10137.“又用四分之一欣酒作为奠祭”表属灵真理，量足够结合所需。这从“酒”和“四分之一欣”的含义清楚可知。“酒”是指真理（参看1071，1798，6377节），在此是指与由“调和油的细面”所表示的源于属天良善的属灵良善（如刚才所述，10136节）相对应的属灵真理；因为在圣言中，凡论述良善的地方，也会论述真理，事实上论述与良善同属一个种类的真理；这是因为天堂和世界上的每一个事物都与良善或真理有关，与这二者有关是为了它能拥有真实的存在；事实上，没有真理的良善不是良善，没有良善的真理不是真理（参看9263，9314节所提到的地方）；这解释了为何当献上由饼所构成的素祭时，也会献上由酒所构成的奠祭；圣餐也是这样；正因如此，“酒的奠祭”在此表示与刚才论述的素祭所表示的良善相对应的真理。“四分之一欣”是指足够结合所需的量，如刚才所述（10136节）。
谁都能看出，由饼所构成的素祭和由酒所构成的奠祭不是指纯粹的饼和酒，而是指教会和天堂的某种东西，因而是指属天堂和教会的属灵和属天事物。若非如此，将饼和酒放在坛火上有什么意义呢？这怎会蒙耶和华悦纳？或如前所述，怎会作为安息的气味归与祂？这怎能为一个人作赎罪祭？凡以神圣方式思想圣言的人，怎能不思想，如此世俗的行为岂会蒙耶和华悦纳，除非它里面含有某种更深、更内在层次的神性之物。人若相信圣言是神性，处处都是属灵的，必然相信圣言的每个细节都有某个天堂的奥秘藏在它里面。但之所以至今没有人知道这种奥秘就藏在其中，是因为没有人知道属灵和神性的内义就存在于圣言的每一个细节里面；也没有人知道天使与每个人同在，当他阅读圣言时，他们察觉他的思维并以属灵的方式理解圣言；这时，神圣之物就通过他们从主流入他；因此，天堂通过这些天使与此人联结，主则通过天堂与他联结。正是由于这个原因，具有这种性质的一部圣言被赐予人类，圣言是主为人的救赎所提供的唯一手段。
由饼所构成的“素祭”表示爱之良善；由酒所构成的“奠祭”表示信之良善；这就是天使在它们里面所看到的，这一点从圣言中关于素祭和奠祭所说的一切可以看出来；如约珥书：
素祭和奠祭从耶和华的殿中断绝，祭司，就是事奉耶和华的，都悲哀。田毁坏，地悲哀，因为五谷毁坏，新酒干竭，油也缺乏。葡萄树枯干，无花果树衰残。事奉祭坛的啊，你们要哀号，因为素祭，和奠祭，从你们神的殿中断绝了。耶和华的日子临近了！这日来到，好像毁灭从沙代来到。（约珥书1:9-15）
此处论述的主题是教会的末期，这时爱之良善和信之真理在教会不复存在，这一点由“耶和华的日子临近了，好像毁灭从沙代来到”来表示。
由此明显可知，“素祭和奠祭从耶和华的殿中断绝”、“田毁坏，地悲哀”、“五谷毁坏，新酒干竭，油也缺乏。葡萄树枯干，无花果树衰残”表示诸如属于教会和天堂的那类事物；然而，内义教导它们表示什么。从内义明显可知：“田”表示就对真理的接受而言的教会（参看3766，4982，7502，7571，9295节）；“地”表示就对良善的接受而言的教会（参看9325节所提到的地方）；“五谷”表示教会所拥有的一切良善（5295，5410，5959节）；“新酒”表示教会所拥有的一切真理（3580节）；“油”表示爱之良善（4582，4638，9780节）；“葡萄树”表示属灵教会的内层良善（5113，6376，9277节）；“无花果树”表示它的外层良善（217，4231，5113节）。由此明显可知，“素祭”和“奠祭”表示源于爱之良善和信之真理的敬拜。
玛拉基书：
我不从你们手中收纳素祭；从日出之地到日落之处，耶和华的名必在列族中为大。在各处都有人向我的名烧香，献洁净的素祭。（玛拉基书1:10，11）
在这段经文中，很明显，“素祭”不是指素祭，“香”也不是指香，因为所论述的主题是外邦民族当中的教会，然而他们中间并没有素祭。因为经上说“从日出之地到日落之处，耶和华的名必在列族中为大，在各处都有洁净的素祭和香”，“香”表示源于信之真理的崇拜（参看9475节）。
类似的事出现在诗篇：
愿我的祷告如香在你面前蒙接纳；愿我举手祈求，如献晚祭。（诗篇141:2）
“晚祭”表示外在人中的爱之良善。
以赛亚书：
你们在各青翠树下的诸神中间欲火焚烧；你也向他们浇了奠祭、献了供物。你以油为供物献给王，又多加香料；自卑自贱直到阴间。（以赛亚书57:5，6，9）
此处论述的主题是基于来自地狱的邪恶与虚假的敬拜；“诸神”在内义上是指虚假，因为尽管那些别神的人按名称呼他们，但他们所拜的，仍是由邪恶所产生的虚假。在圣言中，“外邦神（经上或译为假神、别神、外方神）”表示虚假（参看4402e，8941节）；“青翠树”表示对虚假的一切觉察、认识和证实（2722，2972，4552，7692节）；“青”是指一种感官领悟（参看7691节）。“欲火焚烧”表示敬拜的热烈；因为造成这种热烈的“火”是指两方面意义上的爱（5215，6832，7575节）。“浇奠祭”是指源于邪恶之虚假的敬拜；“以油为供物献给王”是指源于邪恶的撒旦的敬拜；“油的供物”是一种素祭；“加多香料”是指加增香祭，以此表示崇拜（9475节）；所以经上又说“自卑自贱直到阴间”。
由此可见，由饼构成的素祭和由酒构成的奠祭表示诸如属于教会和天堂的那类事物，即天上的食物和饮料，圣餐中的饼和酒所表相同，原因如前所述，即为了天堂能通过圣言与人联结，因而为了主能通过圣言经由天堂与人联结。由于圣言的神性在于这类事物，所以它不仅滋养世人的心智，还滋养天使的心智，使天堂和世界成为一体。
由此也清楚看出，在圣言中，经上关于素祭和奠祭，或饼和酒所阐述和吩咐的一切事，无一例外，都包含神性奥秘在里面。例如，素祭要由上面有油和乳香的细面制成，都要用盐调和，不可发酵或有酵；当献一只绵羊羔为祭时，对调和物的比例有一个要求；当祭牲是一只公绵羊时，对比例有另一个要求；当祭牲是一只小公牛时，也有不同的要求；在罪愆祭和赎罪祭中同样有不同的要求；而在其它祭祀中的比例又是不同的；奠祭中酒的比例同样各不相同。除非这些具体要求或每个细节都含有天堂的奥秘，否则经上永远不会吩咐涉及各类敬拜行为的这些事。
为使这些不同要求并排呈现出来，在此按它们自己的顺序把它们呈现出来。如在感恩祭和燔祭中，要为每只绵羊羔预备调和油一欣四分之一的细面一伊法的十分之一为素祭；一同预备酒一欣四分之一为奠祭。为每只公绵羊预备细面十分之二和油一欣三分之一为素祭，又预备酒一欣三分之一为奠祭。为每只小公牛预备调和油半欣的细面十分之三的素祭，又预备酒半欣作为奠祭（民数记15:4-12；28:10-29；29:3-37）。为羊羔所预备的细面、油和酒的比例之所以不同于为公绵羊或小公牛的，是因为“羊羔”表示纯真的至内在良善，“公绵羊”表示纯真的中间良善，“小公牛”表示纯真的最低或外在良善。事实上，天堂有三层，即至内层、中间层和最低层，纯真之良善由此也有三个层级。细面、油和酒的比例增加表示它从头到尾的增加。要知道，纯真之良善是天堂的真正灵魂，因为唯独这良善是构成众天堂的爱、仁和信的接受者。“羔羊或羊羔”表示纯真的至内在良善（参看3994，10132节）；“公绵羊”表示纯真的中间或内层良善（参看10042节）；“小公牛”表示纯真的最低或外在良善（参看9391，9990节）。
然而在感恩祭中有调油的无酵饼和抹油的无酵薄饼，并用油调匀细面作的糕饼制成的素祭，此外还有发酵的饼糕（利未记7:11，12）；在罪愆祭和赎罪祭中有细面一伊法十分之一，但没有油和乳香的素祭（利未记5:11）。罪愆祭和赎罪祭的素祭上面之所以不放油和乳香，是因为“油”表示爱之良善，“乳香”表示伴随这良善的真理，赎罪祭和罪愆祭表示从邪恶和这邪恶所产生的虚假中洁净和赎罪，因此，它们不可与良善或源于这良善的真理混和。
此外还有在亚伦和他儿子受膏那一天献上的素祭（参看利未记6:13-15）；收割的初熟之物的素祭（2:14-15；23:10，23:12-13，23:17）；拿细耳人的素祭（民数记6[:13-21]章）；妒忌（经上译为疑妻不贞）的素祭（民数记5[:11-31]章）；从大麻风中洁净之人的素祭（利未记14[:1-32]章）；以及炉中所烤的素祭，铁鏊上所预备的素祭和煎盘所烹的素祭（利未记2:4-7）。素祭都不可有一点酵，也不可有一点蜜，素祭都要用盐调和（利未记2:11，13）。素祭中之所以不可有一点酵，也不可有一点蜜，是因为就灵义而言，“酵”表示由邪恶所产生的虚假，“蜜”表示与属于爱世界的快乐大量搀杂的外在快乐，天堂的良善和真理也通过这些快乐而发酵，由此被瓦解。而它们之所以都要用盐调和，是因为“盐”表示渴望良善、因而将这二者结合在一起的真理。“酵”表示由邪恶所产生的虚假（参看2342，7906，8051，9992节）；“蜜”表示外在快乐，因而表示两种意义上的爱之快乐（5620节）；“盐”表示渴望良善的真理（9207节）。
Potts(1905-1910) 10137
