3402、“凡沾着这人和他女人的，一定得死”表示不可透露或公开神性真理和神性良善，甚至信也不可直达它们那里，或说不可通过信靠近它们，因为如果它们遭到亵渎，就有永恒诅咒的危险。这从“沾着这人和他女人”和“一定得死”的含义清楚可知：“沾着这人和他女人”是指靠近以撒和利百加所代表的神性真理和神性良善；此处之所以首先提到真理，其次提到良善，是因为论述的主题是那些属于属灵教会的人；他们能玷污、甚至亵渎的，是真理，而不是良善；这就是为何经上说“人和女人”（915， 2517节）。“一定得死”是指永恒的诅咒，也就是属灵的死亡；这诅咒或死亡是由亵渎造成的，亵渎是此处论述的主题。
按照主的旨意，由于永恒诅咒的危险，任何人都不可以进入良善和真理，也就是进入对它们的承认和情感，除非他能留在其中（参看3398节）。前面（50， 571， 573， 798， 1740， 2284节）数次阐述和说明，良善和真理的情况是这样：一个人越沉迷于邪恶和虚假，与他同在的良善和真理就越撤退到一个内在位置；这意味着与他同在的天堂天使越退后，与他同在的地狱魔鬼灵就越靠近，反之亦然。对一个陷入邪恶和虚假的人来说，良善和真理、因而天使的远离并不明显，或说他不会注意到这种远离，因为那时他确信邪恶是良善，虚假是真理；这种确信来自他对它们的情感和由此产生的快乐。在这种状态下，他不可能意识到良善和真理已经远离了他。当一个人失去了对良善和真理的情感，也就是不再以它们为快乐，反而对属于爱自己和爱世界的事物产生情感，也就是唯独以这些事物为快乐时，就说良善和真理，或天使远离了他。
拥有良善和真理并不是仅仅知道它们，或把它们保持在记忆中，挂在嘴边，而是从心里对它们拥有情感。当对良善和真理的情感源于利用它们获得名声或财富的欲望时，任何人都不会拥有它们。在这种情况下，打动他的，不是对它们的任何真正情感，而是名利；他将良善和真理变成获取名利的手段。在来世，这些人所知道、甚至所宣称的良善和真理会从他们那里被夺走，而其生命所来自的自我之爱和尘世之爱则留了下来。由此可见良善和真理是怎么回事，即：任何人都不允许以情感和信仰靠近它们，除非他能留在其中，直到生命结束；但亵渎它们的，是那些不能被阻止靠近它们的人。
Potts(1905-1910) 3402
3402. He that toucheth this man and his woman, dying he shall die. That this signifies that Divine truth and Divine good are not to be opened, and are not even to be approached in faith, from the danger of eternal damnation if they should be profaned, is evident from the signification of "touching this man and his woman," as being to approach the Divine truth and Divine good which are represented by Isaac and Rebekah. Truth is here mentioned in the first place, and good in the second, because those are treated of who are in the spiritual church, who are able to adulterate and even profane truth, but not good, and for this reason it is said "man and woman" (n. 915, 2517); and also from the signification of "dying he shall die," as being eternal damnation, which is spiritual death; here, from profanation, which is the subject treated of. [2] (That it is of the Lord's providence that no one should be admitted into good and truth-that is, into the acknowledgment and affection thereof-any further than he can remain in them, on account of the danger of eternal damnation, may be seen above, n. 3398.) The case with good and truth, as before stated and shown, is that in a man these betake themselves inward insofar as he is in evil and falsity; consequently that the angels who are with him from heaven insofar retire; and diabolical spirits from hell insofar approach. And the converse also is true. The removal of good and truth, consequently of the angels, from the man who is in evil and falsity is not apparent to him, because he is then in the persuasion that evil is good, and that falsity is truth, and this from the affection of them and the consequent delight; and when he is in this state it is impossible for him to know that good and truth have been removed from him. Good and truth, or the angels, are said to be removed from man when he is not affected by them, that is, when he is no longer delighted with them, but on the contrary is affected by the things that are of the love of self and the love of the world, that is, when these alone delight him. [3] To know good and truth, that is, to hold them in the memory, and to talk about them, is not to possess them; but to possess them is to be affected by them from the heart; neither does anyone possess good and truth when he is affected by them for the sake of thereby gaining reputation and wealth; for in this case he is not affected by good and truth, but by honor and gain, and he makes the former the means of obtaining the latter. In the other life the goods and truths that such persons have known, and have even preached, are taken away from them, and there remains the love of self and of the world, from which is their life. From this it is evident how the case is with good and truth, namely, that no one is allowed to approach them with affection and faith, unless he is of such a character that he can continue in them to the end of his life. But they who profane are those who cannot be withheld from them.
Elliott(1983-1999) 3402
3402. 'Anyone touching this man and his wife will surely die' means that Divine Truth and Divine Good were not to be disclosed, insomuch that not even any approach was to be made towards them by faith because of the danger of eternal condemnation if they were profaned. This is clear from the meaning of 'touching this man and his wife' as making an approach towards Divine Truth and Divine Good, represented by Isaac and Rebekah - truth here being mentioned first and good second because the subject is people who belong to the spiritual Church and who are capable of adulterating and indeed of profaning truth, but not good, which is why the expression 'man and wife' (vir et mulier) is used, see 915, 2517; and from the meaning of 'surely dying' as eternal condemnation (which is spiritual death) resulting from profanation, under discussion here.
