8770.“你们要归我作祭司的国度”表那时真理之良善将与他们同在。这从“祭司的国度”的含义清楚可知，“祭司的国度”在此是指属灵良善，即真理之良善，也就是属灵教会成员通过真理被引入的良善。“祭司的国度”表示这良善，因为这些话是指着雅各家和以色列人说的，而他们代表属灵教会，无论外在的还是内在的；雅各家代表外在教会，以色列人代表内在教会（参看8762节）。此外，“国度”表示真理（1672，2547，4691节），“祭司”表示良善；因为祭司所代表的主的祭司职分表示神性良善；王所代表的主的王权表示神性真理（1728，2015e，3670，6148节）。
雅各后代当中的代表性教会一开始有一个审判官所统治的国度，后来成了祭司所统治的国度，最后成了君王所统治的国度。审判官统治的国度代表从神性良善发出的神性真理；而祭司（他们也是审判官）统治的国度代表发出神性真理的神性良善；君王统治的国度则代表没有神性良善的神性真理。但当君王的职分也有某些祭司的职能附属于它时，君王也代表含有良善的神性真理，只是这良善和属于与君王的职分相联的祭司职分的一样多。
这一切都在犹太教会设立，是为了让它们可以代表天堂的状态。因为天堂有两个国度，其中一个被称为属天国度，另一个被称为属灵国度。属天国度就是那被称为主的祭司职分的，而属灵国度则是那被称为主的王权的。在属灵国度，神性真理占统治地位，而在属天国度，神性良善占统治地位。由于当人们寻求一位王时，属天国度的代表就开始灭亡，所以为确保有某种事物可以继续代表主在天上的国度，犹大支派或说犹太人便从以色列人那里被分离出来，犹大国，或说犹太王国便代表主的属天国度，而以色列的王国则代表祂的属灵国度。
知道这些事的人就能知道为什么雅各后代当中的政府形式相继发生变化，也能知道为什么当百姓请求立一个王时，耶和华通过撒母耳对他们说，他们如此行是厌弃耶和华，不要祂作他们的王（撒母耳记上8:7），又为什么后来他们被告知王的权力（撒母耳记上8:11等等），以此来描述没有良善的神性真理。知道上述这些事的人还能知道为什么某些祭司职能被赋予大卫，又为什么所罗门的时代过后，这个王国被分成两个，即分成犹大国或犹太国和以色列国。关于天上的这两个国度，可参看前文（3635，3883-3896，4112，4113，4138节）。
Potts(1905-1910) 8770
8770. And ye shall be to Me a kingdom of priests. That this signifies that then the good of truth shall be with them, is evident from the signification of "a kingdom of priests," as here being spiritual good, which is the good of truth, that is, the good into which the man of the spiritual church is introduced by means of truth. That this good is signified by "a kingdom of priests," is because this is said to the house of Jacob and the sons of Israel, by whom is represented the spiritual church external and internal; by the house of Jacob the external church, and by the sons of Israel the internal church (see n. 8762). Moreover by "kingdom" is signified truth (n. 1672, 2547, 4691), and by "priests" good; for the priestly office of the Lord, which was represented by the priests, signifies Divine good; and the kingly office of the Lord, which was represented by the kings, signifies Divine truth (n. 1728, 2015, 3670, 6148). [2] In the representative church among the posterity of Jacob, there was first a kingdom of judges, afterward a kingdom of priests, and lastly a kingdom of kings; and by the kingdom of judges was represented Divine truth from Divine good; by the kingdom of priests, who were also judges, was represented Divine good from which is Divine truth; and by the kingdom of kings was represented Divine truth without Divine good. But when something of the priesthood also was adjoined to the kingly office, then by the kings was also represented Divine truth in which there was so much of good as there was of the priesthood adjoined to the kingly office. [3] All these things were instituted in the Jewish Church in order that by them might be represented states of heaven; for in heaven there are two kingdoms, one of which is called the celestial kingdom, and the other of which is called the spiritual kingdom. The celestial kingdom is what is called the Lord's priestly office, and the spiritual kingdom is what is called His kingly office. In the latter Divine truth reigns, and in the former Divine good. And because the representative of the celestial kingdom began to perish when they asked for a king, therefore in order that a representative of the Lord's kingdom in the heavens might still be continued, the tribe of Judah was separated from the Israelites, and by the kingdom of Judah was represented the celestial kingdom of the Lord, and by the kingdom of Israel His spiritual kingdom. [4] They who know these things can know the reasons why the forms of government among the posterity of Jacob were successively changed, and why when they asked for a king, it was said to them by Jehovah through Samuel that by so doing they rejected Jehovah, that He should not be king over them (1 Sam. 8:7), and that then they were told the right of a king (verse 11 and following), by which is described Divine truth without good. They who know the things above stated can also know why somewhat of the priesthood was granted to David, and also why after the time of Solomon the kingdom was divided into two, namely, into the kingdom of Judah and the kingdom of Israel. (Concerning the two kingdoms in heaven, see n. 3635, 3883-3896, 4112, 4113, 4138.)
Elliott(1983-1999) 8770
8770. 'And you will be for Me a kingdom of priests' means that at that time the good of truth will be [with them]. This is clear from the meaning of 'a kingdom of priests' here as spiritual good, which is the good of truth, that is, the good that a member of the spiritual Church is brought to by means of truth. The reason why 'a kingdom of priests' means this good is that these words are addressed to the house of Jacob and the children of Israel, who represent the spiritual Church, external and internal - the house of Jacob representing the external Church, and the children of Israel the internal Church, 8762. Also 'a kingdom' means truth, 1672, 2547, 4691, while 'priests' means good, since the Lord's Priesthood, which was represented by priests, means Divine Good, and the Lord's Kingship, which was represented by kings, means Divine Truth, 1728, 2015 (end), 3670, 6148.
