9965.“免得担当罪孽而死”表整个敬拜的毁灭。这从“担当罪孽”的含义清楚可知，当论及亚伦和他儿子的祭司职分时，“担当罪孽”是指除去或移走那些处于源于主的良善之人身上的虚假和邪恶，如前所述（9937节）。但当经上论到他们说“担当罪孽而死”时，它表示整个敬拜的毁灭（9928节）；因为代表性敬拜由于丝毫不再出现在天堂而死亡了。至于此处是何情形，这可从前面的阐述和说明看出来（9959-9961节）。此外，当他们不照着律例而行时，也会死亡；亚伦的儿子拿答和亚比户就是明证，他们烧香时没有用祭坛上的火，而是用了凡火，于是就被天上来的火烧灭了（利未记10:1，2ff）。“祭坛上的火”代表神的爱，因而代表来自主的爱；而“凡火”代表来自地狱的爱。用后一种火烧香，以及由此所导致的他们的死亡表示敬拜的毁灭。“火”表示爱（参看5215，6832，7324，7575，7852节）。
在圣言中，许多地方提到，他们若不照律例而行，就“要担当罪孽”，以此表示诅咒，因为他们的罪没有除去。倒不是说他们自己因不服从 律例而受到诅咒，而是说他们因如此行而毁灭了代表性敬拜，并在如此行的过程中代表了对那些留在自己罪中之人的诅咒。因为没有人会由于疏忽了外在仪式而受到诅咒；人受诅咒纯粹是因为心里的邪恶，因而因为由于心里的邪恶而没有遵守这些仪式。这就是下列经文中“担当罪孽”所表示的；摩西五经：
若一个灵魂犯罪，行了耶和华所吩咐不可行的什么事，他虽然不知道，还是有了罪，就要担当他的罪孽。（利未记5:17）
不可照字面将“担当罪孽”理解为邪恶的存留和由此而来的诅咒，尽管这是灵义；因为经上说“他虽然不知道”，这意味此人所行的并非源于心里的邪恶。
利未记：
第三天若吃了平安祭的肉，这祭必不蒙悦纳；这是可憎的事，吃这祭肉的灵魂，就必担当他的罪孽，必从他民中剪除。（利未记7:18，20；19:7，8）
“担当罪孽”在此也表示留在他的罪中，由此处于诅咒的诅咒。倒不是因为他第三天吃了祭肉，乃因“第三天吃了祭肉”代表可憎的事，就是导致诅咒的可憎行为。因此，“担当罪孽”和“从他民中剪除”代表对那些做这种行为所表示的可憎之事之人的诅咒。然而，不是因为他吃了祭肉而有了诅咒或定罪；事实上，定人罪的，是所代表的内在邪恶，而不是没有这些邪恶在其中的外在行为。
又：
凡吃自死的，或是被撕裂的，若不洗衣服，也不洗身，就必担当他的罪孽。（利未记17:15，16）
由于“吃自死的，或是被撕裂的”代表将邪恶或虚假变成人自己的，所以经上所说的“担当罪孽”也具有一个代表性的意义。民数记：
那洁净而不守逾越节的人，这灵魂要从他民中剪除，因为他在所定的日期不献耶和华的供物，应该担当他的罪。（民数记9:13）
“逾越节”代表被主从诅咒中释放出来（参看7093e，7867，7995，9286-9292节）；“逾越节的晚餐”代表通过爱之良善而与主的结合（7836，7997，8001节）。由于所代表的是这些事物，故经上规定凡不守逾越节的人都要从他民中剪除，应该担当他的罪。然而，不守逾越节并不真的是一种严重的罪行，仅仅代表那些从心里不肯接受主，因而不肯从罪中得以释放的人，因而代表那些不愿通过爱而与主结合的人。因此，它代表他们的诅咒。
又：
以色列人不可挨近会幕，免得他们担罪孽而死。惟独利未人要办会幕的事，他们要担当罪孽。（民数记18:22，23）
这百姓若挨近会幕，在那里办事，就“担罪孽而死”的原因是，他们由此将毁灭归属于祭司职责的代表性敬拜。祭司职责或祭司职分代表主拯救的整个工作（9809节）；这就是为何经上说“惟独利未人”，也就是祭司要担当罪孽，以此表示赎罪，也就是除去那些处于唯独源于主的良善之人身上的邪恶和虚假（9937节）。“担当罪孽”当论及那些出于一颗恶心而行恶的人，如利未记（20:17，19，20；24:15，16）和以西结书（18:20；23:49）等地方所提到那些人时，表示真正的诅咒。
Potts(1905-1910) 9965
9965. Lest they bear iniquity, and die. That this signifies the annihilation of the whole of worship, is evident from the signification of "bearing iniquity," when said of the priesthood of Aaron and his sons, as being the removal of falsities and evils with those who are in good from the Lord (of which above, n. 9937). But when they are said "to bear iniquity and die," it signifies the annihilation of all worship (n. 9928); for representative worship died, because nothing of it appeared any longer in the heavens. (How the case herein is can be seen from what was said and shown above, n. 9959-9961.) Moreover, that they died when they did not act in accordance with the statutes, is plain from Aaron's sons, Nadab and Abihu, who were consumed by fire from heaven when they burned incense, not from the fire of the altar, but from strange fire (Lev. 10:1, 2). The fire of the altar represented love Divine, thus love from the Lord, whereas the strange fire represented love from hell. The annihilation of worship was signified by the burning of incense from this latter fire, which resulted in their death. (That "fires" signify loves, see n. 5215, 6832, 7324, 7575, 7852.) [2] It is said in many passages in the Word that "they would bear iniquity" when they did not act according to the statutes, and by this was signified damnation, because their sins were not removed; not that they were damned on this account, but that they thereby annihilated the representative worship, and thus represented the damned who remain in their sins. For no one is damned on account of the omission of external rites; but on account of evils of the heart, thus on account of the omission of them from evil of heart. This is signified by "bearing iniquity" in the following passages. In Moses:
If a soul shall sin, and shall do any of the things commanded by Jehovah not be done; though he knew it not, yet shall he be guilty, and shall hear his iniquity (Lev. 5:17). "To bear iniquity" here does not mean, but only signifies, the retention of evils and thus damnation, because he did not do it from evil of heart; for it is said, "though he knew it not." [3] Again:
If eating any of the flesh of the sacrifice of his peace-offerings be eaten on the third day, he that offereth it shall not be reconciled; it is an abomination, and the soul which eateth of it shall bear his iniquity, and shall be cut off from his peoples (Lev. 7:18, 20; 19:7, 8);
