9506.“要用纯金作施恩座”表听从并接受属于由爱之良善所产生的敬拜的一切事物。这从“施恩座”和“金”的含义清楚可知：“施恩座”是指从恶中洁净，或罪的赦免，因而是指听从并接受属于敬拜的一切事物，如下文所述；“金”是指爱之良善（参看113，1551-1552，5658，6917节）。“施恩座”表示从恶中洁净和罪的赦免，这一点从圣言中提到挽回祭（propitiation）或赦罪（expiation）的经文明显看出来。
它之所以也表示听从并接受属于敬拜的一切事物，是因为只有那些已经作了挽回祭或赦罪，也就是从恶中洁净的人才蒙主垂听；唯独他们的敬拜蒙主接受；而那些沉浸于邪恶，也就是没有赦罪或作挽回祭的人则不蒙垂听。因此，亚伦在得以洁净，并为自己和百姓作挽回祭之前，也不可以接近施恩座。“施恩座”因此表示听从并接受属于敬拜的一切事物，这一点也可从以下事实明显看出来：耶和华在施恩座上、二基路伯中间与摩西说话。被接受的，正是由爱之良善所产生的敬拜，这是因为除了处于良善，也就是说，处于对主之爱的良善和对邻之仁的良善的人外，没有人被允许进入天堂，因而接近主（参看8516，8539，8722，8772，9139，9227，9230，9274节）；因此，其他人都不蒙垂听，其敬拜也不被接受。这也解释了为何施恩座上有基路伯；因为“基路伯”表示警觉和天命，免得不通过爱之良善而接近主，因而免得除了那些处于良善的人之外，还有什么人进入天堂，也免得地狱里的人接近并伤害天堂的居民。由此可见柜子上的施恩座和施恩座上的基路伯，以及施恩座和纯金作的基路伯表示什么；因为“金”表示爱之良善，“柜”表示主所在的天堂。
“施恩座”表示从恶中洁净，因而表示罪的赦免，这一点从圣言中提到“挽回祭”或“赦罪（或译赎罪、除罪、除掉等）”的经文明显看出来，如下列经文：
耶和华啊，为你名的缘故赦免我们的罪。（诗篇79:9）
诗篇：
祂有怜悯，赦免他们的罪孽。（诗篇78:38）
又：
求你用牛膝草给我除罪，我就干净；求你洗涤我，我就比雪更白。（诗篇51:7）
以赛亚书：
祸患要临到你身，你不知如何躲避；灾害落在你身上，你也不能除掉。（以赛亚书47:11）
申命记：
你们列族、祂的百姓啊，应当歌唱；因祂要伸祂仆人流血的冤，给祂的地、祂的百姓除罪。（申命记32:43）
赎罪通过献祭实现，经上说，献祭之后，“祭司就为他赎罪，他必蒙赦免”（利未记4:26，31，35；5:6，10，13，16，18；9:7；15:15，30）。赎罪也通过银子（译注：即赎罪银）来实现（出埃及记30:16；诗篇49:8）。因此，在住棚节之前也有一个赎罪日（利未记23:27-32）。不过，要知道，这些赎罪并不是真正的从恶中洁净，也不是罪的赦免，只是代表它们。因为以色列和犹太民族当中的每一个仪式仅仅是主、祂的国度和教会，以及诸如属于天堂和教会的那类事物的代表。至于代表以哪种方式将这类事物呈现在天上的天使面前，可参看前文（9229节）。
“施恩座”因表示从恶中洁净和罪的赦免，故也表示听从并接受属于敬拜的一切事物；因为一个从恶中洁净的人蒙垂听，他的敬拜也被接受。这一点由耶和华在施恩座上与摩西说话，吩咐以色列人当做的事来代表，这从本章22节经文明显看出来，在那里经上说：
我要在那里与你相会，又要从施恩座上边，法版的柜子上二基路伯中间，和你说我所要吩咐你传给以色列人的一切事。（25:22）
类似的话出现在别处：
摩西要与耶和华说话的时候，听见法柜的施恩座以上、二基路伯中间，有他说话的声音。（民数记7:89）
一个人在从恶中洁净之后，就会垂听，并且他的敬拜也会被接受，这一事实由亚伦不可进入圣所的幔子内、到施恩座前，除非他先通过洗身、献祭、香和血为自己和百姓赎罪；如经上所说：
他因以色列人的污秽、过犯，就是他们一切的罪，当这样在圣所行赎罪之礼。（利未记16:16）
第2节经文也说：“耶和华要从云中显现在那里”（利未记16:2）。“从云中”表示在适合人们接受并理解的神性真理中，就是诸如字义上的圣言（4060，4391，5922，6343e，6752，8106，8443，8781节）。
Potts(1905-1910) 9506
9506. And thou shalt make a propitiatory [mercy seat] of pure gold. That this signifies the hearing and reception of all things that belong to worship from the good of love is evident from the signification of "a propitiatory [mercy seat]" as being a cleansing from evils, or the forgiveness of sins, consequently the hearing and reception of all things that belong to worship (of which in what follows); and from the signification of "gold" as being the good of love (see n. 113, 1551-1552, 5658, 6917). That "the propitiatory [mercy seat]" denotes a cleansing from evils and the forgiveness of sins is evident from the passages in the Word where "propitiation" or "expiation" is mentioned. [2] That it also denotes the reception of all things of worship is because those only are heard who have been propitiated or expiated, that is, cleansed from evils; and their worship alone is received by the Lord; but those are not heard who are in evils, that is, who have not been expiated or propitiated. On this account also Aaron was not allowed to approach the propitiatory [mercy seat] until he had cleansed and expiated himself and the people. That for this reason "the propitiatory [mercy seat]" denotes the hearing and reception of all things of worship is also evident from the fact that Jehovah spoke with Moses over the propitiatory [mercy seat] between the two cherubs. That it is worship from the good of love that is received is because no one is admitted into heaven, thus to the Lord, except one who is in good, namely, in the good of love to the Lord and in the good of charity toward the neighbor (see n. 8516, 8539, 8722, 8772, 9139, 9227, 9230, 9274); consequently no one else is heard, and his worship received. For this