10500.“或许可以为你们赎罪”表凭主的神性能力，这一切在那些已经如此背离的人中间发生的可能性。这从“赎”和“罪”的含义清楚可知：“赎”是指使得这一切不再被注意，因而使得他们的敬拜仍蒙接受和垂听；“赎”也表示对敬拜的一切的垂听和接受（参看9506节）；故在此表示这一切发生在那些如此背离的人当中的可能性。“罪”是指彻底背离神性，如前所述（10498节）。这些话之所以表示这些事，是因为这一整章论述的主题都是以色列民族对神性的背离，以及尽管如此，与天堂的联系通过他们唯独感兴趣的外在事物实现的可能性。
有必要多说几句，好叫人们知道此处是何情形。地上教会建立的唯一目的就是为了能有一个世界或人类与天堂，也就是通过天堂与主的一种联系；因为没有教会就没有联系；没有这种联系，人类就会灭亡（10452节）。但人类与天堂的联系是通过与一个人同在的属灵和属天事物，而不是通过没有这些的世俗和肉体事物实现的；或也可说，是通过内在事物，而不是通过没有它们的外在事物实现的。由于以色列民族的兴趣在于外在事物，而不在于内在事物，然而教会的某种事物要建立在他们当中，所以主规定，与天堂的联系可以通过代表，也就是这个民族当中的外在敬拜形式实现。不过，这种联系是以一种神奇的方式实现的（关于这种联系，可参看10499节所引用的地方）。
但在这一切实现之前，有两件事是必不可少的。第一，与他们同在的内在要完全关闭；第二，当他们进行敬拜时，要有一种外在的神圣存在。因为当内在完全关闭时，教会和敬拜的内在既不会被否认，也不会被承认，就像它不存在一样。在这种情况下，一种外在神圣就能存在，也能被提升，因为没有任何障碍拦挡。也正因如此，这个民族完全不知道与对主之爱和对主之信，以及由此获得的永生有关的内在事物。不过，一旦主降世揭示自己，教导人们要爱祂信祂，这个民族听到这些事就开始否认它们，从而不能再保持在以前的无知之中。因此，这时他们被赶出迦南地，以防止他们通过在这地上否认这些内在事物而玷污和亵渎它们；自上古时代起，迦南地的所有地方就成了诸如与天堂和教会有关的那类事物的代表（1585，3686，4447，5136，6516节）。
由于这些原因，如今他们知道内在事物，坚定地反对并否认它们到何等程度，就在何等程度上不能再拥有一种外在的神圣，因为否认不仅关闭内在，还从外在那里夺走任何神圣，从而夺走与天堂的任何联系。从圣言或教会的教义知道内在事物，然而却从心里否认它们的基督徒也是这种情况，如当他们过着一种邪恶的生活，有邪恶思想时的情形，无论当他们参与敬拜时，他们的外在看上去多么虔诚和神圣。
Potts(1905-1910) 10500
10500. Perchance I shall make expiation for your sin. That this signifies a possibility by virtue of the Divine power of the Lord with those who have so completely turned themselves away, is evident from the signification of "to expiate," as being to cause that it be no longer reflected upon, thus that their worship be nevertheless accepted and heard. (That "to expiate" also denotes the hearing and reception of all things of worship, see n. 9506; here therefore the possibility that it can be done with those who have turned themselves away.) And from the signification of "sin," as being a complete turning away from the Divine (as above, n. 10498). That these things are signified by these words is because the subject treated of in this chapter throughout is the turning away of the Israelitish nation from the Divine, and the possibility notwithstanding that a communication might be effected with heaven by means of the external things in which alone they were. [2] A few more words shall be said in order to make known how the case herein is. The church on earth is instituted for the sole end that there may be a communication of the world, or of the human race, with heaven, that is, through heaven with the Lord; for without the church there would be no communication; and without communication the human race would perish (n. 10452). But the communication of man with heaven is effected by means of the spiritual and celestial things with man, and not by means of worldly and bodily things without these; or what is the same, it is effected by means of internal things, and not by external things without these. And as the Israelitish nation were in external things without internal, and yet something of a church was to be instituted among them, it was therefore provided by the Lord that nevertheless communication with heaven might be effected by means of representatives, such as were the externals of worship with that nation. This communication, however, was effected miraculously (as may be seen at the places adduced above, n. 10499). [3] But in order that this might be done, two things were requisite; first, that the internal with them should be completely closed; and second, that they might be in a holy external when in worship. For when the internal has been completely closed, then the internal of the church and of worship is neither denied nor acknowledged, being as though it did not exist; and then there can be a holy external, and it can also be raised, because nothing opposes and stands in the way. For this reason also that nation was in full and complete ignorance about internal things, which belong to love and faith in the Lord and to eternal life thereby. But as soon as the Lord came into the world, and revealed Himself, and taught love and faith in Himself, then that nation, when they heard these things, began to deny them, and thus could no longer be kept in such ignorance as before. They were therefore then driven out of the land of Canaan, lest they should defile and profane internal things by denial in that land, where from the most ancient