10137. And a drink-offering of the fourth of a hin of wine. That this signifies spiritual truth sufficient for conjunction, is evident from the signification of "wine," as being truth (see n. 1071, 1798, 6377); here spiritual truth corresponding to spiritual good from celestial, which is signified by "fine flour mingled with oil" (of which just above, n. 10136); for in the Word where good is treated of, truth also is treated of, and indeed truth of the same kind as the good, for the reason that each and all things in heaven and also in the world bear relation to good and to truth, and to both in order to be anything; for good without truth is not good, and truth without good is not truth (see the places cited in n. 9263, 9314). Hence it was that when the meat-offering was offered, which was bread, a drink-offering also was offered, which was wine; and in like manner in the Holy Supper. From this it is that by the "drink-offering of wine" is here meant truth corresponding to the good which is signified by the meat-offering, spoken of just above. And from the signification of "the fourth of a hin," as being as much as is sufficient for conjunction (see just above, n. 10136). [2] Everyone can see that by the meat-offering, which was bread, and by the drink-offering, which was wine, are not meant merely bread and wine, but something of the church and of heaven, thus spiritual and celestial things that belong to heaven and the church. Otherwise what purpose could have been served by putting bread and wine upon the fire of the altar? Could this have been grateful to Jehovah? Or could this have been to Him, as is said, an odor of rest? And could this make expiation for man? He who thinks in a holy way about the Word cannot think that anything so earthly would be pleasing to Jehovah, unless some deeper and more interior Divine thing were contained in it. He who believes that the Word is Divine and spiritual throughout, must necessarily believe that some secret of heaven lies hidden in every detail of it. But the reason why it has not hitherto been known wherein this secret lies, is that it has not been known that there is an internal sense which is spiritual and Divine in every detail of the Word; and that there are angels with every man, who perceive his thoughts, and who apprehend the Word spiritually while he is reading it, and that through them what is holy then flows in from the Lord, and thus that through them there is conjunction of heaven with man, consequently conjunction of the Lord through the heavens with him. This is the reason why a Word of this nature was given to man, by means of which, and not in any other way, his salvation can be provided for by the Lord. [3] That the "meat-offering," which was bread, signifies the good of love, and that the "drink-offering," which was wine, signifies the good of faith, and that they are so perceived by the angels, can be seen from all that is said in the Word about the meat-offering and the drink-offering; as in Joel:
The meat-offering and the drink-offering are cut off from the house of Jehovah; the priests, the ministers of Jehovah, have mourned. The field is laid waste, the land hath mourned because the grain hath been laid waste, the new wine is dried up, the oil languisheth. The vine is withered, and the fig-tree languisheth. Howl, ye ministers of Jehovah, because the meat-offering and the drink-offering have been forbidden from the house of our God, for the day of Jehovah is near, and as a devastation from Shaddai doth it come (Joel 1:9-15);
the subject here treated of is the last time of the church, when there is no longer in it the good of love and the truth of faith, which is signified by "the day of Jehovah being near," and "coming as devastation from [4] From this it is plain that by "the meat-offering and drink-offering which were cut off from the house of Jehovah," by "the field which was laid waste," by "the ground which mourneth," by "the grain which was also laid waste," by "the new wine which was dried up," by "the oil which languisheth," and by "the vine" and "the fig-tree," are signified such things as belong to the church and heaven; but the internal sense teaches what these signify. From this it is evident that by "the field" is signified the church as to the reception of truth (see n. 3766, 4982, 7502, 7571, 9295); by "the land," the church as to good (see the places cited in n. 9325); by "grain," all the good of the church (n. 5295, 5410, 5959); by "new wine," all the truth of the church (n. 3580); by "oil," the good of love (n. 4582, 4638, 9780); by "vine," the interior good of the spiritual church (n. 5113, 6376, 9277); and by "fig-tree" its exterior good (n. 217, 4231, 5113). From all this it is evident that "the meat-offering and the drink-offering" denote worship from the good of love and from the good of faith. [5] In Malachi:
The meat-offering I will not accept from your hands; for from the rising of the sun even to its going down, the name of Jehovah shall be great among the nations; and in every place incense is offered to My name, and a clean meat-offering (Mal. 1:10, 11). That in this passage by a "meat-offering" is not meant a meat offering, nor by "incense" incense, is plain, for the subject treated of is the church among the nations (with whom however there was no meat-offering); for it is said, "from the rising of the sun to its going down the name of Jehovah shall be great among the nations, and in every place is a clean meat offering and incense" (that "incense" denotes adoration from the good of faith, see n. 9475). [6] So in David:
My prayers have been accepted as incense before Thee, the lifting up of my hands as the evening meat-offering (Ps. 141:2);
"the evening meat-offering" denotes the good of love in the external man. [7] In Isaiah:
Ye have become heated with gods under every green tree. Even to them hast thou poured out a drink-offering, thou hast made a gift to go up, thou offerest a gift to the king in oil, and dost multiply thy spices, and dost abase thyself to hell (Isa. 57:5, 6, 9);
worship from evils and falsities which are from hell is the subject here treated of; in the internal sense "gods" denote falsities, for they who worshiped other gods did indeed call them by name, but still it was falsities from evils which they worshiped. (That in the Word "strange gods" denote falsities, see n. 4402, 8941; also that a "green tree" denotes all the capability of the perception, knowledge, and confirmation of falsity, n. 2722, 2972, 4552, 7692; and that "green" denotes sensitivity, see n. 7691.) "To become heated" denotes the ardor of worship; for the fire from which the heating comes denotes love in both senses (n. 5215, 6832, 7575). "To pour out a drink-offering" denotes worship from the falsities of evil; "to offer a gift to the king in oil" denotes to worship Satan from evils; "a gift in oil" is a meat-offering; "to multiply spices" is to multiply incense, by which are signified adorations (n. 9475); and therefore it is also said that he "abased himself to hell." [8] From all this it can be seen that the meat-offering which was bread, and the drink-offering which was wine, signify such things as are of the church and heaven, namely, heavenly food and drink, like what is signified by the bread and wine in the Holy Supper, for the purpose above mentioned-that heaven may conjoin itself with man by means of the Word, consequently the Lord through heaven by means of the Word as a medium. As the Divine of the Word consists in such things, it nourishes not only human minds, but also angelic minds, and causes heaven and the world to be one. [9] From all this it can also be seen that each and all of the things said and commanded in the Word concerning the meat-offering and the drink-offering, or concerning bread and wine, contain Divine arcana within them, as that the meat-offering was to be fine flour, on which was to be oil, and also frankincense, and that it was to be wholly salted, and that it was to be without leaven, or ferment; and that there was to be one rule for its composition when a lamb was sacrificed, another when a ram, another when a bullock, and also a different one in the sacrifices of guilt and sin from that used in the other sacrifices; so too with the rule for the wine in the drink-offering. Unless each detail had involved arcana of heaven, they would never have been commanded for application to the various acts of worship. [10] But that these various things may be presented under one view, they may be presented in their order. In the eucharistic sacrifices and burnt-offerings there was for every lamb a meat-offering of one tenth of an ephah of fine flour mingled with the fourth of a hin of oil; and wine for a drink-offering the fourth of a hin. For every ram there was a meat-offering of two tenths of fine flour, and a third of a hin of oil; of wine for a drink-offering the third of a hin. For every bullock there was a meat-offering of three tenths of fine flour mingled with oil, the half of a hin; and of wine for a drink-offering the half of a hin (Num. 15:4-12; 