reason also cherubs were over the propitiatory [mercy seat]; for by "the cherubs" is signified guard and providence lest the Lord be approached except through the good of love, thus lest any enter into heaven except those who are in good, and also lest those who are in heaven be approached and injured by those who are in hell. From all this it can be seen what was signified by the propitiatory [mercy seat] being upon the ark, and by the cherubs being over the propitiatory [mercy seat]; and further by the propitiatory [mercy seat] and the cherubs being of pure gold; for "gold" signifies the good of love, and "the ark" signifies heaven where the Lord is. [3] That "the propitiatory [mercy seat]" signifies cleansing from evils, thus the forgiveness of sins, is evident from the passages in the Word where "propitiation" or "expiation" is mentioned; as in the following passages:
O Jehovah, expiate our sins for Thy name's sake (Ps. 79:9). He, being merciful, expiated their iniquity (Ps. 78:38). Thou shalt expiate me with hyssop, and I shall be made clean; Thou shalt wash me, and I shall be made whiter than snow (Ps. 51:7). Evil shall come upon thee, which thou shalt not know how to avert by prayer; calamity shall fall upon thee, which thou shall not be able to expiate (Isa. 47:11). Sing, ye nations, His people; who will avenge the blood of His servants, and will make expiation for His land, for His people (Deut. 32:43). [4] Expiations were made by means of sacrifices, and after they had been made, we read, "The priest shall expiate him from sin, and he shall be forgiven" (Lev. 4:26, 31, 35; 5:6, 10, 13, 16, 18; 9:7; 15:15, 30). Expiation was also made by means of silver (Exod. 30:16; Ps. 49:8). Therefore there was a day of expiations before the feast of tabernacles (Lev. 23:27-32). But be it known that these expiations were not real cleansings from evils, nor forgivenesses of sins, but represented them; for every ritual with the Israelitish and Jewish nation was merely representative of the Lord, of His kingdom and church, and of such things as belong to heaven and the church. (In what manner the representations presented such things before the angels in heaven, see in n. 9229.) [5] As cleansing from evils and forgiveness of sins were signified by "the propitiatory [mercy seat]," there were also signified by it the hearing and reception of all things that belong to worship; for he who has been cleansed from evils is heard, and his worship is received. This was represented by Jehovah speaking above the propitiatory [mercy seat] with Moses, and commanding what the sons of Israel should do, as is evident from verse 22 of the present chapter, where it is said, "There I will meet with thee, and I will speak with thee from above the propitiatory [mercy seat], from between the two cherubs that are over the ark of the testimony, all that I shall command thee for the sons of Israel." In like manner in another place: "When Moses spoke with Jehovah, he heard the voice speaking from above the propitiatory [mercy seat] that was upon the ark of the testimony, from between the two cherubs" (Num. 7:89). That a man would be heard and his worship received after he had been cleansed from evils, was represented by Aaron's not entering into the holy of holies within the veil before the propitiatory [mercy seat] until he had first expiated himself and the people, which was effected by means of washing, sacrifices, incense, and blood; and it is said, "So shall he expiate the holy place from the uncleannesses of the sons of Israel, and from their transgressions as to all their sins" (Lev. 16:16); "and that Jehovah would appear there in a cloud" (verse 2). "In a cloud" denotes in Divine truth accommodated to the reception and apprehension of men, such as is the Word in the sense of the letter (n. 4060, 4391, 5922, 6343, 6752, 8106, 8443, 8781).
