7089.“后来摩西、亚伦来”表神性律法和源于它的教义。这从“摩西”和“亚伦”的代表清楚可知：“摩西”是指神性律法方面的主（参看6752节）；“亚伦”是指良善与真理的教义（6998节）。摩西所代表的“神性律法”表示诸如在内义，因而在天上的圣言；而“教义”表示诸如在字义，因而在地上的圣言。从目前关于圣言内义所给出的解释可以看出区别何等之大。以十诫为例来说明这一点。严格来说，十诫被称为“律法”；其字义是，要孝敬父母，不可杀人，不可奸淫，不可偷盗等等。但内义却是，要敬拜主，不可心怀仇恨，不可歪曲真理，不可将主的东西归于自己。这四条诫命在天上就是如此被理解的，其余诫命也以自己的方式被理解。因为在天上，他们只知道主，不知道其他父；因此，他们将孝敬父母理解为敬拜主。在天上，他们也不知道什么叫杀人，因为他们永远活着；他们将杀人理解为心怀仇恨，伤害别人的属灵生命；在天上，他们不知道什么叫奸淫，因此将这条诫命理解为相对应的东西，即不可歪曲真理；将不可偷盗这条禁令理解为不可从主那里夺走任何东西，并将其归于自己，如良善与真理。
这律法，以及整部圣言在天上就是这样；因此，圣言在内义上也是这样。事实上，它还要深刻得多，他们在天上所思所说的，绝大部分无法以人类的言语来表达，因为他们在灵界，而不是在自然界；灵界的事物远远超越自然界的事物，犹如非物质的事物远远超越物质的事物。然而，物质事物因对应于非物质事物，故能用来揭示非物质事物。也就是说，能用属世的言语，不能用属灵的言语，因为属灵的言语不是由物质的话语，而是由属灵的话语构成的。而属灵的话语是由转化为属灵大气中的话语，并由天堂之光的多样性来代表的观念构成的，天堂之光本身无非是从主发出的神性聪明和智慧。由此可见，就真正意义而言，“摩西”所代表的神性律法是什么意思，“亚伦”所代表的“教义”又是什么意思。
Potts(1905-1910) 7089
7089. And afterward Moses and Aaron came. That this signifies the Divine law and the doctrine thence derived, is evident from the representation of Moses, as being the Lord as to the Divine law (see n. 6752); and from the representation of Aaron, as being the doctrine of good and truth (n. 6998). By the Divine law which Moses represents is meant the Word such as it is in its internal sense, thus such as it is in the heavens; but by doctrine is meant the Word such as it is in its literal sense, thus as it is on the earth; how much these differ, can be seen from what has been thus far unfolded in respect to the internal sense of the Word. Take as an illustration the ten commandments, which specifically are called the "Law." The literal sense of these is that parents are to be honored, that murder is not to be committed, nor adultery, nor theft, and so on; but the internal sense is that the Lord is to be worshiped; that hatred must not be felt; that truth must not be falsified; and that we must not claim for ourselves that which belongs to the Lord. So are these four commandments of the Decalogue understood in heaven, and the rest also in their own way. For in the heavens they know no other Father than the Lord; therefore by that parents are to be honored, they understand that the Lord is to be worshiped: neither do they know in the heavens what killing is, for they live to eternity; but instead of killing they understand feeling hatred, and injuring the spiritual life of anyone; neither do they know in the heavens what it is to commit adultery, and therefore instead thereof they perceive that which corresponds, namely, not to falsify truth; and instead of stealing they perceive not to take anything away from the Lord, and claim it to themselves, as for instance good and truth. [2] Such is this law, and the whole Word too, in the heavens; thus such it is in the internal sense; nay, it is still deeper, for most things that are thought and said in the heavens do not fall into words of human speech, because in the heavens is a spiritual world and not a natural; and the things of the spiritual world transcend those of the natural world, as immaterial things transcend those which are material. Yet as material things correspond to immaterial, the latter can be set forth by means of material things, thus by natural speech, but not by spiritual speech. For spiritual speech is not a speech of material words, but of spiritual words, which are ideas modified into words in the spiritual aura, and represented by variegations of heavenly light, which light in itself is nothing but Divine intelligence and wisdom proceeding from the Lord. From all this it can be seen what is meant in its genuine sense by the Divine law which Moses represents, and what by the doctrine thence derived, which Aaron represents.
