10035.“只是小公牛的肉”表存在于那里的先前的爱之邪恶。这从“肉”和“小公牛”的含义清楚可知：“肉”是指爱之良善，在反面意义上是指爱之邪恶，如下文所述；“小公牛”是指外在或属世层面，如前所述。“小公牛”或“牛犊”在正面意义上表示就纯真和仁爱的良善而言，一个人的外在或属世层面，但在反面意义上表示就邪恶，即纯真和仁爱的良善的对立面而言，一个人的外在或属世层面；因为在圣言中，绝大多数事物也有一个反面意义。“小公牛的肉”在此之所以表示存在于外在人或属世人中的先前的爱之邪恶，是因为“肉”表示人的意愿，因而表示一个人自己的东西，或他的自我；事实上，构成意愿的东西是属于他自己的。“肉”因表示意愿或自我，故也表示爱之良善，或爱之邪恶。因为人有两种官能或说两种心智的能力，叫理解力和意愿。真理或虚假属于理解力，但良善或邪恶属于意愿。因此，一个人所信的东西属于理解力，而他所爱的东西则属于意愿；因为一个人所爱的东西被感觉为良善，一个人所信的东西被感觉为真理。此外，对那些充满邪恶和虚假的人来说，虚假构成信，邪恶构成爱。
由此可见当如何理解“肉”在两方面的意义上所表示的自我，即自我的意愿。另外，要知道，人之自我的一切意愿都是邪恶，因为人凭自己只爱自我和世界，除此之外不爱任何事物；即便他爱自己的邻舍，那也是为了他自己。所以人必须重生，并且通过重生接受一个新意愿。但他通过重生所接受的意愿不是这个人自己的，而是属于与他同住的主。当“肉”表示这个意愿或意愿部分时，“肉”就表示爱之良善；但当“肉”表示人自己的意愿或意愿部分时，“肉”就表示爱之邪恶，或说自我之爱的邪恶。可参看前面关于肉和自我的说明，即：“肉”表示主的自我，就是神性良善，因而表示与一个重生之人同在的一切爱之良善（3813，7850，9127节）；在反面意义上表示人之自我的意愿，这意愿由爱之邪恶构成（999，3813，8409节）；主的自我是神性良善，因而是对祂和对邻之爱的良善，因为那将天堂的生命赋予一个正在重生之人的，是主的自我（参看1023，1044，1937，1947，3812，5660，5786，8480节）；人的自我无非是邪恶（参看210，215，694，874-876，987，1047，3812，4328，5660，5786，8480，8497节）。“小公牛的肉”在此表示爱之邪恶，或自我之爱的邪恶，这一事实从本节接下来的话明显看出来，即：肉、皮、粪都要用火烧在营外，因为这是罪祭，或说它们是罪。至于祭司和百姓要在圣所所吃的祭牲的肉代表什么，可参看下文（10040节）。
Potts(1905-1910) 10035
10035. And the flesh of the bullock. That this signifies the evil of the former loves there, is evident from the signification of "flesh," as being the good of love, and in the opposite sense the evil of love (of which below); and from the signification of "the bullock," as being the external or natural (of which above). For by a "bullock" and a "calf" in a good sense is signified the external or natural of man in respect to the good of innocence and of charity; but in the opposite sense, the external or natural of man in respect to the evil which is contrary to the good of innocence and of charity; for in the Word most things have also an opposite sense. That "the flesh of the bullock" here signifies the evil of the former loves in the external or natural man, is because by "flesh" is signified man's will, thus his own, for that which is of the will is his own; and as by "flesh" is signified the will or own, therefore by it is also signified the good of love, or the evil of love. For in man there are two faculties called understanding and will. To the understanding pertain truths or falsities; but to the will, goods or evils. Thus to the understanding pertain the things of faith, and to the will the things of love, because the things of love are perceived as goods, and the things of faith are perceived as truths. Moreover, with those who are in falsities and evils, falsities are of faith, and evils are of love. [2] From this it can be seen what is meant by the own of the will, which is signified by "flesh" in both senses. Be it known further that all the own of the will of man is evil, because from himself man loves nothing but himself and the world, and if he loves his neighbor it is for the sake of himself. Therefore he must be regenerated, and through regeneration receive a new will; but the will which he receives through regeneration is not of the man, but of the Lord with the man. When this will or will part is meant by "flesh," then "flesh" signifies the good of love. (But see what has already been shown concerning "flesh," and concerning own, namely, that "flesh" signifies the Lord's own which is Divine good, and from this it signifies all the good of love with the regenerate man, n. 3813, 7850, 9127; and that in the opposite sense it signifies the own of the will of man, which is the evil of love, n. 999, 3813, 8409.) (That the Lord's own denotes the Divine good, and from this the good of love to Him and toward the neighbor, because the Lord's own is that which gives the life of heaven to man when he is being regenerated, see n. 1023, 1044, 1937, 1947, 3812, 5660, 5786, 8480; and that man's own is nothing but evil, n. 210, 215, 694, 874-876, 987, 1047, 3812, 4328, 5660, 5786, 8480, 8497.) That by "the flesh of this bullock" is signified the evil of love, is evident from what follows in this verse, namely, that the flesh, the skin, and the dung were to be burned without the camp, because they were sin. But what was represented by the command that the flesh of the sacrifice was to be eaten by the priest and by the people in the holy place, will be seen below (n. 10040).
