10040.由于小公牛的肉，连同它的皮和粪都要用火烧在营外，故可以清楚看出，它的“肉”并非表示爱之良善，而是表示爱之邪恶，或自我之爱的邪恶，正如前面论到“肉”时（10035节），以及刚才论到“营”时（10038节）所说的。但他们之所以被允许吃祭牲的肉（这从接下来的经文可以看出来），是因为这个民族在敬拜时，对外在感兴趣，对任何内在事物都不感兴趣（可参看9320e，9380节所提到的地方）。缺乏内在的外在根本就不神圣，因为那时只有身体作出的动作和口中说出的话语，心和灵魂并不在其中。尽管如此，缺乏内在的外在仍被称为神圣，因为它代表神圣的内在事物。神圣的内在事物就是属于从主获得并回献给主的爱和信的一切。这个民族就具有这种性质，故不被允许吃血和脂肪，因为“血”表示构成信的神性真理，而“脂肪”表示构成爱的神性良善，这二者都是从主获得的（参看10033节）。但他们被允许吃祭牲的肉，是因为这肉表示人自己的东西，或人的自我（10035节）；这个民族的自我是这样：他们将外在事物拜为神圣，却毫不在意任何内在事物。这种敬拜（除了作为一个神圣的代表之外）是偶像崇拜（4281，4311节）。此外，“肉”作为一个代表，当它的血代表神性真理，它的脂肪代表神性良善（10033节）时，并没有其它含义；因为在这种情况下，肉代表没有生命和灵魂的某种事物，这种事物被称为死的，正如没有内在的外在一样，这与摩西五经中的这些话是一致的：
你不可吃血，因为血是灵魂，不可将灵魂与肉同吃。（申命记12:23）
所谓的天主教国家，其敬拜几乎也是这样；也就是说，它的敬拜是外在的，没有任何内在之物。普通百姓被阻止了解圣言的内在事物，因为他们被禁止阅读圣言；也正因如此，按照主的神性旨意，在圣餐中，普通百姓被赐予饼或肉，而不是酒或血。然而，将生命赋予肉的，却是血，如同酒将生命赋予饼那样。因为正如没有酒的饼不会给身体提供营养，“饼”和“肉”所表示的爱之良善，没有“酒”和“血”所表示的信之真理，同样不会给灵魂提供任何营养。按照主的神性旨意，牧师也应当喝酒，因为这表示通过没有爱之良善的神性真理，也就是没有一个神圣内在的一个神圣外在滋养灵魂。他们不知道，这种事是照着主的神性旨意发生的，因为他们以偶像崇拜的方式崇拜外在事物，因而并不明白内在事物，或说对它们没有任何概念。若不是这样的话，他们就会亵渎神圣事物，和犹太人没什么两样。唯独牧师喝酒还表示唯独牧师知道神性真理，普通百姓并不知道，除非牧师愿意给他们。关于圣餐，圣餐中的饼和肉是主对人类的神性之爱的神性良善，以及人们回献给主的爱；血和酒是指从主的神性良善发出的神性真理，因而是指从主获得并回献给主的信之真理（参看3464，3813，4211，4217，4735，4976，6135，6377，6789，7850，9127节）。至于祭牲的肉什么时候要被带到营外用火烧，可参看利未记4:11， 12， 21；什么时候吃它，以及谁来吃它，可参看利未记6:26-30; 7:6， 15-19; 19:5， 6; 申命记12:7， 17， 18， 27; 26:6， 7。
Potts(1905-1910) 10040
10040. As the flesh of the bullock with its skin and dung was to be burnt with fire without the camp, it can be seen that by its "flesh" was not signified the good of love, but the evil of love, according to what was said of its flesh above (n. 10035), and of the camp just above (n. 10038). But that the eating of the flesh of the sacrifice was allowed, as can be seen from the passages which follow, was because that nation, while in worship, was in the external without the internal (see the places cited in n. 9320, 9380); and the external without the internal is not at all holy, because then there is only gesture of the body and speech of the mouth, and the heart and soul are absent. Nevertheless the external without the internal was called holy, because it represented holy internal things. Holy internal things are all things that belong to love and faith from the Lord to the Lord. As that nation was of this character, they were not allowed to eat blood and fat, because by "blood" was signified the Divine truth which is of faith, and by "fat" the Divine good which is of love, both from the Lord (see above, n. 10033); but they were allowed to eat the flesh of the sacrifice, because it signified what is man's own (n. 10035), and the own of that nation was to worship external things as holy, and to make no account whatever of internal things; which worship, except as a representative that was holy, was idolatrous (n. 4281, 4311). Moreover, representatively "flesh" is nothing else, seeing that its blood represented Divine truth and its fat Divine good (n. 10033), for in this case the flesh represented something without life and soul, which is called dead, as is the external without the internal, according to these words in Moses:
Thou shalt not eat the blood, for the blood is the soul; than shalt not eat the soul with the flesh (Deut. 12:23). [2] Worship is nearly similar with the Gentile people of the Catholic religion, as it is called, namely, external without internal; for it is not granted to the common people to know the internal things of the Word, seeing that they are not allowed to read the Word. For this reason also it has of the Lord's Divine Providence come to pass that in the Holy Supper the bread is given, which is "the flesh;" and not the wine, which is "the blood;" and yet the blood is what gives life to the flesh, as the wine does to the bread. For as bread without wine does not give nourishment to the body, so neither does the good of love, which is signified by "bread" and by "flesh," without the truth of faith, which is signified by "wine" and by "blood," give nourishment to the soul. By the Divine Providence of the Lord it has also come to pass that the priest should drink up the wine, because by this is signified the nourishment of the soul by Divine truth without the good of love, which is a holy external without a holy internal. That this has come to pass by the Divine Providence of the Lord they do not know, because they idolatrously adore external things, and thus do not apprehend internal ones; and therefore if they had acted differently they would have profaned holy things just like the Jews. By drinking wine alone, is also signified alone to know Divine truth, and not the common people, except insofar and in such a way as the priests wish, as also is the case there. (That in the Holy Supper the flesh and the bread denote the Divine good of the Lord's Divine love toward the human race, and the reciprocal love of man to the Lord; and that the blood and the wine denote the Divine truth that proceeds from the Lord's Divine good, thus the truth of faith from the Lord to the Lord, see n. 3464, 3813, 4211, 4217, 4735, 4976, 6135, 6377, 6789, 7850, 9127.) As regards the flesh of the sacrifices, when it was to be brought forth out of the camp, and burned with fire, see Leviticus 4:11, 12, 21; and when and by whom it was to be eaten, Leviticus 6:19 to the end; 7:6, 15-19; 19:5, 6; Deuteronomy 12:7, 17, 18, 27; 26:6, 7.
