10093.“就是所摇的、所举的”表已被承认的和已被觉察的。这从“摇”和“举”的含义清楚可知：当论及胸时，“摇”是指通过承认已被赋予生命的（参看10091节）；“举”是指神性属天之物，这种事物唯独属于主，在天堂和教会被觉察，如下文所述。必须简要阐述一下此处是何情形。有两个国度构成天堂，即属天国度和属灵国度。神性真理在属灵国度被承认，但在属天国度被觉察。之所以要这样，是因为在属灵国度，神性真理是在心智的理解力部分被接受的，而在属天国度，则是在意愿部分被接受的。在理解力部分被接受的，可以说“被承认”，在意愿部分被接受的，可以说“被觉察”。此外，属灵国度只有对神性真理的一种承认，而属天国度则有对它的觉察（参看前面9277，9596，9684节提到的地方对于这两个国度的大量说明）。
至于“举祭”，那属于耶和华或主，为了代表的缘故而被赐给亚伦的，就被称为“举祭”。由于亚伦代表神性良善方面的主（9806节），所以被举起来并赐给亚伦的祭牲部位代表主的神性，在摩西五经还被称为“受膏的分”：
我从以色列人的感恩祭中，取了这摇祭的胸和举祭的腿，给祭司亚伦和他子孙，作为以色列人中永恒的律例。这是从耶和华火祭中，作亚伦受膏的分和他子孙受膏的分，正在他叫他们前来给耶和华供祭司职分的日子。（利未记7:34，35）
它之所以被称为“受膏的分”，是因为“受膏”表示祝圣以代表神性良善方面的主（参看9954，10019节）。在民数记的一处：
耶和华晓谕亚伦说，看哪，我已将归我的举祭交给你经管；至于以色列人的一切圣物，我已把它们都赐给你和你的子孙作受膏的分。至于以色列人的摇祭，纯油中最好的，新酒和五谷，并初熟之物中最好的，他们礼物中的举祭必归你；至于以色列人所献给耶和华的初熟之物，它们必归你。至于一切所献之物，就是一切打开他们带给耶和华的所有血肉的子宫之物，必归你。牛、绵羊和山羊中的肉必归你，像摇祭的胸和右胁归你一样。凡圣物中的举祭，我都赐给你。你在这地内不可有分，也不可有产业，因为我就是你的分和产业。还有给利未人的十分之人和礼物中的一切举祭。（民数记18:8，11-20，28，29）
由此明显可知“举祭”是什么意思，即：属于耶和华，也就是主的一切事物都被称为举祭。
由于利未人代表天堂和教会中服务神性良善的神性真理，所以他们也被赐给亚伦，以代替属于耶和华，也就是主的一切头生的。在摩西五经中，论到他们，经上如此记着说：
我从以色列人中间取了利未人，代替以色列人当中开了子宫的一切头生的，利未人要归我；因为凡头生的都是我的。利未人既已归我，我就将他们作为礼物赐给亚伦和他的子孙。（民数记3:12，13；8:16-19）
举祭被称作从以色列人当中献给耶和华，就是主的礼物；但是，要这样来理解它：他们属于耶和华不是因为他们是礼物，而是因为祂是真正的拥有者；事实上，与一个人同在的一切神圣或神性之物都不属于人，只属于与他同在的主。一切良善和真理，因而神圣和神性的一切，皆来自主神，无一来自人，这在教会是众所周知的；由此明显可知，说礼物来自人，这是由于表象。这也是为何接下来经上说：“这是举祭，这必作来自以色列人当中的举祭，这是耶和华的举祭”，以此表示来自以色列人的举祭属于耶和华，因而表示来自他们的礼物是来自主的礼物。由此明显可知何为“举祭”。
Potts(1905-1910) 10093
10093. Which is waved, and which is uplifted. That this signifies which is acknowledged and perceived, is evident from the signification of being "waved," when said of the breast, as being that which is vivified by acknowledgment (see above, n. 10091); and from the signification of "uplifted," as being the Divine celestial, which is of the Lord alone, perceived in heaven and in the church (of which below). How the case herein is shall be briefly told. There are two kingdoms from which are the heavens, the celestial and the spiritual. Divine truth in the spiritual kingdom is acknowledged, but in the celestial kingdom it is perceived. The reason of this is that Divine truth in the spiritual kingdom is received in the intellectual part, but in the celestial kingdom in the will part. That which is received in the intellectual part is said to be acknowledged, but that which is received in the will part is said to be perceived. (That the former have only an acknowledgment of Divine truth, but the latter a perception of it, see what has been abundantly shown above concerning these two kingdoms in the places cited in n. 9277, 9596, 9684.) [2] As regards uplifting, that is called an "uplifting"* which was Jehovah's or the Lord's, and it was given to Aaron for the sake of the representation; and as Aaron represented the Lord as to Divine good (n. 9806), therefore that which was uplifted from the sacrifices and given to Aaron represented the Divine of the Lord, and is also called "the anointing" in Moses. The breast of the waving and the hind quarter of the uplifting have I taken from among the sons of Israel of the sacrifices of the eucharistic things, and I have given them to Aaron the priest and to his sons for a statute of eternity from among the sons of Israel; this is the anointing of Aaron and the anointing of his sons from the fire-offerings of Jehovah, on the day in which I made them draw near to minister in the priest's office to Jehovah (Lev. 7:34, 35). It is called "the anointing" because "anointing" denotes inauguration to represent the Lord as to Divine good (see n. 9954, 10019). Elsewhere also in the same:
Jehovah spoke unto Aaron, Behold, I have given thee the charge of Mine upliftings, in respect to all the holy things of the sons of Israel, unto thee I have given them for an anointing, and to thy sons. To thee have I given the uplifting in respect to all the waving of the sons of Israel, all the fat of the pure oil, and all the fat of the new wine and of the grain of the firstfruits; and in respect to all the firstfruits which they shall give to Jehovah, they shall be thine; in respect to everything devoted, everything that openeth the womb of all flesh which they shall bring to Jehovah of the firstlings of an ox, of a sheep, and of a goat, the flesh shall be thine, as the breast of waving and as the right hind quarter; every uplifting of the holy things. Thou shalt not have part nor inheritance in the land, because Jehovah is thy part and inheritance; and also every uplifting from the tithes and from the gifts, which have been given to the Levites (Num. 18:8, 11-20, 28, 29). From all this it is evident what the "upliftings" were, namely, that all things were so called which belong to Jehovah, that is, to the Lord. [3] And as the Levites represented Divine truths in heaven and the church that are of service to Divine good, they were also given to Aaron in the place of all the firstborn, which were Jehovah's, that is, the Lord's, concerning which it is thus written in Moses:
I have taken the Levites from the midst of the sons of Israel, in the place of every firstborn that openeth the womb from the sons of Israel, that the Levites may be Mine, for every firstborn is Mine; and because the Levites were given to Me, I have given them as gifts to Aaron and his sons (Num. 3:12, 13; 8:16-19);
the upliftings are called "gifts given to Jehovah," that is, to the Lord, from among the sons of Israel; but it is meant that they do not belong to Jehovah from any gift, but from possession, because everything holy or Divine with man is not man's, but is the Lord's with him. That everything good and true, thus every holy Divine thing, is from the Lord God, and nothing from man, has been known in the church, whence it is plain that it is from appearance that it is called a gift from man. And therefore also in what presently follows it is said, "for this is an uplifting, and it shall be an uplifting from among the sons of Israel, this is an uplifting of Jehovah;" by which is signified that the uplifting from the sons of Israel is Jehovah's uplifting, thus that a gift from them is a gift from the Lord. From this it is evident what an "uplifting" is. * Or heave-offering.
Elliott(1983-1999) 10093
10093. 'That which has been waved, and that which has been heaved up' means what has been acknowledged and what has been perceived. This is clear from the meaning of the words 'that which has been waved', when they refer to the breast, as that which has been endowed with life through acknowledgement, dealt with above in 10091; and from the meaning of 'that which has been heaved up' as the Divine Celestial, which is the Lord's alone, perceived in heaven and in the Church, dealt with below. The implications of all this must be stated briefly. There are two kingdoms which comprise the heavens, the celestial and the spiritual. Divine Truth is acknowledged in the spiritual kingdom but perceived in the celestial kingdom. The reason why this should be so is that Divine Truth in the spiritual kingdom is received in the understanding part of the mind but in the celestial kingdom in the will part. What is received in the understanding part is termed 'acknowledged', and what is received in the will part is spoken of as 'perceived'. Furthermore those in the spiritual kingdom can do no more than acknowledge Divine Truth, whereas those in the celestial kingdom are able to perceive it. See what has been shown abundantly regarding those two kingdoms in the places referred to in 9277, 9596, 9684.