by "bearing iniquity" here also is signified to remain in his sins, and thus to be in damnation; not because he ate of his sacrifice on the third day; but because by "eating it on the third day" was represented that which is abominable, which is amenable to damnation. Thus by "bearing iniquity" and by "being cut off from his people," was represented the damnation of those who do the abomination which is signified by that deed. Nevertheless the damnation was not on account of the eating, for it is the interior evils which were represented that condemn, and not the outward things without them. [4] Again:
Every soul that eateth a carcass, and that which is torn, and laveth not his garments, nor washeth his flesh, shall bear his iniquity (Lev. 17:15, 16);
as "to eat a carcass and that which is torn" represented the appropriation of evil and falsity, therefore he is said to "bear iniquity," also representatively. Again:
If a man who is clean shall omit to keep the passover, this soul shall be cut off from his peoples, because he offered not the oblation of Jehovah in its appointed time, he shall bear his sin (Num. 9:13);
the passover represented liberation from damnation by the Lord (see n. 7093, 7867, 7995, 9286-9292); and the paschal supper represented conjunction with the Lord through the good of love (n. 7836, 7997, 8001); and because these things were represented, it was ordained that anyone who did not keep the passover should be cut off from his people, and that he should bear his sin. Yet this was not so very bad a deed; but only represented those who at heart deny the Lord, and the consequent liberation from sins; and thus it represented those who do not wish to be conjoined with Him by love; thus it represented their damnation. [5] Again:
The sons of Israel shall not come nigh the Tent of meeting, to bear iniquity in dying. The Levites shall do the work of the Tent of meeting, and they shall bear iniquity (Num. 18:22, 23);
the reason why the people "bore iniquity in dying" if they came nigh the Tent of meeting to do the work there, was that they thus annihilated the representative worship enjoined on the ministry of the priests; the ministry of the priests, or the priesthood, represented the whole work of the Lord's salvation (n. 9809). Therefore it is said that "the Levites," who also were priests, should "bear their iniquity," by which was signified expiation, that is, the removal from evils and falsities with those who are in good from the Lord alone (n. 9937). By "bearing iniquity" is signified real damnation when it is said of those who do evils from an evil heart, as is said of those described in Leviticus 20:17, 19, 20; 24:15, 16; Ezekiel 18:20; 23:49; and elsewhere.
Elliott(1983-1999) 9965
9965. 'That they may not bear iniquity and die' means the elimination of the whole of worship. This is clear from the meaning of 'bearing the iniquity', when the subject is the priestly office of Aaron and his sons, as a removal or shifting away of falsities and evils with those who are governed by good derived from the Lord, dealt with above in 9937. But when it speaks of them 'bearing iniquity and dying' the elimination of the whole of worship is meant, see 9928; for the representative worship died because nothing of it appeared any longer in heaven. The situation in all this may become clear from what has been stated and shown above in 9959-9961. They also died when they did not act in accordance with the statutes,a as is evident from Aaron's sons Nadab and Abihu, who were devoured by fire from heaven when they did not take the fire of the altar to burn incense but foreignb fire, Lev 10:1, 2ff. 'The fire of the altar' represented God's love, thus love from the Lord, whereas 'foreign fire' represented love from hell. The elimination of worship was meant by their burning incense with this fire and their consequent death. For the meaning of 'fire' as love, see 5215, 6832, 7324, 7575, 7852.