times all the places had been made representative of such things as belong to heaven and the church (n. 1585, 3686, 4447, 5136, 6516). [4] For the same reason, insofar as at this day they are acquainted with internal things, and confirm themselves intellectually against them, and deny them, so far they can no longer be in a holy external, because denial not only closes up the internal, but also takes away what is holy from the external, thus that which is communicative with heaven. The case is similar with Christians who from the Word or from the doctrine of the church are acquainted with internal things, and yet at heart deny them, as is the case when they live evilly, and think in themselves what is evil, however much their externals may seem to be in devotion and piety while they are engaged in worship.
Elliott(1983-1999) 10500
10500. 'Perhaps I shall make expiation for your sin' means the possibility owing to the Lord's Divine Power for this to come about among those who have so turned themselves away. This is clear from the meaning of 'expiating' as causing no attention to be paid any longer to this, thus causing their worship to be nevertheless received and heard, for 'expiation' may also mean the hearing and acceptance of all the things composing worship, see 9506, at this point therefore the possibility for this to be brought about among those who have so turned themselves away; and from the meaning of 'sin' as a total turning away from the Divine, as above in 10498. The reason why all this is meant by those words is that the subject in the whole of the present chapter is the turning away of the Israelite nation from the Divine and the possibility in spite of this for contact to be established with heaven through the external things in which alone they were interested.
[2] For any knowledge to exist of the real nature of these things a little more must be stated. The Church on earth is established solely to the end that the world, that is, the human race, may be in contact with heaven, that is, with the Lord through heaven; for without the Church there is no contact, and without such contact the human race would perish, 10452. But human contact with heaven is achieved by means of spiritual and celestial things that reside with a person, not by means of worldly and bodily things without these. Or what amounts to the same thing, it is achieved by means of internal things, not by means of external ones without them. Since therefore the Israelite nation's interest lay in external things and not in internal ones, and yet something of a Church was to be established among them, the Lord made provision nevertheless for contact with heaven to be accomplished by means of representatives, which were the external forms of worship among that nation. But such contact was accomplished in a wondrous manner; regarding this contact, see in the places introduced above in 10499.
[3] But two things were necessary before this could be accomplished. One was that the internal with them should be completely shut off, and the other that an outward holiness should exist when they engaged in worship. For when the internal has been completely shut off, the internal side of the Church and of worship is neither repudiated nor acknowledged; it is as though none exists. In these circumstances an outward holiness can exist and also be raised up, since no obstacle stands in the way. Therefore also that nation was completely ignorant of the inward things connected with love to the Lord and belief in Him, and with eternal life attained through these. But as soon as the Lord came into the world and revealed Himself, and He taught that people should love and believe in Him, that nation on hearing these things began to repudiate them, and so they could no longer be maintained in the kind of ignorance they had been in before. Therefore they were then driven out of the land of Canaan, to prevent them from defiling internal things and rendering them profane by their renunciation of them in that land, where since most ancient times all locations had been made representative of such things as have to do with heaven and the Church, see 1585, 3686, 4447, 5136, 6516.
