9375.“拿答、亚比户”表取自这两层意义的教义。这从以下事实清楚可知：他们是亚伦的狮子；因此，当“亚伦”表示圣言时，他的“儿子”就表示教义；长子表示取自圣言内在意义的教义；次子表示取自圣言外在意义的教义。取自圣言内在意义的教义和取自圣言外在意义的教义合而为一，因为那些处于内在的人也处于外在。主的教会无处不在，无论在内在层面上还是在外在层面上。内在教会或说内在层面的教会居于心，外在教会或说外在层面的教会则居于口；也就是说，内在教会居于意愿，外在教会居于行为。当在一个人里面，内在与外在合而为一时，居于心的东西，也居于口；或说，居于意愿的东西也居于行为。或也可说，在口上的，就是在说话的心，在行为中的，是在行动的意愿，内在与外在之间没有任何分歧。因此，也是信在说话，爱或仁在行动；也就是说，是作为信和仁之源头的主在说话和行动。
正因亚伦的儿子拿答和亚比户因代表取自圣言的教义，所以当他们根据某种其它教义而不是根据取自圣言的教义进行敬拜时，就被杀了。摩西五经中关于他们的记载就代表了这一点：
亚伦的儿子拿答、亚比户，各拿自己的香炉，盛上火，加上香，在耶和华面前献上凡火，是耶和华没有吩咐他们的，就有火从耶和华面前出来，把他们烧灭，他们就死在耶和华面前。于是摩西对亚伦说，这就是耶和华所吩咐的，说，我在亲近我的人中要显为圣。（利未记10:1-3）
“香炉里的凡火”表来自某个其它源头，而非来自圣言的教义；因为“火”表示爱之良善，“香”表示从它升起的信之真理；爱之良善和信之真理就是那进入取自圣言的教义并构成它的实物。由此明显可知他们为何被“从耶和华面前出来”的火烧灭。“在亲近的人中显为圣”表示在那些通过源于圣言的爱之良善和信之真理而与主结合的人中间。“火”表示天堂之爱的良善（参看934，4906，5071，5215，6314，6832，6834，6849，7324，7852，9055节）；“香”表示从爱之良善升起的信，这一点将在别处说明。
Potts(1905-1910) 9375
9375. Nadab and Abihu. That hereby is signified doctrine drawn from both senses, is evident from the fact that they were sons of Aaron; and therefore when by "Aaron" is signified the Word, by his "sons" is signified doctrine; by the elder son, doctrine drawn from the internal sense of the Word; and by the younger son, doctrine drawn from the external sense of the Word. Doctrine drawn from the internal sense of the Word, and doctrine drawn from the external sense of the Word, are one doctrine, because those who are in the internal are also in the external. For the Lord's church is everywhere internal and external. The internal church is of the heart, and the external is of the mouth; that is, the internal church is of the will, and the external is of the action. When in a man the internal makes one with the external, then that which is of the heart is also of the mouth; or that which is of the will is also of the action; or what is the same thing, then the heart is speaking in the mouth, and the will is acting in the action, without any disagreement; thus also faith is speaking, and love or charity is acting; that is, the Lord, from whom are faith and charity. [2] As Nadab and Abihu, sons of Aaron, represented doctrine from the Word, they were slain when they instituted worship from some other doctrine than that which is from the Word. This was represented by what is written of them in Moses:
Nadab and Abihu, sons of Aaron, took each of them his censer, and put fire therein, and put incense thereon, and thus offered strange fire unto Jehovah, which He had not commanded them. Therefore there went forth fire from before Jehovah, and devoured them, that they died before Jehovah. And Moses said unto Aaron, This is that which Jehovah spoke, saying, I will be sanctified in them that are nigh Me (Lev. 10:1-3). By "strange fire in the censer" is signified doctrine from some other source than the Word; for "fire" denotes the good of love, and "incense" the truth of faith thence derived; and the good of love and the truth of faith are what enter into the doctrine which is from the Word, and make it. From this it is evident why they were devoured by fire from before Jehovah. "To be sanctified in them that are nigh," denotes with those who have been conjoined with the Lord through the good of love and the truth of faith from the Word. (That "fire" denotes the good of heavenly love, see n. 934, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324, 7852, 9055; and that "incense" denotes faith from the good of love, will be shown elsewhere.)