[2] Many places in the Word state that they would bear iniquity when they did not do things in accordance with the statutes, and by this was meant damnation because sins had not been removed. Not that they themselves were condemned on account of disobeying the statutes. Rather by doing so they eliminated representative worship and in so doing represented the damnation of those who remain in their sins. For none are condemned because they fail in their performance of outward religious observances, only because of evils in the heart, thus because of failing in such observances as a result of evil in the heart. This is what 'bearing iniquity' means in the following places: In Moses,
If a soul sins and acts against any of Jehovah's commandments regarding what ought not to be done,c though he does not know it, yet he will be guilty and will bear his iniquity. Lev 5:17, 18.
Here the retention of evils and consequent damnation should not be understood literally by 'bearing iniquity', although that is the spiritual meaning; for it says 'though he does not know it', implying that what the person has done does not spring from evil in the heart.
[3] In the same author,
If any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, the one offering it will not be accepted. It is an abomination, and the soul that eats it will bear his iniquity, and will be cut off from his people. Lev 7:18; 19:7, 8.
Here also 'bearing iniquity' means remaining in his sins and being as a result in a state of damnation. It does so not because the person ate some of his sacrifice on the third day, but because 'eating it on the third day' represented something abominable, namely an action leading to damnation. Thus 'bearing iniquity and being cut off from his people' represented the damnation of those who performed the abomination meant by that deed. Nevertheless there was no condemnation on account of his having eaten it, for interior evils that were represented are what condemn, not exterior actions in which those evils are not present.
[4] In the same author,
Every soul who eats a carcassd or that which has been torn, and does not wash his clothes and bathe his flesh shall bear his iniquity. Lev 17:15, 16.
Since 'eating a carcass or that which has been torn' represented making evil or falsity one's own, the expression 'bearing iniquity' also has a representative meaning. In the same author,
If a man who is clean fails to keep the Passover, this soul shall be cut off from his people, because he did not bring the offering of Jehovah at its appointed time; he shall bear his sin. Num 9:13.
'The Passover' represented deliverance by the Lord from damnation, 7093 (end), 7867, 7995, 9286-9292; and 'the Passover supper' represented being joined to the Lord through the good of love, 7836, 7997, 8001. And since these things were represented it was decreed that anyone who did not keep the Passover should be cut off from his people and that he should bear his sin. The failure to keep it was not really so great a crime; rather it represented those who at heart refuse to accept the Lord and consequently deliverance from sins, and so who have no wish to be joined to Him through love. Thus it represented their damnation.
[5] In the same author,
The children of Israel shall not come near the tent of meeting, or else they will bear iniquity and die.e Levites shall perform the work of the tent of meeting, and these shall bear the iniquity. Num 18:22, 23.
The reason why the people would bear iniquity and die if they were to go near the tent of meeting to do the work there was that they would thereby eliminate the representative worship assigned to the function of the priests. The function of the priests or the priestly office represented the Lord's entire work of salvation, 9809; and this is why it says that the Levites, who also were priests, should bear the people's iniquity, by which expiation or atonement was meant, that is, removal from evils and falsities with those who are governed by good derived from the Lord alone, 9937. 'Bearing iniquity' means real damnation when this expression is used in reference to those who perform evil deeds because their heart is evil, such as those mentioned in Lev 20:17, 19, 20; 24:15, 16; Ezek 18:20; 23:49; and elsewhere.
