10048.“要把公绵羊切成块子”表内层事物必须以彼此不同的方式被有序排列。这从“公绵羊”和“切成块子”的含义清楚可知：“公绵羊”是指内在人中纯真和仁爱的良善（参看10042节），在此是指为公绵羊的燔祭所表示的这内在人的洁净所作的预备；“切成块子”是指对那里的内层事物的有序排列。“切成块子、肢体和部分”之所以表示对内层事物的有序排列，是因为肠和腿放在块子和头的上面描述了对它们的有序排列。“肠”表示最低事物，这些事物被称为感官的外在事物；“腿”表示紧接着上面或更高的事物，这些事物被称为属世事物。因此，还要更高的“块子”表示内层事物，“头”表示至内在的事物。肠、腿和头表示这类事物，这一点从下文清楚看出来。人的器官或脏腑和肢体就表示被有序排列的这类事物（参看10030节）。
由于祭牲和燔祭在代表意义上表示一个人的重生，故必须简要说一说重生期间所进行的有序排列是怎么回事。对那些正在重生的人来说，主为了一切后续状态而在有序排列内层和外层，以致现在的事物就包含了未来的事物，并且当未来的事物变成现在的事物时，它们又包含未来的事物，如此直到永远。因为主预见一切，供应一切，并且祂的预见和供应关注永恒，因而是永恒的。事实上，唯独祂所拥有的神性本身是无限的，无限之物在持续的时间上是永恒的。因此，凡主有序排列之物都是永恒的。这就是发生在那些正被主重生之人身上的事；人的重生在世上开始并持续到永恒，因为当一个人变成一位天使时，他一直在变得更完美。人里面有外在事物，内在事物和至内在事物；为了接受接下来的事物，直到永远，所一切事物都按着先后阶段同时被有序排列。至于外在事物、内在事物和至内在事物以什么样的次序重生，反过来又以什么样的次序重生，蒙主的神性怜悯，我们将在下文予以说明。
Potts(1905-1910) 10048
10048. And thou shalt cut the ram into its pieces. That this signifies that the interior things are to be set in order in a distinct manner, is evident from the signification of "the ram," as being the good of innocence and of charity in the internal man (see n. 10042), here preparation for the purification of this, which is signified by the burnt-offering from the ram; and from the signification of "cutting into pieces," as being the setting in order of the interior things there. That preparation for the setting in order of the interior things is signified by cutting into pieces, the pieces, members, and parts, is because a setting in order is described by the intestines and legs being put upon the pieces and upon the head, and by the "intestines" are signified lowest things, which are called external sensuous, and by the "legs" those next higher, which are called natural. Thus by the "pieces," which were still higher, are signified interior things, and by the "head" inmost ones. That such things are signified by the intestines, legs, and head, will be seen from what follows. (That by the viscera and members of man such things are signified in order, see n. 10030.) [2] As in the representative sense by the sacrifices and burnt-offerings is meant the regeneration of man, it shall be briefly told how the case is with the setting in order in this. With those who are being regenerated the interior and exterior things are set in order by the Lord for all the following states, insomuch that things present involve things future, and when things future become present they do the same, and this to eternity; for the Lord foresees all, and provides all, and His foresight and providence are to eternity, thus are eternal. For the Divine, which alone is His, in itself is infinite, and the infinite relatively to duration is eternal. Hence whatsoever the Lord disposes and sets in order is eternal. This is the case with those whom the Lord regenerates. The regeneration of man begins in the world and continues to eternity, for when a man becomes an angel he is always being perfected. There are in man things external, internal, and inmost; all these are disposed and set in order together and successively for the reception to eternity of the things that follow. But in what order the things external, interior, and inmost are regenerated, and again in what reverse order, will of the Lord's Divine mercy be shown in what follows.
