9846.“要用刻石头者的手工，仿佛刻印章，按着以色列人的名字，刻这两块石头”表被爱之良善按其适当次序排列在记忆中的真理，也就是被一个已经重生之人的理解力所领悟，然后被他的意愿有序排列的真理所取的天堂模式。这从“刻石头者的手工”、“刻印章”、“刻石头”和“按着以色列人的名字”的含义清楚可知。“刻石头者的手工”是指爱之良善，因而是指已重生之人心智的意愿部分，这意愿部分由爱之良善构成，因为一个已重生之人的意愿部分是爱之良善的接受者，他的理解力部分则是信之真理的接受者。“刻印章”是指一切真理所拥有的天堂模式，就是存在于一个已经重生之人的理解中的那种，因为信之真理在那里被排列成天堂的模式；因此，一个已经重生的人就是一个小的天堂形像，参看9279节所提到的地方；一个已经重生之人心智的理解力部分对应于天上的属灵国度，而他的意愿部分则对应于那里的属天国度（9835节）；由此明显可知何为与一个人同在的真理的天堂模式。“刻石头”是指铭刻在记忆中（9842节），在此是指将这样一种模式铭刻在那里的真理上。“按着以色列人的名字”是指在其适当次序中的良善和真理的全部性质，如前所述（9842-9845节）。
“刻石头者”之所以表示爱之良善，或一个已经重生之人的意愿，是因为在一个人重生期间，爱之良善在他里面作工，将与他同在的真理排列成序；后来，当他已经重生时，这良善便将它们保持在自己的适当次序中。事实上，真理是照着良善的整个样式而被造的，并对它的一切要求，因而对爱的一切要求作出回应，因为良善是爱的一个属性。事实的确如此，这一点从以下事实明显看出来：一个人会承认他所爱的事物为真理，并以这种方式照着他的爱而理解并承认真理。正因如此，真理构成良善的形式。由此可知，主如何通过信之真理，也就是通过信引导人；即：祂通过他里面的爱之良善引导他；还进一步知道主如何也间接通过天堂掌管一个人。因为一个重生之人就是一个小的天堂形像，如前所述；主因掌管天堂，故也同时掌管像这样的一个人。
Potts(1905-1910) 9846
9846. With the work of a worker in stone, with the engravings of a signet, shalt thou engrave the two stones, according to the names of the sons of Israel. That this signifies the heavenly form of all truths in their order in the memory from the good of love, thus intellectual things therein with the regenerate, according to their arrangement in order by the will, is evident from the signification of "a worker in stone," as being the good of love, thus the will of one who is regenerate, for this is from the good of love, because the will of one who is regenerate receives the good of love, and his understanding receives the truths of faith; from the signification of "the engravings of a signet," as being the heavenly form of all truths, such as it is in the understanding of a regenerated person, because the truths of faith have been disposed therein into a heavenly form. It is from this that a regenerated man is a heaven in a little image (see the places cited in n. 9279); and that the understanding of a regenerated man corresponds to the spiritual kingdom in heaven, and his will to the celestial kingdom (n. 9835). From this it is plain what is the heavenly form of truths with a man. From the signification of "to engrave stones," as being to impress on the memory (n. 9842), here to impress such a form on the truths which are therein. And from the signification of "the names of the sons of Israel," as being truths and goods in respect to all their quality in their order (of which above, n. 9842-9845). [2] That by "a worker in stone" is signified the good of love, or the will of one who is regenerate, is because the good of love works in a man while he is being regenerated, and disposes the truths with him into order; and afterward, when he has been regenerated, it keeps them in their order. For truths are created according to the whole likeness of good, and according to its every command, thus according to everything of love; for good is of love. That this is so, is evident from the fact that a man acknowledges as truths the things that he loves, and that in this way he apprehends and acknowledges truths according to his love. It is from this that truths constitute the form of good. From this it can be known how the Lord leads man by means of the truths of faith, that is, by means of faith; namely, that He leads him by means of the good of love that is in him; and further, how the Lord also directs a man mediately through heaven; for a regenerated man is a heaven in a little image (as said above); wherefore, as the Lord directs heaven, He also together with it directs such a man.