Elliott(1983-1999) 9375
9375. 'Nadab and Abihu' means teachings derived from both senses. This is clear from the fact that they were Aaron's sons; therefore when the Word is meant by 'Aaron', teachings are meant by 'his sons', teachings derived from the inward sense of the Word being meant by the older son, and teachings derived from the outward sense of it by the younger. Teachings derived from the inward sense of the Word and teachings derived from the outward sense of the Word make one with each other; for people alert to what lies on an inward level are aware also of what lies on an outward level. The Lord's Church exists everywhere on an inward level and on an outward level. The Church on an inward level resides in the heart, the Church on an outward level resides on the lips; that is, the inward Church resides in the will, the outward in action. When the inward level in a person makes one with the outward what resides in the heart then lies also on the lips, or what resides in the will then lies in action. Or what amounts to the same thing, what lies on the lips is then the heart speaking, and what lies in action is then the will acting, without any disagreement between the inward and the outward. Thus it is also faith speaking and love or charity acting, that is, it is the Lord, who is the Source of faith and charity, speaking and acting.
[2] Since Nadab and Abihu, Aaron's sons, represented teachings derived from the Word, they were therefore killed when they introduced worship based on teachings different from those derived from the Word. This was represented by the following incident involving them, recorded in Moses,
Aaron's sons Nadab and Abihu each took his censer and put fire in it, onto which they placed incense, and in so doing offered to Jehovah foreigna fire, which He had not commanded them. Therefore fire went out from before Jehovah and devoured them, so that they died before Jehovah. And Moses said to Aaron, This is what Jehovah spoke, saying, In those who are near Meb I will be sanctified. Lev 10:1-3.
'Foreign fire in the censer' means teachings derived from a source other than the Word. For 'fire' means the good of love and 'incense' the truth of faith rising from it, and the good of love and the truth of faith are the realities which go to make teachings derived from the Word. From this it is evident why they were devoured by fire 'from before Jehovah'. 'Being sanctified through those who are near' means with those who are joined to the Lord through the good of love and the truth of faith derived from the Word. For the meaning of 'fire' as the good of heavenly love, see 934, 4906, 5071 (end), 5215, 6314, 6832, 6834, 6849, 7324, 7852, 9055; and the meaning of 'incense' as faith rising from the good of love will be shown elsewhere.
Latin(1748-1756) 9375
9375. `Nadab et Abihu': quod significet doctrinam ex utroque, constat ex eo quod essent filii Aharonis; quapropter cum per `Aharonem' significatur Verbum, per `filios ejus' significatur doctrina, per majorem natu doctrina ex sensu (x)interno Verbi et per minorem natu doctrina ex sensu externo {1}ejus; doctrina ex Verbi sensu interno et doctrina ex Verbi sensu externo est una doctrina, nam qui in interno sunt etiam in externo sunt; Ecclesia enim Domini ubivis est interna et externa, interna est cordis et externa est oris, seu interna est voluntatis et externa est actionis; quando internum facit unum cum externo apud hominem, tunc quod est cordis etiam est oris, seu quod est voluntatis etiam est actionis, seu quod idem, tunc in ore est cor loquens et in actione est voluntas agens, absque {2}omni dissidentia; sic etiam est fides loquens et amor seu charitas agens, hoc est, Dominus a Quo fides et charitas. Quia Nadab et Abihu, filii Aharonis, repraesentabant doctrinam 2 ex Verbo, ideo illi, cum ex alia doctrina quam quae ex Verbo {3}cultum instituerent, occisi sunt; quod repraesentabatur per haec quae de illis apud Moschen, Sumpserunt filii Aharonis, Nadab et Abihu, vir turibulum suum, et dederunt in ea ignem, super quem posuerunt suffimentum, atque ita attulerunt ad Jehovam ignem alienum, de quo non praeceperat illis; ideo exivit ignis a coram Jehovah et comedit illos, ut morerentur coram Jehovah; et dixit Moscheh ad Aharonem, Hoc quod locutus est Jehovah, dicendo, In propinquis Meis sanctificabor, Lev. x 1-3;per `ignem {4}alienum in turibulo' significatur doctrina aliunde quam ex Verbo; `ignis' enim est bonum amoris et `suffimentum' est verum fidei inde; ac bonum amoris et verum fidei sunt quae intrant doctrinam quae ex Verbo, et faciunt illam; inde patet cur `igne a coram Jehovah consumpti fuerint'; `in propinquis sanctificari' est apud illos qua Domino per bonum amoris et verum fidei ex Verbo conjuncti sunt; quod `ignis' sit bonum amoris caelestis, videatur n. 934, 4906, 5071 fin., 5215, 6314, 6832, 6834, 6849, 7324, 7852, 9055, et quod `suffimentum' sit fides ex bono amoris, {5}alibi ostendetur. @1 Verbi$ @2 ulla$ @3 i Domini$ @4 aliunde IT$ @5 in sequentibus, ubi de suffimento, ostendetur [e.g. n. 9475, 10295]$