10122.“每天要献一只赎罪的小公牛为挽回祭”表通过来自主的纯真之良善对属世人中的邪恶和衍生虚假的不断移走。这从“小公牛”和“罪”、“每天”和“挽回祭”的含义清楚可知。“小公牛”是指属世人中的纯真之良善（参看9391，9990节）。“罪”是指从邪恶和衍生虚假中洁净，因为“罪”是指赎罪祭（10039节），“赎罪祭”表示从邪恶和虚假中洁净（9938，9990，10022，10053节）；之所以说是对邪恶和衍生虚假的“移走”，是因为属于人的邪恶和虚假不是被逐出，只是被移走（参看10057节所提到的地方）。“每天”是指不断。“挽回祭”是指移走邪恶和衍生的虚假之后，对来自主的爱与信之良善的接受（9506节）。
之所以说对邪恶和衍生虚假的移走，是因为一切虚假都是由于邪恶而存在的；因此，邪恶被移走到何等程度，虚假就被移走到何等程度。此处的情形是这样：天堂里的一切皆与良善和衍生的真理有关，而地狱里的一切皆与邪恶和衍生的虚假有关。人里面也是这种情形。与人同在的来自天堂的一切皆与良善和真理有关，但与人同在的来自地狱的一切与邪恶和虚假有关。或也可说，与人同在的来自主的一切皆与良善和真理有关，但来自人自己的一切皆与邪恶和虚假有关。由于良善和真理，或虚假和邪恶，就是那宇宙万物与之相关的事物，而人是它们的容器，或说接受它们的地方，所以人有两种官能用来接受它们，一种被称为意愿，一种被称为理解力。意愿是接受良善或邪恶的容器，理解力是接受真理或虚假的容器。主所形成的意愿也被称为新意愿，是接受良善的容器；而主所形成的理解力也被称为新理解力，是接受真理的容器。但来自人自己的意愿也被称为旧意愿，是接受邪恶的容器；而来自人自己的理解力也被称为旧理解力，是接受虚假的容器。人通过从父母出生而拥有旧的意愿和理解力，但通过从主出生而拥有新的意愿和理解力，当他正在重生时，这一切就会发生。因为当正在重生时，一个人会重新成孕、重新出生。
人是以这种方式被造的，意愿和理解力构成一体，以致这二者一起构成一个完整的人。因为理解力被赐给人，是为了让他能明白真理，但目的是让真理能植入他的意愿，变成良善。它在何等程度上融入意愿，就在何等程度上在这个人里面占有一席之地；因为意愿是一个人的至内在部分，是他生命的存在；而理解力是外层，并从意愿获得其存在。事实上，一个人热爱他所意愿的，他所热爱的给予他一种快乐的感觉，因此被他称为良善。理解力则通过它称之为真理的推理来支持并强化它。正因如此，意愿和理解力实实在在构成一体。但表面上看，情况似乎不是这样，如当一个人理解真理，却意愿邪恶时的情形；尽管如此，当独自一人，出于自己思考时，他所理解的与他所意愿的，也就是他所爱的完全一致。
一个意愿邪恶的人仍能说真理，还能行良善，这个事实是由于伪善；伪善会利用真理和良善为手段来达到自己的目的。如果这些手段从这种人那里被夺走，他留在自由中，他就会在不受约束的意愿影响下一头扎进邪恶，利用他的理解力来捍卫它们。这一点从来世的这类人身上看得尤为明显。在来世，人人都会进入一种类似其意愿状态的生命状态；那时，那些没有从主获得一个新意愿的人就会一头扎进各种邪恶，思想诸如认可邪恶的那类事物，无论他们在世上所言所行的如何与此完全不同。因为神性秩序的律法是这样：意愿和理解力要构成一个心智，因而构成一个人；因此，整个人要么在天堂，要么在地狱，不可悬在这二者之间；也就是说，眼睛注视属于天堂的事物，心却完全放在属于地狱的事物上。心表示意愿，眼睛表示理解力。
Potts(1905-1910) 10122
10122. And a bullock of sin thou shalt offer daily upon the propitiations. That this signifies the continual removal of evils and of the derivative falsities in the natural man by means of the good of innocence from the Lord, is evident from the signification of "a bullock," as being the good of innocence in the natural man (see n. 9391, 9990); and from the signification of "sin," as being purification from evils and the derivative falsities; for by "sin" is meant the sacrifice for sin (n. 10039), and by the "sacrifice for sin" is signified purification from evils and falsities (n. 9938, 9990, 10022, 10053). It is said the "removal" of evils and the derivative falsities, for the reason that the evils and falsities pertaining to man are not cast out, but only removed (see the places cited in n. 10057). And from the signification of "daily," as being continually; and from the signification of "propitiations," as being the reception of the good of love and of faith from the Lord after the removal of evils and the derivative falsities (n. 9506). [2] It is said the removal of evils and "the derivative falsities," because all falsities are from evil, and therefore insofar as evil is removed, so far falsities are removed. The case herein is this. All things in heaven bear relation to good and the derivative truth, whereas all things in hell bear relation to evil and the derivative falsity; hence likewise in man, all things with him which are from heaven bear relation to good and truth, but all things with him which are from hell bear relation to evil and falsity. Or, what is the same, all things with man which are from the Lord bear relation to good and truth, but all things which are from man himself bear relation to evil and falsity. Now as these are the things to which all things in the universe bear relation, and man is a receptacle of them, therefore there are two things with man which receive them, one called the will, and the other the understanding. The will is the receptacle of good or of evil, and the understanding is the receptacle of truth or of falsity. The will which is from the Lord, which is also called the new will, is the receptacle of good; whereas