Elliott(1983-1999) 7089
7089. 'And afterwards Moses and Aaron came' means the Divine Law and the teachings derived from it. This is clear from the representation of 'Moses' as the Lord in respect of the Divine Law, dealt with in 6752; and from the representation of 'Aaron' as teachings that present what is good and true, dealt with in 6998. The expression 'Divine Law', which Moses represents, is used to mean the Word as it is in its internal sense, thus as it is in heaven, whereas the expression 'teaching' is used to mean the Word as it is in its literal sense, thus as it is on earth. How great the difference is may be recognized from the explanations given so far that have regard to the internal sense of the Word. Let the Ten Commandments, which specifically are called the Law, be used to illustrate the point. The literal meaning of them is that one should honour one's parents, not kill, commit adultery, or steal, and so on. But the internal sense is that one should worship the Lord, not harbour hatred, falsify what is true, or claim for oneself what is the Lord's. These are the ways in which those four commandments are understood in heaven, and the rest too in their own manner. For in heaven they know no other Father than the Lord; therefore instead of honouring parents they take the commandment to mean that the Lord should be worshipped. In heaven they do not know what it is to kill, for they live for ever; but instead of killing they understand harbouring hatred and harming another person's spiritual life. Nor in heaven do they know what it is to commit adultery; consequently they perceive instead what corresponds to that prohibition - being forbidden to falsify what is true. And instead of stealing they take the prohibition to mean that one should not take away from the Lord anything such as goodness and truth and claim it as one's own.
[2] This is what the Law and also the whole of the Word is like in heaven, and so what it is like in its internal sense. Indeed it is far more profound, for most of what they think and say in heaven cannot find expression in the words of human speech, because they are in the spiritual world, not the natural world, and things belonging to the spiritual world are as greatly superior to those belonging to the natural world as non-material things are to material. Yet because material things nevertheless correspond to them, material things can be used to disclose them. That is, natural speech can be used but not spiritual, for spiritual speech does not consist of material words but of spiritual words. And spiritual words consist of ideas that are converted into words in the spiritual atmosphere, and are represented by variegations of heavenly light, heavenly light being in itself nothing other than Divine intelligence and wisdom radiating from the Lord. All this shows what is meant by the Divine Law in its genuine sense, which 'Moses' represents, and what is meant by teaching, which 'Aaron' represents.
Latin(1748-1756) 7089
7089. `Et postea venerunt Moscheh et Aharon': quod significet Divinam Legem et doctrinam inde, constat ex repraesentatione `Moschis' quod sit Dominus quoad Divinam Legem, de qua n. 6752; et ex repraesentatione `Aharonis' quod sit doctrina boni et veri, de qua n. 6998. Per Divinam Legem, quam Moscheh repraesentat, intelligitur Verbum quale est in suo sensu interno, ita quale est in caelis; per doctrinam autem intelligitur Verbum quale est in suo sensu litterali, ita quale est in terris; quantum illa differunt, constare potest ab iis quae hactenus quoad sensum internum Verbi explicata sunt; pro illustratione sint decem praecepta, quae in specie Lex vocantur; sensus litteralis ibi est quod honorandi parentes, quod non occidendum, non moechandum, non furandum, et plura; at sensus internus est quod colendus Dominus, quod odio non habendum, quod verum non falsificandum, et quod sibi non vindicandum quod Domini est; ita intelliguntur haec quattuor praecepta decalogi in caelo; et reliqua etiam suo modo; nam in caelis non sciunt alium Patrem quam Dominum, idcirco pro quod honorandi parentes intelligunt quod colendus Dominus; in caelis nec sciunt quid sit occidere, nam vivunt in aeternum, sed pro occidere intelligunt odio habere ac vitam spiritualem alicujus laedere; in caelis nec sciunt quid moechari, quare pro illo correspondens percipiunt, nempe non falsificare verum; {1}pro furari percipiunt non (t)aliquid auferre Domino et id sibi vindicare, sicut bonum et verum; talis est illa Lex {2}, et quoque totum Verbum 2 in caelis, ita talis in sensu interno, immo est adhuc profundior, nam pleraque quae in caelis cogitantur et dicuntur non cadunt in verba loquelae humanae, quia ibi est spiritualis mundus, non autem naturalis; et quae sunt mundi spiritualis transcendunt ita illa quae sunt naturalis mundi, sicut non materialia illa quae sunt materialia; at quia usque materialia illis correspondent, possunt illa per materialia exponi, {3}ita naturali loquela, non autem spirituali; spiritualis enim loquela non est vocum materialium, sed vocum spiritualium quae sunt ideae modificatae in voces in aura spirituali, et repraesentatae per variegationes lucis caelestis, quae lux in se non est nisi quam intelligentia et sapientia Divina procedens a Domino. Ex his constare potest quid per Divinam Legem in sensu suo genuino intelligitur, quam `Moscheh' repraesentat, et quid per doctrinam, quam `Aharon.' @1 i tum$ @2 i Divina$ @3 sed$