[2] In the representative Church among the descendants of Jacob there was first a kingdom ruled by judges, after that a kingdom ruled by priests, and finally a kingdom ruled by kings. The kingdom ruled by judges represented Divine Truth emanating from Divine Good, whereas the kingdom ruled by priests, who were also judges, represented Divine Good from which Divine Truth emanates, and the kingdom ruled by kings represented Divine Truth without Divine Good. But when the office of king also had some of the priestly functions attached to it, kings then also represented Divine Truth containing good in the measure that priestly functions were linked to the office of king.
[3] All this was brought about in the Jewish Church to the end that the states of heaven might thereby be represented. For in heaven there are two kingdoms, one being called the celestial kingdom, and the other being called the spiritual kingdom. The celestial kingdom is what is called the Lord's Priesthood, and the spiritual kingdom is what is called His Kingship. In the latter Divine Truth reigns, in the former Divine Good. And since the representation of the celestial kingdom began to perish when the people asked for a king, therefore - to ensure that something representing the Lord's kingdom in the heavens might nevertheless continue to exist - the Jews were separated from the Israelites. The Jewish kingdom then represented the Lord's celestial kingdom, and the Israelite kingdom His spiritual kingdom.
[4] If people know these things they are able to know why the changes in forms of government took place one after another among the descendants of Jacob. They are also able to know why, when the people asked for a king, they were told by Jehovah through Samuel that in doing so they rejected Jehovah so that He should not reign over them, I Sam 8:7, and why they were told then about 'the right of the king', 1 Sam 8:11 and following verses, which describes Divine Truth without Divine Good. If people know the things mentioned above they can also know why some priestly functions were conferred on David, and also why after Solomon's time the kingdom was divided into two, into the Jewish kingdom and the Israelite kingdom. Regarding the two kingdoms in heaven, see 3635, 3883-3896, 4112, 4113, 4138.
Latin(1748-1756) 8770
8770. `Et vos eritis Mihi regnum sacerdotum': quod significet quod tunc bonum veri [apud illos], constat ex significatione `regni sacerdotum' quod hic sit bonum spirituale, quod est bonum veri, hoc est, bonum in quod homo Ecclesiae spiritualis introducitur per verum; quod per `regnum sacerdotum' id bonum significetur, est quia hoc dicitur ad domum Jacobi et filios Israelis, per quos repraesentatur Ecclesia spiritualis externa et interna, per domum Jacobi externa, et per filios Israelis interna, n. 8762; per `regnum' etiam significatur verum, n. 1672, 2547, 4691, et per `sacerdotes' bonum, nam {1}sacerdotale Domini, quod repraesentatum est per sacerdotes, significat Divinum Bonum, et regium Domini, quod repraesentatum est per reges, significat Divinum Verum, n. 1728, 2015 fin., 3670, 6148. 2 In Ecclesia repraesentativa apud Jacobi posteros fuit primum regnum judicum, postea regnum sacerdotum, et demum regnum regum; et per regnum judicum repraesentatum est Divinum Verum ex Divino Bono, per regnum autem sacerdotum, qui etiam judices fuerunt, repraesentatum est Divinum Bonum ex quo Divinum Verum, et per regnum regum repraesentatum est Divinum Verum absque Divino Bono; at cum regio etiam adjunctum fuit aliquid sacerdotii, tunc quoque repraesentatum est per reges Divinum Verum, in quo tantum boni quantum sacerdotii fuit regio adjunctum. 3 Haec omnia in Ecclesia Judaica instituta fuerunt ut per illa repraesentarentur status caeli, nam ibi sunt bina regna, unum quod vocatur regnum caeleste, et alterum quod vocatur regnum spirituale; regnum caeleste est quod vocatur sacerdotium, et regnum spirituale quod vocatur regium Domini, in hoc regnat Divinum Verum, in illo Divinum Bonum; et quia repraesentativum regni caelestis {2} perire {3}coepit quando petierunt regem, idcirco tunc, ut repraesentativum regni Domini in caelis usque continuaretur, separati sunt Judaei ab {4}Israelitis, et per regnum Judaicum repraesentatum est regnum caeleste Domini, et per regnum {5}Israeliticum regnum spirituale Ipsius. 4 Qui haec sciunt possunt scire causas cur formae regiminis apud posteros Jacobi successive mutatae sunt; tum etiam, {6} quando regem petierunt, {7}illis a Jehovah per Samuelem dictum est quod per id {8}Jehovam repudiaverint, ut non regnet super illos, 1 Sam. viii 7, et quod tunc dictum sit illis jus regis, vers. 11 seq. ibi, per quod describitur Divinum Verum absque Bono; qui illa quae supra memorata sunt sciunt, etiam scire possunt cur Davidi aliquid sacerdotii concessum est, {9}ut et cur post Salomonis tempus regnum {10} divisum est in bina, nempe in regnum Judaicum et regnum Israeliticum; de duobus regnis in caelo, videatur n. 3635, 3883-3896, 4112, 4113, (x)4138. @1 Sacerdotium$ @2 i Domini$ @3 incepit$ @4 Israele$ @5 Israelitum$ @6 i cur$ @7 dictum est a Jehovah ad Schamuelem$ @8 se$ @9 tum quoque$ @10 i illud$