Elliott(1983-1999) 9846
9846. 'With the work of one who works on stones, [like] the engravings of a signet, you shall engrave the two stones with the names of the sons of Israel' means the heavenly pattern which all the truths arranged into their proper order in the memory by the good of love take on, that is, the truths there which have been grasped by a regenerated person's understanding and then set in order by his will. This is clear from the meaning of 'one who works on stones' as the good of love, thus the will part in the mind of one who has been regenerated, for this consists of the good of love (the will part of one who has been regenerated is a recipient of the good of love, and the understanding part is a recipient of the truths of faith); from the meaning of 'the engravings of a signet' as the heavenly pattern that all the truths possess, such as exists in the understanding of one who has been regenerated because the truths of faith there have been arranged into the heavenly pattern (for this reason a person who has been regenerated conforms to a small image of heaven, see the places referred to at the end of 9279, and the understanding part in the mind of a person who has been regenerated corresponds to the spiritual kingdom in heaven, while the will part corresponds to the celestial kingdom there, 9835; and from all this it is evident what the heavenly pattern of the truths present with a person may be); from the meaning of 'engraving stones' as imprinting on the memory, dealt with above in 9842, at this point imprinting such a pattern on the truths there; and from the meaning of 'the names of the sons of Israel' as the entire essential nature of truths and forms of good in their proper order, also dealt with above, in 9842-9845.
[2] The reason why 'one who works on stones' means the good of love or the will of someone who has been regenerated is that the good of love is at work arranging truths into order with a person while he is being regenerated, and afterwards, when he has been regenerated, is at work maintaining them in their proper order. For the truths are created to have complete similarity with the good and to respond to its every demand, and so to every demand of love since the good is an attribute of love. (The truth of this is clear from the consideration that a person acknowledges as truths things that he loves, and this being so, his love is what determines his understanding and acknowledgement of truths.) So it is that the truths constitute the form taken by the good. From all this one may recognize how the Lord leads a person by means of the truths of faith or by means of faith, namely by means of the good of love present with him, and in addition how the Lord also governs a person in an indirect way by means of heaven. For a person who has been regenerated conforms to a small image of heaven, as stated above, and since He governs heaven He also at the same time governs a person such as that.
Latin(1748-1756) 9846
9846. `Opere opificis lapidis, sculpturis sigilli, sculpes duos lapides super nominibus filiorum Israelis': quod significet formam caelestem omnium veritatum in suo ordine in memoria ex bono amoris, ita intellectualia ibi secundum ordinationem a voluntario apud regeneratum, constat ex significatione `opificis lapidis' quod sit bonum amoris, ita voluntarium regenerati, nam hoc ex bono amoris est, voluntarium enim regenerati recipit bonum amoris, et intellectuale ejus recipit vera fidei; ex significatione `sculpturarum sigilli' quod {1}sit forma caelestis omnium veritatum, qualis in intellectuali regenerati, nam inibi, vera fidei disposita sunt in formam caelestem; inde est quod homo regeneratus sit caelum in parva imagine, videantur loca citata n. 9279 fin., et quod intellectuale {2}hominis regenerati correspondeat regno spirituali in {3}caelo, et voluntarium regno caelesti ibi, n. 9835; inde patet quid forma caelestis veritatum apud hominem; ex significatione `sculpere {4}lapides' quod sit (t)memoriae imprimere', de qua supra n. 9842, hic talem formam veritatibus quae ibi; et ex significatione `nominum filiorum Israelis' quod sint vera et bona quoad omne quale in suo ordine, de qua etiam supra n. 9842-9845. Quod per `opificem lapidis' significetur bonum amoris seu 2 voluntarium regenerati, est quia bonum amoris operatur, et disponit vera in ordinem apud hominem cum regeneratur, et postea tenet illa in suo ordine cum regeneratus est; vera enim creantur ad omnem similitudinem boni, et ad omnem ejus nutum {5}, ita ad omnem amoris; bonum enim est amoris; quod {6}ita sit, constat ex eo quod homo pro veris agnoscat quae amat, et quod sic vera secundum amorem suum capi et agnoscat; inde est quod {7}vera constituant formam boni; inde {8}sciri potest quomodo Dominus {9}ducit hominem per vera fidei, se per fidem, quod nempe per bonum amoris apud illum; et quoque quomodo (d)Dominus regit hominem etiam mediate per caelum; est enim homo regeneratus caelum in parva imagine, ut supra dictum est, quapropter cum regit caelum, etiam regit hominem talem simul. @1 sint$ @2 d hominis i ejus$ @3 coelis$ @4 i duos$ @5 i et obedientiam$ @6 etiam inde patet,$ @7 verum sit forma$ @8 constare$ @9 ducit omnia vera fidei apud hominem per bonum amoris$