2187# “他们就吃了”象征因此而进行的交流，可以从“吃”的象征意义中看出，“吃”象征着交流和结合，这也可以从圣经中看出。祭司亚伦、他的儿子们、利未人以及百姓在圣地吃献祭物，这象征着交流、结合和归属，如在《利未记》6:9-10中所述，以及上文第2177节所提到的。因为他们吃的圣物象征着属天和属灵的食物，因此“吃”象征其归属。这些圣物是从未被放在祭坛上焚烧的祭品中取出的，由祭司或献祭的百姓食用，这可以从多处关于祭品的经文中看出。例如，关于祭司食用的内容在《出埃及记》29:32-33；《利未记》6:9， 19；7:6，15，16，18；8:31；10:12-13；《民数记》18:9-11中提到。关于百姓食用的内容在《利未记》19:5-6；《申命记》12:27；27:7及其它地方提到。不洁之人不得食用这些圣物，如《利未记》7:19-21；22:4-7中所述。
这些宴席在圣地举行，靠近祭坛或在会幕门口或院子里，这象征着属天之良善的交流、结合并归属给人。因为这些祭物代表着属天的食物。什么是属天的食物，可以参见第56-58，680，681，1480，1695节；这些都被称为“饼”，其象征意义可以参见上文第2165节。类似的象征也体现在亚伦和他的儿子们在圣地吃陈设饼上（利未记24:9）。
【2】关于拿细耳人的律法规定：
在一切离俗的日子，凡葡萄树上结的，自核至皮所做的物，都不可吃。（民数记6:4）
这是因为“拿细耳人”象征属天的人，而属天的人是这样的：他们甚至不愿提到属灵的事物，如第一卷第202节、第337节、第880节末、第1647节中所述。因为“酒”和“葡萄”，以及任何来自葡萄的东西象征着属灵的事物，所以拿细耳人被禁止吃这些东西，也就是禁止与这些东西有交流，禁止与它们结合，并禁止自己拥有这些东西。
【3】类似的，“吃”在《以赛亚书》中也有类似的意义：
你们一切干渴的都当就近水来；没有银钱的也可以来。你们都来，买了吃；不用银钱，不用价值，也来买酒和奶。你们为何花钱买那不足为食物的？用劳碌得来的买那不使人饱足的呢？你们要留意听我的话就能吃那美物，得享肥甘，心中喜乐。（以赛亚书55:1-2）
同样，《启示录》中还说：
得胜的，我必将神乐园中生命树的果子赐给他吃。（启示录2:7）
“生命树”象征属天的事物，在最高的意义上象征主自己，因为一切属天的事物，即一切仁爱与仁义都来自主。因此，“吃生命树的果子”与“吃主”是相同的；而“吃主”就是被赋予仁爱与仁义，即属天生命的事物。如主自己在《约翰福音》中所说：
我是从天上降下来的生命的粮，人若吃这粮，就必永远活着；吃我的人，也要因我活着。（约翰福音6:51，57）
但他的门徒中有好些人听见了，就说：“这话甚难，谁能听呢？”……但耶稣说：“我对你们所说的话就是灵，就是生命。”（约翰福音6:60，63）
因此，可以明白在圣餐中“吃”的意义（马太福音26:26-28；马可福音14:22-23；路加福音22:19-20），即与主交流、结合，并将主的事物归为己有。
【4】于是我们可以看出主说以下话语的意义：
我又告诉你们，从东从西，将有许多人来，在天国里与亚伯拉罕、以撒、雅各一同坐席。 （马太福音8:11）
主并不是说他们将在神的王国里与亚伯拉罕、以撒和雅各一同吃饭，而是说他们将享受由亚伯拉罕、以撒和雅各布所象征的属天的良善。
这些属天的良善包括：由“亚伯拉罕”所象征的最内在的属天之爱的良善；由“以撒”所象征的居中或属于理性的良善；由“雅各”所象征的更低的属天之自然的良善，即存在于第一层天堂的良善。
2187、“他们就吃了”表示以这种方式产生的交流。这从“吃”的含义清楚可知，“吃”是指交流和结合，这也可从圣言明显看出来。亚伦和他的子孙利未人，以及百姓要在圣处吃献祭的分别为圣的物，只表示交流、结合并变成自己的，如前所述（参看2177节；利未记6:16-17）。他们所吃的分别为圣的物就表示属天和属灵的食物，所以吃它表示将那食物变成他们自己的。分别为圣的物是没有烧在坛上的祭物的一部分，它们要么被祭司，要么被献祭的百姓吃了，这从论述祭物的许多经文明显可知（祭司当吃什么，出埃及记29:32，33；利未记6:9，16，18；26；7:6，15-16，18；8:31；10:12-13；民数记18:9-11；百姓当吃什么，利未记19:5-6；申命记12:27；27:7等；他们不可吃不洁之物，利未记7:19-21；22:4-7）。这些筵席在祭坛附近的圣地举办，要么在门口，要么在帐幕的院子里；它们只表示属天良善的交流、结合并变成人自己的，因为它们代表属天的食物（至于什么是属天的食物，可参看56-58，680-681，1480，1695节），都被称为“饼”（关于“饼”的含义，可参看2165节）。亚伦及其子孙在圣处吃陈设饼或脸饼（利未记24:9）代表类似事物。
给拿细耳人制定的条例是：
在他离俗的日子，凡葡萄所产的（葡萄酒就是由葡萄酿的），自种至皮所产的物，都不可吃。（民数记6:4）
这是因为拿细耳人代表属天人，而属天人是这样：他甚至不愿提属灵事物（可参看第一卷202，337，880e，1647节）。由于“葡萄酒”和“葡萄”，以及凡出自葡萄的东西都表示属灵之物，所以拿细耳人被禁止吃它们，也就是说，禁止与属灵事物交流、结合，或把它们变成自己的。
在以赛亚书，“吃”表示类似事物：
凡口渴的，都就近水来，没有银钱的，也来，买了吃；不用银钱，不用价值，也来买酒和奶。你们为何为那不是食物的称量银子？为那不使人饱足的劳碌呢？你们要专心听从我，就能吃那美物，你的灵魂必以肥甘为乐。（以赛亚书55:1-2）
启示录中的话也是如此：
得胜的，我必将神乐园中间的生命树赐给他吃。（启示录2:7）
“生命树”是指属天本身，在至高意义上是指主自己，因为祂是一切属天之物，也就是一切爱和仁的源头。因此，“吃生命树”和吃主是一样的，而吃主就是被赐予爱和仁，因而被赐予那些属于天堂生命的事物。正如主自己在约翰福音中所说的：
我是从天上降下来生命的粮，人若吃这粮，就必永远活著；吃我的人，也要因我活着。（约翰福音6:51，57）
但他们说，这话甚难。耶稣说：
我对你们所说的话就是灵，就是生命。（约翰福音6:60，63）