the understanding which is from the Lord, which is also called the new understanding, is the receptacle of truth. But the will which is from man's own, and is also called the old will, is the receptacle of evil, and the understanding which is from man's own, and is also called the old understanding, is the receptacle of falsity. Into this understanding and into this will, man is born from his parents; but into the former understanding and into the former will, man is born from the Lord, which is done when he is being regenerated. For when a man is being regenerated, he is conceived and born anew. [3] Man has been so created that the will and the understanding make a one, so that these two together constitute one man; for the understanding has been given to man that he may understand truth, but to the end that it may be implanted in the will and become good; and insofar as it becomes of the will, so far it is in the man, because the will is the inmost of man, and is the being of his life; but the understanding is exterior and comes forth from the will; for that which a man wills, he loves, and that which he loves, he feels delightful, and therefore calls good; while the understanding favors it and confirms it by reasons, and these he calls truths. Hence the will and the understanding really make a one; but it appears otherwise, as is the case when a man understands what is true, and yet wills what is evil. Nevertheless, when he is left to himself, and is thinking from himself, he understands just as he wills, that is, as he loves. [4] That a man who wills what is evil can nevertheless speak what is true, and also do what is good, is from hypocrisy, to which truth and good serve as means. If these means are taken away from him, and he is left in freedom, such a man rushes into evils according to the pleasure of the will, and he defends them by his intellectual faculty. This is especially manifest from such persons in the other life, where everyone comes into a state similar to that of his will; and then those who have not a new will from the Lord rush into evils of every kind, and think such things as favor evils, however much in the world they had spoken and acted quite differently. For it is a law of Divine order that the will and the understanding should make one mind, thus one man; consequently that the whole man should be either in heaven or in hell, and should not hang between the two; that is, with the eye look to the things that belong to heaven, and with the heart to those which belong to hell. By the heart is meant the will, and by the eye the understanding.
Elliott(1983-1999) 10122
10122. 'And a young bull of sin [offering] you shall offer daily at propitiations' means the continuous removal of evils and consequently of falsities in the natural man by means of the good of innocence from the Lord. This is clear from the meaning of 'a young bull' as the good of innocence in the natural man, dealt with in 9391, 9990; from the meaning of 'sin' as purification from evils and consequently falsities (by 'sin' a sacrifice for sin should be understood, 10039, and 'a sin sacrifice' means purification from evils and falsities, 9938, 9990, 10022, 10053), the reason for saying 'the removal' of evils and consequently of falsities being that the evils and falsities with a person are not cast out, only removed or moved back, see the places referred to in 10057; from the meaning of 'daily' or each day as continuously; and from the meaning of 'propitiations' as reception of the good of love and truth of faith from the Lord after the removal of evils and consequently of falsities, dealt with in 9506.
