10208.“亚伦要在坛角上赎罪”表通过源于爱之良善的信之真理从邪恶中的洁净。这从“赎罪”和“角”的含义，以及“亚伦”的代表清楚可知：“赎罪”是指从邪恶中洁净（参看9506节）；“亚伦”是指神性良善和拯救工作方面的主（9806，9946，10017节）；“角”是指能力（10182节），也指外层（10186节）。之所以表示通过源于爱之良善的信之真理的洁净，是因为赎罪是用血来行的，“血”表示从爱之良善发出的信之真理（4735，7317，7326，7846，7850，7877，9127，9393，10026，10033，10047节），从邪恶中的一切洁净都是通过源于爱之良善的信之真理实现的（2799，5954e，7044，7918，9088节）。赎罪是用血在燔祭坛和香坛的角上来行的，这一点清楚可见于利未记（4:3，4:7，4:18，4:25，4:30，4:34；16:18）。
祭坛之所以用这种方式来赎罪，是因为圣物被百姓的罪玷污了。这百姓代表教会；因此，每当这些百姓犯罪时，属于教会，被称为它的圣所的事物，如祭坛和帐幕，以及它们所包含的东西，就都被玷污了；因为这些圣所是属于教会的地方。这一点也清楚可见于摩西五经：
你们要使以色列人与他们的不洁净隔离，免得他们玷污我在他们中间的居所，就因自己的不洁净死亡。（利未记15:31）
另一处：
因以色列人的不洁净，亚伦要要为圣所赎罪。他要这样为至圣所和会幕与坛赎罪。（利未记16:16，33）
这一切的含义是这样：那些被称为教会圣物的事物若不是被怀着神圣的敬意接受的，就不神圣；因为如果它们不是被怀着神圣的敬意接受的，神性之物就不会流入它们。凡与人同在的圣物都仅凭着神性之物流入它而为神圣；例如，圣殿、那里的祭坛、圣餐的饼和酒唯独凭主的同在而变得神圣。因此，如果主由于百姓的罪而不能同在，那么这些事物就没有任何神圣可言，因为它们缺乏神性之物。此外，教会的圣物因罪而遭到亵渎，因为罪夺走了它们的神性之物。
这就是为何说圣所被百姓的不洁净玷污，又为何因此缘故，这些地方不得不每年赎罪。赎罪之所以用血在坛角上，而不是在坛本身上进行，是因为角是它们的末端，除非末端或最外在的事物被洁净，否则人丝毫没有被洁净。因为内在事物流入末端或最外在的事物，但流注的发生取决于末端或最外在事物的状态。因此，如果末端或最外在的事物败坏了，那么内在或里面的事物也就败坏了；因为当这些内在事物流入末端或最外在的事物时，它们降下来所进入的接受形式取决于末端或最外在事物的状态。这情形就像当眼睛的状况不好时，从里面来的视力就只能照着眼睛的这种状况去观看。或者这就像当手臂的形状不好时，从里面来的能力就只能照着手臂的这种状况来行使。因此，如果属世人败坏了，属灵人必以一种败坏的方式在属世人里面进行运作，或说属灵人没有机会在属世人里面正常运作，这就是为何属灵人或内在人被关闭。
不过，关于这些问题，可参看前面的说明，即：一个人要得以洁净，属世人或外在人必须被洁净（参看9325e节提到的地方）；这是因为一切流注所取的路径都是从内在到外在，而不是从外在到内在（5119，6322节）；因为正是在人的属世层上，来自灵界的流注抵达它的终点（5651节）；人的外在是为了服务内在而得以形成的（5947，9216，9828节）；因此，外在人必须完全服从内在人（5786，6275，6284，6299节）；这是因为内在人在天堂，外在人在世界（3167，10156节）；外在人凭自己，或独自一人时会反对内在人（3913，3928节）；此外，至于何为内在人，何为外在人，可参看9701-9709节。
Potts(1905-1910) 10208
10208. And Aaron shall make expiation upon the horns of it. That this signifies purification from evils through the truths of faith which are from the good of love, is evident from the signification of "expiating," as being purification from evils (see n. 9506); from the representation of Aaron, as being the Lord as to Divine good and as to the work of salvation (n. 9806, 9946, 10017); and from the signification of "horns," as being powers (n. 10182), and also the exteriors (n. 10186). That it signifies purification through the truths of faith which are from the good of love, is because expiation was made by blood, and by "blood" is signified the truth of faith which is from the good of love (n. 4735, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10026, 10033, 10047); and all purification from evils is effected by means of the truths of faith which are from the good of love (n. 2799, 5954, 7044, 7918, 9088). That expiations were made with blood upon the horns of the altar of burnt-offering and of the altar of incense, is evident in Leviticus 4:3, 7, 18, 25, 30, 34; 16:18. [2] The reason why the altars were expiated in this way, was because the holy things were defiled by the sins of the people, for the people represented the church; and therefore the things that belonged to the church, and were called its sanctuaries, as the altar and the Tent, together with the things that were therein, were defiled when the people itself sinned; seeing that these sanctuaries belonged to the church. The same can be seen in Moses:
