9937.“亚伦要担当干犯圣物的罪孽”表随之对那些处于源自主的良善之人身上的虚假和邪恶的除去或移走。这从“亚伦”和亚伦所供的“祭司职分”的代表，以及“担当罪孽”和“圣物”的含义清楚可知：“亚伦”是指爱之良善方面的主（参看9806节）；亚伦所供的“祭司职分”是指主作为救主所履行的一切服务（9809节）；“担当罪孽”是指除去或移走那些处于良善之人身上的虚假和邪恶，如下文所述；“圣物”是指他们为赎罪而带到耶和华或主面前的礼物，这些礼物是燔祭、祭物和素祭。显然，“圣物”表示这些事物，因为经上说“这圣物是以色列人在一切的圣礼物上所分别为圣的”。“担当罪孽”之所以表示除去或移走那些处于良善之人身上的虚假和邪恶，或罪恶，是因为这话论及主；事实上，亚伦代表主，亚伦的供职或祭司职分代表拯救的一切工作。在教会，众所周知，主为人类“担罪”；但至于“担当罪孽和罪恶”是什么意思，却无人知道。有人以为它是指主将人类的罪恶担在自己身上，让自己被判刑，甚至被钉死在十字架上；由于罪责落到祂身上，所以世人免于诅咒或定罪；还以为诅咒或定罪被主通过成全律法拿走了，因为凡不成全律法的人，律法都会定他的罪。
但这些想法并不是“担当罪孽”的意思，因为每个人的行为死后都等候着他；这时，他照这些行为的性质或被判生，或被判死。它们的性质取决于他的爱和信，因为爱和信构成一个行为的生命。因此，它们不可能通过转到另一个将要担当它们的人身上而被拿走。由此明显可知，“担当罪孽”表示其它东西，而非这些想法；至于当如何来理解，这可从主对罪孽或罪的实际担当看出来，当主为人而与地狱争战时，祂就担当了它们，因为没有人能凭自己而与这些地狱争战。相反，主独自如此行，事实上不断为每个人而如此行，只是照着各人对神性良善和神性真理的接受而不同。
当主在世时，祂与所有地狱争战，彻底征服它们，由此也变成公义。祂就这样将那些接受来自祂的神性良善和真理的人从诅咒中拯救出来。如果主不这样做，没有人能得救；因为地狱不断与一个人同在，掌控他，到了主移不走它们的地步。主只在此人停止邪恶的程度内移走它们。人一次战胜地狱，就永远战胜了它们；为成就这一切，主使祂的人身变成神性。因此，为人独自与众地狱（或也可说，与邪恶和虚假，因为它们是由地狱产生的）争战的那一位，可以说就是“担罪”，因为祂独自担起这个重担。“担罪”之所以还表示将邪恶和虚假从那些处于良善的人身上移走，是因为这是结果。事实上，地狱离一个人越远，邪恶和虚假就离得越远，因为如前所述，虚假和邪恶来自地狱。邪恶和虚假就是“罪和罪孽”。至于此处是何情形，可参看前面的说明（9715，9809节），那里论述了主的功德和公义，以及祂对众地狱的征服。
经上之所以说亚伦“要担当罪孽”，是因为他代表主，他的祭司职分代表主拯救的全部工作（9806，9809节）；拯救的主要工作在于将一个人从地狱中救赎并解脱出来，从而移走邪恶和虚假。之所以说移走邪恶和虚假，是因为从罪中解脱出来，也就是罪得赦免，无非是移走它们；事实上，它们仍与此人同在。不过，爱之良善和信之真理被植入到何等程度，邪恶和虚假就被移走到何等程度。此处的情况就像天堂与地狱的情形。天堂不会消灭地狱，或地狱里的人，只是把它从自己那里移走；因为构成天堂的，是从主那里所获得的良善和真理，它们就是那使地狱后退的。一个人身上也有类似情况。一个人凭自己就是一个地狱；但当他正在重生时，就变成一个天堂；并且他变成一个天堂到何等程度，地狱就从他那里被移走到何等程度。人们通常认为邪恶，也就是罪，不是以这种方式被移走的，而是与一个人完全分离。但如此思想的人没有意识到，凭自己，整个人无非是邪恶，并且他被主保持在良善中到何等程度，属于他的邪恶就看似被清除到何等程度。因为当一个人被保持在良善中时，他就避开邪恶。然而，没有人能避开邪恶，被保持在良善中，除非他处于从主所获得的信与仁之良善；也就是说，除非他允许自己被主重生。因为如前所述，天堂通过重生被植入一个人，与他同住的地狱由此被移走。
由此再次看出，当论及主时，“担当罪孽”表示为一个人而不断与众地狱争战，因而不断移走它们；因为移走它们不仅在人在世期间不断进行，而且在来世会进行到永远。单凭人，谁也不可能以这种方式移走邪恶；因为人凭自己无法移走一丁点邪恶，更不能移走地狱，最不能永远移走它们。关于这些问题，可参看前面的说明，即：与人同在的邪恶不会与他完全分离，只是在他处于从主所获得的良善的程度内而被移走（8393，9014，9333-9336，9444-9454节）。主在世时通过试探的争战战胜地狱，由此把一切整理成序；祂出于神性之爱而如此行，好拯救人类；祂也由此将祂的人身变成神性（参看9528e节所提到的地方）。在试探中，也就是在与来自地狱的邪恶的属灵争战中，主为人争战（1692，6574，8159，8172，8175，8176，8273，8969节）。至于主在世时以哪种方式担当人类的罪孽，也就是与众地狱争战并征服它们，通过如此行而为自己获得移除所有处于良善之人身上的这些东西，由此变成功德和公义，这在以赛亚书（59:16-20；63:1-9）有所描述，如前面所解释的（9715，9809节）。
一旦明白这些事，就能知道以赛亚书53章关于主所说的一切话表示什么，这一章从头到尾论述了主所经历的试探状态，因而论述了主与众地狱进行争战时正在经历的状态。因为试探无非是与这些地狱的争战。这一章以下列方式描述了这种状态：
祂诚然担当我们的病患，背负我们的痛苦；祂为我们的过犯被刺透，为我们的罪孽压伤。耶和华使我们众人的罪孽都归在祂身上。祂因此将恶人交与坟墓；耶和华的旨意也必在祂手中亨通。祂必看见自己灵魂的劳苦，便满足；祂必使许多人因祂的智慧而称为义，因为祂担当了他们的罪孽，所以祂担当多人的罪。（以赛亚书53:4-6，9-12）
主在那里（以赛亚书53:1）也被称为“耶和华的膀臂”，以此表示神性能力（4932，7205节）。“担当病患、痛苦、罪孽”，以及“为它们被刺透、压伤”表示试探的状态，这是显而易见的；因为在这种状态下有心灵的悲伤，有痛苦和绝望，这些造成这几节所描述的疼痛。这些感受都是地狱带来的；因为在试探中，它们攻击它们与之争战的那一位的真爱。每个人的爱都是他生命的核心。主的爱就是对拯救人类的爱，这爱是祂生命的存在，因为这爱是祂里面的神性。这一点在以赛亚书，就是以论述主的争战为主题的地方，也以这些话来描述：
祂说，他们诚然是我的百姓。这样，祂就作了他们的救主。他们在一切苦难中，祂也同受苦难。祂以慈爱和怜悯救赎他们，在永恒的一切日子常保抱他们、怀搋他们。（以赛亚书63:8，9）
主在世时所承受的这些试探在福音书中只有简单的描述，但在先知书，尤其大卫诗篇中有极为详尽的描述。福音书上只是说，祂被带到旷野，后来被魔鬼试探，在那里四十天，并与野兽同在一处（马可福音1:12，13；马太福音4:1）。但根据以赛亚书中的这些话，祂并未揭示这一事实：祂从童年早期直到在世生命的结束，一直都在经历试探，也就是说一直在与众地狱争战：
祂被欺压，受苦楚，却不开口。祂像羔羊被牵到宰杀之地，又像羊在剪毛的人面前无声，祂不开口。（以赛亚书53:7）
祂最后的试探在客西马尼园（马太福音26章；马可福音14章），随后到来的是十字架的受难。通过这次试探，祂彻底征服了众地狱，正如祂自己在约翰福音所教导的：
父啊，救我脱离这时刻，然而我正是为了这个缘故到这时刻。父啊，愿你荣耀你的名。当时就有响声从天上来说，我已经荣耀了我的名，还要再荣耀。然后耶稣说，现在这世界受审判，现在这世界的首领要被赶出去。（约翰福音12:27，28，31）
“这世界的首领”是魔鬼，因同是指一切地狱；“荣耀”表示使人身变成神性。经上之所以只提及在旷野四十天后的试探，是因为“四十天”表示并暗示完整的试探，因而表示多年的试探（8098，9437节）；“旷野”表示地狱，祂在那里与之争战的“野兽”表示魔鬼团伙。
那些处于良善的人，或那些悔改之人罪的移除在犹太教会中由叫做“阿撒泻勒”的公山羊来代表，亚伦要两手按在这山羊的头上，承认以色列人诸般的罪孽、一切的过犯，就是他们一切的罪，然后把它送到旷野去，这山羊要以这种方式担当他们一切的罪孽，带到隔离之地（利未记16:21，22）。“亚伦”在此代表主；“公山羊”表示信；“旷野”和“隔离之地”表示地狱；“担当以色列人的罪孽，带到那地”表示移除它们，把它们投入地狱。若不通过内义，没有人能知道所代表的是是这些事。因为谁都能看出，整个会众的罪孽不可能被被任何公山羊带到旷野；事实上，公山羊与罪孽有什么共同之处呢？但由于那时一切代表都表示诸如属于主、天堂和教会的那类事，所以与公山羊有关的这些事也是如此。因此，内义教这些事是什么意思，即：一个人通过信之真理重生，因此，罪通过信之真理被移除。由于对真理的信仰源于主，所以主自己就是那完成对它们的移除的那一位，正如前面所阐述和说明的（创世记22章序言，以及3332，3876，3877，4738节）。亚伦代表主（参看9806，9810节）；“母山羊的公山羊”是指信之真理（4169e，4769节）。“旷野”之所以是指地狱，是因为以色列人所在的营地表示天堂（4236节）；由于同样的原因，旷野被称为“隔离之地”，或“剪除之地”。“担当罪孽，带到那地”，也就是带到旷野，表示将邪恶和虚假扔到它们所来自的地狱里；当它们被移除得如此遥远，以至于看不到时，就被扔到那地方，这就是当一个人通过被主保持在良善中而避开它们时所发生的情形，如前所述。
将罪扔进旷野与“将它们投于海的深处”所表相同，如在弥迦书：
祂必怜悯我们，压制我们的罪孽，又将他们的一切罪投于海的深处。（弥迦书7:19）
“海的深处”也表示地狱。
由此明显可知，“亚伦担当圣物的罪孽”表示主将罪从那些处于良善的人身上除去或移走；并且主不断移除它们。这就是“担当罪孽”所表示的。在摩西五经的另一处经文中也是如此：
耶和华对亚伦说，你和你的儿子要一同担当干犯圣所的罪孽；你和你的儿子也要一同担当干犯祭司职分的罪孽。以色列人不可挨近会幕，免得他们担罪而死。惟独利未人要办会幕的事，他们要担当罪孽。（民数记18:1，22，23）
在以赛亚书，经上以类似含义提到“担当”：
雅各家啊，以色列家一切余剩的要听从我，你们自出母腹，就蒙保抱。直到你们年老，我仍这样；直到你们发白，我仍怀搋。我已造作，也必保抱；我必担当，也必拯救。（以赛亚书46:3，4）
“担当罪孽”表示赎罪，因而除去罪，这一点明显可见于摩西五经：
摩西因作赎罪祭的公山羊已经焚烧了，便向以利亚撒、以他玛发怒说，耶和华将它给了你们去担当会众的罪孽，在耶和华面前为他们赎罪，你们为何没有在圣所吃呢？（利未记10:16，17）
“赎罪”表示从邪恶中洁净，因而移除罪（参看9506节）。亚伦被吩咐要为百姓赎罪，赦免他们的罪（利未记4:26，31，35；5:6，10，13，16，18；9:7；15:15，30）。不过，当不论及祭司职分时，“担当罪”表示受到诅咒，因而表示死亡（参看利未记5:1，17；7:18；17:16；19:8；20:17，19，20；22:9；24:15；民数记9:13；18:22；以西结书18:19，20；23:49）。
Potts(1905-1910) 9937
9937. And Aaron shall bear the iniquity of the holy things. That this signifies the consequent removal of falsities and evils with those who are in good from the Lord, is evident from the representation of Aaron, as being the Lord in respect to the good of love (see n. 9806); and from the representation of the priesthood which Aaron administered, as being the whole office which the Lord discharges as the Savior (n. 9809); from the signification of "bearing iniquity," as being the removal of falsities and evils with those who are in good (of which below); and from the signification of "the holy things," as being the gifts which they brought to Jehovah or the Lord in order that their sins might be expiated, which gifts were burnt-offerings, sacrifices, and meat-offerings. That these things are meant by "the holy things," is clear, for it is said, "which the sons of Israel shall sanctify in respect to all the gifts