10052.“要把整个公绵羊烧在坛上”表与主里面祂的神性之爱的神性良善合一的主之神性人身的内在。这从“烧”、“公绵羊”和“坛”的含义清楚可知：“烧”是指与神性之爱的神性良善合一，如下文所述；“公绵羊”是指人里面的内在之物，因而在至高意义上是指主之神性人身的内在（10042节）；“坛”是其神性良善方面的主之神性人身的主要代表，如刚才所述（10051e节）。
要知道，每个人里面都有一个内在，一个外在，被称为他的内在人和外在人；当一个人正在重生时，他在内在和外在方面都在重生；这种重生就是良善与真理在二者里面的结合。类似的过程发生在主的人身里面。然而，论到祂的人身，不能说祂的人身重生了，只能说它得了荣耀，因为祂里面的至内在之物（这至内在之物在人里面被称为来自父亲的灵魂）是神性本身；祂从耶和华成孕。神性本身是神性之爱的神性良善；由于主将祂的人身与这神性合一，从而将祂的人身也作成神性，故不能说祂的人身重生了，只能说祂的人身得了荣耀，因为“荣耀”就是作成神性，如刚才所述（10053节）。与公绵羊和羔羊的燔祭有关的代表描述的就是祂的内在人或内在人身的荣耀。
“把整个公绵羊烧在坛上”表示将神性之爱的神性良善与祂人身的内在合一。这样做首先是因为，祭坛是主之神性人身的代表，烧燔祭所用的坛上的火表示神性之爱的神性良善（这从10051e节所提到的地方可以看出来）；其次是因为，作为燔祭而被烧的“公绵羊”表示与人同在的内在之物，因而表示主之人身的内在（10042节）。由此明显可知，“把整个公绵羊作为燔祭烧在坛上”表与主里面祂的神性之爱的神性良善合一的主之神性人身的内在。
Potts(1905-1910) 10052
10052. And thou shalt burn with the whole ram upon the altar. That this signifies the internal of the Lord's Divine Human united to the Divine good of His Divine love which was in Himself, is evident from the signification of "burning," as being to unite to the Divine good of the Divine love (of which below); from the signification of "the ram," as being the internal in man, thus in the supreme sense the internal of the Lord's Divine Human (n. 10042); and from the signification of "the altar," as being the principal representative of the Lord's Divine Human as to His Divine good (of which just above, n. 10051 at the end). [2] Be it known that in every man there is an internal and an external, which are called his internal and external man, and that when a man is being regenerated, he is regenerated as to both the internal and the external, and that regeneration is the conjunction of good and truth in each. So was it in the Lord as to His Human; yet concerning His Human it cannot be said that it was regenerated, but that it was glorified, for His inmost, which with man is called the soul from the father, was the Divine Itself, as He was conceived of Jehovah. The Divine Itself is the Divine good of the Divine love; and as the Lord united His Human with this, and thus made His Human also Divine, therefore it cannot be said that His Human was regenerated, but glorified, for "to glorify" is to make Divine (see just below, n. 10053). The glorification of His internal man, or of His internal Human, is described by representatives in the burnt-offerings from rams and from lambs. [3] That "to burn upon the altar with the whole ram" denotes to unite the Divine good of the Divine love with the internal of His Human, is because the altar was representative of the Lord's Divine Human, and the fire upon the altar, with which the burnt-offering was burnt, signified the Divine good of the Divine love (as can be seen from the places cited just above, n. 10051 at the end); and because the ram which was the burnt-offering and was burned, signifies the internal with man, thus the internal of the Lord's Human (n. 10042). From all this it is evident that by "burning upon the altar with the whole ram for a burnt-offering," is signified the internal of the Lord's Human united to the Divine good of His Divine love which was in Himself.