[2] The words 'removal of evils and consequently of falsities' are used because all falsities exist as a result of evil; therefore to the extent that evil is removed falsities are removed. The situation is that all things in heaven have connection with good and consequently with truth, and all things in hell with evil and consequently with falsity. The same is so in people. All the things with a person that come from heaven have connection with good and truth, and all those that come from hell have connection with evil and falsity. Or what amounts to the same thing, all things with a person which originate in the Lord have connection with good and truth, but all that originate in the person himself have connection with evil and falsity. Since good and truth or falsity and evil are what everything throughout creation has connection with, and the human being is the place where they are received, a person has two mental powers to receive them. One is called the will and the other the understanding, the will being what receives good or evil, and the understanding what receives truth or falsity. The will formed by the Lord, also called the new will, receives good, while the understanding formed by the Lord, also called the new understanding, receives truth. But the will properly a person's own, also called the old will, receives evil, and the understanding properly a person's own, also called the old understanding, receives falsity. A person possesses the old will and understanding through being born from his parents, but he comes to have the new will and understanding through being born from the Lord, which happens when he is being regenerated. For when being regenerated a person is conceived anew and is born anew.
[3] The human being has been created in such a way that will and understanding may make one, so that these two together may constitute a whole person. For a person has been given an understanding to comprehend truth, yet to the end that truth may be implanted in his will and become good. And to the extent that it is integrated into the will it has a place in that person; for the will is the inmost part of a person and is the inner being of his life, whereas the understanding is more external and derives its being from the will. For what a person wills he loves, and what he loves gives him a feeling of delight and is therefore called good by him. The understanding lends support to and strengthens it by means of reasons which it calls truths. So it is that will and understanding in reality make one. The situation may indeed seem to be other than this, as when a person understands the truth and yet wills what is evil; even so, when he is left alone to think for himself, what he understands is in full agreement with what he wills, that is, what he loves.
[4] The fact that a person who wills what is evil can nevertheless speak what is true and also do what is good is due to hypocrisy, which uses truth and good as means to its own ends. If those means are taken away from such a person and he is left in freedom, he plunges, under the influence of his unrestrained will, into evils, and uses his power of understanding to defend them. This is above all evident from the same kind of people in the next life. There everyone comes into a state [of life] akin to that of his will, and then people in whom a new will has not been formed by the Lord plunge into evils of every kind and think such things as endorse evils, even though what they had spoken and what they had done in the world had been completely different from this. For it is a law of Divine order that will and understanding should form a mind at unity, thus a person at unity, consequently that the entire person should be either in heaven or in hell and not hanging between the two, that is, with his eye looking towards the things of heaven and his heart set on those of hell. By heart is meant the will, and by eye the understanding.