Elliott(1983-1999) 10048
10048. 'And you shall cut the ram into pieces' means that the interior things must be arranged into order, distinct from one another. This is clear from the meaning of 'the ram' as the good of innocence and charity in the internal man, dealt with in 10042, at this point preparation for the internal man's purification, meant by the burnt offering of the ram; and from the meaning of 'cutting into pieces' as the arrangement of the interiors there into order. The reason why preparation for the arrangement of the interiors into order is meant by 'cutting into pieces, members, and parts' is that the arranging of them is described by the requirement to put the intestines and legs on top of the pieces and of the head. By 'the intestines' are meant the lowest things, which are called the outward things of the senses, and by 'the legs' those immediately above, which are called natural things, so that by 'the pieces', which were higher still, interior things are meant, and by 'the head' inmost ones.a The fact that the intestines, legs, and head mean those things will be clear from what follows below; and the fact that the organs and members of the human being mean such things arranged in order may be seen above in 10030.
[2] Since sacrifices and burnt offerings serve in the representative sense to mean the regeneration of a person, something brief must be stated about the nature of the arranging into order which takes place during regeneration. With those who are being regenerated interiors and exteriors are being arranged into order by the Lord for the purpose of all subsequent states, so much so that things in the present entail those in the future, as do things in the future when they become those in the present, and so on forever. For the Lord foresees all things and provides all things, and His Foresight and Providence looks to eternity, and so is everlasting; for the Divine nature, which He alone possesses, is in itself infinite, and what is infinite in duration is everlasting. Consequently whatever the Lord arranges into order is everlasting. This is what happens to those whom the Lord is regenerating; the regeneration of a person begins in the world and carries on forever, for when a person becomes an angel he is always being made more perfect. In the human being there are outward things, inward things, and inmost ones. All these are arranged into order simultaneously and in successive stages for the purpose of the things to be received in the subsequent states following on forever. But in what order the regeneration of outward, inner, and inmost things takes place, and the reverse, will in the Lord's Divine mercy be stated in what follows.
Latin(1748-1756) 10048
10048. `Et arietem secabis in segmenta': quod significet interiora distincte ordinanda, constat ex significatione `arietis' quod sit bonum innocentiae et charitatis in interno homine, de qua n. 10,042, hic praeparatio ad ejus purificationem, quae per holocaustum ex illo significatur; et ex significatione `secare in segmenta' quod sit ordinatio interiorum ibi; quod {1} praeparatio ad ordinationem interiorum per `secare in segmenta,' (x)frusta, membra, et {2} partes significetur, est quia ordinatio describitur per quod intestina et crura darentur super segmenta et super caput, et per `intestina' significantur infima, quae vocantur sensualia (o)externa, per `crura' proxime superiora quae vocantur naturalia; ita per `segmenta,' quae adhuc superiora erant, significantur interiora, et per `caput' intima; quod per intestina, crura, et caput illa significentur, constabit a sequentibus; quod per viscera et membra hominis talia in ordine significentur, videatur supra n. 10,030. [2] Quia in sensu (m)repraesentativo per sacrificia et holocausta intelligitur regeneratio (o)hominis, paucis dicetur quomodo cum {3} ordinatione in illa {4} se habet apud illos qui regenerantur, ordinantur interiora et exteriora a Domino ad status omnes sequentes, usque adeo ut praesentia involvant futura, ac futura cum fiunt praesentia, similiter, et hoc usque in aeternum; Dominus enim praevidet omnia et providet omnia, ac Praevidentia et Providentia Ipsius est in aeternum, ita aeterna; Divinum enim, quod solum est Ipsius, in Se est infinitum, (c)et infinitum respective ad durationem est aeternum; inde est quod quicquid Dominus disponit et ordinat, sit aeternum; ita fit cum illis quos Dominus regenerat, regeneratio hominis incohat in mundo, et perstat in aeternum, semper enim perficitur homo cum fit angelus. Sunt in homine externa, interna, et intima; omnia illa disponuntur et ordinantur simul et successive ad receptionem sequentium {5} in aeternum; sed quo ordine regenerantur externa, interiora, (c)ac intima, (c)et vicissim, in sequentibus, ex (x)Divina Domini Misericordia, dicetur. @1 i sit$ @2 aut$ @3 i illa$ @4 apud hominem$ @5 consequentium$