Elliott(1983-1999) 10052
10052. 'And you shall burn the whole ram on the altar' means the internal of the Lord's Divine Human united to the Divine Good of His Divine Love, which was within Him. This is clear from the meaning of 'burning' as uniting to the Divine Good of Divine Love, dealt with below; from the meaning of 'the ram' as that which is internal with a person, and so in the highest sense as the internal of the Lord's Divine Human, dealt with in 10042; and from the meaning of 'the altar' as the chief representative of the Lord's Divine Human in respect of His Divine Good, dealt with immediately above in 10051(end).
[2] It should be remembered that with everyone there is that which is internal and that which is external, called his internal man and external man; that when a person is being regenerated he is being regenerated as to both the internal and the external; and that regeneration is the joining together of good and truth in both. A similar process took place in the Lord's Human. Yet it cannot be said that His Human was regenerated, only that it was glorified, because what was inmost in Him, which in a person is called the soul from the father, was Divinity itself; for He was conceived from Jehovah. Divinity itself is the Divine Good of Divine Love. And since the Lord united His Human to this and thereby also made Divine His Human, it cannot be said that His Human was regenerated, only that it was glorified; for glorifying means making Divine, see immediately below in 10053. The glorification of His internal man, that is, of His internal Human, is what the representative signs associated with the burnt offerings of rams and of lambs serve to describe.
[3] 'Burning the whole ram on the altar' means uniting the Divine Good of Divine Love to the internal of His Human. It does so firstly because the altar was representative of the Lord's Divine Human, and the fire on the altar, which burned the offering, meant the Divine Good of Divine Love, as may recognized from the places referred to immediately above in 10051(end), and secondly because 'the ram' - the offering that was burned - means that which is internal with a person, and so the internal of the Lord's Human, 10042. From all this it is evident that 'you shall burn the whole ram on the altar as a burnt offering' means the internal of the Lord's Human united to the Divine Good of His Divine Love, which was within Him.
Latin(1748-1756) 10052
10052. `Et adolebis cum toto ariete altare': quod significet internum Divini Humani Domini unitum Divino Bono Divini Amoris Ipsius quod in Ipso, constat ex significatione `adolere' quod sit unire Divino Bono Divini Amoris, de qua sequitur, ex significatione `arietis' quod sit internum apud hominem, ita in (t)sensu supremo internum Divini Humani Domini, de qua n. 10,042, et ex significatione `altaris' quod sit (o)principale repraesentativum Divini Humani Domini quoad Divinum Bonum Ipsius, de qua mox (o)supra n. 10,051 fin. [2] Sciendum est quod apud unumquemvis hominem sit internum et externum, quae ejus internus et externus homo vocantur, et quod cum regeneratur homo, regeneretur tam quoad internum quam quoad externum, et quod regeneratio sit conjunctio boni et veri in utroque; similiter in Domino quoad Humanum Ipsius; at de Humano Ipsius non dici potest quod regeneratum sit sed quod glorificatum, nam intimum Ipsius, quod apud hominem vocatur {1} anima ex patre, fuit ipsum Divinum, conceptus enim erat ex Jehovah; {2} ipsum Divinum est Divinum Bonum Divini Amoris; et quia Dominus cum Hoc univit Humanum Suum, ac sic etiam Humanum Suum Divinum fecit, ideo non dici potest quod Humanum Ipsius regeneratum sit sed glorificatum, nam glorificare est Divinum facere, (o)videatur mox infra n. 10,053; glorificatio interni hominis Ipsius, seu interni Humani Ipsius, describitur per repraesentativa in holocaustis ex arietibus et ex agnis. [3] Quod adolere altare cum toto ariete sit unire Divinum Bonum Divini Amoris eum interno Humani Ipsius, est quia altare erat repraesentativum Divini Humani Domini, ac ignis super altari, quo adolebatur holocaustum, significabat Divinum Bonum Divini Amoris, ut constare potest ex citatis mox supra n. 10,051 fin., et quia aries, qui holocaustum, et adolebatur, significat internum apud hominem, ita internum Humani Domini, n. 10,042. Ex his patet quod per `adolebis cum toto ariete altare in holocaustum' significetur internum Humani Domini unitum Divino Bono Divini Amoris Ipsius quod in Ipso. @1 dicitur$ @2 i et$