9806.“你要使你的哥哥亚伦就近你”表在主的神性人身里面，神性真理与神性良善的结合。这从摩西和“亚伦”的代表，以及“就近”和“哥哥”的含义清楚可知：此处使亚伦就近他自己的摩西是指神性真理方面的主（参看6752，6771，7014，9372节）；“就近”是指结合与同在（9378节）；“亚伦”是指神性良善方面的主，如下文所述；“哥哥”是指良善（3303，3803，3815，4121，4191，5686，5692，6756节）。由此明显可知，“摩西使他的哥哥亚伦就近他”表示在主里面，神性真理与神性良善的结合，之所以表示在祂的神性人身里面，是因为这人身就是实现结合所在之地。事实上，主首先使祂的神性人身变成神性真理，然后变成神性良善（参看9199，9315节所提到的地方）。之所以选亚伦供祭司职分，是因为他是摩西的哥哥；以这种方式同时也代表天上神性真理与神性良善的兄弟关系。因为如前所述，摩西代表神性真理，亚伦代表神性良善。
宇宙中的每一个事物，无论天上的还是世上的，都与良善和真理有关，好叫它可以成为某种事物。因为良善是真理的存在，真理是良善的显现。因此，没有真理的良善无法显现自身，没有良善的真理没有真实的存在。由此明显可知，它们必须结合在一起。在圣言中，结合在一起的这二者由一对夫妻或两个兄弟来代表；当论述的主题是天上的婚姻，就是良善与真理的婚姻，以及源于这婚姻的后代时，就由一对夫妻来代表；当论述的主题是两种供职，就是审判和敬拜的供职时，就由两个兄弟来代表。那些供职审判的人被称为“审判官”，后来被称为“王”；那些供职敬拜的人被称为“祭司”。由于一切审判都通过真理来实现，一切敬拜都源于良善，所以在圣言中，就从人抽象出来的意义而言，“审判官”表示基于良善的真理；而“王”则表示带来良善的真理；“祭司”表示良善本身。正因如此，在圣言中，当论述真理时，主被称这“审判官”，还被称为“先知”，以及“王”；但当论述良善时，则被称为“祭司”。当论述真理时，祂同样被称为“基督”、“受膏者”，或“弥赛亚”；但当论述良善时，则被称为“耶稣”或“救主”。
正是由于属于审判的真理和属于敬拜的良善的这种兄弟关系，所以摩西的哥哥亚伦才被选供祭司职分。因此，“亚伦和他的家”表示良善，这一点从下列经文明显看出来：
以色列啊，要信靠耶和华！祂是他们的帮助和他们的盾牌。亚伦家啊，要信靠耶和华！祂是他们的帮助和他们的盾牌。耶和华记念我们，赐福给我们，赐福给以色列家，祂要赐福给亚伦家。（诗篇115:9，10，12）
诗篇：
愿以色列说，祂的慈爱永远长存！愿亚伦的家说，祂的慈爱永远长存！（诗篇118:2，3）
又：
以色列家啊，你们要称颂耶和华！亚伦家啊，你们要称颂耶和华！（诗篇135:19）
“以色列家”表示那些处于真理的人；“亚伦家”表示那些处于良善的人；因为在圣言中，凡论述真理的地方，也论述良善，这是由于天上的婚姻（9263，9314节）。“以色列家”表示那些处于真理的人（参看5414，5879，5951，7956，8234节）。又：
耶和华打发祂的仆人摩西和祂所拣选的亚伦。（诗篇105:26）
摩西之所以被称为“仆人”，是因为“仆人”论及真理（3409节）；而“拣选的”论及良善（3755e节）。又：
看哪，弟兄和睦同居，是何等的美善，何等的喜悦！这好比头上的美好的油，流到胡须，甚至流到亚伦的胡须，又流到他衣裳的领口。（诗篇133:1，2）
人若不知道“弟兄（或兄弟）”表示什么，也不知道“油”、“头”、“胡须”和“衣裳”表示什么，同样不知道“亚伦”代表什么，就不可能明白为何这些事物被比作弟兄同居，因为从头流到亚伦的胡须，由此流到他衣裳上的油，与弟兄有何相似之处呢？但这个对比的相似性从内义明显看出来，就内义而言，所论述的主题是良善进入真理的流注，经上以这种方式来描述它们的兄弟关系。因为“油”表示良善；“亚伦的头”表示良善的至内层；“胡须”表示它的最外层；“衣裳”表示真理，“流到”表示流注。由此明显可知，这些话表示良善从内层到外层进入真理的流注，以及在那里的结合。若没有内义，谁能看出这些话包含天上的事物在里面？“油”表示爱之良善（参看886，4582，4638，9780节）；“头”表示至内在之物（5328，6436，7859，9656节）；“胡须”表示最外在之物，这一点明显可见于以赛亚书（7:20；15:2），耶利米书（48:37）和以西结书（5:1）；“衣裳”表示真理（2576，4545，4763，5319，5954，6914，6917，9093，9212，9216节）；“亚伦”代表属天良善，可参看前文。
从亚伦被选供祭司职分，因而供职最神圣的事这一事实，人们就能明白犹太教会中的代表是怎么回事，即：它们不关注代表的人，而是关注这个人所代表的事物。因此，某种神圣事物，甚至最神圣的事物也能由内在不洁净的人，甚至偶像崇拜者来代表，只要他们在进行敬拜时表面上能营造出一种神圣的氛围。从以下摩西五经中的细节可以看出亚伦就是这样一个人：
亚伦从以色列人手里接过金子，用凿子塑造它，把它铸成一只牛犊。亚伦就在牛犊面前筑坛；亚伦宣告说，明日要向耶和华守节。（出埃及记32:4，5，25）
申命记：
耶和华也向亚伦甚是发怒，要灭绝他，那时我又为亚伦祈祷。（申命记9:20）
至于以色列和犹太民族当中的教会代表不关注人，只关注所代表的事物本身，可参看9229节所提到的地方。
Potts(1905-1910) 9806
9806. And thou shalt cause to draw near unto thee Aaron thy brother. That this signifies the conjunction of Divine truth with Divine good in the Lord's Divine Human, is evident from the representation of Moses, who here causes Aaron to draw near to himself, as being the Lord in respect to Divine truth (see n. 6752, 6771, 7014, 9372); from the signification of "drawing near," as being conjunction and presence (n. 9378); from the representation of Aaron, as being the Lord in respect to Divine good (of which in what follows); and from the signification of "brother," as being good (n. 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756). From all this it is plain that by "Moses causing Aaron his brother to draw near unto him" is signified the conjunction of Divine truth with Divine good in the Lord. That it signifies in His Divine Human, is because this was the very thing in which this conjunction was effected; for the Lord first made His Human Divine truth, and afterward Divine good (see the places cited in n. 9199, 9315). That Aaron was chosen to minister in the priesthood, was because he was the brother of Moses; for in this way there was at the same time represented the brotherhood