in that prophet:
The priest shall take of the blood of the sin-offering, and shall put it upon the post of the house, and upon the four corners of the projection of the altar, and upon the post of the gate of the inner court, on the first day of the month (Ezek. 45:18-19). The prince shall enter by way of the porch without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering; then shall he adore upon the threshold of the gate (Ezek. 46:2);
that by the "temple" here is not meant a temple, but the church of the Lord, everyone can know; for such things as have there been described in many chapters never came to pass, nor will come to pass. [4] That in the supreme sense by "temple" is meant the Lord as to the Divine Human, He Himself teaches in John 2:19-22. Therefore in the representative sense by a "temple" is meant His church. That an angel measured the lintels of that new temple, see Ezek. 40:9-10, 14, 16, 24; 41:21, 25, which measuring would have been of no importance unless the lintels, and likewise the numbers, signified some thing of the church. Because the "posts" and the "lintels" signified the truths and goods in the natural which serve for introduction, therefore in that new temple they were made square in prospect (Ezek. 41:21); and therefore in the temple of Solomon the posts were made of olive wood (1 Kings 6:31, 33). "Olive wood" signified the good of truth, or the good which is of the spiritual church.
Elliott(1983-1999) 7847
7847. 'And put it onto the two doorposts and onto the lintel' means the truths and forms of good of the natural. This is clear from the meaning of 'the doorposts' as the truths of the natural; and from the meaning of 'the lintel' as the forms of good belonging to it. The reason why the doorposts and lintel have this meaning is that 'the house' means the actual person or his mind, and parts forming the door mean the things that serve to lead into it. These, it may be evident, are the truths and forms of good of the natural; for the natural man receives instruction first, before the rational man, and the ideas he learns during that time are natural ones, into which spiritual ideas, which are more internal, are gradually instilled. From this one may see in what way the truths and forms of good of the natural serve to lead in. Furthermore lintel and doorposts are similar in meaning to a person's front lets and hands; for it is in the nature of angelic ideas to associate natural objects with human characteristics The reason for this is that the spiritual world or heaven is in form like a person, and therefore all things in that world - that is, all spiritual realities, which are truths and forms of good - have connection with that form, as has been shown where correspondences are the subject, at the ends of quite a number of chapters. And since in angelic ideas natural objects become spiritual realities a house does so too. To them it is a person's mind; the bedrooms and other rooms are the inner parts of the mind, and the windows, doors, doorposts, and lintels are the outer parts leading in. Since angelic ideas are like this they are also filled with life; and that being so, things which in the natural world are lifeless objects become objects filled with life when they pass into the spiritual world. For everything spiritual is filled with life since it comes from the Lord.
[2] The fact that 'doorposts and lintel' is similar in meaning to a person's 'frontlets and hands' may be seen from the following words in Moses,
You shall love Jehovah your God with all your heart, and with all your soul, and with all your strength You are to bind them as a sign onto your hand, and let them be as frontlets between your eyes. And you are to write them onto the doorposts of your house, and on your gates. Deut 6:5, 8, 9; 11:13, 18, 20.
Since they hold a similar meaning to each other both observances have been stated here.
[3] As regards the meaning of 'lintel and doorposts' in the spiritual sense as the forms of good and the truths of the natural which lead into spiritual things, this is clear from the description in Ezekiel of the new temple, which means the spiritual Church. There reference is made many times to doorposts and lintels, objects which were also measured. This would never have been done unless those details had also meant something descriptive of the Church or of heaven, that is, something spiritual, such as the following details in that prophet,
The priest shall take some of the blood of the sin offering, and put it onto the doorpost of the house, and onto the four corners of the ledge of the altar, and onto the post of the gate of the inner court, on the first day of the month. Ezek 45:19.
[4] In the same prophet,
The prince shall enter by the way of the portico outside, and stand by the gate post; and the priests shall make his burnt offering. At that time he shall worship on the threshold of the gate. Ezek 46:2.
Anyone may recognize that 'the temple' here is not used to mean the temple but the Lord's Church, for the kinds of things described here in a number of chapters have never come about, and never will. In the highest sense 'the temple' is used to mean the Lord's Divine Human. He Himself teaches this meaning in John 2:19, 21, 22; and in the representative sense 'the temple is therefore used to mean His Church. For statements that the angel measured the lintels of this new temple, see Ezek 40:9, 10, 14, 16, 24; 41:21, 25. This measuring of them would have had no importance unless 'the lintels', and also the numbers involved, had meant some aspect of the Church. Because 'the doorposts and lintel' meant the truths and forms of good in the natural, which serve to lead in, the ones in this new temple were square, Ezek 41:21. For the same reason the doorposts in Solomon's temple were made of planks of olive wood, 1 Kings 6:31, 33. 'Olive wood' meant the good of truth or the good which is that of the spiritual Church.
