10047.“洒在坛的周围”表与神性良善结合。这从要洒在坛周围的“血”的含义和“坛”的代表清楚可知：要洒在坛周围的“血”是指神性真理（10026，10033节）；“坛”是神性良善方面的主的一个代表（9388，9389，9714，9964节）。由此明显可知，“洒在坛的周围”表示使主里面的神性真理与神性良善合一。
此处的情形是这样：前面说过，本章所论述的主题是主之人身的荣耀，在代表意义上是一个人被主重生。关于主之人身的荣耀，这荣耀是通过神性真理与神性良善合一实现的。神性良善，就是耶和华在主里面，如同来自父亲的灵魂在一个人里面，因为祂从耶和华成孕，并通过神性手段，尤其通过试探的争战将祂的人身变成神性真理；祂将神性真理与神性良善合一到何等程度，就荣耀祂的人身，也就是使它变成神性到何等程度。这种合一就是将血“洒在坛的周围”在至高意义上所表示的。当主在世时，祂将祂的人身变成神性真理，并使它与祂里面的神性良善合一，从而荣耀祂的人身（参看9199e，9315e节所提到的地方）。耶和华祂的父是指祂里面的神性良善（参看9194节所提到的地方）。
主怎样荣耀祂的人身，就怎样使人重生。因为就人而言，主以良善通过灵魂，也就是通过内在途径流入，以真理通过听觉和视觉，也就是外在途径流入。人停止作恶到何等程度，主就在何等程度上将良善与真理相结合。这时，良善变成对邻之仁和对神之爱的良善，而真理变成信之真理。主以这种方式创造一个新人，或使他重生；因为如前所述，人的重生通过从邪恶与虚假中洁净，以及良善与真理的植入和它们的结合而实现。人的重生，以及至高意义上主之人身的荣耀就是祭牲和燔祭所代表的（10022节）。
要知道，在燔祭中，血被洒在坛的周围；在圣体或感恩祭中，同样如此行；但罪愆祭和赎罪祭中，血被洒在坛的底座上。把血洒在坛的周围代表神性真理与神性良善的完全合一，无论在内在人中还是在外在人中；而把血洒在坛的底座上代表仅外在人中的神性真理与神性良善的合一。
对那些已经重生的人来说，结合是外在人中实现的，正如主在约翰福音中所说的话：
凡洗过澡的人，只需要洗脚就够了，整个人就都干净了。（约翰福音13:9，10）
“洗”表示洁净并重生（3147，9089节）；因此，“凡洗过澡的人”表示一个已经洁净并重生的人；“脚”表示属世人或外在人，或说人的属世或外在层面（2162，3147，4938-4952，9406节）。在燔祭中，血被洒在坛的周围（可参看利未记1:5，11）；在感恩祭中也是（利未记3:2，8，13）；在罪愆祭和赎罪祭中，血被洒在坛的底座上（利未记4:7，18，25，30，34；5:9）。
Potts(1905-1910) 10047
10047. And sprinkle it upon the altar round about. That this signifies conjunction with Divine good, is evident from the signification of "the blood that was to be sprinkled upon the altar round about," as being Divine truth (n. 10026, 10033); and from the representation of the altar, as being a representative of the Lord as to Divine good (n. 9388, 9389, 9714, 9964). From this it is plain that "to sprinkle the blood upon the altar round about," denotes to unite Divine truth with Divine good in the Lord. [2] The case herein is as follows. It was said above that in this chapter the subject treated of is the glorification of the Lord's Human, and in the representative sense the regeneration of man by the Lord. As regards the glorification of the Lord's Human, it was effected by the unition of Divine truth with Divine good. The Divine good, which is Jehovah, was in the Lord as the soul from the father in man, for He was conceived of Jehovah, and through Divine means He made His Human Divine truth, especially through the combats of temptations; and insofar as He united it He glorified it, that is, made it Divine. This unition is what is signified in the supreme sense by "sprinkling the blood round about the altar." (That when the Lord was in the world He made His Human Divine truth and united it with the Divine good which was in Himself, and thus glorified His Human, see the places cited in n. 9199, 9315; as also that Jehovah His father is the Divine good which was in Him, n. 9194.) [3] As the Lord glorified His Human, so also He regenerates man; for with man the Lord flows in with good through the soul, which is through the internal way, and with truth through the hearing and the sight, which is through the external way; and insofar as a man desists from evils, so far the Lord conjoins the good with truth, and the good becomes of charity toward the neighbor and of love to God, and the truth becomes of faith. So does the Lord create the man anew, or regenerate him; for as before said the regeneration of man is effected by purification from evils and falsities, by the implantation of good and truth, and by the conjunction of these. The regeneration of man, and in the supreme sense the glorification of the Lord's Human, is what is represented by the sacrifices and burnt-offerings (n. 10022). [4] Be it known that in the burnt-offerings the blood was sprinkled upon the altar round about; in like manner in the eucharistic sacrifices; but in the sacrifices for guilt and for sin the blood was sprinkled at the base of the altar. By sprinkling the blood on the altar round about was represented the complete unition of Divine truth and Divine good, as well in the internal as in the external man; and by sprinkling the blood at the base of the altar was represented the unition of Divine truth and Divine good in the external man only. [5] With the regenerate, conjunction is effected in the external man, according to the words of the Lord in John:
He that is washed needeth not save to be washed as to his feet, and is wholly clean (John 13:9, 10). "Washing" signifies purification and regeneration (n. 3147, 9089); thus "he that is washed" signifies one purified and regenerated; and the "feet" signify the natural or external of man (n. 2162, 3147, 4938-4952, 9406). That in the burnt-offerings blood was sprinkled upon the altar round about, may be seen in Leviticus 1:5, 11; also in the eucharistic sacrifices, Leviticus 3:2, 8, 13; and that in the sacrifices for guilt and for sin the blood was sprinkled at the base of the altar, Leviticus 4:7, 18, 25, 30, 34; 5:9.
Elliott(1983-1999) 10047
10047. 'And sprinkle it over the altar round about' means a joining to Divine Good. This is clear from the meaning of 'the blood', which was to be sprinkled over the altar round about, as Divine Truth, dealt with in 10026, 10033; and from the representation of 'the altar' as that which was representative of the Lord in respect of Divine Good, dealt with in 9388, 9389, 9714, 9964. From this it is evident that 'sprinkling the blood over the altar round about' means uniting Divine Truth to Divine Good within the Lord.
[2] The situation here is this: As has been stated above, the subject in the present chapter is the glorification of the Lord's Human, and in the representative sense the regeneration of a person by the Lord. As regards the glorification of the Lord's Human, this was accomplished by the uniting of Divine Truth to Divine Good. Divine Good, which is Jehovah, was within the Lord, as the soul from the father is within a person; for He had been conceived from Jehovah. He made His Human Divine Truth by Divine means, in particular by conflicts brought by temptations; and to the extent that He united Divine Truth to Divine Good He glorified His Human, that is, made it Divine. This uniting is what sprinkling the blood round about the altar means in the highest sense.
When in the world the Lord made His Human Divine Truth and united it to the Divine Good that was within Him, and in so doing He glorified His Human, see the places referred to in 9199(end), 9315(end). Jehovah His Father means the Divine Good that was within Him, see the places referred to in 9194.
[3] Even as the Lord glorified His Human, so also He regenerates a person. For in the case of a person the Lord flows in with good by way of the soul, which is an inward path, and with truth by way of hearing and sight, which is an outward path. And to the extent that the person refrains from evils the Lord joins good to truth. The good then becomes the good of charity towards the neighbour and of love to God, while the truth becomes the truth of faith. In this way the Lord creates a new person or regenerates him, for the regeneration of a person, as stated above, is accomplished by purification from evils and falsities, the implantation of good and truth, and the joining together of them. The regeneration of a person, and in the highest sense the glorification of the Lord's Human, are what were represented by sacrifices and burnt offerings, 10022.
[4] It should be remembered that in burnt offerings the blood was sprinkled over the altar round about, as was likewise done in eucharistic or thanksgiving sacrifices, but that in sacrifices for guilt and for sin the blood was sprinkled at the base of the altar. Sprinkling the blood over the altar round about represented the total uniting of Divine Truth and Divine Good both in the internal man and in the external man, whereas sprinkling the blood at the base of the altar represented the uniting of Divine Truth and Divine Good solely in the external man.
[5] With those who have been regenerated a joining together takes place in the external man, according to the Lord's words in John,
He who has been washed has no need except to wash his feet, and the whole person is clean. John 13:9,10.
'Washing' means purification and regeneration, 3147, 9088, so that 'he who has been washed' means one who has been purified and regenerated; and by 'feet' the natural or external level in a person is meant, 2162, 3147, 4938-4952, 9406.
In burnt offerings the blood was sprinkled over the altar round about, Lev 1:5:11, and also in eucharistic sacrifices, Lev 3:2,8,13.In sacrifices for guilt and sin the blood was sprinkled at the base of the altar, Lev 4:7,18,25,30,34; 5:9.