of Divine truth and Divine good in heaven, because as before said, Moses represented Divine truth, and Aaron Divine good. [2] All things in the universe, both in heaven and in the world, bear relation to good and to truth in order to be anything; for good is the being of truth, and truth is the coming-forth of good; and therefore good without truth does not come-forth, and truth without good has no being; from which it is evident that they must be conjoined. Their conjunction is represented in the Word by two married partners, and also by two brothers; by two married partners, when the subject treated of is the heavenly marriage, which is that of good and truth, and successive derivation from it; and by two brothers, when the subject treated of is the double ministry of judgment and of worship. Those who ministered in judgment were called "judges," and afterward "kings;" and those who ministered in worship were called "priests." And because all judgment is effected by means of truth, and all worship is effected from good, therefore by "judges" in the Word, in a sense abstracted from person, is signified truth from good; but by "kings," truth from which is good; and by "priests" is signified good itself. It is from this that in the Word the Lord is called a "Judge," also a "Prophet," and likewise a "King," when truth is treated of; but a "Priest" when good is treated of. In like manner He is called "the Christ," "the Anointed," or "the Messiah," when truth is treated of; but "Jesus," or "Savior," when good is treated of. [3] On account of this brotherhood, which is that of the truth which is of judgment and the good which is of worship, Aaron the brother of Moses was chosen to minister in the priesthood. That by "Aaron and his house" is therefore signified good, is evident in the following passages:
O Israel, trust thou in Jehovah; He is their help and their shield. O house of Aaron, trust ye in Jehovah; He is their help and their shield. Jehovah hath remembered us, He will bless the house of Israel, He will bless the house of Aaron (Ps. 115:9, 10, 12). Let Israel now say, that His mercy is forever. Let the house of Aaron now say, that His mercy is forever (Ps. 118:2, 3). O house of Israel, bless ye Jehovah; O house of Aaron, bless ye Jehovah (Ps. 135:19). "The house of Israel" denotes those who are in truths; "the house of Aaron," those who are in goods; for in the Word, where truth is treated of, good is also treated of, because of the heavenly marriage (n. 9263, 9314); (that "the house of Israel" denotes those who are in truths, see n. 5414, 5879, 5951, 7956, 8234). [4] Again;
Jehovah sent Moses His servant, Aaron whom He had chosen (Ps. 105:26);
where Moses is called a "servant" because a "servant" is predicated of truths (n. 3409); and a "chosen one" is predicated of good (n. 3755). Again:
Behold how good and how pleasant it is for brethren to dwell together in unity. It is like the good oil upon the head, that went down upon the beard, even Aaron's beard; that went down upon the mouth of his garments (Ps. 133:1, 2). He who does not know what is signified by a "brother," what by "oil," what by "the head," what by "the beard," what by "garments," and likewise what Aaron represents, cannot apprehend why these things are compared to the dwelling together of brethren, for how can the oil that went down from the head upon Aaron's beard, and from thence upon his garments, be like the concord of