Elliott(1983-1999) 9506
9506. 'And you shall make a mercy-seat from pure gold' means the hearing and reception of all things that belong to worship arising from the good of love. This is clear from the meaning of 'the mercy-seat' as the cleansing from evils or forgiveness of sins, consequently the hearing and reception of all things that belong to worship, dealt with below; and from the meaning of 'gold' as the good of love, dealt with in 113, 1551, 1552, 5658, 6914. The truth that 'the mercy-seat' means the cleansing from evils and forgiveness of sins is clear from those places in the Word where propitiation or expiation is referred to.a The reason why the hearing and reception of all things belonging to worship is also meant is that only those who have made propitiation or expiation, that is, been cleansed from evils, are heard by the Lord and have their worship accepted by Him; it does not happen with those who are steeped in evils, that is, have not made expiation or propitiation. Therefore also Aaron was not allowed to approach the mercy-seat until he had been cleansed and had made propitiation for himself and the people.
[2] The truth that 'the mercy-seat' consequently means the hearing and reception of all things that belong to worship is also clear from the consideration that Jehovah spoke to Moses over the mercy-seat between the cherubs. The reason why worship arising from the good of love is that which is received is that no one is allowed to enter heaven and so approach the Lord other than a person who is governed by good, that is to say, by the good of love to the Lord and the good of charity towards the neighbour, see 8516, 8539, 8722, 8772, 9139, 9227, 9230, 9274; no one else is heard nor can anyone else's worship be received. This also explains why there were cherubs over the mercy-seat; for watchfulness and providence are meant by 'the cherubs', guarding against access to the Lord except through the good of love, that is, guarding against entrance into heaven by any apart from those who are governed by good, and also guarding against those in hell gaining access to the inhabitants of heaven and doing them harm. All this shows what was meant by the presence of the mercy-seat over the ark and by that of the cherubs over the mercy-seat, and by the fact that the mercy-seat and the cherubs too were made from pure gold; for 'gold' means the good of love, and 'the ark' heaven where the Lord is.
[3] The truth that 'the mercy-seat' means the cleansing from evils, and so the forgiveness of sins, is clear from places in the Word where 'propitiation' or 'expiation'b is referred to, as in David,
O Jehovah, expiate our sins for Your name's sake. Ps 79:9.
In the same author,
He, being merciful, has expiated iniquity. Ps 78:38.
In the same author,
You will expiate me with hyssop and I shall become clean; You will wash me and I shall be made whiter than snow. Ps 51:7.
In Isaiah,
Evil will come upon you, which you will not know how to ward off; calamity will befall you, which you will not be able to expiate. Isa 47:11.