由此清楚可知圣餐中的吃表示什么（马太福音26:26-28；马可福音14:22-23；路加福音22:19-20），即表示交流、结合并变成人自己的。
由此也清楚可知主的这些话表示什么：
从东从西，将有许多人来，与亚伯拉罕、以撒、雅各一同坐席。（马太福音8:11）
主不是说他们将与这三个人在神国里一同吃席，而是说他们将享有“亚伯拉罕、以撒、雅各”所表示的属天良善，也就是爱的属天事物；不仅享有“亚伯拉罕”所表示的至内在的爱之属天良善，还享有较为低级的中间类型的良善，如“以撒”所表示的属于理性的良善，以及“雅各”所表示的更为低级的属天-属世的良善，就是出现在第一层天堂中的那类良善。这就是这些话的内义。这些事物由亚伯拉罕、以撒和雅各来表示（可参看1893节，以及凡论述他们的其它地方）。无论我们说享有这些属天事物，还是说享有这些人所代表的主，意思都一样，因为主是所有这些事物的源头，主是它们全部中的全部。
Potts(1905-1910) 2187
2187. And they did eat. That this signifies communication in this manner, is evident from the signification of "eating," as being to be communicated and to be conjoined; as is also evident from the Word. The fact that Aaron, his sons, the Levites, and also the people, ate the hallowed things of the sacrifices in the holy place, signified nothing else than communication, conjunction, and appropriation, as above said at the explication of the passage from Leviticus 6:9, 10 (see n. 2177), for it was celestial and spiritual food that was signified by the hallowed things which they ate, consequently the appropriation of it. The hallowed things were the parts of the sacrifices which were not burned upon the altar, and were eaten either by the priests, or by the people that made the offering; as is evident from many passages where the sacrifices are treated of (what should be eaten by the priests, Exod. 29:32, 33; Lev. 6:9, 16, 18; 26; 7:6, 15-16, 18; 8:31; 10:12-13; Num. 18:9-11; what should be eaten by the people, Lev. 19:5-6; Deut. 12:27; 27:7; and elsewhere; and that the unclean should not eat of them, Lev. 7:19-21; 22:4-7). These feastings were made in a holy place near the altar, either at the door, or in the court of the tabernacle, and they signified nothing else than the communication, conjunction, and appropriation of celestial goods; for by them were represented celestial foods (concerning which food see n. 56-58, 680-681, 1480, 1695), and they were all called "bread," the signification of which may be seen above (n. 2165). The like was represented by Aaron and his sons eating the showbread or "bread of faces," in a holy place (Lev. 24:9). [2] The law given for the Nazirite-that in the days of his Naziriteship he should not eat of anything from the grape, whence wine is made, from the seeds even to the skin (Num. 6:4)-was because the Nazirite represented the celestial man, and the celestial man is such that he is not willing even to mention spiritual things (as may be seen in volume 1, n. 202, 337, 880 at the end, 1647); and as wine and the grape, and also whatever is from the grape, signified what is spiritual, it was therefore forbidden the Nazirite to eat of them; that is, to have communication with them, to conjoin himself with them, and to appropriate them to himself. [3] The like is meant by "eating" in Isaiah:
Everyone that thirsteth, come ye to the waters, and he that hath no silver, come ye, buy, and eat; yea come, buy wine and milk without silver and without price. Wherefore do ye weigh silver for that which is not bread? and your labor for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good, and your soul shall be deliciated in fatness (Isa. 55:1-2). As also in John:
To him that overcometh I will give to eat of the tree of life, which is in the midst of the paradise of God (Rev. 2:7). The "tree of life" is the celestial itself, and in the supreme sense is the Lord Himself, because from Him is all the celestial, that is, all love and charity. Thus to "eat of the tree of life" is the same as to eat the Lord, and to eat the Lord is to be gifted with love and charity, and thus with those things which are of heavenly life. This the Lord Himself says in John:
I am the living bread that came down from heaven; if anyone eat of this bread, he shall live to eternity; he that eateth Me shall live by Me (John 6:51, 57). But they said, This is a hard saying. And Jesus said, The words that I speak unto you are spirit, and are life (John 6:60, 63). [4] Hence it is manifest what is meant by eating in the Holy Supper (Matt. 26:26-28; Mark 14:22, 23; Luke 22:19, 20); namely, to have communication, to be conjoined, and to appropriate to oneself. Hence also it is clear what is meant by the Lord's saying that:
Many shall come from the east and the west, and shall recline with Abraham, Isaac, and Jacob (Matt. 8:11), not that they are to eat with them in the kingdom of God, but that they will enjoy the celestial goods which are signified by "Abraham, Isaac, and Jacob," namely, the celestial things of love; not only the inmost, which are "Abraham," but also the lower that are intermediate, as are those of the rational, which are "Isaac;" and the still lower, which are the celestial natural, such as are in the first heaven, and which are meant by "Jacob." Such is the internal sense of these words. (That these things are meant by "Abraham, Isaac, and Jacob," may be seen in n. 1893, and wherever else they are treated of.) For whether we speak of enjoying those celestial things, or of enjoying the Lord, who is represented by those men, it is the same thing; for all those things are from the Lord, and the Lord is the all in all of them.
