2053、“我的约就立在你们肉体上”表示主在人的不洁中与他结合。这从“约”和“肉体”的含义清楚可知：“约”是指结合，如前所述（2033节）；“肉体”是指人的自我，也如前所述（2041节）。至于人的自我何等肮脏，这也在那里阐述了，并在第一卷说明了（141，150，154，210，215，694，731，874-876，987，1047节）。至于“我的约就立在你们肉体上”是指主在人的不洁中与他结合，情况是这样：人里面没有纯粹的直觉真理，也就是神性真理，因为人所拥有的信之真理只是真理的表象，或说表面真理。它上面粘附着感官幻觉，而感官幻觉上面又粘附着属于爱自己和爱世界的欲望的虚假。人所拥有的真理就是这个样子。至于这些真理何等不洁，这从以下事实清楚可知：它们上面粘附着这些幻觉和虚假。
尽管如此，主仍在这些不洁中与人结合，因为祂以纯真和仁爱给它们带来灵魂和生命，并以这种方式形成良心。构成良心的真理各种各样，也就是说，它们取决于各人的宗教信仰。只要这些真理不违背信之良善，主不愿伤害它们，因为这个人一直沉浸于这些真理，并视之为神圣。主不破碎任何人，而是把他弯过来，这从以下事实可以看出来：教会里的各种宗教思想、信条，或说神学观点都有一些被赋予良心的追随者。其真理越接近纯正的信之真理，这良心就越好。由于良心从这种信之真理中形成，所以很明显，它在人心智的理解力部分形成，因为接受这些真理的，是理解力部分。因此，主奇迹般将理解力部分与意愿部分分离，这是一个前所未知的奥秘；对此，可参看第一卷（863，875，895，927，1023节）。“约立在你们肉体上”也是一个有意义的符号，即洁净的符号，或说是一个象征行为，尤其是一个象征洁净的行为，这从前面关于割礼的说明清楚可知（2039节）。
Potts(1905-1910) 2053
2053. My covenant shall be in your flesh. That this signifies the conjunction of the Lord with man in his impurity, is evident from the signification of a "covenant," as being conjunction (explained above); and from the signification of "flesh," as being what is man's own (also explained above, n. 2041: how impure what is man's own is was also stated there, and was shown in Part First, n. 141, 150, 154, 210, 215, 694, 731, 874-876, 987, 1047). As regards the words "my covenant in your flesh" denoting the conjunction of the Lord with man in his impurity, the case is this: With man there is no pure intellectual truth, that is, truth Divine; for the truths of faith appertaining to man are appearances of truth, to which fallacies of the senses adjoin themselves, and to these the falsities that belong to the cupidities of the love of self and of the world. Such are the truths appertaining to man. How impure these are may be seen from the fact that such things are adjoined to them. [2] But still the Lord conjoins Himself with man in these impure truths, for He animates and vivifies them with innocence and charity, and thereby forms conscience. The truths of conscience are various, that is, they are according to each person's religion; and these truths, provided they are not contrary to the goods of faith, the Lord will not do violence to, because the man has been imbued with them, and has regarded them as holy. The Lord breaks no one, but bends him, as may be seen from the fact that in every dogma within the church there are some who are being gifted with conscience, which conscience is a better one in proportion as its truths approach more closely to the genuine truths of faith. As conscience is formed from truths of faith of this kind, it is evident that it has been formed in the intellectual part of man, for it is the intellectual part that receives these truths; and therefore the Lord has miraculously separated this part from the will part-an arcanum not previously known, and concerning which see Part First (n. 863, 875, 895, 927, 1023). That a "covenant in your flesh" also denotes what is significative, namely, of purification, is evident from what has been shown in respect to circumcision in n. 2039.
Elliott(1983-1999) 2053
2053. 'My covenant shall be in your flesh' means conjunction of the Lord with man in his impurity. This is clear from the meaning of 'a covenant' as conjunction, dealt with above, and from the meaning of 'flesh' as man's proprium, also dealt with above, in 2041. How impure the proprium is has also been stated in that paragraph, and has been shown in Volume One, in 141, 150, 154, 210, 215, 694, 731, 874-876, 987, 1047. The implications of 'My covenant in your flesh' being the conjunction of the Lord with man in his impurity are as follows: No pure intellectual truth, which is Divine truth, resides with man. Instead the truths of faith residing with man are appearances of truth to which illusions of the senses attach themselves, and to these in turn falsities, belonging to the desires that go with self-love and love of the world. Such are the truths that reside with man. And how impure they are becomes clear from the fact that such illusions and falsities attach themselves to them.
[2] Nevertheless the Lord joins Himself to man within those very impurities, for with innocence and charity He brings soul and life to these, and in this way forms a conscience. The truths that constitute conscience vary, that is to say, they depend on the religion of the individual. These truths the Lord is unwilling to violate provided they are not contrary to the goods of faith, because the person has taken them to himself and considered them holy. The Lord breaks nobody, but bends him. This becomes clear from the consideration that every type of religious thought in the Church has followers who are being endowed with conscience. The closer its truths get to the genuine truths of faith the better that conscience is. Since it is from the truths of faith such as this that conscience is formed, it is clear that it has been formed in the understanding part of man's mind, for the understanding part is what receives those truths. This part of his mind the Lord has therefore miraculously separated from the will part. This is an arcanum previously unknown, concerning which see what has appeared in Volume One, in 863, 875, 895, 927, 1023. That 'covenant in your flesh' in addition denotes a meaningful sign, namely that of purification, is clear from what has been shown in 2039 about circumcision.
Latin(1748-1756) 2053
2053. `Erit foedus Meum in carne vestra': quod significet conjunctionem Domini cum homine in ejus impuritate, constat ex significatione `foederis' quod sit conjunctio, de qua supra; et ex significatione `carnis' quod sit proprium hominis, de qua etiam supra n. 2041; proprium quam impurum sit, ibi quoque dictum, et in Parte Prima ostensum n. 141, 150, 154, 210, 215, 694, 731, 874, 875, 876, 987, 1047. Quod `foedus Meum in carne vestra' sit conjunctio Domini cum homine in ejus impuritate, ita se habet: apud hominem non datur aliquod verum intellectuale purum, hoc est, verum Divinum, sed vera fidei quae apud hominem, sunt apparentiae veri, quibus se adjungunt fallaciae quae sunt sensuum, et his falsa quae sunt cupiditatum amoris sui et mundi; talia vera apud hominem sunt, quae quam impura sunt constare potest ex eo quod iis adjuncta sint talia; [2] sed usque Dominus se conjungit cum homine in istis impuris, illa enim animat et vivificat innocentia et charitate et sic format conscientiam; vera conscientiae sunt varia, nempe secundum cujusvis religionem, quae violare Dominus non vult quia homo illis imbutus est et sanctitatem in illis posuit, modo non sint contraria bonis fidei; (m)Dominus neminem frangit sed flectit; quod constare exinde {1} potest, quod in unoquovis dogmate intra Ecclesiam sint qui conscientia donantur, quae usque eo melior est, quo vera ejus proprius accedunt ad vera genuina fidei; quia ex veris fidei ejuscemodi formatur conscientia, constat quod illa formata sit in parte hominis intellectuali, nam pars intellectualis est quae recipit illa; quam partem ideo Dominus miraculose separavit a parte voluntaria; quod est arcanum prius non notum, de quo videantur quae in Parte Prima, n. 863, 875, 895, 927, 1023(n). Quod `foedus in carne vestra' etiam significativum sit, nempe purificationis, constat ab illis quae de circumcisione n. 2039 ostensa sunt. @1 inde.$