Latin(1748-1756) 9965
9965. `Ne portent iniquitatem et moriantur': quod significet annihilationem totius cultus, constat ex significatione `portare iniquitatem' cum de sacerdotio Aharonis et filiorum ejus, quod sit remotio falsorum et malorum apud illos qui in bono sunt a Domino, de qua supra n. 9937; at cum dicitur de illis `portare iniquitatem et mori' significat annihilationem totius cultus, videatur n. 9928, nam moriebatur {1} cultus repraesentativus, quoniam nihil de eo apparebat amplius in caelis. Quomodo cum his se habet, constare potest ex illis quae supra n. 9959-9961 dicta et ostensa sunt; quod etiam morerentur cum non secundum statuta agebant, patet a filiis Aharonis Nadab et Abihu, qui cum non ex igne altaris sed ex alieno suffiebant, consumpti {2}sunt ab igne e caelo, Lev. x 1, 2 seq.; `ignis altaris' repraesentabat amorem Divinum, ita amorem a Domino, at `ignis alienus' amorem ab inferno; annihilatio cultus {3}significabatur per suffitionem ex hoc igne, inde mors illorum; quod `ignes' significent amores, videatur n. 5215, 6832, 7324, 7575, 7852. 2 Dicitur in pluribus locis {4}in Verbo quod portarent iniquitatem cum non faciebant secundum statuta, et per id significabatur {5}damnatio quia peccata non {6} remota; non quod ideo damnati fuerint sed quod per id annihilarent cultum repraesentativum, et sic repraesentarent damnatos qui in peccatis suis manent; nemo enim damnatur propter omissionem rituum externorum sed propter mala cordis, ita propter omissionem illorum ex malo cordis; hoc significatur per `portare iniquitatem' in sequentibus his locis: apud Moschen, Si anima peccaverit, feceritque unum de praeceptis Jehovae quae non fieri debent, etiamsi non noverit, rea tamen erit, et portabit iniquitatem suam, Lev. v (x)17, 18;{7}hic per `portare iniquitatem' non intelligitur sed significatur retentio malorum et (x)sic damnatio; quoniam non ex malo cordis id fecerat, 3 nam dicitur etiamsi non noverit: apud eundem, Si comedendo {8}comedetur de carne sacrificii pacificorum suorum in die {9} tertio, non placabitur offerens illud; abominatio est, ac anima quae comederit, iniquitatem suam portabit, et exscindetur de populis suis, Lev. vii 18, xix 7, 8;
per `portare iniquitatem' etiam hic significatur manere in suis peccatis, et sic in damnatione esse; non quod ideo quia comedit ex sacrificio suo die tertio, sed quia per `comedere illud die tertio' repraesentabatur abominabile, quod damnationi obnoxium est; ita per `iniquitatem portare, et exscindi e populis suis' repraesentabatur damnatio illorum qui abominationem, quae per id factum significatur, faciunt; sed usque non damnatio erat quia comedit, interiora enim mala quae repraesentabantur damnant, non exteriora absque illis: apud eundem, 4 Omnis anima quae comederit cadaver ac discerptum, et non laverit vestes suas, et carnem suam abluerit, portabit iniquitatem suam, [Lev.] xvii 15, 16;
quia `comedere cadaver et discerptum' repraesentabat appropriationem mali et falsi, ideo dicitur `portare iniquitatem' etiam repraesentative: apud eundem, Si vir qui mundus, omiserit facere pascha, exscindetur anima haec e populis suis, quia munus Jehovae non obtulit in tempore stato suo; peccatum suum portabit, Num. (x)ix 13;
`pascha' repraesentabat liberationem a damnatione, a Domino, n. 7093 fin., 7867, 7995, 9286, 9287-9292, et `cena paschalis' repraesentabat conjunctionem cum Domino per bonum amoris, n. 7836, 7997, 8001; et quia illa repraesentabantur, statutum erat quod exscinderetur e populis qui non faceret pascha, et quod peccatum suum portaret; sed id non tale facinus erat, verum modo repraesentabat illos qui corde negant Dominum, et inde liberationem a peccatis, et (x)sic qui non conjungi Ipsi volunt per amorem, ita eorum damnationem: apud 5 eundem, Non accedent filii Israelis ad tentorium conventus, ad portandum iniquitatem moriendo; faciet Levita opus tentorii conventus, et ii portabunt iniquitatem, Num. xviii 22, 23;
quod 'populus portaret iniquitatem moriendo si accederent ad tentorium conventus ad faciendum opus ibi' erat quia annihilarent sic cultum repraesentativum injunctum ministerio sacerdotum; ministerium sacerdotum seu sacerdotium repraesentabat omne opus salvationis Domini, n. 9809, ideo dicitur quod Levitae, qui etiam erant sacerdotes, portarent iniquitatem eorum, per quod significabatur expiatio, hoc est, remotio a malis et falsis apud illos qui in bono sunt a solo Domino, n. 9937. Per `portare iniquitatem' significatur vera damnatio, cum dicitur de illis qui mala ex corde malo faciunt, ut dicitur de illis de quibus Lev. xx 17, 19, 20, xxiv 15, 16; Ezech. xviii 20, xxiii 49; et alibi. @1 i tunc$ @2 sint$ @3 repraesentabatur per mortem eorum$ @4 de populo$ @5 quod in damnatione essent,$ @6 i ab illis$ @7 quod per portare iniquitatem hic significetur quod retineret sua mala, et sic in damnatione esse, patet, erat enim factum ex ignorantia$ @8 comedatur IT$ @9 See p. ix preliminary note 1. A ends here.$