of their holy things." That "bearing iniquity" denotes to remove falsities and evils, or sins, with those who are in good, is because it is said of the Lord, for the Lord was represented by Aaron, and the whole work of salvation was represented by the office, or priesthood, of Aaron. That it is said of the Lord that He "bore sins" for the human race, has been known in the church; but still it is not known what is meant by "bearing iniquities and sins." It is believed by some that it denotes that He took on Himself the sins of the human race, and suffered Himself to be condemned even to the death of the cross; and that because the condemnation for sins was cast on Him, mortals were thus freed from damnation; and also that the damnation was taken away by the Lord through the fulfilling of the law, because the law would have condemned everyone who did not fulfil it. [2] But these things are not meant by "bearing iniquity," because every man's deeds remain with him after death, and according to the quality of these he is then judged either to life or to death. Their quality is from his love and his faith, for love and faith make the life of a deed; and therefore they cannot be taken away by transfer to another who would bear them. From this it is evident that something else is meant by "bearing iniquities;" but what is meant can be seen from the bearing itself of iniquities or sins by the Lord. For the Lord bears them when He fights for man against the hells, because man cannot fight against these from himself; but the Lord alone does this, and indeed continually for every man, but with a difference according to his reception of the Divine good and Divine truth. [3] When the Lord was in the world, He fought against all the hells, and completely subjugated them. From this He also became righteousness. Thus He redeemed from damnation those who receive the Divine good and truth from Him. Unless this had been done by the Lord, no man could have been saved; for insofar as the Lord does not remove them, the hells are constantly with man, and have dominion over him; and He removes them in proportion as the man desists from evils. He who once conquers the hells, conquers them to eternity; and in order that this might be done by the Lord, He made His Human Divine. He, therefore, who alone fights for man against the hells (or what is the same thing, against evils and falsities, for these are from the hells) is said "to bear sins," for He alone supports this burden. That by "bearing sins" is also signified the removal of evils and falsities from those who are in good, is because this is the consequence; for insofar as the hells are removed from man, so far evils and falsities are removed, because as before said both of these are from the hells. Evils and falsities are "sins" and "iniquities." How the case herein is can be seen from what was shown above (n. 9715, 9809), where the Lord's merit and righteousness, and also the subjugation of the hells by Him are treated of. [4] The reason why it is said of Aaron that he should "bear iniquities," was that he represented the Lord, and his priesthood represented the Lord's whole work of salvation (n. 9806, 9809); and the main work of salvation is to redeem and deliver man from the hells, and thus to remove evils and falsities. It is said to remove evils and falsities, because deliverance from sins (that is, the forgiveness of them) is nothing else than their removal; for they remain with the man; but insofar as the good of love and the truth of faith are implanted, so far the evil and falsity are removed. The case herein is like that with heaven and hell. Heaven does not abolish hell; but removes from itself those who are there. For it is the good and truth from the Lord which make heaven; and these are what effect this removal. The case is similar with man, who of himself is a hell; but when he is being regenerated, he becomes a heaven, and insofar as he becomes a heaven, so far hell is removed. It is a common opinion that evils, that is, sins, are not removed in this way; but are absolutely separated. But such persons are not aware that from himself the whole man is nothing but evil, and that insofar as he is kept in good by the Lord, the evils which belong to him appear as if they were rooted out; for when a man is kept in good, he is withheld from evil. Nevertheless no one can be withheld from evil and kept in good unless he is in the good of faith and of charity from the Lord; that is, only insofar as he suffers himself to be regenerated by the Lord. For as before said, heaven is implanted in man by regeneration, and thereby the hell which is with him is removed. [5] From all this it can be seen again that "bearing iniquities," when said of the Lord, denotes to continually fight for man against the hells, thus continually to remove them; for there is a perpetual removing, not only while man is in the world, but also in the other life to eternity. It is impossible for any man to remove evils in this way; for from himself man cannot remove the least of evil, still less the hells, and least of all to eternity. (But see what has been shown on this subject before, namely, that the evils with man are not absolutely separated; but are removed insofar as he is in this good from the Lord, n. 8393, 9014, 9333-9336, 9444-9454.) (That while He was in the World the Lord conquered the hells by means of the combats of temptations, and thereby disposed all things into order; and also that He did this from Divine love, in order to save the human race; and that