714、“凡洁净的牲畜”表示对良善的情感。这从前面关于牲畜的阐述和说明清楚可知（45-46，142-143，246节）。牲畜之所以表示情感，是因为就本身及其自我而言，人与动物没什么区别。他的（五种）感官、嗜好、属世的欲望，以及一切情感，都与动物极其相似。他的良善，甚至他的最爱也极其相似，如爱同类的同伴、子女、配偶，以至于根本没有区别。然而，他是人，比动物优越，因为他拥有动物永远不可能拥有的内在生命。这生命就是源于主的信与爱的生命；若非这生命存在于人与动物共有的一切最小细节中，他不会有任何不同。仅举一例，即对同伴的爱。如果他只为自己而爱同伴，这爱里面没有任何更为属天堂或神性之物，那么他不可能被称为一个人，因为动物也是如此。其它例子也一样。因此，如果来自主的爱之生命不存在于他的意愿中，来自主的信之生命不存在于他的理解力中，他决不是人。死后，他靠从主所获得的生命存活，因为主把他与自己联结起来。因此，他能与天使同在主的天堂，活到永远。即便一个人像野兽一样活着，只爱自己和涉及自己的东西，主的怜悯仍如此浩大（因为它是神性，是无限的），以致主不会丢弃他，而是继续通过天使将自己的生命不断注入他；哪怕有人只接受野兽般的生命，主仍使他尽可能地思考，反思并理解私人或公共生活中的某件事，或某种世俗、肉体的东西是好是坏，因而是真是假。
New Century Edition
Cooper(2008,2013)
[NCE]714. The symbolism of every clean animal as positive emotions is established by things said and shown about animals before, in 45, 46, 142, 143, 246.
The reason for this way of symbolizing emotions is that, of ourselves, taken on our own merits, we are nothing but animals. Our sensory abilities, appetites, desires, and feelings are identical to theirs. The good kinds of love that we feel — even the best kinds — such as love for others of our own kind, for children, and for a mate, are also exactly the same, with no difference whatever.
What makes us human and raises us above the beasts is our possession of a deeper plane of life than exists or can ever exist with beasts. That life is the life of faith and love received from the Lord. If it did not lie at the heart of each of the qualities we share with animals, we would never be any different than they are.
Take love for our acquaintances, for a single example. If we loved our peers for selfish reasons only, and nothing more heavenly or godly lay behind it, that would not justify our claim to be human, because animals do the same. Likewise for all other kinds of love.
Consequently, unless the vital force of love from the Lord inhabited our will and the vital force of faith from the Lord inhabited our intellect, we would not be the least bit human. It is the life we have from the Lord that extends our life beyond death, because the Lord attaches us to himself. Once he does, we can reside in his heaven with the angels and live forever.
Even when people live like wild animals, loving only themselves and what centers on themselves, the Lord's mercy is still so great (since it is divine and infinite) that he cannot abandon them. Instead he constantly breathes his life into them through the angels. This life force, although they may receive it in no other way, still grants them the capacity to consider, reflect, and understand whether a thing is good or bad on the planes of morality, public life, worldly interest, or bodily preoccupations, and therefore whether it is true or false.
Potts(1905-1910) 714
714. That affections of good are signified by "every clean beast" is evident from what has been said and shown before respecting beasts (n. 45-46, 142-143, 246). The reason why affections are thus signified is that man in himself, and regarded in what is his own, is nothing but a beast. He has very similar senses, appetites, desires; and all his affections are very similar. His good, nay, even his best loves, are very similar; as the love for companions of his own kind, the love of his children, and of his wife; so that they do not at all differ. But his being man, and more than beast, consists in his having an interior life, which beasts never have nor can have. This life is the life of faith and love from the Lord. And if this life were not within everything that he has in common with beasts, he would not be anything else. Take only one example-love toward companions: if he should love them only for the sake of himself, and there were nothing more heavenly or Divine in his love, he could not from this be called a man, because it is the same with beasts. And so with all the rest. If therefore there were not the life of love from the Lord in his will, and the life of faith from the Lord in his understanding, he would not be a man. By virtue of the life which he has from the Lord he lives after death; because the Lord adjoins him to Himself. And thus he can be in His heaven with the angels, and live to eternity. And even if a man lives as a wild beast, and loves nothing whatever but himself and what regards himself, yet so great is the Lord's mercy-for it is Divine and Infinite-that He does not leave him, but continually breathes into him His own life, through the angels; and even supposing that he receives it no otherwise, it still causes him to be able to think, to reflect, to understand whether a thing is good or evil-in relation to what is moral, civil, worldly, or corporeal-and therefore whether it is true or false.