And in Moses,
Sing, O nations, the people of Him who will avenge the blood of His servants, and will expiate His land, His people. Deut 32:43.
[4] Expiations were effected by means of sacrifices; and it says that when they were offered the priest would expiate him from sin, and he would be pardoned,c Lev 4:26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 9:7; 15:15, 30. Expiation was also effected by 'silver', Exod 30:16; Ps 49:7. Hence also the day of expiationsd before the feast of tabernacles, Lev 23:27-32. But it should be recognized that none of those expiations constituted a real cleansing from evils or forgiveness of sins; it only represented it. For every religious observance among the Israelite and Jewish nation was merely representative of the Lord, His kingdom and Church, and such realities as belong to heaven and the Church. How representations brought such realities to angels' awareness in heaven, see 9229.
[5] Since the cleansing from evils and forgiveness of sins was meant by 'the mercy-seat', the hearing and reception of all things that belonged to worship was also meant; for one who has been cleansed from evils is heard and his worship is received. This was represented by Jehovah's speaking above the mercy-seat to Moses and His commanding what the children of Israel should do, as is clear from verse 22 of the present chapter, where it says,
And I will meet with you there, and I will speak to you from above the mercy-seat, from between the two cherubs which are over the ark of the Testimony, [declaring] everything that I shall command you for the children of Israel.
The like occurs elsewhere,
Whenever Moses spoke to Jehovah he heard the voice speaking from above the mercy-seat that was over the ark of the Testimony, from between the two cherubs. Num 7:89.
The fact that a person was heard and his worship was received when he had been cleansed from evils was represented by Aaron's not going into the holy place within the veil before the mercy-seat unless he had first made expiation for himself and the people, by ceremonial washing, sacrifices, incense, and blood, as stated in Lev 16:2-16, which concludes,In this way he shall expiate the holy place from the uncleannesses of the children of Israel, and from their transgressions in regard of all their sins.
It also says in verse 2 that Jehovah would appear at the mercy-seat 'in the cloud', meaning in Divine Truth adjusted to people's ability to receive and understand it, such as the Word is in the sense of the letter, 4060, 4391, 5922, 6343 (end), 6752, 8106, 8443, 8781.
Latin(1748-1756) 9506
9506. `Et facies propitiatorium auro puro': quod significet auditionem et receptionem omnium quae cultus ex bono amoris, constat ex significatione `propitiatorii' quod sit mundatio a malis seu remissio peccatorum, consequenter auditio et receptio omnium quae cultus, de qua sequitur, et ex significatione `auri' quod sit bonum {1} amoris, de qua n. 113, 1551, 1552, 5658, 6914. Quod `propitiatorium' sit mundatio a malis et remissio peccatorum, constat a locis in Verbo ubi propitiatio seu expiatio dicitur; quod etiam sit auditio et receptio omnium quae cultus, est quia illi qui propitiati seu expiati sunt, hoc est, mundati a malis, solum audiuntur, et cultus eorum recipitur a Domino, non autem qui in malis sunt, hoc est, qui non expiati seu propitiati; ideo quoque Aharoni non licuit accedere ad propitiatorium priusquam se et populum mundaverit et expiaverit. 