28:10-29; 29:3-37). The reason why for a lamb there was a different proportion of the quantity of fine flour, oil, and wine than for a ram and a bullock, was that a "lamb" signified the inmost good of innocence, a "ram" the middle good of innocence, and a "bullock" the ultimate or external good of innocence; for there are three heavens, the inmost, the middle, and the ultimate, from which there are also three degrees of the good of innocence. Its increase from first to last is signified by the increasing proportion of fine flour, oil, and wine. Be it known that the good of innocence is the very soul of heaven, because this good is alone receptive of love, charity, and faith, which make the heavens. (That a "lamb" denotes the inmost good of innocence, see n. 3994, 10132; and a "ram," the middle or interior good of innocence, see n. 10042; and a "bullock," the ultimate or external good of innocence, n. 9391, 9990.) [11] But in the sacrifices for confession there was a meat-offering of unleavened cakes mixed with oil, of unleavened wafers anointed with oil, of fine flour sodden for the cakes mixed with oil; besides fermented cakes of bread (Lev. 7:11, 12); and in the sacrifices of guilt and sin there was a meat-offering of the tenth of an ephah of fine flour, but no oil and frankincense upon it (Lev. 5:11). That no oil and frankincense were to be put upon the meat-offering of the sacrifice of sin and guilt, was because by "oil" is signified the good of love, and by "frankincense" the truth of this good, and by the sacrifices of sin and guilt is signified purification and expiation from evils and the derivative falsities, which on this account were not to be mingled with good and the derivative truth. [12] Further, in respect to the meat-offering of Aaron and of his sons on the day in which they were anointed (see Leviticus 6:13-15); and the meat-offering of the firstfruits of the harvest (2:14, 15; 23:10, 12, 13, 17); the meat-offering of the Nazirite (Num. 6); the meat-offering of jealousy (Num. 5); the meat-offering of one who was cleansed from leprosy (Lev. 14); the meat-offering baked in an oven; and the meat-offering of the frying pan and the baking pan (Lev. 2:3-7). That there was to be no ferment in the meat-offering, nor any honey; and that the meat-offering was to be salted, may be seen in verses 10-12, of the same chapter. The reason why there was to be no ferment and no honey in the meat-offering was because in the spiritual sense "ferment" denotes falsity from evil, and "honey" external delight thus commingled with the delight of the love of the world, by means of which also heavenly goods and truths ferment and thus are dispersed; and the reason why it was to be wholly salted was because "salt" signified truth longing for good, thus conjoining both. (That "ferment" denotes falsity from evil, see n. 2342, 7906, 8051, 9992; also that "honey" denotes external delight, thus the delight of love in both senses, n. 5620; and that "salt" denotes truth longing for good, n. 9207.)
Elliott(1983-1999) 10137
10137. 'And a drink offering of a quarter of a hin of wine' means spiritual truth, the amount needed for a joining together. This is clear from the meaning of 'wine' as truth, dealt with in 1071, 1798, 6377, at this point spiritual truth answering to the spiritual good derived from celestial good, meant by 'fine flour mixed with oil', dealt with immediately above in 10136 (where good is the subject in the Word, so too is truth, and indeed the truth belonging to the same class as the good. This is so because every single thing in heaven and also in the world has connection with good or with truth, and with both if it is to have any real existence, since good without truth is not good and truth without good is not truth, see the places referred to in 9263, 9314. This explains why when a minchah, which consisted of bread, was offered, so was a drink offering, which consisted of wine, in much the same way as in the Holy Supper. So it is that 'a drink offering of wine' is used here to mean the truth that answers to the good meant by a minchah, dealt with immediately above); and from the meaning of 'a quarter of a hin' as the amount needed for a joining together, dealt with immediately above in 10136.
