9936.“这牌必在亚伦的额上”表来自主的神性之爱。这从“亚伦”的代表和“额”的含义清楚可知：“亚伦”是指神性良善，就是祂的神性之爱的良善方面的主（参看9806节）；“额”当论及主时，是指祂的神性之爱。“主的脸”，或也可说，“耶和华的脸”表神性之爱的一切属性，如怜悯、平安、良善、智慧（222，223，5585，6848，6849，9306，9545，9546节）。“耶和华的脸”或“主的脸”之所以具有这种含义，是因为“脸”一般表示人的内层，也就是一个人的情感和随之而来的思维，因而表示构成其爱和信的事物（可参看9546节所提到的地方）。“脸”之所以表示这些事物，是因为它们从脸上闪耀出来，仿佛显现在它们的印记和形像中，或说它们的类型或肖像中；这也是为何脸被称为心灵的形像。正因如此，当论及耶和华或主时，“脸”表示祂的神性之爱的属性。“额”尤表神性之爱本身，因为内层在脸上有指定给自己的区域。属爱的内层就居于前额的区域；属智慧和聪明的，在眼睛的区域；属感知的，在鼻子的区域；属言语的，在嘴口的区域。
由此明显可知为何当论及亚伦所代表的主时，“额”表示神性之爱。由于人的前额对应于他的爱，故经上说那些处于属天之爱，也就是源于主的对主之爱的人“额上有印记”，以此表示他们在主的保护之下，因为他们住在祂的爱中，如下列经文：
耶和华说，你去走遍耶路撒冷中间，在哀哭的人额上画记号，在城中间所行一切可憎的事上画记号；以行击杀；你们的眼不要顾惜；只是凡有记号的人不要挨近他。（以西结书9:4-6）
启示录：
我又观看，见羔羊站在锡安山，同祂又有十四万四千人，都有祂父的名，写在额上。（启示录14:1）
又：
他们要见神和羔羊的面，祂的名字必在他们的额上。（启示录22:4）
又：
并且吩咐它们说，不可伤害地上的草和各样青物，并一切树木，惟独要伤害额上没有神印记的人。（启示录9:4）
他们额上有“神的印记”或封印和“神的名字”表示他们是安全的，免受来自地狱的邪恶的侵扰，因为他们通过爱住在主里面；“不可伤害的草和各样青物”表示记忆真理，信之真理通过记忆真理而发展（7571，7691节）；也不可伤害的“树木”表示对源于良善的真理的觉知（103，2163，2722，2972，4552，7692节）。
摩西五经：
你要用全心、全灵魂、全力爱耶和华你的神。你要把这些话系在手上做记号，这些话要在你两眼之间作额饰。（申命记6:5，8）
“作额饰”表示爱耶和华神的一个记号；经上之所以在“两眼之间”，是因为“眼”表示来自这爱的聪明和智慧，来自这爱的智慧在于不断有神在眼前。显而易见，含义就是这样，因为所论述的主题是对耶和华神的爱。他们要“用全心、全灵魂、全力爱祂”这个吩咐表示他们要用人里面的一切来如此行。“用心”表示用爱之良善所住的意愿（7542，9050，9300，9495节）；“用灵魂”表示用信之真理所住的理解力，因而用信（9050节）。这两种能力属于内在人；“用全力”表示用诸如存在于外在人中的那些意愿和理解的能力。“手”表示外在人和内在人的力量和能力（4931-4937，7518节）；这就是为何经上说“这些话要系在手上做记号”。
“额”凭它的对应关系而表示善人身上的天堂之爱，故也表示地狱之爱，也就是天堂之爱的对立面。后者的额被称为“铜额”（以赛亚书48:4）；“坚额”（以西结书3:7，8）；论到那些陷入地狱之爱的人，经上说他们“额上有兽印”（启示录13:16；14:9；20:4）；他们“额上还有巴比伦的名字”（启示录17:5）。
Potts(1905-1910) 9936
9936. And it shall be upon Aaron's forehead. That this signifies from the Lord's Divine love, is evident from the representation of Aaron, as being the Lord as to Divine good, which is the good of His Divine love (see n. 9806); and from the signification of "the forehead," when it refers to the Lord, as being His Divine love; for by "the face of the Lord," or what is the same, by "the face of Jehovah," are signified all things of the Divine love; such as mercy, peace, good, wisdom (n. 222, 223, 5585, 6848, 6849, 9306, 9545, 9546). That "the face of Jehovah" or "the face of the Lord" has this signification, is because by "the face" in general are signified the interior things of man, which are his affections and the consequent thoughts, thus the things that belong to his love and faith (see the places cited in n. 9546). The reason why these things are signified by "the face," is that they shine forth from the face as it were in their type or effigy; wherefore also the face is called the effigy of the mind. Hence it is that by "the face," when said of Jehovah or the Lord, are signified the things which are of His Divine love. That by "the forehead" is specifically signified the Divine love itself, is because the interiors have been allotted their provinces in the face; those which are of love being in the province of the forehead; those which are of wisdom and intelligence being in the province of the eyes; those which are of perception being in the province of the nostrils; and those which are of utterance being in the province of the mouth. From this it is evident why "the forehead," when said of the Lord, who is represented by Aaron, signifies the Divine love. [2] As the forehead with man corresponds to his love, therefore they who are in celestial love (that is, in love to the Lord from the Lord) are said to have "a mark on their foreheads," by which is signified that they are under the Lord's protection, because they are in His love, as in the following passages:
Jehovah said, Go through the midst of Jerusalem, and set a mark upon the foreheads of the men that groan and sigh for all the abominations that are done in the midst thereof; and smite; let not your eye spare; but come not near against any man upon whom is the mark (Ezek. 9:4-6). Behold the Lamb standing on the Mount Zion, and with Him a hundred and forty and four thousand, having the name of His Father written on their foreheads (Rev. 14:1). They shall see the faces of God and of the Lamb, and His name shall be on their foreheads (Rev. 22:4). It was said that they should not hurt the grass of the earth, neither any green thing, nor any tree; but only the men that have not the mark of God on their foreheads (Rev. 9:4). [3] "Having the mark," or seal, "of God," and "the name of God," "on their foreheads," denotes to be in safety from the infestation of evils which are from hell, because they are in the Lord through love; "the grass and the green thing," which were not to be hurt, denote the memory-truth through which is the truth of faith (n. 7571, 7691); "the tree," which also was not to be hurt, denotes the perception of truth from good (n. 103, 2163, 2722, 2972, 4552, 7692). [4] In Moses:
Thou shalt love Jehovah thy God from all thine heart, and from all thy soul, and from all thy strengths. Thou shalt bind these words for a sign upon thy hand, and they shall be for frontlets between thine eyes (Deut. 6:5, 8). "To be for frontlets" denotes for a sign of love to Jehovah God; it is said "between the eyes," because "the eyes" signify the intelligence and wisdom which are from this love, and wisdom from this love is to have God continually before the eyes. That this is the meaning is evident, because love to Jehovah God is treated of. It is said that they should "love Him from all the heart, from all the soul, and from all the strengths," by which is signified with all that is in man. "From the heart" denotes from the will in which is the good of love (n. 7542, 9050, 9300, 9495); "from the soul" denotes from the understanding in which is the truth of faith, thus from faith (n. 9050), which two are of the internal man; "from all the strengths" denotes from the things that belong to the understanding and the will in the external man. The strengths and power of the love of both the external and the internal man are signified by "the hands" (n. 4931-4937, 7518); and therefore it is said that "these words shall be bound for a sign upon the hand." [5] As by virtue of its correspondence "the forehead" signifies heavenly love with the good; so with the evil it signifies infernal love, which is opposite to heavenly love. The forehead of the latter is called a "brazen forehead" in Isaiah 48:4; and a "hardened forehead" in Ezekiel 3:7, 8; and of those who are in infernal love it is said that "they had the mark of the beast upon their foreheads" (Rev. 13:16; 14:9; 20:4); and also "the name of Babylon upon their foreheads" (Rev. 17:5).
Elliott(1983-1999) 9936
9936. 'And it shall be on Aaron's forehead' means from the Lord's Divine Love. This is clear from the representation of 'Aaron' as the Lord in respect of Divine Good, which is the Good of His Divine Love, dealt with in 9806; and from the meaning of 'forehead', when the Lord is the subject, as His Divine Love. 'The Lord's face', which is the same as 'Jehovah's face', means all attributes of Divine Love, such as mercy, peace, goodness, or wisdom, 222, 223, 5585, 6848, 6849, 9306, 9545, 9546. These are meant by 'Jehovah's face' or 'the Lord's face' because in general 'the face' means a person's interiors, that is, a person's affections and consequent thoughts, thus the things which constitute his love and faith, see the places referred to in 9546. These are meant by 'the face' because they shine from the face, as if seen in their imprint or image, which also is why the face is called the image of the mind. So it is that when 'face' is mentioned in connection with Jehovah or the Lord the attributes of His Divine Love are meant. 'Forehead' in particular means Divine Love itself, because interiors have been allotted their own provinces in the face. The interiors that belong to love reside in the province of the forehead, those belonging to wisdom and intelligence in the province of the eyes, those belonging to perception in the province of the nose, and those belonging to utterance in the province of the mouth.