Elliott(1983-1999) 2187
2187. 'And they ate' means communication in this manner. This becomes clear from the meaning of 'eating' as being communicated, and also being joined together, as is also evident from the Word. The injunction that Aaron, and his sons the Levites, and also the people were to eat the consecrated elements of the sacrifices in a holy place meant nothing other than the communication, conjunction, and making one's own, as stated above in 2177, at the point where Lev 6: 16, 17, is referred to. For it was celestial and spiritual food that was meant by the consecrated elements, and thus making that food their own by eating those elements. These consecrated elements were those parts of the sacrifices which were not burned on the altar but were eaten either by the priests or by the people who brought the offering, as becomes clear from very many places where the sacrifices are the subject. The consecrated elements that were to be eaten by the priests are referred to in Exod 29: 32, 33; Lev 6: 16, 26; 7: 6, 15, 16, 18; 8: 31; 10: 12, ; Num 18: 9-11; and those to be eaten by the people, in Lev 19: 5 6; Deut 12: 27; 27: 7; and elsewhere. And that those who were unclean were not to eat of them is referred to in Lev 7: 19-21; 22: 4-7. These ritual feasts took place in a holy place near the altar, either at the gate or in the court outside the tent. And they meant nothing else than the communication, conjunction, and making of celestial goods one's own, for those feasts represented celestial food. For what celestial food is, see 56-58, 680, 681, 1480, 1695. And all those consecrated elements were called 'bread', for the meaning of which see above in 2165. Something similar was represented by Aaron and his sons eating the loaves of the presence, or the shewbread, in a holy place, Lev. 24: 9.
[2] The reason for the law given to the Nazirite that during the days of his Naziriteship he was forbidden to eat anything that is produced from the grape - from which wine is made - from pips even to skin, Num 6: 4, is that the Nazirite represented the celestial man, and the celestial man is such as is not willing even to mention spiritual things, see Volume One, in 202, 337, 880 (end), 1647. And because 'wine' and 'the grape', and also whatever came from the grape, meant that which is spiritual, the Nazirite was therefore forbidden to eat of them, that is, to have any communication with spiritual things, to join himself to them, or to make them his own.
[3] Something similar is meant by 'eating' in Isaiah,
Everyone who thirsts, come to the waters, and he who has no money, come, buy, and eat! Come, buy wine and milk without money and without price. Why do you spend money on that which is not bread, and your labour on that which does not satisfy? Hearken diligently to Me and eat what is good, and your soul will delight itself in fatness. Isa 55: 1, 2.
And also what is said in John,
To him who conquers I will grant to eat from the tree of life which is in the middle of the Paradise of God. Rev 2: 7.
'The tree of life' is the celestial itself, and in the highest sense it is the Lord Himself since He is the source of everything celestial, that is, of all love and charity. Thus 'eating from the tree of life' is the same as feeding on the Lord; and 'feeding on the Lord' is being endowed with love and charity, thus with those things that belong to heavenly life, as the Lord Himself declares in John,
I am the living bread which came down from heaven; if anyone eats of this bread he will live for ever. He who feeds on Me will live through Me. John. 6: 51, 57. But they said, This is a hard saying. Jesus said however, The words that I speak to you, they are spirit and they are life. John 6:-60, 63.
From this it is evident what is meant by 'eating' in the Holy Supper, Matt 26: 26-28; Mark 14: 22, 23; Luke 22: 19, 20 - having communication, being joined together, and making one's own.
[4] From this it is also plain what is meant by the Lord's statement that
Many will come from the east and from the west and will recline with Abraham, Isaac, and Jacob. Matt 8: 11.
The Lord did not mean that they were going to feast with these three in the kingdom of God but that they were to enjoy the celestial goods meant by Abraham, Isaac, and Jacob. That is to say, they were to enjoy the inmost celestial goods of love, meant by -Abraham'; also a lower type of goods, which are intermediate, as those are which belong to the rational, meant by 'Isaac'; and a still lower type of goods which are celestial-natural, such as occur in the first heaven, meant by 'Jacob'. These are the things which constitute the internal sense of these words. That such things are meant by Abraham, Isaac, and Jacob, see 1893, and wherever else they are the subject. For whether one speaks of enjoying those celestial things, or whether one speaks of enjoying the Lord, whom they represent, it amounts to the same since the Lord is the source of all those things, and the Lord is their All in all.