brethren? But the likeness in the comparison is plain from the internal sense, in which the subject treated of is the influx of good into truths, and the brotherhood of these is described in this way. For "oil" denotes good; "the head of Aaron," the inmost of good; "the beard," the most external of it; "garments" denote truths; and "to go down" denotes influx. From this it is clear that by these words is signified the influx of good from interiors to exteriors into truths, and conjunction there. Without the internal sense, who can see that these heavenly things are contained in these words? (That "oil" denotes the good of love, see n. 886, 4582, 4638, 9780; that "the head" denotes what is inmost, n. 5328, 6436, 7859, 9656; that "the beard" denotes what is most external, is evident in Isaiah 7:20; 15:2; in Jeremiah 48:37; and in Ezekiel 5:1; that "garments" denote truths, n. 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and that "Aaron" denotes celestial good, may be seen above.) [5] From the fact that Aaron was chosen to minister in the priest's office, thus to administer the most holy things, it may be comprehended how the case was with the representations in the Jewish Church, namely, that they did not regard the person who represented, but the thing that was represented; thus that a holy thing, nay, a most holy one, could be represented by persons whose interiors were unclean, and even idolatrous, provided that while they were in worship their externals were disposed to holiness. The quality of Aaron can be seen from the following words in Moses:
Aaron took the gold from the hand of the sons of Israel, and fashioned it with a graving tool, and made it a molten calf. And Aaron built an altar before it; and Aaron made proclamation and said, Tomorrow shall be a feast to Jehovah (Exod. 32:4, 5, 25). Jehovah was moved with anger exceedingly against Aaron, to destroy him; but I prayed for Aaron also in that time (Deut. 9:20). (That the representatives of the church with the Israelitish and Jewish nation did not regard persons, but the things themselves, see the places cited in n. 9229.)
Elliott(1983-1999) 9806
9806. 'And you, cause Aaron your brother to come near to you' means the joining of Divine Truth to Divine Good within the Lord's Divine Human. This is clear from the representation of Moses, the one here who was to cause Aaron to come near him, as the Lord in respect of Divine Truth, dealt with in 6752, 6771, 7014, 9372; from the meaning of 'drawing near' as a joining to and presence with, dealt with in 9378; from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with below; and from the meaning of 'brother' as good, dealt with in 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756. From all this it is evident that the words telling Moses that he should cause Aaron his brother to come near to him mean the joining of Divine Truth to Divine Good within the Lord, the reason why within His Divine Human is meant being that this was where that joining together had to take place. For the Lord had first to make His Human Divine Truth, then afterwards Divine Good, see the places referred to in 9199, 9315. The reason why Aaron was chosen to serve in the priestly office was that he was Moses' brother, and in this way the brotherly relationship of Divine Truth and Divine Good in heaven was at the same time represented. For as stated above, Moses represented Divine Truth and Aaron Divine Good.