[2] Everyone may see that not merely bread and wine should be understood by a minchah, which consisted of bread, and a drink offering, which consisted of wine, but something that belongs to the Church and to heaven, thus spiritual and celestial things, which are heaven's and the Church's. If this had not been so what would have been the point of putting the bread and wine on the fire on the altar? How could this have been pleasing to Jehovah, or how could it have been, as it says, an odour of rest to Him? How could it have expiated a person? Anyone who thinks reverently about the Word cannot imagine how an action so earthly could be pleasing to Jehovah unless something Divine on a deeper, more internal level was contained in it. The person who believes that the Word is Divine and spiritual throughout ought to believe completely that every detail there has some heavenly arcanum concealed within it. But the reason why no one up to now has known just where such an arcanum lies is that no one has known that an internal sense, which is spiritual and Divine, exists within every detail there. Nor has anyone known that angels are present with each person, perceiving his thoughts and understanding the Word in a spiritual manner when he reads it; that then through them a holy influence from the Lord reaches him; and that therefore through those angels heaven is linked to the person, to whom the Lord is linked by means of the heavens. It is for this reason that the kind of Word just described has been given to mankind, that Word being the sole means by which the Lord can provide for his salvation.
[3] The fact that 'minchah', consisting of bread, means the good of love and that 'drink offering', consisting of wine, means the good of faith, and that this is what the angels see in them, becomes clear from all those places in the Word which make reference to a minchah or a drink offering, such as these verses in Joel,
The minchah has been cut off, and the drink offering, from the house of Jehovah; the priests have been mourning, the ministers of Jehovah. The field has been devastated, the land has been mourning because the grain has been devastated, the new wine has dried up, the oil languishes. The vine has dried up and the fig tree languishes. Wail, O ministers of the altar, because the minchah and the drink offering have been withheld from the house of your God. For the day of Jehovah is near, and comes as destruction from Shaddai. Joel 1:9-15.
This refers to the final period of the Church, when the good of love and truth of faith are not present there any longer, meant by 'the day of Jehovah is near, and comes as destruction from Shaddai'.
[4] From this it is evident that by the minchah and drink offering which have been cut off from the house of Jehovah, the field which has been devastated, the land which mourns, the grain which too has been devastated, the new wine which has dried up, the oil which languishes, and the vine and fig which do so, such things as belong to the Church and to heaven are meant. It is the internal sense however that shows what it is they mean. From that sense it is evident that 'the field' means the Church as regards its reception of truth, see 3766, 4982, 7502, 7571, 9295; 'the land' the Church as regards [its reception of] good, see the places referred to in 9325; 'the grain' all the good that the Church has, 5295, 5410, 5959; 'the new wine' all the truth that the Church has, 3580; 'the oil' the good of love, 4582, 4638, 9780; 'the vine' the spiritual Church's interior good, 5113, 6376, 9277; and 'the fig' its exterior good, 217, 4231, 5113. From all this it is evident that 'the minchah' and 'the drink offering' mean worship springing from the good of love and from the good of faith.
[5] In Malachi,
I will not accept a minchah from your hands. For from the rising of the sun even to its setting, great is the name of Jehovah among the nations; and in every place [there will be] incense, offered to My name, and a pure minchah. Mal 1:10,11.
It is evident that a minchah should not be understood here either by 'a minchah', nor incense by 'incense', since the subject is the Church among the gentile nations, among whom there was no minchah. For it says, 'From the rising of the sun to its setting, great is the name of Jehovah among the nations; and in every place [there will be] a pure minchah and incense', 'incense' meaning adoration springing from the good of faith, see 9475.
[6] Something similar occurs in David,
My prayers are acceptable, [as] incense before You, the lifting up of my hands, [as] the evening minchah. Ps 141:2.
'The evening minchah' means the good of love in the external man.
[7] In Isaiah,
You inflamed yourselves among the gods under every green tree. You have also poured out a drink offering to them; you have presented a gifta. You offer the king a gift in oil, and multiply your perfumes; and you debase yourself even to hell. Isa 57:5,6,9.
This refers to worship based on evils and falsities which come from hell. 'The gods' in the internal sense are falsities, for although those who worshipped other gods called them by name, nevertheless falsities arising from evils were what they worshipped. Regarding the gods of the foreigner in the Word, that falsities are meant by them, see 4402(end), 8941. '[Every] green tree' means every perception, recognition, and corroboration of falsity, 2722, 2972, 4552, 7692, 'green' implying a sensory apprehension, 7691. 'Inflaming oneself' means worship that is passionate, for 'the fire' that causes such fervour is love in both senses, 5215, 6832, 7575. 'Pouring out a drink offering' is worship springing from the falsities of evil; 'offering the king a gift in oil' is the worship of Satan springing from evils, 'a gift in oil' being a minchah, and 'multiplying perfumes' is multiplying offerings of incense, by which acts of adoration are meant, 9475. Therefore it also says that he debases himself even to hell.
[8] From these considerations it becomes clear that 'a minchah', which consisted of bread, and 'a drink offering', which consisted of wine, mean things such as belong to the Church and to heaven, namely heavenly food and drink, in the same way as the bread and wine in the Holy Supper do - for the reason given above, that heaven may join itself to a person through the Word, consequently that the Lord may do so through heaven by means of the Word. Since the Divine presence in the Word consists in such things it nourishes the minds not only of people in the world but also of angels and causes heaven and the world to be one.
[9] From this it also becomes clear that all the things without exception which have been stated and commanded in the Word regarding the minchah and drink offering, or bread and wine, contain Divine arcana within them. This is so for example with the requirement that a minchah should consist of fine flour which had oil and also frankincense on it, that it should be altogether salted, and that it should be unleavened or without yeast. Then there is the requirement that there was to be one set of proportions for the mixture when a lamb was sacrificed, another when it was a ram, another when it was a young bull, and yet another in guilt- and sin-sacrifices, while the proportions in other sacrifices were different again. The proportion of wine in the drink offering varied in a similar way. Unless these specific requirements had embodied the arcana of heaven no such things would ever have been commanded in connection with the various forms of worship.