[2] As regards 'the heave offering', that which was Jehovah's or the Lord's and was given to Aaron on account of his representation is called 'the heave offering'. And since Aaron represented the Lord in respect of Divine Good, 9806, that part of sacrifices which was heaved up and given to Aaron represented that which is Divine and the Lord's, and is also called 'the anointing', in Moses,
The breast of the wave offering and the flank of the heave offering I have received from among the children of Israel from their eucharistic sacrifices, and I have given them to Aaron the priest and to his sons by a statute forevera from among the children of Israel. This is the anointing of Aaron and the anointing of his sons from the fire offerings to Jehovah, on the day he presented themb, to serve Jehovah in the priestly office. Lev 7:34,35.
The expression 'the anointing' is used because 'anointing' means consecrating to serve as a representative sign of the Lord in respect of Divine Good, see 9954, 10019. And in another place in the same author,
Jehovah spoke to Aaron, Behold, I have given you charge of My heave offerings; as regards all the holy things of the children of Israel, I have given them to you for the anointing, and to your sons. Yours shall the heave offering of [their] gift be, as regards every wave offering of the children of Israel, all the bestc of pure oil, and all the bestc of the new wine and the grain, of the firstfruits; and as regards all the firstfruits which they will give to Jehovah, they shall be yours. As regards every devoted thing, everything opening the womb of all flesh which they will bring to Jehovah, [it shall be yours.] From the firstborn of cow, sheep, and she-goat, the flesh shall be yours, just as the breast of the wave offering and just as the right flank are. Every heave offering of the holy things [I have given you]. You shall have no portion or inheritance in the land, because Jehovah is your portion and inheritance. Also, every heave offering from the tithes and the gifts which have been made to the Levites. Num 18:8-29.
From all this it is evident what the term 'heave offering' denotes, namely all the things that were Jehovah's, that is, the Lord's.
[3] And since the Levites represented the Divine Truths in heaven and in the Church which serve Divine Good, they were also given to Aaron instead of all the firstborn, which were Jehovah's, that is, the Lord's. They are spoken of in Moses as follows,
I have taken the Levites from the midst of the children of Israel, instead of every firstborn, that which opens the womb, from the children of Israel, that the Levites may be Mine; for every firstborn is Mine. And since the Levites have been given to Me, I have given them as gifts to Aaron and his sons. Num 3:12,13; 8:16-19.
Heave offerings are spoken of as gifts presented to Jehovah, that is, to the Lord, from among the children of Israel; but it should be understood that they are Jehovah's not by virtue of their being a gift but because He is the real owner; for nothing holy or Divine with a person belongs to the person, only to the Lord present with him. All that is good and true, as is well known in the Church, thus all that is holy and Divine, comes from the Lord God, and none at all from the person; and from this it is evident that when the gift is said to come from the person, this is due to appearances. This also is why the next verse states,
For it is a heave offering, and it shall be a heave offering from among the children of Israel, it is a heave offering to Jehovah.
This means that the heave offering from the children of Israel belongs to Jehovah, thus that the gift from them is a gift from the Lord. From this it is evident what a heave offering is.