Ye shall separate the sons of Israel from their uncleanness, that they die not in their uncleanness, when they defile My Habitation that is in the midst of them (Lev. 15:31). Aaron shall make expiation for the holy place, from the uncleannesses of the sons of Israel. Thus shall he make expiation for the sanctuary of holiness, and for the Tent of meeting, and for the altar (Lev. 16:16, 33). [3] The case herein is this. What are called the holy things of the church are not holy unless they are solemnly received; for unless they are solemnly received, the Divine does not flow into them, and all the holy things with man are holy merely from the Divine influx. For instance, holy edifices, the altars there, the bread and wine for the Holy Supper, become holy solely through the presence of the Lord; and therefore if the Lord cannot be present there because of the sins of the people, what is holy is absent, because the Divine is absent. Moreover, the holy things of the church are profaned by sins, because these remove from them what is Divine. [4] This then is the reason why the sanctuaries are said to be defiled by the uncleanness of the people, and that on this account they were to be expiated every year. That expiations were made by blood upon the horns of the altars, and not upon the altars themselves, was because the horns were their extremes, and nothing of man has been purified unless the extremes have been purified; for it is the extremes into which the interiors flow, and the influx takes place in accordance with their state; and therefore if the extremes have been perverted, the interiors are perverted therein; for when these flow in, the recipient forms of the interiors accommodate themselves to the state of the extremes. When there is something wrong with the eye, the sight which comes from within sees no otherwise than according to this state of the eye. Or when there is something wrong with the arms, the powers which come from within must needs put themselves forth accordingly. Wherefore, if the natural man has been perverted, the spiritual man must needs act into him in a perverted manner. From this it is that the spiritual or internal man is then closed. [5] But see what has been shown above on this subject, namely, that in order to effect man's purification, he must be purified as to the natural or external man (see the places cited in n. 9325); for the reason that all influx is from the internal into the external, and not the reverse (n. 5119, 6322); for the natural of man is the plane in which influx from the spiritual world terminates (n. 5651); and the externals of man have been formed to be of service to the internals (n. 5947, 9216, 9828). Thus the external man must be wholly subject to the internal (n. 5786, 6275, 6284, 6299); for the reason that the internal man is in heaven, and the external in the world (n. 3167, 10156); and of himself, or left to himself alone, the external man is opposite to the internal (n. 3913, 3928; moreover what the internal man is, and what the external, may be seen in n. 9701-9709).