[10] To enable these different requirements to be seen alongside one another, let them be set out here in their own order, as contained in the eucharistic sacrifices and burnt offerings, in Num 15:4-12; 28:9-12,20,21,28,29; 29:3,4,9,10,14,15,18,21,24,27,30,33,37,
For each lamb there was a minchah consisting of one tenth of an ephah of fine flour mixed with a quarter of a hin of oil; and the wine for the drink offering was a quarter of a hin. For each ram there was a minchah consisting of two tenths [of an ephah] of fine flour, and a third of a hin of oil; and a third of a hin of wine for the drink offering. For each young bull there was a minchah consisting of three tenths [of an ephah] of fine flour mixed with oil, a half of a hin; and half of a hin of wine for the drink offering.
The reason why the proportions of fine flour, oil, and wine for a lamb should be different from those for a ram or for a young bull was that a lamb meant the inmost good of innocence, a ram the middle good of innocence, and a young bull the lowest or external good of innocence. For there are three heavens - the inmost, the middle, and the lowest - and therefore also there are three degrees of the good of innocence. The increase of it from first to last is meant by the increase in the proportions of fine flour, oil, and wine. It should be remembered that the good of innocence is the very soul of heaven, because that good alone is the recipient of the love, charity, and faith which constitute the heavens.
'A lamb' means the inmost good of innocence, see 3994, 10132. 'A ram' means the middle or interior good of innocence, 10042. 'A young bull' means the lowest or external good of innocence, 9391, 9990.
[11] In sacrifices for thanksgiving (confessio) however there was a minchah consisting of unleavened cakes mixed with oil, unleavened wafers anointed with oil, cakes made of fried flour and mixed with oil, and in addition leavened bread cakes, Lev 7:11,12; and in guilt- and sin-sacrifices there was a minchah consisting of a tenth of an ephah of fine flour, but without oil or frankincense on top of it, Lev 5:11. The reason why no oil or frankincense should be put on top of the minchah composing a sin- or guilt-sacrifice was that 'oil' is a sign of the good of love and 'frankincense' a sign of the truth which goes with that good, and a sin- or a guilt-sacrifice is a sign of purification and expiation from evils and the falsities arising from them, which therefore were not to be mingled with good or the truth springing from it.
[12] In addition to these there were the minchah of Aaron and his sons on the day they were going to be anointed, see Lev 6:20-22; the minchah of the firstfruits of the harvest, Lev. 2:14,15; 23:10,12,13,17; the minchah of the Nazirite, Num. 6[:13-21]; the minchah of jealousy, Num. 5[:11-31]; the minchah of one cleansed from leprosy, Lev. 14[:1-32]; and also the minchah baked in an oven, the minchah prepared in a pan, and the minchah cooked in a pot, Lev 2:4-7. There was was to be no yeast in a minchah, nor any honey; and the minchah had to be fully salted, Lev 2:11,13. The reason why there should be no yeast in a minchah, nor any honey, was that in the spiritual sense 'yeast' means falsity arising from evil, and 'honey' external delight very much mixed with the delight belonging to love of the world, which also causes fermentation in heavenly forms of good and truths and subsequent disintegration of them. And the reason why they should be fully salted was that 'salt' was a sign of truth desiring good and so joining the two together.
'Yeast' means falsity arising from evil, see 2342, 7906, 8051, 9992. 'Honey' means external delight, thus such delight belonging to love in both senses, 5620. 'Salt' means truth desiring good, 9207.
Latin(1748-1756) 10137
10137. `Et libamen quadrantis hinis vini': quod significet verum spirituale quantum ad conjunctionem, constat ex significatione `vini' quod sit verum, de qua n. 1071, 1798, 6377, hic verum spirituale correspondens bono spirituali ex caelesti, quod per `similam mixtam oleo,' de qua mox supra n. 10,136, significatur; nam in Verbo ubi agitur de bono etiam agitur de vero, et quidem de vero ejusdem generis ex quo bonum, ex causa quia omnia et singula in caelo, et quoque in mundo, se referunt ad bonum et ad verum, et ad utrumque ut sint aliquid, nam bonum absque vero non est bonum, et verum absque bono non est verum, videantur citata n. 9263, 9314; inde est quod cum offerebatur minhah, quae erat panis, (t)(x)offerretur etiam libamen quod erat vinum; similiter in Sancta Cena; inde est quod per `libamen vini' hic intelligatur verum correspondens bono quod per minham, de qua mox supra, significatur; et ex significatione `quadrantis hinis' quod sit quantum satis ad conjunctionem, de qua mox supra n. 10,136. [2] Quisque videre potest quod per minham, quae erat panis, et per