thus He also made His Human Divine, may be seen in the places cited in n. 9528e; and also that in temptations, which are spiritual combats against the evils which are from hell, the Lord fights for man, n. 1692, 6574, 8159, 8172, 8175, 8176, 8273, 8969.) How the Lord while in the world bore the iniquities of the human race, that is, fought with the hells and subjugated them, and thus acquired for Himself the Divine power of removing these things with all who are in good, and thus became merit and righteousness, is described in Isaiah 59:16-20; 63:1-9, as has been already explained (n. 9715, 9809). [6] When these things are understood, it can be known what is signified by all that is said in the fifty-third chapter of the same prophet concerning the Lord, in which from beginning to end the state of His temptations is treated of; thus the state in which He was while He fought with the hells, for temptations are nothing else than combats with these. This state is thus described:
He bore our sicknesses, and carried our griefs; He was pierced for our transgressions, and bruised for our iniquities; Jehovah made to fall on Him the iniquity of us all; and thus He gave the wicked to their sepulcher; the will of Jehovah shall prosper by His hand; He shall see from the labor of His soul and be sated; and by His wisdom shall justify many, because He hath borne their iniquities, and thus hath carried the sin of many (Isa. 53:4-5). He is also called there "the Arm of Jehovah," by which is signified Divine power (n. 4932, 7205). That by "bearing sicknesses," "sorrows," and "iniquities," and by "being pierced and bruised by them," is signified a state of temptations, is evident; for in such a state there are griefs of soul, distresses, and despairs, which in this way cause anguish. Such things are induced by the hells, for in temptations they assault the very love of him against whom they fight; the love of everyone being the inmost of his life. The Lord's love was the love of saving the human race, which love was the Esse of His life, for this love was the Divine in Him. In Isaiah also, where the subject treated of is the combats of the Lord, this is described in these words:
He said, Surely they are My people, therefore He became their Savior. In all their distress He was distressed; in His love and in His pity He redeemed them; and He took them up, and carried them all the days of eternity (Isa. 63:8, 9). [7] That while He was in the world the Lord endured such temptations, is only briefly described in the Gospels, but at great length in the prophets, and especially in the Psalms of David. In the Gospels it is only said that He was led into the wilderness, and was afterward tempted by the devil, and that He was there forty days, and was with the beasts (Mark 1:12, 13; Matt. 4:1). But that from His earliest childhood even to the end of His life in the world He was in temptations, that is, in combats with the hells, He did not reveal, in accordance with these words in Isaiah:
He was oppressed, and was afflicted, yet He opened not His mouth; He is led as a lamb to the slaughter, and as a sheep before her shearers is dumb, He opened not His mouth (Isa. 53:7). His last temptation was in Gethsemane (Matt. 26; Mark 14), and then came the passion of the cross; that He thereby fully subjugated the hells, He Himself teaches in John:
Father, rescue Me from this hour. But for this sake came I into this hour. Father, glorify Thy name. Then came there a voice out of heaven, saying, I have glorified it and will glorify it. Then said Jesus, Now is the judgment of this world; now shall the prince of this world be cast out (John 12:27, 28, 31). "The prince of the world" is the devil, thus all hell; "to glorify" denotes to make the human Divine. The reason why mention is made only of the temptation after forty days in the wilderness, is that "forty days" signify and involve temptations to the full, thus the temptations of many years (n. 8098, 9437); "the wilderness" signifies hell, and "the beasts with which He fought there" signify the diabolical crew. [8] The removal of sins with those who are in good, that is, those who have practiced repentance, was represented in the Jewish Church by the he-goat called "Asasel," upon the head of which Aaron was to lay his hands, and to confess the iniquities of the sons of Israel, and all their transgressions in respect to all their sins, and was then to send it into the wilderness, and that in this way the he-goat should bear upon him all their iniquities into a land of separation (Lev. 16:21, 22). By Aaron is here represented the Lord; by "the he-goat" is signified faith; by "the wilderness," and "the land of separation," hell; and by "bearing thither the iniquities of the sons of Israel" is signified to remove them, and cast them into hell. No one can know that such things were represented, except from the internal sense; for everyone can see that the iniquities of a whole congregation could not be borne into the wilderness by any he-goat; for what had the he-goat in common with iniquities? But as at that time all representatives signified such things as belong to the Lord, to heaven and to the church, so also did these. The internal sense therefore teaches what these things involve, namely, that it is the truth of faith by means of which man is regenerated, consequently by means of which sins are removed; and because the faith of truth is from the Lord, it is the Lord Himself who effects this; according to what was said and shown in the preface to Genesis 22, and also