Latin(1748-1756) 10093
10093. `Quod agitatum, et qui sublatus': quod significet quod agnitum et quod perceptum, constat ex significatione `agitati' cum dicitur de pectore, quod sit vivificatum per agnitionem, de qua supra n. 10091, et ex significatione `sublati' quod sit Divinum Caeleste, quod solius Domini, in caelo et in Ecclesia perceptum, de qua sequitur. Quomodo cum his se habet, paucis dicetur: sunt duo regna, ex quibus {1} caeli, caeleste et spirituale; Divinum Verum {2} in regno spirituali agnoscitur, at in regno caelesti percipitur; causa quod ita sit, est quia Divinum Verum in regno spirituali recipitur in parte intellectuali, at in regno caelesti in parte voluntaria; quod in parte intellectuali recipitur, hoc {3} vocatur agnitum, at quod in parte voluntaria, dicitur perceptum; quod etiam illis solum sit agnitio Divini Veri, {4} at his perceptio ejus, videantur quae de binis illis regnis, in locis citatis n. 9277, 9596, 9684, copiose ostensa sunt. [2] Quod sublationem attinet, vocatur id sublatio, quod Jehovae seu Domini erat, et `datum' Aharoni propter repraesentationem; et quia Aharon repraesentabat Dominum quoad Divinum Bonum, n. 9806, ideo quod sublatum est ex sacrificiis et datum Aharoni repraesentabat Divinum Domini, et quoque vocatur `unctio' {6} apud Moschen, Pectus agitationis et armum sublationis, accepi a cum filiis Israelis de sacrificiis eucharisticis eorum, et dedi ea Aharoni sacerdoti et filiis ejus in statutum aeternitatis a cum filiis Israelis; haec unctio Aharonis et unctio filiorum ejus de ignitis Jehovae, quo die appropinquare {7} fecit eos ad fungendum sacerdotio Jehovae, Lev. (x)vii 34, 35;{8} quod dicatur `unctio,' est quia unctio est inauguratio ad repraesentandum Dominum quoad Divinum Bonum, videatur n. 9954, 10019: etiam alibi apud eundem, Locutus est Jehovah ad Aharonem, Ego ecce dedi tibi custodiam sublationum Mearum, quoad omnia sancta filiorum Israelis tibi dedi ea pro unctione, et filiis tuis. Tibi sublatio doni quoad omnem agitationem filiorum Israelis, omnem adipem olei puri, et omnem adipem musti et frumenti, primitiarum, et quoad omnes primitias quas dabunt Jehovae, tibi erunt: quoad omne devotum; omnem aperturam uteri quoad omnem carnem quam adducent Jehovae, ex primogenitis bovis, ovis, et caprae, caro erit tibi, sicut pectus agitationis et sicut armus dexter; omnem sublationem sanctorum. Pars et hereditas non erit tibi in terra, quia Jehovah pars et hereditas tibi: tum omnem sublationem ex decimis et ex donis quae data sunt Levitis, Num. xviii [8, 11-20, 28, 29]:
ex his patet quid `sublationes,' quod nempe {9} ita dicta fuerint omnia quae Jehovae, hoc est, Domini. [3] Et quia Levitae repraesentabant Divina Vera in caelo et in Ecclesia inservientia Divino Bono, etiam illi dati sunt Aharoni loco omnium primogenitorum, qui Jehovae, hoc est, Domini erant, de quibus ita apud Moschen, Accepi Levitas e medio filiorum Israelis, loco omnis primogeniti, aperturae uteri de filiis Israelis, ut sint Mihi Levitae, quia Mihi omne primogenitum; et quia Levitae dati Mihi, dedi illos datos Aharoni et filiis ejus, Num. iii 12, 13, viii 16-18. Sublationes dicuntur dona data Jehovae, hoc est, Domino, a cum filiis Israelis, sed intelligitur quod sint Jehovae non ex aliquo dono sed ex possessione, quoniam omne sanctum seu Divinum apud hominem non est hominis sed est Domini apud illum; quod omne bonum et verum, ita omne sanctum Divinum sit a Domino Deo, et nihil ab homine, notum est in Ecclesia, {10} inde patet quod sit ex apparentia, quod dicatur donum ab homine; quapropter etiam in mox sequentibus (m)dicitur, Quia sublatio haec, et sublatio erit a cum filiis Israelis, sublatio illa Jehovae, per quod significatur quod sublatio a filiis Israelis sit sublatio Jehovae, ita quod donum ab illis sit donum a {3} Domino.(n) Inde patet quid sublatio. @1 coelum$ @2 i procedens a Domino$ @3 dicitur$ @4 et$ @5 datur$ @6i, per quam significatur repraesentativum Domino quoad Divinum Bonum, $ @7 d feci A, feci$ @8 quod unctio sit$ @9 sint$ @10 ita quod donum ab homine dicatur, est ex apparentia$ @11 Jehovah$