2 Quod inde `propitiatorium' sit auditio et receptio omnium quae cultus, etiam constat ex eo quod Jehovah cum Mosche locutus sit super propitiatorio inter cherubos; quod sit {2}cultus ex bono amoris qui recipitur, est quia nemo in caelum admittitur, ita non ad Dominum, quam qui in bono est, nempe in bono amoris in Dominum, ac in bono charitatis erga proximum, videatur n. 8516, 8539, 8722, 8772, 9139, 9227, 9230, 9274, proinde non auditur ac cultus ejus recipitur; ideo etiam super propitiatorio erant cherubi, nam per 'cherubos' significatur custodia et providentia ne adeatur Dominus nisi per bonum amoris, {3}ita ne aliqui in caelum intrent nisi qui in bono sunt, {4}tum quoque, ne illi qui in caelo sunt adeantur et laedantur ab illis qui in inferno. Ex his constare potest quid {5}significavit quod propitiatorium esset super arca, et quod super propitiatorio cherubi, et quod propitiatorium, ut et cherubi, essent ex puro auro; aurum enim significat bonum amoris, et arca caelum ubi Dominus. Quod `propitiatorium' significet mundationem a malis, {6}ita 3 remissionem peccatorum, constat ex locis in Verbo ubi `propitiatio' seu `expiatio' dicitur, ut apud Davidem, Jehovah, expia peccata nostra propter nomen Tuum, Ps lxxix 9:apud eundem, Ipse misericors expiavit iniquitatem, Ps. lxxviii 38:
apud eundem, Expiabis me hyssopo, et mundus fiam, lavabis me, et prae nive dealbabor, Ps. li 9 [A.V. 7]:
apud Esaiam, Veniet super te malum, quod non scies deprecari cadet super te calamitas quam non poteris expiare, xlvii 11:
et apud Moschen, Cantate, gentes, populus Ejus, qui sanguinem servorum Suorum ulciscetur, et expiabit terram Suam, populum Suum, Deut. xxxii (x)43;
expiationes fiebant per sacrificia, quae cum factae sunt, {7}legitur quod 4 expiabit eum sacerdos a peccato, et condonabitur, Lev. iv 26, 31, 35, v 6, 10, 13, 16, 18, 26 [A.V. v 6, 10, 13, 16, 18, vi 7], ix 7, xv 15, 30; {8}fiebat etiam per 'argentum,' Exod. xxx 16; {9}Ps. xlix 8 [A.V. 7]; inde dies expiationum ante festum tabernaculorum, Lev. xxiii 27-32. At sciendum quod expiationes illae non essent reales mundationes a malis aut {10}remissiones peccatorum, sed quod repraesentarent illas, nam omne rituale apud gentem Israeliticam et Judaicam erat modo repraesentativum Domini, Ipsius regni et Ecclesiae, et talium quae {11}caeli et Ecclesiae sunt; {12}quomodo repraesentationes sisterent talia coram angelis in caelo, videatur n. 9229. Quia mundatio a malis et remissio a peccatis per propitiatorium 5 significabatur, ideo etiam significabatur auditio et receptio omnium quae cultus, nam qui mundatus est a malis, is auditur, et ejus cultus recipitur; hoc repraesentatum est per quod Jehovah super propitiatorio locutus sit cum Mosche, et {13}Praeceperit quid facturi filii Israelis, ut constat a vers. 22 hujus capitis, ubi dicitur, Et conveniam {14}tibi ibi, et loquar tecum desuper propitiatorio ab inter binos cherubos qui super arca testimonii, omne quod Praecipiam tibi ad filios Israelis:
pariter alibi, Moscheh cum loqueretur cum Jehovah, audivit vocem loquentem desuper propitiatorio quod super arca testimonii ab inter duos cherubos, Num vii 89. 6 Quod tunc audiretur homo, et {15}cultus ejus reciperetur, cum mundatus esset a malis, repraesentatum est per quod Aharon non intraret in sanctum intra velum ante propitiatorium nisi prius expiaverit se et populum, quod factum est per lavationem, per sacrificia, per suffimentum, perque sanguinem: et dicitur quod ita expiabit sanctum ab immunditiis filiorum Israelis, et a praevaricationibus eorum quoad omnia peccata eorum, Lev. xvi 2-16, et quod Jehovah ibi appariturus in nube, ibid. vers. 2; `in nube' est in Divino Vero accommodato receptioni et captui hominum, quale est Verbum in sensu litterae, n. 4060, (x)4391, 5922, 6343 fin., 6752, 8106, 8443, 8781. @1 i quod$ @2 audito et receptio talium cultus qui$ @3 proinde ne$ @4 et$ @5 significaverit$ @6 seu$ @7 dicitur$ @8 et$ @9 i et$ @10 reales remissiones altered to remissio$ @11 amoris et fidei in Ipsum$ @12 quae sistebantur sicut ita forent in coelo, quando in cultu erant$ @13 dixerit$ @14 te IT$ @15 reciperetur ejus cultus$