in n. 3332, 3876, 3877, 4738. (That Aaron represents the Lord, see n. 9806, 9810; also that a "he-goat of the goats" denotes the truth of faith, n. 4169, 4769.) That "the wilderness" denotes hell, is because the camp in which were the sons of Israel signified heaven (n. 4236); and therefore the wilderness is called a "land of separation," or of "cutting off." Thus by "bearing iniquities into that land," that is into the wilderness, is signified to cast evils and falsities into hell, from which they are; and they are cast thither when they are removed so as not to appear, which is effected when a man is withheld from them by being kept in good by the Lord, according to what was said above. [9] The like that was signified by the casting out of sins into the wilderness is signified by "casting them forth into the depths of the sea," as in Micah:
He will have compassion upon us; He will suppress our iniquities; and He will cast all their sins into the depths of the sea (Micah 7:19). "The depth of the sea" also denotes hell. [10] From all this it is now evident that by "Aaron bearing the iniquities of the holy things," is signified the removal of sins by the Lord from those who are in good; and that their removal is continually being effected by the Lord; and that this is meant by "bearing iniquities." So also in another passage in Moses:
Jehovah said unto Aaron, Thou and thy sons with thee shall hear the iniquity of the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood. The sons of Israel shall no more come nigh the Tent of meeting, to bear sin, by dying. But the Levite shall do the work of the Tent, and they shall bear their iniquity (Num. 18:1, 22, 23). The like is meant by "bearing," in Isaiah:
Attend unto Me O house of Israel that have been carried from the womb. Even to old age I am the same, and even to hoar hairs will I carry; I have made, and I will carry; yea, I will bear, and will rescue (Isa. 46:3, 4). [11] That "bearing iniquity" denotes to expiate, thus to remove sins, is evident in Moses:
Moses was indignant with Eleazar and with Ithamar because the he-goat of the sacrifice of sin had been burnt, saying, Wherefore did ye not eat it in the place of holiness, seeing that Jehovah hath given it you to bear the iniquities of the congregation, to expiate them before Jehovah (Lev. 10:16, 17)? (That "expiation" means a cleansing from evils, thus removal from sins, see n. 9506; and that Aaron was enjoined to expiate the people, and to pardon their sins, Leviticus 4:26, 31, 35; 5:6, 10, 13, 16, 18; 9:7; 15:15, 30.) That "to bear sins," when not said of the priesthood, denotes to be damned, thus to die, see Leviticus 5:1, 17; 7:18; 17:16; 19:8; 20:17, 19, 20; 22:9; 24:15; Numbers 9:13; 18:22; Ezekiel 18:19, 20; 23:49.
Elliott(1983-1999) 9937
9937. 'And Aaron shall bear the iniquity of the holy things' means a consequent removal or shifting away of falsities and evils with those who are governed by good derived from the Lord. This is clear from the representation of 'Aaron' as the Lord in respect of the good of love, dealt with in 9806, and from the representation of 'the priestly office' in which Aaron served as all the service performed by the Lord as the Saviour, dealt with in 9809; from the meaning of 'bearing the iniquity' as a removal of falsities and evils with those who are governed by good, dealt with below; and from the meaning of 'the holy things' as the gifts which they offered to Jehovah or the Lord to expiate them from sins, those gifts being burnt offerings, sacrifices, and minchahs. It is plain that these should be understood by 'the holy things', for it says, Which the children of Israel shall sanctify, even in all their gifts of holy things. The reason why 'bearing the iniquity' means a removal or shifting away of falsities and evils, or sins, with those who are governed by good is that what is said refers to the Lord; for the Lord is represented by Aaron, and all the work of salvation by his service or priestly office. It is well known in the Church that the Lord is said to have borne sins on behalf of the human race, yet there is no knowledge of what to understand by bearing iniquities and sins. Some think it means that He took the sins of the human race onto Himself and allowed Himself to be condemned even to death on a cross, and that since, because of this, the condemnation for sins was cast onto Him, people in the world have been made free from condemnation. It is also thought that condemnation was taken away by the Lord through His fulfilling the law, for the law would have condemned everyone who did not fulfill it.
[2] But no such ideas should be understood by 'bearing iniquity', for every individual person's deeds await him after death, when he is judged according to the essential nature of those deeds either to life or to death. The essential nature of them depends on his love and faith, for love and faith constitute the life of a deed. No one's deeds therefore can be taken away by transference onto another who will bear them. From these considerations it is evident that something other than those ideas should be understood by 'bearing iniquities'; but what should be understood may be recognized from the actual bearing of iniquities or sins by the Lord. The Lord bears them when He fights on behalf of a person against the hells; for no one is able by himself to fight against them. Rather the Lord alone does so, indeed constantly for every individual person, yet differently with each one according to their reception of Divine Good and Divine Truth.