Elliott(1983-1999) 714
714. That 'every clean beast' means affections for good is clear from what has been stated and shown already about beasts in 45, 46, 142, 143, 246. The reason affections are meant by this is that a human being regarded in himself and his proprium is no different from a beast. His [five] senses are very similar, appetites very similar, natural desires very similar, as well as all his affections being very similar. His good and even his best loves are very similar, such as loving companions of his own species, loving his offspring, and loving his married partner. To this extent there is no difference at all. He is a human being and superior to beasts however in that he has an inner life which neither does nor can exist with beasts. That life is the life of faith and love deriving from the Lord, and unless that life were present in the smallest characteristic which a human being shares in common with beasts he would not be in any way different. Take just one example - love towards companions. If he were to love them merely for his own sake without anything more heavenly or more divine within such love, he could not then be called a human being, for the same is true of beasts. Similarly with every other example that could be taken. Consequently if the life of love from the Lord were not present in his will, and the life of faith from the Lord in his understanding, he would in no way be human. Through the life he has from the Lord he lives on after death, for the Lord takes him to Himself; and in this way he can be with angels in His heaven and live for ever. And even when someone lives like a wild animal, loving nothing whatever but himself and things regarding himself, still the Lord's mercy, being Divine and Infinite, is so great that He does not abandon him but by means of angels continually breathes His life into him. And even though someone does not receive that life otherwise than as a wild animal the Lord still makes it possible for him to think, reflect, and understand whether something in private or public life, or something worldly or bodily is good or bad, and so whether it is true or false.
Latin(1748-1756) 714
714. Quod per 'omnem bestiam mundam' significentur affectiones boni, constat ab illis quae prius de bestiis dicta et ostensa sunt, n. 45, 46, 142, 143, 246. quae quod affectiones ita significatae sint, est quia homo in se et in suo proprio spectatus non est nisi bestia, simillimi ei sensus, simillimi appetitus, simillimae cupiditates, tum simillimae affectiones quaecumque; ejus amores boni et optimi etiam simillimi sunt, ut amare socios suae speciei, amare liberos, et amare conjugem; sic ut nihil prorsus differant: sed quod homo sit, et prae bestiis, est quod vitam interiorem habeat, quae nusquam datur seu dabilis est apud bestias; quae vita est vita fidei et amoris a Domino; quae vita nisi inesset singulis quae communia habet cum bestiis, nusquam aliud esset: sit modo in exemplum, amor erga socios; si amaret illos solum sui causa, nec caelestius quid aut divinius amori inesset, non potest inde dici homo, quia simile est apud bestias; ita in omnibus reliquis: quare nisi voluntati ejus inesset vita amoris a Domino, et intellectui ejus vita fidei a Domino, nusquam foret homo; per vitam quam habet a Domino, vivit post mortem, quia adjungit Sibi eum Dominus; et sic potest in caelo Ipsius cum angelis esse, et vivere in aeternum: et tametsi homo vivit sicut fera, nec quicquam aliud amat quam semet et quae semet spectant, usque misericordia Domini tanta est, quia Divina et Infinita, ut non eum relinquat, sed continue vitam Suam per angelos ei inspirat, quam licet non recipit aliter, usque efficit ut possit cogitare, reflectere, intelligere, num bonum aut malum, morale, civile, mundanum, et corporeum, et inde num verum aut falsum.