Elliott(1983-1999) 10208
10208. 'And Aaron shall make expiation on its horns' means purification from evils by means of the truths of faith which spring from the good of love. This is clear from the meaning of 'making expiation' as purifying from evils, dealt with in 9506; from the representation of 'Aaron' as the Lord in respect of Divine Good, and in respect of the work of salvation, dealt with in 9806, 9946, 10017; and from the meaning of 'horns' as powers, dealt with in 10182, and also outer levels, 10186. The reason why purification by means of the truths of faith which spring from the good of love is meant is that expiation was made by means of blood, and 'blood' means the truth of faith emanating from the good of love, 4735, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10026, 10033, 10047; and all purification from evils is accomplished by means of the truths of faith that spring from the good of love, 2799, 5954(end), 7044, 7918, 9088. The fact that expiations were made by the blood on the horns of the altar of burnt offering and the altar of incense is clear in Lev 4:3,7,18,25,30,34; 16:18.
[2] The altars were expiated in this way because holy things were polluted by the sins of the people. The people represented the Church; therefore those places which were the Church's, called its sanctuaries, such as the altar and the tent, together with their contents, were defiled whenever those people were guilty of sin; for those sanctuaries were places belonging to the Church. This is also made clear in Moses,
You shall separate the children of Israel from their uncleanness, in order that they may not die in their uncleanness when they pollute My dwelling-place which is in their midst. Lev 15:31.
And in another place,
Aaron shall expiate the holy place from the uncleanness of the children of Israel. Thus shall he expiate the holy sanctuary, and the tent of meeting, and the altar. Lev 16:16,33.
[3] The implications of all this are that those things which are called the holy things of the Church are not holy unless they are received with holy respect; for unless they are received with that respect what is Divine does not flow into them. Anything holy that exists with people is holy only by virtue of what is Divine flowing into it; sacred shrines for example, the altars there, and the bread and wine for the Holy Supper are made holy solely by the presence of the Lord. Therefore if the Lord is unable to be present there on account of the people's sins, those things have no holiness because they lack what is Divine. Furthermore the holy things of the Church are rendered unholy by sins because sins take what is Divine away from them.
[4] This then is the reason why sanctuaries are said to have been polluted by the uncleanness of the people and why those places therefore had to be expiated annually. The reason why the expiations were made with blood on the horns of the altars and not on the altars themselves was that the horns were the extremities of them, and nothing of a person has been purified unless the extremities or what is outermost has been purified. For inner things flow into those that are outermost, but the state of the outermost conditions the inflow. Consequently if what is outermost has been perverted the things within become perverted; for when those inner things flow into outermost ones, the recipient forms into which they descend are conditioned by the state in which the outermost things exist. The situation is like that when the eye is in bad condition; the power of sight which comes from within sees things only as that eye-condition will allow. Or it is like that when the arms are in bad shape; the powers which come from within exert themselves only as that condition will allow. Consequently if the natural man has been perverted the spiritual lacks the opportunity to function properly within the natural man, and this is why the spiritual or internal man is closed.
[5] But see what has been shown already on these matters, namely the following;
If a person is to be purified the natural or external man must be purified, see the places referred to in 9325(end). This is because the path that all influx takes is from the internal to the external, and not vice versa, 5119, 6322. For it is on the natural level within a person that influx from the spiritual world reaches its destination, 5651. The outward aspects of a person have been formed to serve the inward, 5947, 9216, 9828. Thus the external man must be altogether subject to the internal, 5786, 6275, 6284, 6299. This is because the internal man is in heaven and the external man is in the world, 3167, 10156. And the external man by himself or left to himself alone acts contrary to the internal, 3913, 3928.
In addition to all this, see 9701-9709 stating what the internal man is and what the external man is.