[2] From all this it is evident why 'forehead' - when the Lord, represented by Aaron, is the subject - means Divine Love. Since someone's forehead corresponds to his love those governed by celestial love, that is, by love to the Lord derived from the Lord, are said 'to have a sign on their foreheads', meaning that they are under the Lord's protection because they abide in His Love, as in Ezekiel,
Jehovah said, Go through the middle of Jerusalem and make a sign on the foreheads of the men (vir) who groan and sigh over all the abominations done in the midst of it, and strike; do not let your eye spare. But against any man (vir) on whom there is a sign do not go near. Ezek 9:4-6.
In John, in the Book of Revelation,
Behold, a Lamb standing on Mount Zion, and with Him a hundred and forty-four thousand, having His Father's name written on their foreheads. Rev 14:1.
In the same book,
They will see the face of God and of the Lamb, and His name will be on their foreheads. Rev 22:4.
In the same book,
It was declared that they should not harm the grass of the earth, or any green thing, or any tree, but only the people who did not have God's sign on their foreheads. Rev 9:4.
[3] 'Having God's sign on their foreheads' and 'having God and the Lamb's name on them' stand for their being kept safe from molestation by evils from hell, because they abide in the Lord through love. 'The grass' and 'any green thing', which were not to be harmed, stand for true factual knowledge by means of which the truth of faith develops, 7571, 7691; and 'any tree', which too was not to be harmed, stands for the perception of truth springing from good, 103, 2163, 2722, 2972, 4552, 7692.
[4] In Moses,
You shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. You shall bind these words as a sign onto your hand, and let them be as frontlets between your eyes. Deut 6:4, 5, 8.
'As frontlets' stands for as a sign of love to Jehovah God. The words 'between your eyes' are used because intelligence and wisdom which are born from that love are meant by 'eyes'; and wisdom born from that love consists in having God constantly before one's eyes. This is self-evidently so because the subject is love to Jehovah God. The declaration that they should love Him with all their heart, with all their soul, and with all their strength, means that they should do so with all their human powers. 'With the heart' means with the will where the good of love resides, 7542, 9050, 9300, 9495; and 'with the soul' means with the understanding where the truth of faith resides, and so with faith, 9050. These two powers belong to the internal man. 'With all their strength' means with those powers of will and understanding as they exist in the external man. The strength and power of the love of both, of the external man and of the internal, are meant by 'hands', 4931-4937, 7518; and this is why it says that those words were to be bound 'as a sign on the hand'.
[5] Since 'the forehead' by virtue of its correspondence means celestial or heavenly love with those who are good, with those who are bad it accordingly means hellish love, which is the opposite of heavenly. The forehead of the latter is called a bronze forehead in Isaiah 48:4, and an obstinate forehead in Ezekiel 3:7, 8. And in reference to those ruled by hellish love it is said that they had the mark of the beast on their foreheads, Rev 13:16; 14:9; 20:4, and also the name of Babylon on their foreheads, Rev 17:5.