[2] Everything throughout creation, both in heaven and in the world, has connection with good and with truth, to the end that it may be something. For good is the inner being (Esse) of truth, and truth is the outward manifestation (Existere) of good. Good without truth therefore cannot manifest itself, and truth without good has no real being. From this it is evident that they must be joined together. In the Word the two joined together are represented by a married couple or by two brothers, by a married couple when the heavenly marriage - the marriage of good and truth - and the succeeding generations which spring from that marriage, are the subject, and by two brothers when two kinds of ministry, namely those of judgement and worship, are the subject. Those who served as ministers of judgement were called judges, and at a later time kings, whereas those who served as ministers of worship were called priests. And since all judgement is arrived at through truth and all worship springs from good, truth founded on good is meant in the Word by 'judges', in the abstract sense, in which no actual person is envisaged; but truth from which good results is meant by 'kings', and good itself by 'priests'. So it is that in the Word the Lord is called Judge, also Prophet, as well as King, in places where the subject has reference to truth, but Priest where it has reference to good. He is in like manner called Christ, Anointed, or Messiah in places where the subject has reference to truth, but Jesus or Saviour where it has reference to good.
[3] It was on account of this brotherly relationship of the truth which belongs to judgement and the good which belongs to worship that Aaron, brother of Moses, was chosen to serve in the priestly office. The fact that 'Aaron' and 'his house' because of this mean good is clear in David,
O Israel, trust in Jehovah! He is their help and their shield. O house of Aaron, trust in Jehovah! He is their help and their shield. Jehovah has remembered us, He blesses [us]. He will bless the house of Israel, He will bless the house of Aaron. Ps 115:9, 10, 12.
In the same author,
Let Israel now say that His mercy [endures] to eternity; let the house of Aaron now say that His mercy [endures] to eternity. Ps 118:2, 3.
In the same author,
O house of Israel, bless Jehovah! O house of Aaron, bless Jehovah! Ps 135:19.
'The house of Israel' stands for those with whom truths exist, 'the house of Aaron' for those with whom forms of good are present; for in the Word wherever truth is the subject so too is good, on account of the heavenly marriage, 9263, 9314. For the meaning of 'the house of Israel' as those with whom truths exist, see 5414, 5879, 5951, 7956, 8234. In the same author,
Jehovah sent Moses His servant, Aaron whom He chose. Ps 105:26.
Moses is called a servant because 'servant' is used in regard to truths, 3409, whereas one chosen or elected has regard to good, 3755 (end).
[4] In the same author,
Behold, how good and pleasant it is for brothers to dwell also together! It is like the good oil upon the head running down onto the beard, the beard of Aaron, which runs down over the collara of his garments. Ps 133:1-3.
Anyone who does not know what 'brother' means, nor what 'oil', 'the head', 'the beard', and 'garments' mean, nor also what 'Aaron' represents, can have no understanding of why such things have been compared to brothers who dwell together. For what similarity is there between oil running from Aaron's head down onto his beard, then onto his garments, and the unanimity of brothers? But the similarity in the comparison is evident from the internal sense, in which the flow of good into truths is the subject and is described by their brotherliness. For 'the oil' means good, 'Aaron's head' the inmost level of good, 'the beard' the very outermost level of it, 'garments' truths, and 'running down' a flowing in. From this it is plain that those words mean the flow, from inner to outer levels, of good into truths, and a joining together there. Without the internal sense how can anyone see that those words hold these heavenly matters within them? For the meaning of 'oil' as the good of love, see 886, 4582, 4638, 9780, and for that of 'the head' as what is inmost, 5328, 6436, 7859, 9656. The fact that 'the beard' means what is the very outermost is evident in Isaiah 7:20; 15:2; Jeremiah 48:37; and Ezekiel 5:1. For the meaning of 'garments' as truths, 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and for the representation of 'Aaron' as celestial good, see above.