[3] When He was in the world the Lord fought against all the hells and completely subdued them, as a result of which also He became Righteousness. By doing that He has rescued from damnation those who receive Divine Good and Truth from Him. If the Lord had not done so no person could have been saved, for the hells are unceasingly present with a person, exercising control over him to the extent that the Lord does not shift them away. And He shifts them away to the extent that the person refrains from evils. He who is victorious once over the hells is victorious forever over them; and to achieve this the Lord made Divine His Human. The One therefore who alone fights for a person against the hells - or what amounts to the same thing, against evils and falsities, since they arise from the hells - is said to bear sins; for He bears that burden, alone. The reason why 'bearing sins' also means moving evils and falsities away from those who are governed by good is that this is the consequence. For the more remote the hells are from a person, the more remote evils and falsities are, since falsities and evils come, as has been stated, from the hells - evils and falsities being sins and iniquities. For the implications of all this, see what has been shown above in 9715 and 9809, where the Lord's merit and righteousness, and also the subjugation of the hells by Him, are dealt with.
[4] The reason for its being said that Aaron would bear iniquities was that He represented the Lord, while his priestly office represented the Lord's entire work of salvation, see 9806, 9809; and the work of salvation consists primarily in rescuing and delivering a person from hell, and so in shifting evils and falsities away. The expression 'a shifting of evils and falsities away' is used because deliverance from sins or forgiveness of them is nothing other than a shifting away of them; for they still remain with the person. But to the extent that the good of love and the truth of faith are implanted evil and falsity are shifted away. The situation in this is like that with heaven and hell. Heaven does not annihilate hell or those who are there, but moves it away from itself; for the good and truth received from the Lord are what compose heaven, and they are what move hell back. The situation is similar with a person. In himself a person is an embodiment of hell, but when he is being regenerated he becomes an embodiment of heaven; and to the extent that he becomes an embodiment of heaven, hell is moved away from him. It is commonly supposed that evils, that is, sins, are not shifted away in that manner, but that they are completely separated from a person. But those who think this do not know that in himself the whole of a person is nothing but evil, and that to the extent that the person is maintained by the Lord in good, the evils that are his appear as though they have been obliterated. For when a person is maintained in good he is withheld from evil. Yet nobody can be withheld from evil and maintained in good except one in whom the good of faith and charity received from the Lord is present, that is, one who allows himself to be regenerated by the Lord. For through regeneration heaven is implanted with a person, and through this the hell residing with him is moved away, as stated above.
[5] From all this it may again be recognized that 'bearing iniquities', when the Lord is the subject, means fighting constantly for a person against the hells, thus constantly moving them away, for that removal of them goes on unceasingly not only while a person is in the world but also forever in the next life. No mere human being is able to move evils away in that manner, for by himself no one is able to move even the smallest amount of evil away, less still to move the hells, and least of all to do so forever. But see what has been shown previously about these matters -
Evils with a person are not completely separated from him, but they are moved away to the extent that he is governed by good received from the Lord, 8393, 9014, 9333-9336, 9444-9454. While in the world the Lord overcame the hells by means of conflicts brought about by temptations, and thereby set all things in order; He was stirred by Divine Love to do this, in order that the human race might be saved; and He also thereby made Divine His Human, see the places referred to in 9528 (end). The Lord fights for a person in temptations, which are spiritual conflicts against evils that come from hell, 1692, 6574, 8159, 8172, 8175, 8176, 8273, 8969.
In what way the Lord bore the iniquities of the human race when He was in the world, that is, fought with the hells and subdued them, and in so doing acquired Divine power to Himself to remove them with all who are governed by good, and that He thereby became merit and righteousness, is described in Isaiah 59:16-20, and also 63:1-9, for explanations of which, see 9715, 9809.
[6] From all this, once it is understood, people may then know what all those things mean that are stated regarding the Lord in Chapter 53 of the same prophet, a chapter dealing from beginning to end with the state of temptations He underwent, thus with the state He was passing through when He was engaged in conflict with the hells. For temptations are nothing other than conflicts with them. This state is described in [verses 4-6, 9-12, of] that chapter in the following way,
He bore our griefsa and carried our sorrows. He was pierced because of our transgressions and bruised because of our iniquities. Jehovah has laid onb Him the iniquity of us all. So He consigned the wicked to [their] grave. The will of Jehovah will prosper by means of His hand. Out of the distressc of His soul He will see and be satisfied, and through His wisdom He will justify many, because He has carried their iniquities. So He has borne the sin of many.
The Lord is also called there [in Isa 53:1] the arm of Jehovah, by which Divine Power is meant, 4932, 7205.'Carrying griefs, sorrows, and iniquities', and 'being pierced and bruised because of them' self-evidently means the state of temptations; for at that time there are experiences involving distress of mind, anguish, and despair, which cause the pain described in those verses. The hells bring such feelings about; for in temptations they assault the actual love of the one against whom they fight. Everyone's love is the inmost core of his life. The Lord's love was that of saving the human race; and this love was the Essential Being (Esse) of His life, since the Divine within Him was that love. This too is so described in Isaiah, where the Lord's conflicts are the subject, in the following words,
He said, Surely they are My people. Therefore He became their Saviour. In all their affliction He suffered affliction; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isa 63:8, 9.
[7] The description of the Lord's suffering of such temptations when He was in the world is brief in the Gospels, but in the Prophets, and especially in the Psalms of David, it is extensive. The Gospels merely state that He was led into the wilderness, where He was then tempted by the devil, and that He was there forty days, and was with the beasts, Mark 1:12, 13; Matt 4:1. But the fact that He had been undergoing temptations from earliest childhood through to the end of His life in the world, that is, had been engaged in conflicts with the hells, was not revealed by Him, as accords with the following words in Isaiah,
He was oppressed and He was afflicted, yet He did not open His mouth. He is led like a lamb to the slaughter, and like a sheep before its shearers is dumb, He did not open His mouth. Isa 53:7.
His final temptation was in Gethsemane, Matt. 26; Mark 14, followed by the passion of the Cross. Through this temptation He completely subdued the hells, as He Himself teaches in John,
Father, rescue Me from this hour. But on account of this I came to this hour. Father, glorify Your name. [Then] a voice came from heaven, [saying,] I have both glorified it and will glorify it again. Then Jesus said, Now is the judgement of this world, now will the prince of this world be cast outdoors. John 12:27, 28, 31.