Latin(1748-1756) 9936
9936. `Et erit super fronte Aharonis': quod significet ex Divino Amore Domini, constat ex repraesentatione `Aharonis' quod sit Dominus quoad Divinum Bonum, quod est Bonum Divini Amoris Ipsius, de qua n. 9806, et ex significatione `frontis' cum de Domino, quod sit Divinus Ipsius Amor; per `faciem' enim `Domini,' seu quod idem, per `faciem Jehovae,' significantur omnia quae sunt Divini Amoris, sicut misericordia, pax, bonum, sapientia, n. 222, 223, 5585, 6848, 6849, 9306, 9545, 9546; quod `facies Jehovae' seu `facies Domini' illa {1}significet, est quia per `faciem' in genere significantur interiora hominis, quae sunt ejus affectiones et inde cogitationes, ita quae sunt ejus amoris et fidei, videantur citata n. 9546; quod illa significentur per `facies,' est quia illa ex facie elucent, sicut in suo typo {2}aut in sua effigie, quapropter etiam facies vocatur effigies animi; inde est quod per `faciem' cum de Jehovah seu Domino, significentur illa quae sunt Divini Ipsius Amoris; quod per `frontem' in specie significetur ipse Divinus Amor, est quia interiora suas provincias sortita sunt in facie, interiora quae sunt {3} amoris in provincia frontis, quae sunt sapientiae et intelligentiae in provincia oculorum, quae sunt perceptionis in provincia narium, quae sunt enuntiationis in provincia oris {4}; inde patet cur per `frontem' cum de Domino, Qui repraesentatur per Aharonem, significetur Divinus Amor. Quia frons apud hominem correspondet amori ejus, {5}ideo qui in 2 amore caelesti sunt, hoc est, in amore in Dominum a Domino, dicuntur `signum {6}habere in frontibus,' per quod significatur quod in tutela Domini {7}sint quia in Amore Ipsius, ut apud Ezechielem, Dixit Jehovah, Transi per medium Hierosolymae, et signa signum super frontibus virorum gementium et suspirantium super omnibus abominationibus factis in medio ejus, et percutite, ne parcat oculus vester: sed contra ullum virum, super quo signum, ne appropinquate, ix 4, [5,] 6:apud Johannem in Apocalypsi, Ecce Agnus stans super monte Zionis, et cum Ipso centum quadraginta quattuor milia, habentia nomen Patris Ipsius scriptum super frontibus suis, xiv 1:
apud eundem ibi, (x)Videbunt facies Dei et Agni, et nomen Ipsius in frontibus illorum, xxii 4:
apud eundem ibi, 3 Dictum, ut damno non afficerent gramen terrae, neque ullum virens, neque ullam arborem, sed homines solos qui non haberent signum Dei super frontibus suis, ix 4;
`habere signum Dei et nomen Dei et Agni super frontibus suis' pro in tuto esse ab infestatione malorum quae ab inferno, quia in Domino per amorem {8}, `gramen et virens, quod non damno afficeretur' pro vero scientifico per quod verum fidei, n. 7571, 7691, `arbor, quae nec damno afficeretur' pro perceptione veri ex bono, n. 103, 2163, 2722, 2972, 4552, 7692: 4 apud Moschen, Amabis Jehovam Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus viribus tuis: alligabis verba illa in signum super manum tuam, et sint in frontalia inter oculos tuos, Deut. vi 4, 5, 8;
{9}`in frontalia' pro in signum amoris in Jehovam Deum; `inter oculos' dicitur, quia `oculi' significant intelligentiam et sapientiam quae ex illo amore, {10}et sapientia ex illo amore est Deum continue ante oculos habere; quod ita sit, patet, quia agitur de amore in Jehovam Deum; dicitur {11}quod Ipsum amarent ex toto corde, ex tota anima, et ex omnibus viribus, per quod significatur quod ex omnibus apud hominem; `ex corde' est ex voluntate ubi bonum amoris, n. 7542, 9050, 9300, (x)9495, `ex anima' est ex intellectu ubi verum fidei, ita ex fide, n. 9050, quae bina sunt interni hominis, `ex omnibus viribus' est ex illis quae sunt {12}intellectus et voluntatis in externo homine; vires et potentia amoris utriusque hominis, externi et interni, significantur per `manus,' n. 4931-4937, 7518, ideo dicitur quod verba illa alligarentur `in signum super manum.' 5 Quia `frons' ex correspondentia significat amorem caelestem apud bonos, ita apud malos significat amorem infernalem, qui est oppositus caelesti; horum frons dicitur frons aenea apud Esaiam xlviii 4, et frons obfirmata apud Ezechielem iii 7, 8; {13}et de illis qui in amore infernali sunt, dicitur quod haberent characterem bestiae super frontibus, Apoc. xiii 16, xiv 9, xx 4, et quoque nomen Babylonis super {14}frontibus, Apoc. xvii 5. @1 significent$ @2 seu$ @3 i ipsius$ @4 i, et sic porro$ @5 quapropter$ @6 accipere$ @7 essent$ @8 i et fidem$ @9 i esse$ @10 d ac i nam$ @11 amare$ @12 voluntatis et intellectus$ @13 ac illi quod habeant$ @14 illis$