Latin(1748-1756) 10047
10047. `Et asperges super altare circumcirca': quod significet conjunctionem cum Divino Bono, constat ex significatione `sanguinis' qui {1} spargeretur super altare circumcirca, quod sit Divinum Verum, (o)de qua n. 10,026, 10,033, et ex repraesentatione `altaris' quod sit repraesentativum Domini quoad Divinum Bonum, de qua n. 9388, 9389, 9714, 9964; inde patet quod `aspergere sanguinem super altare circumcirca' sit unire {2} Divinum Verum cum Divino Bono in Domino. [2] Cum his ita se habet: supra dictum est quod in hoc capite agatur de glorificatione Humani Domini, ac in sensu repraesentativo de regeneratione hominis a Domino; quod glorificationem Humani Domini attinet, facta est illa per unitionem {3} Divini Veri cum Divino Bono; Divinum Bonum, quod est Jehovah, fuit in Domino, sicut anima a patre in homine, nam conceptus fuit a Jehovah, ac Humanum Suum fecit Divinum Verum per Divina media, imprimis per pugnas tentationum, {4} et quantum univit, tantum {5} glorificavit, hoc est, Divinum fecit; haec unitio est quae per sparsionem {6} sanguinis circumcirca altare in supremo sensu significatur; quod Dominus cum in mundo fuit, fecerit Humanum Suum Divinum Verum ac {7} univerit id cum Divino Bono quod in Ipso, et sic glorificaverit Humanum Suum, videantur citata n. 9199 fin., 9315 fin., quodque Jehovah {8} Pater Ipsius sit Divinum Bonum quod fuit in Ipso, citata n. 9194. [3] Sicut Dominus glorificavit Humanum Suum, ita quoque regenerat hominem, Dominus enim apud hominem influit cum bono per animam, quod est per viam internam {9}, et {10} cum vero {11} per auditum et visum, quod est per viam externam {12}, et quantum homo desistit a malis, tantum conjungit Dominus bonum cum vero, (c)ac bonum fit charitatis erga proximum (o)et (x)amoris in Deum, (c)ac verum (x)fit fidei; ita Dominus {13} hominem novum creat seu regenerat, nam regeneratio hominis, ut supra dictum est, fit per purificationem a malis et falsis, per implantationem boni et veri, (c)et per conjunctionem eorum; regeneratio hominis, et in supremo sensu glorificatio Humani Domini, est quae repraesentatae sunt {14} per sacrificia et holocausta, n. 10,022. [4] Sciendum est quod in holocaustis sparsus sit sanguis super altare circumcirca, similiter in sacrificiis eucharisticis, at in sacrificiis pro reatu et pro peccato sparsus est sanguis ad fundamentum altaris; per sparsionem sanguinis super altare circumcirca repraesentabatur unitio {15} Divini Veri et Divini Boni omnimoda, tam in interno quam in externo homine, et {16} per sparsionem sanguinis ad fundamentum altaris repraesentabatur unitio {17} Divini Veri et Divini Boni solum in externo homine; [5] apud regeneratos {18} fit conjunctio {19} in externo homine, secundum Domini verba apud Johannem, Qui lotus est non opus habet nisi ut quoad pedes lavetur, et mundus est totus, xii 9, 10;`lavatio' significat purificationem et regenerationem, n. 3147, (x)9088, ita {20} `lotus' (o)significat purificatum et regeneratum; ac `pedes' significant naturale seu externum hominis, n. 2162, 3147, 4938-4952, 9406. Quod in holocaustis sanguis sparsus sit super altare circumcirca, Lev. i 5, 11, etiam in sacrificiis eucharisticis, Lev. (x)iii 2, 8, 13, (o)et quod in sacrificiis pro reatu et peccato sanguis sparsus sit ad fundamentum altaris, Lev. iv 7, 18, 25, 30, 34, v 9. @1 quod$ @2 conjungere$ @3 unionem$ @4 i et quoque conjunxit Divinum Verum cum Divino Bono$ @5 i Humanum suum$ @6 i omnis$ @7 et quod$ @8 i seu$ @9 per viam internam altered to per animam quae est via interna$ @10 i influit$ @11 quae$ @12 quae est via externa$ @13 et sic$ @14 repraesentatur$ @15 d conjunctio i and d unitio then restored conjunctio$ @16 at$ @17 conjunctio$ @18 i nec$ @19 i nisi$ @20 inde$