Elliott(1983-1999) 10035
10035. 'And the flesh of the young bull' means the evil of the earlier loves which are present there. This is clear from the meaning of 'the flesh' as the good of love and in the contrary sense as the evil of [self] love, dealt with below; and from the meaning of 'the young bull' as the external or natural, dealt with before. In the good sense 'a young bull' or 'a calf' means a person's external or natural level in respect of the good of innocence and charity, but in the contrary sense that level in respect of the evil which is the opposite of the good of innocence and charity; for most things that occur in the Word have a contrary meaning as well. The reason why 'the flesh of the young bull' here means the evil of the earlier loves which are present in the external or natural man is that 'flesh' means the will side of the human mind, thus that which is a person's own or is his proprium; for what composes the will is his own. And since 'flesh' means the will or proprium it also means the good of love or else the evil of [self] love. For the human being has two powers of mind, called the understanding and the will; to the understanding belong truths or falsities but to the will belong forms of good or of evil. Thus to the understanding belong the things which a person believes, and to the will belong those which he loves; for the things that a person loves are felt to be forms of good and those that a person believes are felt to be truths. Falsities furthermore constitute the beliefs, and evils the love, of those steeped in falsities and evils.
[2] All this shows what to understand by the proprium, the will side of it, meant by 'flesh' in both senses. Furthermore it should be remembered that all the will side of the human proprium is evil, because by himself the human being does not love anything other than self and the world, or if he does love his neighbour it is for a selfish reason. Therefore a person has to be regenerated, and through regeneration must receive a new will. But the will received through regeneration is not the person's own; it is the Lord's as it resides with him. When this will is what 'flesh' refers to it means the good of love, but when the will which is a person's own is what 'flesh' refers to it means the evil of [self] love. But see what has been shown previously regarding flesh and regarding the proprium:
'Flesh' means the Lord's Proprium, which is Divine Good, and consequently all the good of love present with a person who has been regenerated, 3813, 7850, 9127; and in the contrary sense it means the will side of the human proprium, which consists in the evil of [self] love, 999, 3813, 8409. The Lord's Proprium is Divine Good, and consequently the good of love to Him and towards the neighbour, because the Lord's Proprium is what gives the life of heaven to a person when he is being regenerated, 1023, 1044, 1937, 1947, 3812, 5660, 5786, 8480. The human proprium is nothing but evil, 210, 215, 694, 874-876, 987, 1047, 3812, 4328, 5660, 5786, 8480, 8497.
The fact that the evil of [self] love is meant by 'the flesh' of the young bull here is clear from what comes next in the present verse, namely words stating that the flesh, skin, and dung should be burned with fire outside the camp, because it was a sin [offering]. But as regards what was represented by the flesh of the sacrifice that was to be eaten in a holy place by the priest and by the people, see below in 10040.
Latin(1748-1756) 10035
10035. `Et carnem juvenci': quod significet malum amorum priorum ibi, constat ex significatione `carnis' quod sit bonum amoris, et in opposito (x)sensu malum amoris, de qua sequitur, et ex significatione `juvenci' quod sit externum seu naturale, de qua prius; per `juvencum' enim et `vitulum' in bono sensu significatur externum seu naturale hominis quoad bonum innocentiae et charitatis, at in opposito sensu externum seu naturale hominis quoad malum quod contrarium bono innocentiae et charitatis (o)est, nam pleraque quae in Verbo etiam oppositum sensum habent. Quod `caro juvenci' hic significet malum amorum priorum in externo seu naturali homine, est quia per `carnem' significatur voluntarium hominis, ita ejus proprium, nam quod voluntatis est, id est proprium; et quia per `carnem' significatur voluntarium seu proprium, ideo quoque (o)per illam significatur bonum amoris, aut malum amoris; sunt enim binae facultates apud hominem, quae vocantur intellectus et voluntas; ad intellectum pertinent vera aut falsa, ad voluntatem autem bona aut mala, ita ad intellectum pertinent illa quae fidei sunt, et ad voluntatem illa quae amoris, nam {1} quae amoris sunt percipiuntur ut bona, et quae fidei sunt percipiuntur ut vera; etiam falsa sunt fidei et mala sunt amoris apud illos qui in falsis et in malis sunt; [2] inde constare potest quid intelligitur per proprium voluntarium, quod significatur per `carnem' in utroque sensu. Porro sciendum quod omne proprium voluntarium hominis sit malum, quia homo ex se non amat nisi se et mundum, (o)et si proximum est propter se; quapropter regenerandus est, et per regenerationem accipiet novam voluntatem; sed voluntas quam accipit per regenerationem, non est hominis sed {2} Domini apud hominem; cum haec voluntas seu hoc voluntarium intelligitur per carnem, tunc `caro' significat bonum amoris; (m) cum autem per carnem intelligitur voluntas propria hominis, tunc per carnem significatur malum amoris;(n) sed videantur quae de carne et de proprio prius ostensa sunt, nempe quod `caro' significet Proprium Domini, quod est Divinum Bonum, ac inde omne bonum amoris apud hominem regeneratum, n. 3813, 7850, 9127, et quod in opposito sensu significet proprium voluntarium hominis, quod est malum amoris, n. 999, 3813, 8409. Quod Proprium Domini sit Divinum Bonum, et inde {3} bonum amoris in Ipsum et erga proximum, quoniam Proprium Domini est quod vitam caeli dat homini cum regeneratur, n. 1023, 1044, 1937, 1947, 3812, 5660, (x)5786, 8480, et quod proprium hominis non sit nisi quam malum, n. 210, 215, 694, 874-876, 987, 1047, 3812, 4328, 5660, (x)5786, 8480, 8497. Quod per `carnem juvenci' hujus significetur malum amoris, constat ex illis quae in hoc versu sequuntur, quod nempe caro, pellis, et fimus comburerentur igne extra castra, quia peccatum. Quid autem repraesentabatur per quod caro sacrificii comederetur a sacerdote et a populo in loco sancto, videbitur infra n. 10,040. @1 d nam i inde$ @2 i est$ @3 i apud regeneratos$