[3] For these reasons, to the extent at the present day that they have a knowledge of internal things and set their minds firmly against them and repudiate them, they can no longer possess an outward holiness, because a negative attitude of mind not only shuts off the internal but also takes away any holiness from the external, and so any contact with heaven. The situation is similar with Christians who have a knowledge, derived from the Word or from the teachings of the Church, of internal things and yet in their heart repudiate them, as is the case when they lead an evil life and have evil thoughts, no matter how outwardly devout and holy they may seem to be when they take part in worship.
Latin(1748-1756) 10500
10500. `Forte expiaturus sum pro peccato vestro': quod significet possibilitatem ex Divina Domini Potentia apud illos qui ita prorsus se averterunt, constat ex significatione `expiare' quod sit facere ut non amplius super id reflectatur, ita ut (o)nihilominus cultus eorum (o)acceptus sit, et audiatur; quod `expiatio' etiam sit auditio et receptio omnium quae cultus, videatur n. 9506, hic itaque possibilitas ut id fieri potest {1} apud illos qui sic se averterunt; et ex significatione `peccati' quod sit totalis aversio a Divino, ut supra n. 10,498. Quod haec significentur per illa verba, est quia agitur in toto hoc capite de aversione gentis Israeliticae a Divino, (c)et de possibilitate usque, quod per externa, in quibus solis erat, communicatio fieret cum caelo. [2] Ut sciatur quomodo cum his se habet, adhuc paucis dicetur: Ecclesia in terra {2} instituitur unice ob {3} finem ut communicatio sit mundi, hoc est, humani generis cum caelo, hoc est, per caelum cum Domino, nam absque Ecclesia nulla communicatio, et absque communicatione genus humanum periret, n. 10,452; verum communicatio hominis cum caelo fit per spiritualia ac caelestia apud hominem, non autem per mundana et corporea absque illis, sive quod idem, (o)fit per interna, non autem per externa absque illis {4}; cum itaque gens Israelitica in externis absque internis erat, et tamen aliquid Ecclesiae apud illam (x)institueretur, ideo provisum est a Domino ut usque communicatio cum caelo fieret per repraesentativa, quae erant externa cultus apud illam gentem; sed communicatio illa miraculose fiebat, de qua videatur in locis supra n. 10,499 allatis. [3] Verum duo requisita erant ut hoc fieri posset: unum {5}, quod internum apud illos prorsus occlusum esset, et alterum quod in sancto externo possent esse cum in cultu, cum enim internum prorsus occlusum est, tunc {6} internum (o)Ecclesiae et cultus nec negatur nec agnoscitur est quasi nullum; et tunc sanctum externum potest dari et quoque elevari, quia nihil obstat et impedit; ideo quoque gens illa in plenaria ignorantia erat de internis, quae sunt amoris et fidei in Dominum, ac vitae aeternae per illa; ut primum autem Dominus in mundum venit ac Semet revelavit, atque {7} amorem et fidem in Semet docuit, tunc (o)gens illa, quia audiebat ea, incipiebat {8} negare (c)ea, et sic non potuit {9} amplius teneri in tali ignorantia ut prius; ideo tunc {10} expulsa fuit e terra Canaane ne conspurcaret et profanaret interna per negationem in ea terra, ubi omnia loca ab antiquissimis temporibus repraesentativa talium qua caeli et Ecclesiae sunt facta fuerunt, videatur n. 1585, 3686, 4447, 5136, 6516; [4] idcirco quantum hodie sciunt interna, (c)et confirmant se intellectualiter contra illa ac negant, tantum in sancto externo amplius non possunt esse, quoniam negativum non modo occludit internum sed etiam aufert sanctum ab externo, ita communicativum cum caelo Similiter se habet cum Christianis qui ex Verbo aut ex doctrina Ecclesiae sciunt interna et (o)usque negant illa corde, quod fit cum {11} male vivunt e male apud {12} se cogitant, utcumque in devotione et pietate externi videantur esse {13} cum in cultu. @1 possit$ @2 terris$ @3 i illam$ @4 internis$ @5 primum$ @6 i verum et bonum$ @7 ac$ @8 audiebant illa, incipiebant$ @9 potuerunt$ @10 i gens illa$ @11 si$ @12 in$ @13 d videantur sibi esse i sint$