'The prince of [this] world' is the devil, thus all hell. 'Glorifying' means making Divine the Human. The reason why only the temptation after the forty days in the wilderness is mentioned is that 'forty days' means and implies temptations to completeness, thus over a number of years, see 8098, 9437. 'The wilderness' means hell, 'the beasts' He fought with there being the devil's crew.
[8] The removal of sins with those who are governed by good or who have repented was represented in the Jewish Church by the he-goat called Azazel. Aaron was to lay his hands on its head and to confess the iniquities of the children of Israel and all transgressions in respect of all their sins, after which he was to send it into the wilderness; thus the he-goat was to bear on itself all their iniquities into a land of separation, Lev 16:21, 22. 'Aaron' here represents the Lord, 'the he-goat' means faith, 'the wilderness' and 'a land of separation' hell, and 'bearing the iniquities of the children of Israel to that place' removing and casting them into hell. Nobody can know that such things were represented except from the internal sense. For anyone can see that the iniquities of the entire assembly could not have been carried off into the wilderness by any he-goat; for what did a he-goat have in common with iniquities? But since everything representative at that time was a sign of such things as belong to the Lord, heaven, and the Church, so were these things that were done with the he-goat. The internal sense therefore teaches what those things imply, namely that the truth of faith is the means by which a person is regenerated, consequently by which sins are removed. And since faith or belief in what is true is derived from the Lord, the Lord Himself is the One who accomplishes that removal of them, as accords with what has been stated and shown in the Preface to Genesis 22, and also in 2046, 3332, 3876, 3877, 4738. Aaron represents the Lord, see 9806, 9808; and 'a he-goat of the she-goats' is the truth of faith, 4169 (end), 4769. The reason why 'the wilderness' is hell, is that the camp where the children of Israel were meant heaven, 4236; and for the same reason also the wilderness is called 'a land of separation' or a land that is cut off. 'Bearing iniquities into that land' or into the wilderness accordingly means casting evils and falsities into hell from where they come; and they are cast into that place when they become so remote that they cannot be seen, which is what happens when a person is withheld from them because he is maintained in good by the Lord, as accords with what has been stated above.
[9] The same thing as is meant by casting out sins into the wilderness is also meant by casting them into the depths of the sea, as in Micah,
He will be merciful to us, He will sink our iniquities, and He will cast all their sins into the depths of the sea. Micah 7:19.
'Depth of the sea' too means hell.
[10] From all this it is now evident that the words saying that Aaron was to bear the iniquity of the holy things means a removal or shifting away of sins from those who are governed by good derived from the Lord, and that this removal of them is done constantly by the Lord. This is what 'bearing iniquities' means, as also in another place in Moses,
Jehovah said to Aaron, You and your sons with you shall bear the iniquity of the sanctuary. Also you and your sons with you shall bear the iniquity of your priesthood. The children of Israel shall no longer come near the tent of meeting, or else they will bear sin and die.d But Levites shall perform the work of the tent, and these shall bear their iniquity. Num 18:1, 22, 23.
'Bearing' or 'carrying' is used with a similar meaning in Isaiah,
Hearken to Me, O house of Jacob, and all the remnant of the house of Israel who have been carried from the womb. Even to [your] old age I am the Same, and even to grey hair I will carry [you]; I have made, and I will carry, and I will bear, and I will deliver. Isa 46:3, 4.
[11] 'Bearing iniquity' means making expiation, thus removing sins, in Moses,
Moses was annoyed with Eleazar and Ithamar, because the he-goat of the sin-sacrifice had been burnt, saying, Why have you not eaten it in a holy place, since Jehovah has given it to you to bear the iniquity of the congregation, to make expiation for them before Jehovah? Lev 10:16, 17.
For the meaning of 'expiation' as cleansing from evils, thus removal from sins, see 9506. Also Aaron was commanded to make expiation for the people, and to pardon their sins, Lev 4:26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 9:7; 15:15, 30. But bearing sins, when the phrase is not used in reference to the priesthood, means being damned, and so means dying, Lev 5:1,17; 7:18; 17:16; 19:8; 20:17, 19, 20; 22:9; 24:15; Num 9:13; 18:22; Ezek 18:19, 20; 23:49.
Latin(1748-1756) 9937
9937. 'Et portabit Aharon iniquitatem sanctorum': quod significet inde remotionem falsorum et malorum apud illos qui in bono sunt a Domino, constat ex repraesentatione `Aharonis' quod sit Dominus quoad bonum amoris, de qua n. 9806, et ex repraesentatione `sacerdotii quo functus est Aharon' quod sit omne officium quod Dominus obit ut Salvator, de qua n. (x)9809; ex significatione `portare iniquitatem' quod sit remotio falsorum et malorum apud illos qui in bono {1}, de qua sequitur, et ex significatione `sanctorum' quod sint dona, quae {2}offerebant Jehovae seu Domino, ut expiarentur a peccatis, quae erant holocausta, sacrificia, et minhae; quod illa per sancta intelligantur liquet, nam dicitur, Quae sanctificabunt filii Israelis quoad omnia dona sanctorum illorum. Quod `portare iniquitatem' sit removere falsa et mala seu peccata apud illos qui in bono sunt, est quia de Domino id dicitur, Dominus enim {3}repraesentabatur per Aharonem, et omne opus salvationis per officium seu sacerdotium ejus; quod de Domino dicatur quod portaverit peccata pro humano genere, non est in Ecclesia, sed usque nescitur quid intelligitur per portare iniquitates et peccata; creditur a quibusdam quod {4}sit quod assumpserit in Se peccata generis humani, ac passus sit Se damnari usque ad mortem crucis, et quod sic, quia damnatio pro peccatis in Illum conjecta est, mortales a damnatione liberati sint; tum etiam quod damnatio a Domino