Latin(1748-1756) 10122
10122. `Et juvencum peccati facies in diem super propitiationibus': quod significet remotionem continuam malorum et inde falsorum in naturali homine per bonum innocentiae a Domino, constat ex significatione `juvenci' quod sit bonum innocentiae in naturali homine, de qua n. 9391, 9990; ex significatione `peccati' quod sit purificatio a malis et inde falsis, nam per `peccatum' intelligitur sacrificium peccati, n 10,039, et per sacrificium peccati significatur purificatio a malis et falsis n. (x)9938, 9990, 10,022, 10,053; quod dicatur remotio malorum et inde falsorum, est causa quia mala et falsa apud hominem non ejiciuntur sed solum removentur, videantur citata n. 10,057; ex significatione `in diem' seu quovis die, quod sit continue; et ex significatione `propitiationum' quod sint {1} receptio boni amoris et veri fidei a Domino {2} post remotionem malorum et inde falsorum, de qua n. 9506. Dicitur remotio malorum et inde falsorum, quoniam (o)omnia falsa sunt ex malo quapropter quantum removetur malum tantum {3} removentur falsa cum his ita se habet: omnia in caelo se referunt ad bonum et inde verum, at {4} omnia in inferno se (o)referunt ad malum et (o)inde falsum (o)inde similiter in homine; omnia quae e caelo sunt apud illum, (o)se referunt ad bonum et verum, at {4} omnia quae ex inferno sunt apud illum se referunt ad malum et falsum; seu quod idem, omnia quae sunt Domino apud hominem, se referunt ad bonum et verum, at omnia quae sunt ab ipso homine, se referunt ad malum et falsum; quia illa sunt ad quae omnia in universo se referunt, et homo est receptaculum illorum, ideo {5} duo sunt apud hominem quae recipiunt illa, unum vocatur voluntas et alterum intellectus; {6} voluntas est receptaculum boni vel mali, (c)et intellectus est receptaculum veri vel falsi; voluntas quae a Domino, quae etiam nova voluntas vocatur, est receptaculum boni, at intellectus qui a Domino, qui etiam vocatur novus intellectus, est receptaculum veri; at voluntas quae a proprio hominis, et quoque vocatur vetus voluntas, est receptaculum mali, (c)et intellectus qui a proprio hominis, et (o)quoque vocatur vetus intellectus, est receptaculum falsi; in hunc intellectum et in hanc voluntatem nascitur homo a parentibus, at in illum intellectum et in illam voluntatem nascitur homo a Domino, quod fit cum regeneratur; nam cum (t)homo regeneratur, concipitur ille et nascitur e novo; [3] homo ita creatus est ut voluntas et intellectus unum faciant, ita ut duo illa simul constituant unum hominem;' datus enim est homini {7} intellectus ut intelligere possit verum, sed ob finem ut implantetur voluntati et fiat bonum, et quantum fit voluntatis tantum est in homine, nam voluntas est intimum hominis, et est esse (o)vitae ejus, intellectus autem exterius est, et existit inde; nam homo quod vult, hoc amat, et quod amat, hoc sentit jucundum, et ideo id vocat bonum; intellectus ei favet et confirmat per rationes, et (x)has vocat vera; inde est quod voluntas et intellectus unum faciant (x)re ipsa; sed quod appareat aliter, sicut fit, cum homo intelligit verum et tamen vult malum; ille usque, quando sibi relictus est, et ex se cogitat, prorsus intelligit sicut vult, hoc est, sicut amat {8}; [4] quod homo qui vult malum, usque loqui possit verum, ut et facere bonum, est ex hypocrisi, cui inservit verum et bonum pro mediis; talis homo, si media illa ei auferuntur, ac relinquitur in {9} libero, ruit in mala secundum lubitum voluntatis, (c)et patrocinatur illis per facultatem suam intellectualem; hoc apprime patet a similibus in altera vita; ibi venit {10} unusquisque in {11} statum similem suae voluntatis, et tunc illi quibus non nova voluntas a Domino, ruant in mala omnis generis ac cogitant talia quae favent malis, utcumque in mundo prorsus aliter locuti fuerint ac aliter fecerint; lex enim ordinis Divini est ut voluntas et intellectus unam mentem faciant, ita unum hominem, proinde ut totus homo sit vel in caelo vel in inferno, et non pendeat inter utrumque, hoc est, ut oculo spectet ad illa quae caeli sunt, et corde ad illa quae inferni; per cor intelligitur voluntas et per oculum intellectus. @1 sit$ @2 After falsorum$ @3 removentur mala, tantum etiam$ @4 et$ @5 ita$ @6 i et$ @7 nam homini datus est$ @8 ex illa ideo est ejus intellectus, nam quod homo vult, hoc amat, et quod amat hoc sentit jucundum et hoc vocat bonum, intellectus etiam favet, et omne quod favet vocat verum, talis est homo quoad interiora sua; nam homo qui intelligit verum et usque vult malum, ille quando sibi relictus est, et ex se cogitat tunc prorsus intelligit plane sicut amat, hoc est, sicut vult$ @9 i suo$ @10 redigitur$ @11 ad$