Elliott(1983-1999) 10040
10040. Since the flesh of the young bull together with its skin and dung was burned with fire outside the camp, it becomes clear that the good of love was not meant by its 'flesh' but the evil of [self] love, as accords with the things stated above in 10035 regarding its 'flesh', and in 10038 just above regarding 'the camp'. But the reason why they were allowed to eat the flesh of the sacrifice, as becomes clear from places which come further on, was that in its worship that nation was interested in the outward performance but not in anything internal, see the places referred to in 9320(end), 9380. And an outward performance devoid of anything internal is not at all holy because then it is something done merely by the body and spoken by the mouth, and the heart and soul are not in it. Nevertheless the outward performance devoid of anything internal was called holy because it represented holy and internal things, these being everything that belongs to love and faith received from the Lord and offered back to Him. Since that nation was by nature such they were not permitted to eat blood and fat, because 'blood' meant Divine Truth which composes faith, while 'fat' meant Divine Good which constitutes love, both of which are received from the Lord, see above in 10033. But they were permitted to eat the flesh of a sacrifice because this flesh meant the human proprium or selfhood, 10035; and the proprium of that nation was such that they worshipped the outward forms as being holy but made nothing whatever of their inward substance. And that worship - apart from the representative aspect of it, which was holy - was idolatrous, see 4281, 4311. Furthermore that flesh, as a representative sign, had no other meaning, when its blood represented Divine Truth and its fat Divine Good, 10033; for then that flesh represented something which was devoid of life and soul, as the outward devoid of the inward is, which is referred to as being dead and which is in keeping with the following words in Moses,
You shall not eat the blood, because the blood is the soul; and you shall not eat the soul with the flesh. Deut 12:23.
[2] The worship of the nation of the catholic religion, as it is calleda, is almost the same; that is to say, its worship is outward, devoid of anything inward. The common people are prevented from knowing the inner truths of the Word, because they are forbidden to read it, for which reason also it has come about in the Lord's Divine Providence that in the Holy Supper the common people are given the bread or flesh, but not the wine or blood. And yet blood is that which gives life to flesh, even as wine gives it to bread. For just as the bread without the wine provides no nourishment to the body, neither therefore does the good of love, meant by the bread and the flesh, without the truth of faith, meant by the wine and the blood, provide any nourishment to the soul. In the Lord's Divine Providence it has also come about there that the priest should drink the wine, because by this is meant nourishing the soul by means of Divine Truth devoid of the good of love, which is something outwardly holy devoid of anything inwardly so. They have no knowledge that this has happened in the Lord's Divine Providence because they venerate outward things in an idolatrous manner and so have no idea about inward things. If it had been otherwise, then not unlike the Jews they would have profaned holy things. That drinking of the wine by the priest alone is also a sign that knowledge of Divine Truth resides with priests alone and not with the common people, except so far as they are willing to give them it. Regarding the Holy Supper, that the bread and flesh in it are the Divine Good of the Lord's Divine Love towards the human race, and people's love offered back to the Lord, and that the blood and wine are the Divine Truth emanating from the Lord's Divine Good, and so the truth of faith received from the Lord and offered back to Him, see 3464, 3813, 4211, 4217, 4735, 4976, 6135, 6377, 6789, 7850, 9127. As regards when it was that the flesh of sacrifices should be taken outside the camp to be burned with fire, see Lev 4:11,12,21; and when it was, and by whom, that it should be eaten, Lev 6:26-30; 7:6,15-19; 19:5,6; Deut 12:7,17,18,27; 27:6,7.