[2] For information about the Lord in His providence not allowing anyone, because of the danger of eternal condemnation, to enter into goodness and truth, that is, into an acknowledgement of them and affection for them, beyond the point where he is able to remain with them, see above in 3398. For goodness and truth, as stated and shown several times already, are such that when present with a person they retreat to an internal position that is determined by the amount of evil and falsity also present in him. Consequently insofar as the angels present with him from heaven depart, the devil-spirits present with him from hell draw near, and vice versa. To one in whom evil and falsity are present, the removal of good and truth, and consequently of angels, is not apparent, for at that time he is convinced that evil is good, and falsity is truth. This conviction arises from his affection for them and from the resulting delight. And when this is his state he is quite incapable of recognizing that goodness and truth have been removed from him. Goodness and truth - or angels - are said to be removed from a person when he has no affection for them, that is, when he no longer takes any delight in them, and instead his affection is for the things that go with self-love and love of the world, that is, when he takes delight wholly in these.
[3] Having a knowledge of goodness and truth - or holding them in the memory, and testifying to them with the lips - does not constitute possession of goodness and truth, but a heartfelt affection for them does. Nor does anyone possess goodness and truth when his affection for them springs from a desire to gain reputation or wealth by means of them. In his case he is not stirred by any real affection for them but by honour and gain, and he makes such goodness and truth the means for obtaining these. In the next life the goods and truths which such people have known, even proclaimed, are taken away from them, while the self-love and love of the world remain from which their life is derived. From these considerations it may be seen what the situation is with goodness and truth, namely that unless he is able to remain with them to the end of his life no one is allowed to approach goodness and truth with affection and faith, unlike those who actually profane them, for such people are unable to be held back from approaching them.
Latin(1748-1756) 3402
3402. Quod `tangens virum illum et mulierem ejus, moriendo morietur' significet quod Divinum Verum et Divinum Bonum non aperiendum et usque ad illud non accedendum fide, ex periculo damnationis aeternae si profanetur, constat ex significatione `tangere virum illum et mulierem ejus' quod sit accedere ad Divinum Verum et Divinum Bonum, {1}quae repraesentantur per Jishakum et Rebeccam; verum hic primo loco dicitur, et bonum altero, quia agitur de illis qui {2}in Ecclesia spirituali sunt, qui adulterare, immo profanare, verum possunt, non autem bonum; et quia ita, dicitur `vir et mulier,' videatur n. 915, 2517; et a significatione `moriendo mori' quod sit damnatio aeterna, quae est mors spiritualis, hic ex profanatione, de qua agitur. [2] Quod ex providentia Domini sit quod nemo admittatur in bonum et verum, hoc est, in agnitionem et affectionem eorum, alterius quam in illis permanere possit, ob periculum damnationis aeternae, videatur supra n. 3398; se habet cum bono et vero, ut aliquoties prius dictum et ostensum, quod illa apud hominem introrsum se recipiant quantum ille in malo et falso est, proinde quod angeli qui e caelo apud illum sunt, tantum recedant, et spiritus diabolici qui ab inferno, tantum accedant; ita vicissim; remotio boni et veri, proinde angelorum, ab homine {3}qui est in malo et falso, non apparet ei, quia tunc in persuasione est quod malum sit bonum, et falsum sit verum, {4}et hoc ex affectione eorum et inde jucundo, in quo statu cum est, nequaquam scire potest quod bonum et verum ab illo remotum sit: tunc bonum et veram, seu angeli ab homine removeri dicuntur, cum non illis afficitur, hoc est, quando illum non amplius delectant, sed vicissim quando illis quae amoris sui et amoris mundi sunt, afficitur, hoc est, quando illum haec {5}tantummodo delectant: [3] scire bonum et verum, seu memoria tenere, {6}ac ore ferre illa, non est bonum et verum habere, sed affici illis {7}ex corde; nec est bonum et verum habere cum quas afficitur illis ex causa lucrandi famam et opes per illa, tunc non illis, sed honore et lucro afficitur, et ea facit media (x)obtinendi illa; {8}apud tales in altera vita auferuntur bona et vera quae sciverunt, etiam praedicarunt, at amor sui et mundi ex quibus vita eorum, manet. Ex his constare potest quomodo se habet cum bono et vero, quod nempe nemini liceat ad illa accedere affectione et fide, si non talis sit ut permanere in illis queat ad finem vitae suae; {9}qui autem profanant, detineri inde nequeunt. @1 ut constare potest a repraesentatione Jischaki et Rebeccae, de qua prius aliquoties,$ @2 ab$ @3 cum$ @4 et quantum in illa persuasione est, tantum etiam in affectione eorum et inde jucundo est,$ @5 solum$ @6 illa, et ore illa ferre$ @7 hoc est, in corde suo tenere$ @8 apud illos bona et vera, quae sciverunt, etiam praedicarunt, in altera vita auferuntur$ @9 nisi sit talis, ut pejoratus nequeat ab illis detineri$