Latin(1748-1756) 7847
7847. `Et dabunt super binos postes et super superliminare': quod significet vera et bona naturalis, constat ex significatione `postium januae' quod sint vera naturalis; et ex significatione `superliminaris' quod sint bona ejus; quod postes et superliminare illa sint, est quia per `domum' significatur ipse homo seu mens ejus, et per illa quae januae sunt significantur quae inserviunt pro introducendo; quae quod sint vera et bona naturalis, patet, nam naturalis homo prius instruitur quam rationalis, et quae homo tunc discit sunt naturalia, quibus insinuantur successive spiritualia, quae sunt interiora; inde patet quomodo naturale quoad vera et bona inservit pro introducendo. Praeterea `superliminare et postes' simile significant ac frontale et manus apud hominem; ideae angelicae tales sunt ut {1}naturalia referant ad talia quae hominis sunt; causa est quia mundus spiritualis seu caelum est in forma hominis, ac ideo ad illam se referunt omnia illius mundi, hoc est, omnia spiritualia, quae sunt vera et bona, ut ad finem plurium capitum, ubi de correspondentiis, ostensum est; et quia naturalia in ideis angelicis fiunt spiritualia, {2}ita quoque domus, quae illis est mens hominis, et cubicula et conclavia {3} interiora mentis, ac fenestrae, januae, postes, et superliminaria, {4}sunt exteriora (d)mentis quae introducunt; quia angelicae ideae tales sunt, etiam vivae sunt; et sic quae in mundo naturali objecta mortua sunt, dum in mundum spiritualem transeunt, fiunt objecta viva, nam omne spirituale est vivum, quia procedit a Domino. 2 Quod `postes et superliminare' simile significent {5}ac apud hominem frontale et manus, apparet ab his apud Moschen, Amabis Jehovam Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus viribus tuis; alliges ea in signum super manum tuam, et sint in frontalia inter oculos tuos; et scribas ea super postes domus tuae, et in portis tuis, Deut. vi 5, 8, 9, xi 13, 18, 20;{6}quia simile involvunt, dictum est utrumque. 3 Quod `superliminare et postes' in spirituali sensu sint bona et vera naturalis, per quae introductio ad spiritualia, constat a descriptione novi templi apud Ezechielem, per quod significatur Ecclesia spiritualis; ibi pluries memorantur postes et superliminaria, quae etiam mensurata sunt; quod nequaquam factam esset nisi (t)illa etiam aliquid Ecclesiae ac caeli, hoc est, aliquid spirituale significarent, prout sequentia apud illum prophetam, Sacerdos accipiet de sanguine peccati, et dabit super postem domus, et super quattuor angulos prominentiae altaris, et super postem portae atrii interioris, in primo die mensis, xlv 19:
apud eundem, 4 Intrabit princeps via porticus foris, et stabit apud postem portae, et sacerdotes facient holocaustum illius {7}, tunc adorabit super limine portae, xlvi 2;
quod per `templum' ibi non templum intelligatur sed Ecclesia Domini, quisque scire potest, nam talia quae ibi in pluribus capitibus descripta sunt nusquam evenerunt, nec evenient. Quod in supremo sensu per `templum' intelligatur Dominus quoad Divinum {8} Humanum, Ipse docet apud Joh. ii 19, 21, 22; inde in sensu repraesentativo per `templum' intelligitur Ecclesia Ipsius; quod angelus mensus sit superliminaria novi (d)illius templi, videatur Ezech. xl 9, 10, 14, 16, 24, xii 21, 25, quae mensuratio nullius rei foret nisi `superliminaria' significarent aliquid Ecclesiae, et quoque numeri. Quia `postes et superliminare' significabant vera et bona in naturali, quae introductioni inserviunt, idcirco in templo illo novo (c)ea `facta sunt quadrata prospectu,' Ezech. xli 21; {9}ac ideo in templo Salomonis postes facti sunt ex lignis olei, I Reg. vi 31, 33; `lignum olei' significabat bonum veri seu bonum quod est Ecclesiae spiritualis. @1 quae in natura sunt$ @2 idcirco illa se referunt ad talia quae sunt hominis, inde est quod domus illis sit homo, seu mens ejus,$ @3 i domus sint$ @4 sint$ @5 cum frontali et cum manibus apud hominem, patet$ @6 simile hic significat quod scriberent illa super postes domus, ac quod alligarent in signum super manum et in frontalia$ @7 i et pacifica illorum$ @8 i Suum$ @9 sicut etiam in Templo Salominis, I Reg. vii 5; ac ideo in hoc templo$