9832.“要用金线去作”表普遍掌权的良善。这从“金”的含义清楚可知，“金”是指爱之良善（参看113，1551，1552，5658，6914，6917，9490，9510节）。以弗得上处处织有金线就表示这良善普遍掌权，这从出埃及记后面的经文明显可知：
把金子锤成薄片，剪出线来，织进蓝色、紫色、染过两次的朱红色线和细麻之中。（出埃及记39:3）
普遍掌权是指占统治地位，因而存在于每个个体部分之中（5949，6159，7648，8067，8853-8858，8865节）。之所以处处织进金线，是因为亚伦的衣服代表属灵天堂（9814节），在该天堂掌权的，是良善，如它也在其它天堂掌权一样。在至内层天堂掌权的，是对主之爱的良善；在中间天堂掌权的，是对邻之仁的良善；在最低层天堂掌权的，是信之良善。然而，属于信的真理引向良善，然后从良善产生。由此明显可知，一个人在处于良善之前，是不在天堂的。他若仅仅知道被称为信之真理的真理，就只是站在门前；若因知道这些真理而关注良善，就进入门厅。但是，若知道这些真理却不关注良善，他就不能看见天堂，甚至从远处也看不见。之所以说一个人在处于良善之前不在天堂，是因为一个人若要死后进入天堂，必须在世时就拥有天堂在自己里面。事实上，天堂存在于人里面，因着怜悯被赐给那些活在世上时允许自己通过信之真理被引向对邻之仁和对主之爱，也就是引向良善的人。人在处于被主通过良善引导的状态之前，不在天堂（参看8516，8539，8722，8772，9139节）。“良善”是指生活的良善，生活的良善是指出于意愿良善则行良善，意愿良善源于爱；因为人意愿他所爱的东西。
Potts(1905-1910) 9832
9832. And they shall take the gold. That this signifies good reigning universally, is evident from the signification of "gold," as being the good of love (see n. 113, 1551, 1552, 5658, 6914, 6917, 9490, 9510); that this reigns universally, is signified by the gold being interwoven everywhere in the ephod, as is evident from what follows in this book:
They spread out plates of gold, and he cut them into threads, to work them in the midst of the blue, and in the midst of the crimson, and in the midst of the scarlet double-dyed, and in the midst of the fine twined linen (Exod. 39:3). That which reigns universally is that which rules, thus is in each and all things (n. 5949, 6159, 7648, 8067, 8853-8858, 8865). The reason why gold was interwoven everywhere, was that by the garments of Aaron was represented the spiritual heaven (n. 9814), and good reigns in this heaven, as it does in the other heavens also. In the inmost heaven reigns the good of love to the Lord; in the middle heaven, the good of charity toward the neighbor; and in the ultimate heaven, the good of faith. But the truth which is of faith leads men in unto good, and afterward is produced from good. From this it is evident that a man is not in heaven until he is in good. If he is only in the truths which are called matters of faith, he merely stands before the door; and if from these truths he looks to good, he enters into the vestibule; but if from these truths he does not look to good, he does not see heaven, not even from afar. It is said that a man is not in heaven until he is in good, because while a man is in the world he ought to have heaven in himself, in order that he may enter into it after death. For heaven is in man, and is in mercy given to those who, while they live in the world, suffer themselves to be brought through the truths of faith into charity toward the neighbor and into love to the Lord; that is, into good. (That a man is not in heaven until he is in the state of being led by the Lord by means of good, see n. 8516, 8539, 8722, 8772, 9139.) By "good" is meant the good of life, and the good of life is to do what is good from willing it, and to will good is from love; for that which a man loves he wills.
Elliott(1983-1999) 9832
9832. 'And they shall take the gold' means the good reigning universally. This is clear from the meaning of 'gold' as the good of love, dealt with in 113, 1551, 1552, 5658, 6914, 6917, 9490, 9510. Its reigning universally is meant by the fact that the gold was interwoven everywhere in the ephod, as is clear from what is stated later on in this book,
They beat outa the plates of gold and cut them up into threads, to work in among the violet, and in among the purple, and in among the twice-dyed scarlet, and in among the fine linen. Exod 39:3.
'Reigning universally' describes that which is dominant and so is present in each individual part, see 5949, 6159, 7648, 8067, 8853-8858, 8865. The reason why the gold was interwoven everywhere was that Aaron's garments represented the spiritual heaven, 9814, and in that heaven good holds sway, as it also does in the remaining heavens. In the inmost heaven it is the good of love to the Lord, in the middle one the good of charity towards the neighbour, and in the lowest the good of faith. The truth however which belongs to faith leads the way to good, and afterwards is brought forth from it. From this it is evident that a person is not in heaven until good is present within him. If merely the knowledge of truths, called the truths of faith, is present in a person he does no more than stand in front of the door; or if, knowing those truths, he is looking towards good he goes through into the porch. But if, in knowing those truths, he is not looking towards good he cannot see heaven, not even from a long way off. The reason for saying that a person is not in heaven until good is present within him is that a person must have heaven within him while in the world if he is to enter it after death. For heaven exists within people; and it is granted in mercy to those who during their life in the world allow themselves to be led by means of the truths of faith into charity towards the neighbour and into love to the Lord, that is, into good. People are not in heaven until they have come into that state in which the Lord leads them by means of good, see 8516, 8539, 8722, 8772, 9139. By good is meant the good of life; and the good of life consists in the performance of what is good because there is a will for what is good, and a will for what is good springs from love; for what a person loves, he wills.
Latin(1748-1756) 9832
9832. `Et [illi] accipient aurum': quod significet bonum universaliter regnans, constat ex significatione `auri' quod sit bonum amoris, de qua n. 113, 1551, 1552, 5658, 6914, 6917, 9490, 9510; quod id sit universaliter regnans, significatur per quod aurum intertextum esset ubivis in ephodo, ut constat {1}ex sequentibus in hoc Libro, Expanderunt laminas auri, et concidit in fila, ad faciendum in medio hyacinthini, et in medio purpurae, et in medio coccinei dibaphi, et in medio byssini, Exod. xxxix 3. Universaliter regnans est quod dominans, et sic quod est in omnibus et singulis, videatur n. 5949, 6159, 7648, 8067, 8853-[8858,] 8865. Quod aurum esset intertextum ubivis, erat causa quia per vestes Aharonis repraesentabatur caelum spirituale, n. (x)9814, et in illo caelo, sicut etiam in reliquis, bonum regnat, in caelo intimo bonum amoris in Dominum, in medio bonum charitatis erga proximum, et in ultimo bonum fidei; verum autem quod fidei, introducit ad bonum, et dein producitur ex bono; inde patet quod homo non in caelo sit priusquam in bono est, si modo in veris {2}, quae fidei vocantur, stat solum ante portam, et si ex illis spectat bonum, intrat in vestibulum; si autem ex illis non spectat bonum, non videt caelum ne quidem e longinquo. Dicitur quod homo non in caelo sit priusquam in bono est, quoniam homo dum in mundo est, in se debet habere caelum, ut post mortem intrare possit, nam caelum est in homine, et ex misericordia datur illis qui per vera fidei in charitatem erga proximum, et in amorem in Dominum, hoc est, in bonum, dum in mundo vivunt, se introduci patiuntur. Quod homo non prius in caelo sit quam cum in statu est, ut ducatur a Domino (m)per bonum, videatur n. 8516, 8539, 8722, 8772, 9139. Per bonum intelligitur bonum vitae, et bonum vitae est facere bonum ex velle bonum, et velle bonum est ex amore, nam quod homo amat, hoc vult.(n) @1 in sequentibus hujus Libri$ @2 i est$