libamen, quod erat vinum, non mere panis et vinum intelligatur, sed quod aliquid Ecclesiae et caeli, ita spiritualia et caelestia, quae sunt caeli et Ecclesiae {1}; ad quid alioquin fuisset, super ignem altaris mittere panem et vinum? an hoc gratum fuisset Jehovae, seu (o)an hoc Ipsi odor quietis, ut dicitur {2}? et an hoc potuisset expiare hominem? qui sancte cogitat de Verbo, non cogitare potest quod tale terrestre beneplaceret Jehovae nisi altius et interius Divinum inesset; qui credit quod Verbum Divinum sit et spirituale ubivis, credere omnino debet quod in singulis ibi lateat arcanum caeli; sed quod hactenus non notum fuerit ubinam id arcanum latet, est causa quia non notum fuit quod sensus internus, qui spiritualis et Divinus, sit in singulis ibi; et quod angeli sint apud unumquemvis hominem, qui percipiunt cogitata ejus {3}, et Verbum, cum ab illo legitur, spiritualiter capiunt, et quod per illos a Domino sanctum tunc influat, et sic quod per illos conjunctio caeli sit cum homine, proinde conjunctio Domini per caelos cum illo; ob illam causam (o)tale Verbum homini datum est, per quod ita {4} prospici potest ejus saluti a Domino, et non aliter. [3] Quod `minhah' quae panis, significet bonum amoris, et quod `libamen,' quod vinum, significet bonum fidei, et quod ita percipiantur {5} ab angelis, constare potest ab omnibus illis quae de minhah et (o)de libamine memorantur in Verbo, ut apud Joelem, Excisa est minhah et libamen e {6} domo Jehovae; luxerunt sacerdotes ministri Jehovae, devastatus est ager, luxit terra, quia devastatum est frumentum, exaruit mustum, languet oleum, vitis exaruit, et ficus languet; ejulate, ministri altaris {7}, quia prohibita est e domo Dei vestri {8} minhah et libamen; quia propinquus est dies Jehovae, et sicut devastatio a Schaddai venit, i 9-15;agitur ibi de ultimo tempore Ecclesiae, quando ibi non amplius est bonum amoris (c)et verum fidei, quod (x)significatur per quod `propinquus {9} dies Jehovae, et sicut devastatio a Schaddai venit'; [4] inde patet quod per minham et libamen, quae excisa e domo Jehovae, per agrum qui devastatus, per terram quae luget, per frumentum quod (o)etiam devastatum, per mustum quod exaruit, per oleum quod languet, et quod per vitem et ficum, significentur talia quae sunt Ecclesiae (o)et caeli; quid autem significant docet sensus internus; inde {10} patet quod per `agrum' significetur Ecclesia quoad receptionem veri, videatur n. 3766, 4982, 7502, 7571, 9295, per `terram' Ecclesia quoad bonum, citata n. 9325, per `frumentum' (d)omne bonum Ecclesiae, n. 5295, 5410, 5959, per `mustum' omne verum Ecclesiae, n. 3580, per `oleum' bonum amoris, n. 4582, 4638, 9780, per `vitem' bonum Ecclesiae (o)spiritualis interius, n. 5113, 6376, 9277, {11} per `ficum' bonum {12} exterius, n. 217, 4231, 5113; inde patet quod `minhah et libamen' sint cultus ex bono amoris et ex bono fidei: [5] apud Malachiam, Minham non acceptabo e manibus vestris; nam ab ortu solis usque ad occasum ejus magnum nomen Jehovae inter gentes; et in omni loco suffitus allatus nomini Meo, et minhah munda, i 10, 11;
quod nec ibi per `minham' intelligatur minhah, nec per `suffitum' suffitus, patet, nam agitur de Ecclesia apud gentes, apud quas tamen non minhah; dicitur enim {13}, Ab ortu solis ad occasum (o)ejus magnum nomen Jehovae inter gentes, et {14} in omni loco minhah munda et suffitus {15}; quod `suffitus' sit adoratio ex bono fidei, videatur n. 9475: [6] similiter apud Davidem, Acceptae sunt (x)preces meae, suffitus coram Te, sublatio manuum mearum, minhah vesperae, Ps. cxli 2;
[7] `minhah vesperae' est bonum amoris in externo homine: apud Esaiam, Incaluistis in diis sub omni arbore viridi, etiam illis effudisti libamen; ascendere fecisti munus, offers munus regi in oleo; et multiplicas aromata tua; ac humilias te ad infernum, lvii 5, 6, 9;
agitur ibi de cultu ex malis et falsis quae ab inferno; `dii' in sensu interno sunt falsa, nam qui coluerunt alios deos, quidem nomine vocabant illos, sed usque erant falsa ex malis quae colebant; {16} quod dii alieni in Verbo sint {17} falsa, (o)videatur n. 4402 fin., 8941; `arbor viridis' est omne perceptivum, (x)cognitivum, (o)et confirmativum falsi {18}, n. 2722, 2972, 4552, 7692, {19} `viride' est sensitivum, n. 7691, `incalescere' est ardor cultus, `ignis' enim, (o)ex quo incalescentia, est amor in utroque sensu, n. 5215, 6832, 7575, `effundere libamen' est cultus ex falsis (o)mali, `offerre munus regi in oleo' est colere (o)satanam ex malis, `munus in oleo' est minhah, et `rex' est falsum; `multiplicare aromata' est multiplicare suffitus, per quos significantur adorationes {20}, n. 9475; [8] quare etiam dicitur quod humiliet se ad infernum; ex his constare potest quod `minhah,' quae erat panis, et `libamen,' quod erat vinum, significent talia quae sunt Ecclesiae et caeli {21}, nempe cibum et potum caelestem, similia quae {22} panis et vinum in