7424.“就在人身上和牲畜身上有了虱子”表从这些事物中冒上来的邪恶，就是粘附于恶欲的内层和外层邪恶。这从“虱子”、“人”和“牲畜”的含义清楚可知：“虱子”是指邪恶（参看7419节）；“人”是指良善（4287，5302节），因此在反面意义上是指邪恶；“牲畜”是指对良善的情感，在反面意义上是指对邪恶的情感，也就是恶欲（45，46，142，143，246，714，715，719，776，2179，2180，3218，3519，5198节）。但当“人和牲畜”一起被提及时，“人”表示内层良善，在反面意义上表示内层邪恶；“牲畜”表示外层良善，在反面意义上表示外层邪恶。“人”之所以表示内层良善或邪恶，是因为一个人真正为人凭的是他的内在人及其性质，而不是外在人；事实上，若没有内在人，外在人并不是真正的人；外在人若也成为真正的人，就必须完全服从内在人，以致它不凭自己行动，仅出于内在人行动。“牲畜”之所以表示外层良善，在反面意义上表示外层邪恶，是因为牲畜没有人所拥有的内在那一面；它们所拥有的内在一面已经与外在融为一体，以致这二者合而为一，同时向下看地面，或朝地面看，没有朝向内层事物的任何提升。之所以说“粘附于恶欲的邪恶”，是因为一切邪恶皆为恶欲的对象；因为恶欲属于爱。内层邪恶与外层邪恶的区别在于这一事实：内层邪恶属于思维和意愿，而外层邪恶属于行为。邪恶可能是内层，而非外层的；这一点从以下事实明显可知：一个人可能是邪恶的，但外表看似正直人，甚至看似拥有信仰和良心的人。有些人甚至知道如何伪装成天使，而事实上，他们内在是魔鬼。灵所表现的内在形式与身体所表现的外在形式之间就具有如此大的差别。
Potts(1905-1910) 7424
7424. And there was louse on man and on beast. That this signifies that interior and exterior evils of cupidities were thence derived, is evident from the signification of "lice," as being evils (see n. 7419); and from the signification of "man," as being good (n. 4287, 5302), thus in the opposite sense evil; and from the signification of "beast," as being the affection of good, and in the opposite sense the affection of evil, or cupidity (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3218, 3519, 5198); but when "man and beast" are mentioned together, then by "man" is signified interior good, and in the opposite sense interior evil; and by "beast" exterior good, and in the opposite sense exterior evil. The reason why by "man" is signified interior good, or evil, is that he is man from his internal man and its quality, but not from the external man; for the external man is not man without the internal; and in order that the external may also be man, it must be wholly subordinated to the internal, insomuch that it does not act from itself, but from the internal man. The reason why by "beast" is signified exterior good, and in the opposite sense exterior evil, is that beasts have no internal such as man has; the internal which they have has been immersed in the external, insomuch that it is one with it, and together with it looks downward or toward the earth, without any elevation toward what is interior. It is said "evils of cupidities" because all evils belong to cupidities, because cupidities belong to loves. Interior evils are distinguished from exterior by the fact that interior evils are those which are of the thought and will; and exterior evils are those which are of act. That there may be evils which are interior and not exterior, is evident from the fact that a man may be evil, and yet in the outward form may appear as an upright man, and even as a man of faith and conscience. Some also know how to counterfeit angels, when yet inwardly they are devils. So far can the inward form which is of the spirit differ from the outward form which is of the body.
Elliott(1983-1999) 7424
7424. 'And there were lice on man and on beast' means that evils rose up from those things - interior and exterior evils attached to wicked desires. This is clear from the meaning of 'lice' as evils, dealt with in 7419; from the meaning of 'man' as good, dealt with in 4287, 5302, and so in the contrary sense as evil; and from the meaning of 'beast' as the affection for good, and in the contrary sense as the affection for evil, which is evil or wicked desire, dealt with in 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3218, 3519, 5198. But when the expression 'man and beast' is used, man' means interior good, and in the contrary sense interior evil, while 'beast' means exterior good, and in the contrary sense exterior evil. The reason why 'man' means interior good or interior evil is that a person is truly human by virtue of his internal man and the nature of this, not by virtue of his external man; for without the internal the external man is not truly human. If the external man too is to be truly human it must be completely subject to the internal, so completely that it does not act by itself, only from the internal. The reason why 'beast' means exterior good and in the contrary sense exterior evil is that beasts do not have an internal side to them like that present in a human being. With them the internal side is merged into the external, so completely that it makes one with it, and at the same looks downwards or towards the ground without any uplifting towards more internal things. The expression 'evils attached to wicked desires' is used because all evils are objects of wicked desires; for wicked desires are the longings of a person's loves. What makes interior evils different from exterior evils is this: Interior evils belong to thought and will, whereas exterior evils belong to actions. The fact that evils may be interior without being exterior is evident from the consideration that a person can be evil and yet to outward appearance look like an upright man, indeed like a man possessing faith and conscience. Some even know how to pretend to be angels when in fact inwardly they are devils. This is how great the difference can be between the inward appearance, which is that presented by the spirit, and the outward appearance, which is that presented by the body.
Latin(1748-1756) 7424
7424. `Et fuit pediculus in homine et in bestia': quod significet quod mala interiora et exteriora cupiditatum inde, constat ex significatione `pediculorum' quod sint mala, de qua n. 7419; ex significatione `hominis' quod sit bonum, de qua n. 4287, 5302, ita in opposito sensu malum; et ex significatione `bestiae' quod sit affectio boni, et in opposito sensu affectio mali seu cupiditas, de qua n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3218, 3519, 5198; sed cum nominatur `homo et bestia,' tunc per `hominem' significatur bonum interius, et in opposito sensu malum interius, et per `bestiam' bonum exterius, et in opposito sensu malum exterius. Causa quod per `hominem' significetur bonum vel malum interius, est quia homo est homo ex interno suo homine, et ejus quali, non autem ab externo homine, nam externus homo non est homo absque interno; utque externus homo etiam sit homo, erit is prorsus subordinatus interno, adeo ut non ex se sed ex interno agat; quod per `bestiam' significetur bonum exterius, et in opposito sensu malum exterius, est quia bestiis non datur {1}internum quale apud hominem; {1}internum, quod illis est, immersum est externo adeo ut unum sit cum illo, et {2}simul spectet deorsum seu versus terram absque ulla elevatione versus interiora. Mala cupiditatum dicuntur quia omnia mala sunt cupiditatum, {3}quia cupiditates sunt amorum. Mala interiora distinguuntur a malis exterioribus per id quod mala interiora sint quae cogitationis et voluntatis, {4}et mala exteriora (t)quae sunt actus; quod mala interiora (m)sint et non exteriora, patet ex eo quod homo {5}possit esse malus, et tamen in externa forma apparere sicut vir probus, immo sicut vir fidei et conscientiae; quidam {6}etiam sciunt mentiri angelos, cum tamen interius sunt diaboli; tantum {7}discrepare potest forma interior, quae est spiritus, a forma exteriore, quae est corporis.(n) @1 interius$ @2 utrumque spectat$ @3 quae$ @4 at$ @5 After malus$ @6 sicut angeli$ @7 A is obscure. discrepat forma interior, quae est spiritus, a forma exteriore, quae est corporis seems to be altered to discrepant quoad interiora, quae est spiritus, a exterioribus, quae sunt corporis$