ablata fuerit per impletionem legis, quoniam lex unumquemvis qui non impleret illam, damnavisset; sed per `portare {5}iniquitatem' illa non intelliguntur, 2 quoniam facta manent unumquemvis hominem post mortem, et {6}tunc secundum quale illorum judicatur vel ad vitam vel ad mortem; quale (c)eorum est ex amore et ex fide, nam amor et fides faciunt vitam facti; ac ideo non auferri possunt per translationem ad alium qui (x)portet illa; {7}inde patet quod per `portare iniquitates' aliud intelligatur; quid autem intelligitur, constare potest ex ipsa portatione iniquitatum seu peccatorum a Domino; Dominus enim portat illa cum pugnat pro homine contra inferna, homo enim ex se contra illa non pugnare potest, sed hoc facit Dominus solus, {8}etiam continue pro unoquovis homine, sed cum differentia secundum receptionem Divini Boni ac Divini Veri; Dominus cum in mundo fuit, pugnavit contra omnia inferna, 3 et illa prorsus subjugavit; inde etiam justitia factus est; ita redemit illos qui Divinum Bonum et Verum ab Ipso recipiunt, a damnatione; nisi hoc a Domino factum {9}fuisset, nullus homo (t)salvari potuisset, nam inferna jugiter sunt apud hominem, ac dominantur super {10}illum, quantum Dominus non removet illa; et tantum removet, quantum homo desistit a malis; qui semel vincit inferna, in aeternum illa vincit, quod ut fieret a Domino, Humanum Suum Divinum fecit; qui itaque solus pugnat pro homine contra inferna, seu quod idem, contra mala et falsa, nam haec sunt ab infernis, ille dicitur portare peccata, nam solus id onus sustinet; quod per `portare peccata' etiam significetur remotio malorum et falsorum ab illis qui in bono sunt, est quia id consequens est, nam quantum removentur inferna ab homine, tantum removentur mala et falsa, nam haec et illa, ut dictum est, ab infernis sunt; mala et falsa sunt peccata et iniquitates; quomodo cum his se habet, videantur quae supra n. 9715 et 9809 ostensa sunt, ubi de merito et justitia Domini, et quoque de subjugatione infernorum ab Ipso agitur. 4 Quod de Aharone dicatur quod ille portaret iniquitates, erat quia repraesentabat Dominum, ac sacerdotium illius omne opus salvationis Domini, {11}videatur n. 9806, 9809; ac praecipuum opus salvationis est redimere et liberare hominem ab infernis, et sic removere mala et falsa. Dicitur removere mala et falsa, quia liberatio a peccatis seu remissio eorum non aliud est quam remotio, manent enim apud hominem, sed quantum bonum amoris et verum fidei {12}implantantur, tantum malum et falsum removentur; se {13}habet hoc sicut cum caelo et inferno, caelum non exstinguit infernum {14}seu illos qui ibi, sed removet a se, est enim bonum et verum, quae a Domino, quae faciunt caelum, illa sunt quae removent; similiter se habet cum homine: homo ex se est infernum, at cum regeneratur, fit caelum, et quantum fit caelum, tantum removetur infernum. Communis opinio est quod mala, hoc est, peccata, non ita removeantur, sed quod prorsus {15}separentur; sed illi non sciunt quod totus homo ex se non sit nisi quam malum, et quod mala quae ejus sunt appareant sicut {16}exstirpata, quantum tenetur in bono a Domino, nam cum homo tenetur in bono, detinetur ille a malo; verum nemo potest detineri a malo et teneri in bono nisi qui in bono fidei et charitatis est a Domino, hoc est, quantum se patitur a Domino regenerari; nam per regenerationem implantatur caelum apud hominem, et per id removetur infernum quod apud illum, ut supra dictum est. Ex his iterum constare potest quod `portare iniquitates' cum de 5 Domino, sit continue pugnare pro homine contra inferna, ita continue removere illa, nam est remotio perpetua, non solum cum homo est in mundo sed etiam in altera vita in aeternum; ita removere mala non potest ullus homo, ex se enim homo ne quidem minimum mali removere potest, minus inferna, et adhuc minus in aeternum {17}. (d)Sed videantur quae de his prius ostensa sunt, nempe, quod mala apud hominem non prorsus separentur, sed quod removeantur quantum {18}in hoc bono est a Domino, n. 8393, 9014, 9333-9336, 9444-9454; quod Dominus cum in mundo {19}fuit, per tentationum pugnas vicerit inferna, et sic omnia disposuerit in ordinem, tum quod hoc fecerit ex Divino Amore, ad salvandum genus humanum, et quod sic etiam fecerit Humanum Suum Divinum, videantur loca citata, n. 9528 fin.,(m) et quod Dominus pugnet pro homine in tentationibus, quae sunt pugnae spirituales contra mala quae ab inferno, n. 1692, 6574, 8159, 8172, 8175, 8176, 8273, 8969.(n) Quomodo Dominus {20}portavit iniquitates generis humani, hoc est, {21}pugnavit cum infernis, et {22}subjugavit, cum in mundo fuit, et sic {23}acquisivit Sibi (x)Divinam Potentiam removendi illa apud omnes qui in bono sunt, et sic quod meritum et justitia factus, describitur apud Esaiam lix 16-20, tum lxiii 1-9, quae explicata videantur n. 9715, 9809. Ex {24}his intellectis sciri potest quid significant omnia illa quae apud 6 eundem prophetam de Domino dicuntur capite liii, in quo a principio ad finem agitur de statu tentationum Ipsius, ita de statu in quo fuit cum pugnavit cum infernis, nam tentationes non aliud sunt quam pugnae cum illis; status ille ibi describitur, Quod morbos nostros Ille tulerit, et (x)dolores nostros portaverit, quod confossus ob praevaricationes nostras, et contusus ob iniquitates nostras; quod Jehovah incurrere fecerit in Ipsum iniquitatem omnium nostrorum; et {25}sic quod dederit impios sepulcro; quod voluntas Jehovae per manum Ipsius prosperabitur; quod ex labore animae Suae videbit et saturabitur, perque sapientiam Suam justificabit multos, eo quod iniquitates eorum Ipse portaverit, et (t)sic quod peccatum multorum tulerit; vocatur etiam ibi bracchium Jehovae, per quod significatur Divina Potentia, n. 4932, 7205; quod per `portare morbos, dolores, et iniquitates, ac confodi et contundi {26}ob illos' significetur status tentationum, patet, nam tunc sunt dolores animi, angustiae, et desperationes, quae ita angunt; inferna inducunt talia, nam in tentationibus aggrediuntur ipsum amorem ejus contra quem pugnant; amor cujusvis est intimum ejus vitae; amor Domini fuit amor salvandi genus humanum, qui amor fuit Esse vitae Ipsius, Divinum enim in Ipso fuit ille amor; id quoque describitur ita apud Esaiam, ubi agitur de pugnis Domini, his verbis, Dixit, Certe populus Meus illi, ideo factus est illis in Salvatorem; in (x)omni angustia eorum Ipsi angustia; ob amorem, Suum, et clementiam Suam Hic redemit illos, et assumpsit illos, et portavit illos omnibus diebus aeternitatis, lxiii 8, 9. 