[5] Seeing that Aaron was chosen to serve in the priestly office, thus to administer the most sacred things, people can understand what the situation was with representations in the Jewish Church. No attention was paid to the person who represented, only to the thing represented by that person. Thus something holy, indeed most holy, could be represented by persons who were inwardly unclean, indeed idolatrous, provided that outwardly they had an air of holiness when engaged in worship. The fact that Aaron was one such person becomes clear from the following details in Moses,
Aaron took the gold from the hands of the children of Israel, and fashioned it with a chisel, and made out of it a molded calf. And Aaron built an altar in front of it, and Aaron made a proclamation and said, Tomorrow there will be a feast to Jehovah. Exod 32:4, 5, 25.
And elsewhere in the same author,
Jehovah was greatly moved with anger against Aaron and would have destroyed him;b but I prayed for Aaron also at that time. Deut 9:20.
As regards the representatives of the Church among the Israelite and Jewish nation, that no attention was paid to the persons, only to the actual things represented, see the places referred to in 9229.
Latin(1748-1756) 9806
9806. `Et tu appropinquare fac ad te Aharonem fratrem tuum quod significet conjunctionem Divini Veri cum Divino Bono in Divino Humano Domini, constat a repraesentatione `Moschis' qui hic appropinquare {1}faceret ad se Aharonem, quod sit Dominus quoad Divinum Verum, de qua n. 6752, 6771, 7014, 9372, ex significatione `appropinquare' quod sit conjunctio et praesentia, de qua n. 9378, ex repraesentatione `Aharonis' quod sit Dominus quoad Divinum Bonum, de qua sequitur, et ex significatione `fratris' quod sit bonum, de qua n 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756; (m)ex his patet quod per quod `Moscheh appropinquare faceret ad se Aharonem fratrem suum' significetur conjunctio Divini Veri tum Divino Bono in Domino; quod in Divino Humano Ipsius, est quia Ipsum Id erat, in quo conjunctio illa facta est; Dominus enim Humanum Suum primum fecerat Divinum Verum, postea Divinum Bonum, videantur citata n. 9199, 9315.(n) Quod Aharon electus fuerit ut fungeretur sacerdotio, fuit causa quia erat frater Moschis, sic enim simul repraesentabatur fraternitas Divini Veri ac Divini Boni in caelo, nam prout supra dictum est, per Moschen repraesentabatur Divinum Verum, et per Aharonem Divinum Bonum. 2 Omnia in universo, tam caelo quam mundo, se referunt ad bonum et ad verum ut sint aliquid, bonum enim est Esse veri, et verum est Existere boni; quapropter bonum absque vero non Existit, et verum absque bono non Est; inde patet quod conjuncta erunt; conjunctio illorum repraesentatur in Verbo per binas conjuges, et quoque per binos fratres; per binas conjuges quando agitur de conjugio caelesti, quod est boni et veri, ac de successiva derivatione inde; per binos fratres quando agitur de bino ministerio, quod est judicii et cultus; qui fungebantur ministerio judicii vocabantur judices, postea reges, qui autem fungebantur ministerio cultus vocabantur sacerdotes; et quia omne judicium fit per verum, et Omnis cultus ex bono, ideo per `judices' in Verbo significatur in sensu abstracto a persona verum ex bono, per 'reges' autem verum ex quo bonum, ac per `sacerdotes' significatur ipsum bonum; inde est quod Dominus in Verbo dicatur Judex, tum Propheta, ut et Rex, ubi agitur de vero, at Sacerdos ubi de bono; pariter {2}Christus, Unctus, seu Messias, tum de vero, at Jesus seu Salvator cum de bono. Ob illam fraternitatem, quae est veri quod judicii, ac boni quod 3 cultus, Aharon frater Moschis {3} electus est {4}ut sacerdotio fungeretur; quod per `Aharonem et ejus domum' ideo significetur bonum, constat apud Davidem, Israel, confide in Jehovah; Hic est auxilium eorum et scutum eorum; domus Aharonis, confidite in Jehovah; Hic auxilium eorum et scutum eorum. Jehovah recordatus est nostri, benedicit; (x)benedicet domui Israelis, benedicet domui Aharonis, Ps. cxv 9, 10, 12:apud eundem, Dicat nunc Israel {5}quod in aeternum misericordia Ipsius; dicant nunc domus Aharonis {5}quod in aeternum misericordia Ipsius, Ps. cxviii [2,] 3:
apud eundem, Domus Israelis, benedicite Jehovae; domus Aharonis, benedicite Jehovae, Ps. (x)cxxxv 19;
`domus Israelis' pro illis qui in veris sunt, 'domus Aharonis' pro illis qui in bonis, nam in Verbo ubi agitur de vero etiam agitur de bono, ob conjugium caeleste, n. 9263, 9314; quod `domus Israelis' sint qui in veris, videatur n. 5414, 5879, 5951, 7956, 8234: apud eundem, 4 Jehovah misit (x)Moschen servum suum, Aharonem quem elegit, Ps. cv 26;
Moscheh dicitur `servus' quia servus praedicatur {6}de veris, n. 3409, {7}et electus {6}de bono, n. 3755 fin.: apud eundem, Ecce quam bonum et jucundum habitare fratres etiam una! sicut oleum bonum super capite descendens in barbam, barbam Aharonis, quod descendit super os vestium illius, Ps. {8}cxxxiii [1, 2,] 3;
qui non scit quid significat 'frater,' tum quid `oleum,' quid `caput,' quid `barba,' quid `vestes,' {9}ut et quid repraesentat `Aharon,' non capere potest cur talia comparata sunt cum {10}cohabitatione fratrum, nam quid oleum descendens a capite in barbam Aharonis, et inde in ejus vestes, simile habet cum {11}concordia fratrum; sed {12}similitudo comparationis patet ex sensu interno, in quo agitur de influxu boni in {13}vera, ac ita describitur illorum fraternitas; `oleum' enim est bonum, `caput Aharonis' est intimum boni, `barba' est maxime externum ejus, `vestes' sunt vera, `descendere' est influxus; inde {14}liquet quod per illa verba significetur influxus boni ab interioribus ad exterior in vera, et ibi conjunctio; quis absque sensu interno videre potest quod {15} illis verbis ea caelestia insint? `oleum' quod sit bonum amoris videatur n. 886, 4582, 4638, 9780, `caput' quod sit intimum, n. 5328, 6436, 7859, 9656, `barba' quod sit maxime externum, patet apud Esaiam vii 20, xv 2; apud Jeremiam xlviii 37; et apud Ezechielem v 1; `vestes' quod sint vera, n. 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; {16}quod `Aharon' sit caeleste bonum, videatur supra. 5 Ex eo quod Aharon electus sit {17}ad fungendum sacerdotio, ita ad ministrandum sanctissima, comprehendi potest quomodo cum repraesentationibus in Ecclesia Judaica se habuerat, quod nempe non spectaverint personam quae repraesentabat, sed rem quae repraesentabatur ita quod rem sanctam, immo sanctissimam, repraesentare potuerint personae quarum interiora immunda, immo (x)idololatrica fuerunt, modo externa, cum erant in cultu, disposita ad sanctitatem fuerunt, qualis Aharon {18}fuerat, constare potest ex his apud Moschen, Aharon sumpsit e manu {19}filiorum Israelis aurum, et formavit illud caelo, fecitque illud vitulum fusilis: et exstruxit Aharon altare coram eo, et proclamavit Aharon, et dixit, Festum Jehovae cras, Exod. xxxii 4, 5, 25:
et alibi apud eundem, Contra Aharonem ira motus est Jehovah valde ad perdendum eum; oravi vero etiam pro Aharone in tempore illo, Deut. ix 20;
quod repraesentativa Ecclesiae apud gentem Israeliticam et Judaicam {20}non spectaverint personas sed ipsas res, videantur citata n. 9229. @1 After se$ @2 Christus seu Unctus$ @3 i, qui Judex et Propheta,$ @4 in sacerdotem$ @5 quia$ @6 ex IT$ @7 at$ @8 133$ @9 tum$ @10 unanimitate$ @11 concordi cohabitatione$ @12 ipsa similitudo constat$ @13 verum$ @14 patet$ @15 i in$ @16 Aharon enim est qui in coelesti bono sunt$ @17 in sacerdotem$ @18 fuerit$ @19 eorum$ @20 spectaverint res sanctas et non personas$