Sancta Cena; ob causam supra dictam {23}, ut caelum se conjungat cum homine per Verbum, consequenter Dominus per caelum mediante Verbo {24}; cum {25} Divinum Verbi in talibus consistit, tunc id {26} non solum nutrit mentes humanas sed etiam mentes angelicas, et facit ut caelum et mundus unum sint. [9] Ex his (t)constare quoque potest quod omnia et singula quae de minhah et libamine, (o)seu de pane et vino, in Verbo (o)dicta et mandata sunt, intus in se contineant Divina arcana; sicut quod minhah esset similago super quam oleum, et quoque tus, et quod omnino saliretur, et quod esset azyma seu infermentata; quodque alia ratio compositionis ejus esset cum sacrificabatur agnus, alia cum aries, alia cum juvencus, et quoque alia in sacrificiis reatus et peccati, quam in sacrificiis reliquis; similiter alia ratio vini in libamine {27}; nisi singula involvissent arcana caeli, nequaquam talia applicate ad varia cultus mandata fuissent. [10] Ut haec varia sub unum intuitum sistantur, licet offerre illa in suo ordine, In sacrificiis et holocaustis {28} eucharisticis erat {2} pro unoquovis agno minhah ex una decima ephae similaginis mixtae quarta hinis olei; et vinum in libamen quarta hinis. Pro unoquovis ariete erat {29} minhah ex duabus decimis similaginis, (o)et tertia hinis olei; ex vino in libamen tertia hinis. Pro unoquovis juvenco erat {29} minhah ex duabus decimis similaginis mixtae oleo, dimidio hinis, et ex vino in libamen dimidium hinis, Num. xv 4-12, xxviii [9,] 10-12, 20, 21, 28, 29, xxix 3, 4, 9, 10, 14, 15, 18, 21, 24, 27, 30, 33, 37;
quod pro agno alia ratio quantitatis similaginis, olei, et vini esset quam pro ariete et juvenco, erat causa quia agnus significabat bonum innocentiae intimum, aries bonum innocentiae medium, et juvencus bonum innocentiae (o)ultimum seu externum; sunt enim tres caeli, intimum, medium, et ultimum, inde quoque tres gradus boni innocentiae sunt; ejus crescentia a primo ad ultimum per crescentem rationem similaginis, olei, et vini, significatur; sciendum est quod bonum innocentiae sit ipsa anima caeli, quia id bonum est solum receptivum amoris, charitatis, et fidei, quae faciunt caelos; quod `agnus' sit bonum innocentiae intimum, videatur n. 3994, 10,132, quod `aries' sit bonum innocentiae medium seu interius, n. 10,042, et quod `juvencus' sit bonum innocentiae ultimum seu externum, n. 9391, 9990. [11] In sacrificiis autem pro confessione erat minhah ex placentis azymis mixtis oleo, ex {30} laganis azymis unctis oleo, ex similagine bullata placentae mixtae oleo; praeter placentas panis fermentatas, Lev. vii 11, 12; et in sacrificiis reatus (c)ac peccati, erat minhah ex decima ephae similaginis {31}, sed non oleum et tus super illam, Lev. v 11; quod non oleum et tus super minham sacrificii peccati et reatus daretur, erat causa quia per `oleum' significatur bonum amoris, et per `tus' verum illius boni, et per `sacrificium peccati et reatus' significatur purificatio et expiatio a malis et inde falsis {32}, quae ideo non cum bono et (o)inde vero commiscenda erant. [12] Praeterea de minhah Aharonis et filiorum ejus die quo ungerentur, videatur Lev. vi 13-15 [A.V. 20-22], de minhah primitiarum messis, Lev. ii 14, 15, xxiii 10, 12, 13, 17, de minhah Naziraei, Num. vi, de minhah zelotypiae, Num. v, deque minhah mundati a lepra, Lev. xiv, deque minhah cocta in clibano {33}, de minhah sartaginis, et de minhah cacabi, Lev.ii 4-7; quod nullum fermentum erit in minhah, nec ullum mel, et quod minhah omnino saliretur, ibid. vers. (x) 11, 13; quod non fermentum et mel esset in minhah, erat causa quia `fermentum' in sensu spirituali est falsum ex malo, et `mel' {34} jucundum externum ita commixtum cum jucundo amoris mundi, per quod etiam fermentant bona et vera caelestia, et sic dissipantur; et quod omnino saliretur, erat causa quia `sal' significabat verum desiderans bonum, ita conjungens utrumque; quod `fermentum' sit falsum ex malo, videatur n. 2342, 7906, 8051, 9992, quod `mel' sit jucundum externum, ita amoris in utroque sensu {35}, n. 5620, et quod `sal' sit verum desiderans bonum, n. 9207. @1 et quae coeli et Ecclesiae sunt vocantur Spiritualia et coelestia$ @2 Before Ipsi$ @3 hominum cogitata$ @4 ita per id$ @5 quia ita percipiuntur$ @6 de$ @7 Jehovae IT$ @8 nostri AIT$ @9 i est$ @10 ex quo$ @11 i et$ @12 i ejus$ @13 quod$ @14 i quod$ @15 suffitus et minchah munda$ @16 i inde est$ @17 significent$ @18 et scientificum falsi, nam arbor est perceptivum et cognitivum$ @19 i et$ @20 quem significatur adoratio$ @21 significet tale quod est coeli et Ecclesiae$ @22 similiter ac$ @23 , ut supra dictum est$ @24 per coelum (d)Dominus$ @25 et per Verbum Dominus, ipsum$ @26 sic$ @27 libamen$ @28 holocaustis et sacrificiis$ @29 erit$ @30 et$ @31 similagine, decima ephae$ @32 significabatur malum et inde falsum, quae expianda$ @33 in clibano altered to clibani$ @34 est$ @35 (d)ita amorum in utroque sensu$