Latin(1748-1756) 10040
10040. Quia caro juvenci cum pelle et fimo (o)ejus extra castra comburebatur igne, constare potest quod per `carnem' non bonum amoris sed malum amoris significaretur, secundum illa quae de `carne' ejus supra n. (x)10,035 dicta sunt, et de `castris' nunc supra n. (x)10,038. Quod autem concessum fuerit comedere carnem sacrificii, ut constare potest (c)ex locis quae sequuntur, erat causa quia gens illa dum in cultu, fuit in externo absque interno, videantur citata n. 9320 fin. et n. 9380; et externum absque interno prorsus non sanctum est, quia tunc gestus modo agit, et os loquitur, at cor et anima abest; sed usque externum absque interno sanctum dicebatur, quia repraesentabat sancta interna; sancta interna sunt omnia quae amoris et fidei a Domino in Dominum; quia gens illa talis erat, non licebat ei comedere sanguinem et adipem, quoniam per `sanguinem' significabatur Divinum Verum quod fidei, et per `adipem' Divinum Bonum quod amoris, utrumque a Domino, videatur supra n. 10,033; sed licebat illis comedere carnem sacrificii, quia per illam significabatur proprium hominis, {1} n. 10,035, et proprium illius gentis erat colere externa ut sancta, et prorsus nihil facere interna, qui cultus, praeter repraesentativum, quod erat sanctum, erat idololatricus, videatur n. 4281, 4311; etiam caro repraesentative non aliud est, quando sanguis ejus repraesentabat Divinum Verum, et `adeps' Divinum Bonum, n. 10,033, nam tunc repraesentabat caro quoddam absque vita (o)et anima quod vocatur mortuum, {2} quale est externum absque interno (m)secundum haec apud Mosen, Non comedes sanguinem, quia sanguis est anima; et non comedes animam cum carne, Deut. xii 23.(n) [2] Paene similis (t)cultus est {3} apud gentem (t)religionis Catholicae, prout vocatur, nempe externus absque interno, non enim vulgo datur scire interna Verbi, quia negatur (o)ei legere Verbum; ideo quoque ex Providentia Divina Domini factum est quod in Sancta Cena daretur panis qui est caro, et non vinum quod est sanguis; et tamen sanguis est qui {4} vivificat carnem, sicut vinum panem; nam sicut panis absque vino non dat nutricionem corpori, ita nec bonum amoris quod significatur per panem et per carnem, absque vero fidei quod significatur per vinum et per sanguinem, dat nutricionem animae; ex Divina etiam Providentia Domini ibi factum est quod sacerdos ebiberet vinum, quia per id significatur nutricio animae per Divinum Verum absque bono amoris, quod est sanctum externum absque sancto interno; quod hoc ex Divina (t)Domini Providentia factum sit, non sciunt, ex causa quia idololatrice adorant externa, et sic non capiunt interna; quapropter si aliter, non secus ac Judaei, profanavissent sancta; (o)per ebibere vinum solum, etiam significatur scire Divinum Verum solum, et non vulgus, nisi quantum et quale volunt; sicut etiam ibi fit. Quod in Sancta Cena caro et panis sint Divinum Bonum Divini Amoris Domini erga genus humanum, et reciprocum hominis in Dominum, et quod sanguis et vinum sint {5} Divinum Verum procedens ex Divino Bono Domini, ita verum fidei a Domino {6} in Dominum, videatur n. 3464, 3813, 4211, 4217, 4735, 4976, 6135, (x)6377, 6789, 7850, 9127. Quod {7} carnem sacrificiorum attinet, quando illa educeretur extra castra, et combureretur igne, videatur Lev. iv 11, 12, 21; et quando et a quibus comederetur, Lev. vi 19-fin. [A. V. 26-30], vii 6, 15-19, xix 5, 6; Deut. xii 7, 17, 18, 27, xxvii 6, 7. @1 i videatur supra$ @2 i ita$ @3 i etiam$ @4 quod IT$ @5 d sint i sit$ @6 After Dominum$ @7 i ad$