7 Quod Dominus cum in mundo fuit, tales tentationes sustinuerit, paucis describitur apud Evangelistas, sed multis apud Prophetas, ac imprimis in Psalmis Davidis; dicitur solum apud Evangelistas quod deductus fuerit in desertum, et {27}postea tentatus a diabolo, et quod ibi fuerit quadraginta dies, et cum bestiis, Marc. i 12, 13; Matth. iv 1; at quod in tentationibus fuerit, hoc est, in pugnis cum infernis, a prima pueritia usque ad finem vitae Suae in mundo, non revelavit; secundum haec apud Esaiam, Exactionem sustinuit, et afflictus est, non tamen aperuit os Suum, sicut agnus ad mactationem ducitur, et sicut ovis coram tonsoribus suis obmutescit, non aperuit os Suum, liii 7:ultima Ipsius tentatio fuit in Gethsemane, Matth. xxvi; Marc. xiv, et dein passio crucis; quod per illam plene subjugaverit inferna, docet Ipse apud Johannem, {28} Pater, eripe Me ex hora hac, sed propter hoc veni in horam hanc: Pater, glorifica nomen Tuum; exiit vox e caelo, Et glorificavi et rursus glorificabo; tunc Jesus dixit, Nunc judicium est mundi hujus, nunc princeps mundi hujus ejicietur foras, xii 27, 28, 31;
`princeps mundi' est diabolus, ita totum infernum, `glorificare' est Humanum facere Divinum; quod solum tentatio post quadraginta dies in deserto memoretur, est quia {29}dies quadraginta' significant et involvunt tentationes ad plenum, ita plurium annorum, videatur n. 8098, 9437; `desertum' significat infernum, et `bestiae' cum quibus pugnavit ibi, turbam diabolicam. Remotio peccatorum apud illos qui in bono sunt, seu qui 8 paenitentiam egerunt, repraesentata est in Ecclesia Judaica per hircum Asaselem vocatum, super cujus caput Aharon imponeret manus, et confiteretur iniquitates filiorum Israelis, ac omnes praevaricationes quoad omnia peccata eorum, et dein mitteret in desertum, et quod sic portaret hircus super se omnes iniquitates eorum in terram separationis, Lev. xvi 21, 22; per `Aharonem' ibi repraesentatur Dominus, per `hircum' significatur fides, per `desertum' et 'terram separationis' infernum, et per `portare iniquitates filiorum Israelis illuc' removere et conjicere illa in infernum; quod talia repraesentata fuerint, nemo scire potest nisi ex sensu interno; quisque enim videre potest quod iniquitates totius coetus non potuissent exportari in desertum per aliquem hircum, nam quid hircus commune habuit cum iniquitatibus? sed quia omnia repraesentativa illo tempore significaverunt talia quae Domini, caeli, et Ecclesiae sunt, ita quoque haec; sensus itaque internus docet quid involvunt, quod nempe {30}verum fidei sit per {31}quod regeneratur homo, consequenter per {31}quod removentur peccata, et quia fides veri est a Domino, est Ipse Dominus Qui id facit, secundum illa quae in Praefatione Gen. xxii, ut et n.2046, 3332, 3876, 3877, 4738, {32}dicta et ostensa sunt; quod `Aharon' repraesentet Dominum, videatur n. 9806, 9808, quod `hircus caprarum' sit verum fidei, n. 4169 fin., 4769; quod `desertum' sit infernum, est quia castra, {33}ubi filii Israelis, significabant caelum, n. 4236; ideo etiam desertum vocatur `terra separationis' seu excisionis; ita {34} `portare iniquitates in illam terram' seu `in desertum' est conjicere mala et falsa in infernum unde sunt, et conjiciuntur illuc cum removentur ita ut non appareant, quod fit cum homo detinetur ab illis per id quod teneatur in bono a Domino, secundum illa quae supra dicta sunt; (m)simile {35}quod per ejectionem peccatorum in desertum, significatur per 9 projectionem {36}illorum in profunditates maris, ut apud Micham, Miserebitur nostri, supprimet iniquitates nostras, et projiciet in profunditates maris omnia peccata illorum, vii 19;
`profunditas maris' est quoque infernum.(n) Ex his nunc patet quod per quod Aharon portaret iniquitates 10 sanctorum, significetur remotio peccatorum ab illis qui in bono a Domino, et quod remotio eorum fiat continue a Domino, et quod id sit `portare iniquitates'; prout etiam alibi apud Moschen, Dixit Jehovah ad Aharonem, Tu et filii tui tecum portabitis iniquitatem sanctuarii; tu etiam et filii tui tecum portabitis iniquitatem sacerdotii vestri: non accedent amplius filii Israelis ad tentorium conventus ad portandum peccatum, moriendo; sed faciet Levita opus tentorii, et illi portabunt iniquitatem eorum, Num. xviii 1, [22,] 23:
similiter per `portare' apud Esaiam, Attendite ad Me, domus Jacobi, et omnes reliquiae domus Israelis, portati ab utero, usque ad senectutem Ego idem, et usque ad canitiem Ego portabo; Ego {37}feci, et Ego portabo, et Ego feram, atque eripiam, xlvi 3, 4. 11 Quod `portare iniquitatem' sit expiare, ita removere peccata, apud Moschen, Moscheh indignatus Eleazari et Ithamari, quod combustus esset hircus sacrificii peccati, dicens, Quare non comedistis illud in loco sanctitatis, cum Jehovah dedit illud vobis ad portandum {38}iniquitatem contionis, ad expiandum illos coram Jehovah? Lev. x 16, 17;
quod `expiatio' sit mundatio a malis, ita remotio a peccatis, videatur n. 9506; et quod Aharoni injunctum sit expiare populum, et condonare illis peccata, Lev. iv 26, 31, 35, v 6, 10, 13, 16, 18, 26 [A.V. v 6, 10, 13, 16, 18, vi 7], ix 7, xv 15, 30; quod portare peccata, cum non de sacerdotio, sit damnari, ita mori, Lev. v 1, 17, vii 18, xvii 16, xix 8, xx 17, 19, 20, xxii 9, xxiv 15; Num. ix 13, xviii (x)22; Ezech. xviii 19, 20, xxiii 49. @1 i sunt$ @2 afferebant IT$ @3 repraesentatur$ @4 id significet$ @5 iniquitates$ @6 unusquisquis [unusquisque intended]$ @7 quapropter per portare iniquitatem, aliud intelligitur$ @8 hoc facit$ @9 fuerit$ @10 Ipsum$ @11 videantur$ @12 implantatur altered to implantantur A, implantatur IT$ @13 habent haec$ @14 , sed T$ @15 d separentur i exstirpentur$ @16 d separata i exstirpata$ @17 i, sed solus Dominus$ @18 is in bono A, in bono I$ @19 fuerit$ @20 portaverit$ @21 pugnaverit$ @22 subjugaverit illa$ @23 acquisiverit$ @24 illis$ @25 tandem$ @26 ab illis IT$ @27 ibi$ @28 i Nunc anima mea turbata est;$ @29 illa$ @30 fides$ @31 quam$ @32 allata$ @33 quae erant ubi coetus filiorum$ @34 i per AIT$ @35 etiam$ @36 peccatorum$ @37 feram$ @38 iniquitates IT$