10206.“燔祭和素祭”表那里不可有通过属天之爱的真理与良善重生的代表。这从“燔祭”和“素祭”的含义清楚可知：“燔祭”是从邪恶中的洁净、良善和真理的植入，以及它们的结合，从而重生的一个代表（参看10042，10053，10057节）；“素祭”是指属天良善，人通过重生被带入这良善（4581，9992，10079，10137节），也是重生的一个代表（9993，9994节）。由此明显可知，“不可使燔祭和素祭上到香坛上”表示那里不可有通过信与爱的真理与良善重生的代表，只可有源于它们的对主之敬拜的代表。因为重生是一回事，敬拜是另一回事；重生是首先的，敬拜取决于此人重生的性质。根据此人从邪恶与由此而来的虚假中洁净的程度，以及同时信与爱的真理与良善被植入的程度，他的敬拜蒙接纳，是可喜悦的。因为敬拜是指从与人同在的爱和信发出，并被主提升向主的一切。由于这个阶段标志着这一过程的完成，所以经上最后描述了代表敬拜的香坛；接下来的一切事物按照描述它们的顺序相继出现。首先描述的是表示主的法版；接下来描述的是表示主所住的至内层天堂的盛法版的柜子；之后描述的是表示来自那里的爱之良善的摆放饼的桌子；然后是表示从主的神性良善发出的神性真理的灯台和灯；后来是表示由这些实体构成的天堂和教会的帐幕本身；最后是燔祭坛，燔祭坛表示通过源于良善的真理重生；最终是香坛，香坛表示天堂和教会中源于这一切事物的敬拜。
Potts(1905-1910) 10206
10206. Nor a burnt-offering, nor a meat-offering. That this signifies no representative there of regeneration through the truths and goods of celestial love, is evident from the signification of "a burnt-offering," as being a representative of purification from evils, of the implanting of good and truth, and of their conjunction, thus of regeneration (see n. 10042, 10053, 10057); and from the signification of "a meat-offering," as being celestial good, into which man is introduced by regeneration (n. 4581, 9992, 10079, 10137), and also as being a representative of regeneration (n. 9993, 9994). From this it is evident that by "not making a burnt-offering nor a meat-offering go up on the altar of incense," is signified that there was no representative there of regeneration through the truths and goods of faith and love, but a representative of the worship of the Lord from these. Regeneration is one thing, and worship another; for regeneration is first, and the worship is according to the quality of the man's regeneration; for his worship is accepted and is pleasing in the proportion that he has been purified from evils and the consequent falsities, and accordingly in the proportion that the truths and goods of faith and of love have been implanted. For by worship is meant everything that proceeds from love and faith with man, and is uplifted to the Lord by the Lord. As this is the full completion, the altar of incense, by which worship was represented, is described last; for all things follow in order according to the series in which they are described. First is described the Testimony, by which is meant the Lord; next the ark in which was the Testimony, by which is signified the inmost heaven where the Lord is; afterward the table on which were the breads, by which is signified the good of love therefrom; and also the lampstand with the lamps, by which is signified the Divine truth that proceeds from the Lord's Divine good; then the Tent itself, by which is signified heaven and the church which are from these; at length the altar of burnt-offering, by which is signified regeneration by means of truths from good; and lastly the altar of incense, by which is signified worship from all these in heaven and in the church.
Elliott(1983-1999) 10206
10206. 'Or a burnt offering, or a minchah' means that nothing representative of regeneration by means of the truths and forms of good belonging to celestial love should be there. This is clear from the meaning of 'a burnt offering' as that which is representative of purification from evils, of the implanting of goodness and truth and joining together of them, and so of regeneration, dealt with in 10042, 10053, 10057; and from the meaning of 'a minchah' as celestial good, to which a person is brought through regeneration, dealt with in 4581, 9992, 10079, 10137, and also as that which is representative of regeneration, 9993, 9994. From all this it is evident that the words telling them 'not to cause a burnt offering or a minchah to go up' on the altar of incense mean that nothing representative of regeneration by means of the truths and forms of the good of faith and love should be there, only that which was representative of worship of the Lord that springs from them. For regeneration is one thing, worship another; first there is regeneration, and according to the nature of what it brings about in the person there is worship. To the extent that the person has been purified from evils and consequent falsities, and to the extent at the same time that the truths and forms of the good of faith and love have been implanted, worship is acceptable and pleasing. For by worship everything which emanates from love and faith present with a person and which is raised up to the Lord by the Lord should be understood.
Since this phase marks the completion of the process, the altar of incense, by which worship was represented, is described last, for all things follow in the same order as the sequence in which they are described. First the Testimony is described, by which the Lord should be understood; next the ark containing the Testimony, by which the inmost heaven where the Lord dwells is meant; after this the table on which the loaves were placed, by which the good of love from there is meant; then the lampstand with the lamps, by which Divine Truth emanating from the Lord's Divine Good is meant; next the actual tent, by which heaven and the Church consisting of these entities is meant; at length the altar of burnt offering, by which regeneration by means of truths springing from good is meant; and finally the altar of incense, by which worship springing from all those things in heaven and in the Church is meant.
Latin(1748-1756) 10206
10206. `Et holocaustum et minham': quod significet quod non ibi repraesentativum regenerationis per vera et bona amoris caelestis, constat ex significatione `holocausti' quod sit repraesentativum purificationis a malis, implantationis boni et veri, ac conjunctionis eorum, ita regenerationis, de qua n. 10,042, 10,053, 10,057, et ex significatione `minhae' quod sit bonum caeleste, in quod (x)introducitur homo per regenerationem, de qua n. 4581, 9992, 10,079, 10,137, et quoque repraesentativum regenerationis, n. 9993, 9994; inde patet quod per quod `non ascendere facerent holocaustum et minham super altari suffitus' significetur quod ibi non repraesentativum esset regenerationis per vera et bona fidei et amoris, sed repraesentativum cultus Domini ex illis; aliud enim est regeneratio, et aliud cultus; nam primum est regeneratio, et juxta ejus quale apud hominem est cultus; quantum enim homo purificatus est a malis et inde falsis, et tunc quantum implantata sunt vera et bona fidei et amoris, tantum cultus acceptatur et placet; per cultum {1}namque intelligitur omne quod procedit ex amore et fide apud hominem, et elevatur ad Dominum a Domino; hoc quia complementum est, ideo altare suffitus, per quod repraesentabatur cultus, ultimo describitur, sequuntur enim omnia ordine secundum seriem quae describuntur; nam primum describitur testimonium, per quod intelligitur Dominus, dein arca in qua testimonium, per quam significatur intimum caelum ubi Dominus; postea mensa super qua panes, per quam significatur {2}bonum amoris inde; tum candelabrum cum lucernis, per quod significatur Divinum Verum ex Divino Bono {3}Domini procedens; dein ipsum tentorium, per quod significatur caelum et Ecclesia quae ex illis; demum altare holocausti, per quod significatur regeneratio per vera ex bono; et ultimo altare suffitus, per quod significatur cultus ex omnibus illis in caelo et in Ecclesia. @1 enim significatur$ @2 amor$ @3 Divini amoris Domini$