Latin(1748-1756) 10208
10208. `Et expiabit Aharon super cornubus ejus': quod significet purificationem a malis per vera fidei quae ex bono amoris, constat ex significatione `expiare' quod sit purificatio a malis, de qua n. 9506, ex repraesentatione `Aharonis' quod sit Dominus quoad Divinum Bonum, et quoad opus salvationis, de qua n. 9806, (x)9946, 10,017, et ex significatione `cornuum' quod sint potentiae, de qua n. 10,182, et quoque exteriora, n. 10,186. Quod sit purificatio per vera fidei quae ex bono amoris, erat quia expiatio fiebat per sanguinem, et per `sanguinem' significatur verum fidei quod ex bono amoris, n. 4735, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10,026, 10,033, 10,047, et omnis purificatio a malis fit per vera fidei (d)quae ex bono amoris, n. 2799, 5954 fin., 7044, 7918, (x)9088. Quod expiationes factae fuerint sanguine super cornubus altaris holocausti et altaris suffitus, constat in Lev. iv 3, 7, 18, 25, 30, 34, xvi 18. [2] Quod altaria sic expiarentur, erat causa quia sancta polluebantur per peccata populi, populus enim repraesentabat Ecclesiam, quapropter illa quae Ecclesiae erant et vocabantur sanctuaria ejus, ut altare et tentorium, una cum illis quae inibi, conspurcabantur, quando ipse populus peccabat; nam sanctuaria illa erant Ecclesiae; {1}hoc quoque constare potest apud Moschen, Separabitis filios Israelis ab immunditie eorum ut non moriantur in immunditie sua, in polluendo habitaculum Meum, quod in medio eorum, Lev. xv 31:{2} et alibi, Expiabit Aharon sanctum ab immunditie filiorum Israelis; ita expiabit sanctuarium sanctitatis, et tentorium conventus, et altare, Lev. xvi 16, 33. [3] Cum his ita se habet: illa quae Ecclesiae sancta vocantur non sunt sancta nisi sancte recipiantur, nam nisi sancte recipiantur, Divinum non influit in illa, et omnia sancta apud hominem non {3}sunt sancta quam ex influxu Divino; sicut aedes sacrae, altaria ibi, {4}panis et vinum pro Sancta Cena, sancta {5}fiunt unice per praesentiam Domini; quapropter si Dominus non ibi praesens esse potest ob peccata populi, sanctum abest, quia Divinum; (d)etiam sancta Ecclesiae profanantur per peccata, quoniam removent inde Divinum. [4] Haec nunc causa est quod sanctuaria dicantur {6}polluta per immunditiem populi, et quod {7}ideo quotannis expiarentur; quod super cornubus altarium et non super ipsis altaribus factae fuerint expiationes per sanguinem, erat causa quia cornua erant extrema illorum, et nihil hominis purificatum est nisi extrema purificata {8}sint; extrema enim sunt in quae influunt interiora, et secundum statum illorum fit influxus; quare si extrema {8}fuerint perversa, pervertuntur {9} inibi interiora, nam cum influunt se accommodant formae recipientes interiorum ad statum illorum; se habet hoc sicut cum oculus se male habet, tunc visus qui ab interiore venit non videt aliter quam secundum statum oculi; aut sicut cum bracchia se male habent, tunc potentiae quae ab interiore veniunt non exserunt se aliter quam secundum illa; quapropter si naturalis homo perversus est, tunc spirituali non copia est in illum nisi perverse agendi; inde est quod tunc spiritualis seu internus homo claudatur; sed videantur quae de his prius ostensa sunt, nempe 5 quod, ut homo purificatus sit, esse debeat purificatus quoad naturalem seu externum hominem, citata n. 9355 fin., ex causa quia omnis influxus est ab interno in externum, et non vicissim, n. 5119, 6322, est enim naturale hominis planum in quo terminatur influxus e mundo spirituali, n. 5651; quod externa hominis formata sint ut inserviant internis, n. 5947, 9216, 9828, ita (x)externus homo omnino subjectus erit interno, n. 5786, 6275, 6284, 6299, {10}ex causa quia internus homo {11}in caelo est et externus in mundo, n. 3167, 10,156, et (x) externus homo ex se seu sibi soli relictus oppositus est interno, n. 3913, 3928, praeterea quid internus homo et quid externus, videatur n. 9701-9709. @1 quod etiam$ @2 A has the following note in m: vide etiam Num. xix 11, 13.$ @3 aliunde sancta sunt$ @4 sancta coena, cum pane et vino$ @5 d fiunt i sunt$ @6 pollui$ @7 inde$ @8 sunt$ @9 i etiam$ @10 causa est$ @11 After est$