Latin(1748-1756) 2187
2187. `Et comederunt': quod significet communicationem sic, constare potest a significatione `comedere' quod sit communicari, tum conjungi, quod ex Verbo quoque patet {1}: quod `comederent sanctificata sacrificiorum, in loco sancto, Aharon, filii ejus, Levitae, tum populus,' nihil aliud significavit quam communicationem, conjunctionem, et appropriationem, ut dictum ad locum Lev. vi 9, 10, supra n. 2177; erat enim cibus caelestis et spiritualis qui significabatur per sanctificata quae comedebant, ita appropriatio ejus. Sanctificata erant ex sacrificiis quae non adolebantur super altari, et comedebantur vel a sacerdotibus, vel a populo qui obtulit, ut constare potest a pluribus locis, ubi de sacrificiis agitur; quae comederentur a sacerdotibus, Exod. xxix 32, 33; Lev. vi 9, 19 [A.V. 16, 26]; vii 6, 15, 16, 18; viii 31; x 12, 13; Num. xviii 9-11: quae comederentur a populo, Lev. xix 5, 6; Deut. xii 27; xxvii 7, et alibi: et quod immundi non comederent de illis, Lev. vii 19-21; xxii 4-7 convivia illa fiebant in loco sancto, juxta altare, vel ad ostium, aut in atrio tentorii; nec aliud significabant quam communicationem, conjunctionem et appropriationem bonorum caelestium; nam per illa repraesentabatur cibus caelestis; quid cibus caelestis, videatur n.56-58, 680, 681, 1480, 1695; et dicebantur omnia illa `panis,' per quem quid significatur, videatur supra n. 2165; simile repraesentabatur per quod `Aharon et filii ejus comederent panes propositionis seu facierum in loco sancto'; [2] Lev. xxiv 9; lex pro naziraeo {2} lata quod (c)Ex omni quod ex uva, unde vinum, ab acinis usque ad cutem, diebus naziraeatus sui non comederet, Num. vi 4, erat quia `naziraeus' repraesentabat caelestem hominem, et caelestis homo talis est, ut spiritualia ne quidem nominare velit, ut in Parte Prima n. 202, 337, 880 ad fin., 1647 videatur; et quia `vinum' et `uva,' tum quicquid ex uva significabat spirituale, inde naziraeo prohibitum fuit de illis comedere, hoc est, communicationem cum illis habere, se illis conjungere, ac sibi illa appropriare: [3] simile per `comedere' intelligitur apud Esaiam, Omnis sitiens, ite ad aquas, et cui non argentum, ite, emite, et comedite; et ite, emite absque argento, et absque pretio, vinum et lac: quare appenditis argentum pro non pane, et laborem pro non ad satietatem? audite audiendo ad Me, et comedite bonum, et deliciabitur in pinguedine anima vestra, lv 1, 2:tum quoque quod apud Johannem, Qui vincit, dabo ut comedat de arbore vitae, quae est in medio Paradisi Dei, Apoc. ii 7;
`arbor vitae' est ipsum caeleste, et in supremo sensu Ipse Dominus quia ab Ipso omne caeleste, hoc est, omnis amor et charitas; ita `comedere de arbore vitae' est idem ac manducare Dominum; (c)et `manducare Dominum' est donari amore et charitate, ita illis quae sunt vitae caelestis; sicut Ipse Dominus loquitur apud Johannem, Ego sum panis vivens, qui e caelo descendit, si quis comederit ex hoc pane, vivet in aeternum; qui manducat Me, ille vivet per Me, vi 51, 57:
sed dixerunt, Durus est hic sermo;... verum dixit Jesus, Verbo quae Ego loquor vobis, spiritus sunt et vita sunt, ibid. vers. 60, 63;
inde patet quid per `comedere' intelligitur in Sacra Cena, Matth. xxvi 26-28; Marc. xiv 22, 23; Luc. xxii 19, 20, nempe communicationem habere, conjungi, et appropriare sibi. [4] Inde (t)etiam liquet quid intelligitur {3} per quod Dominus dixit, Quod multi ab oriente et occidente venient, et accumbent cum Abrahamo, Isaco et Jacobo, Matth. viii 11;
non quod cum illis in regno Dei comesturi sint, sed quod fruituri bonis caelestibus, quae per `Abrahamum, Isacum et Jacobum' significantur; nempe caelestibus amoris tam intimis, quae sunt `Abrahamus,' quam inferioribus quae sunt media, ut sunt rationalis, quae sunt `Isacus,' et adhuc inferioribus quae sunt caelestia naturalia, qualia sunt in primo caelo, quae per `Jacobum' intellecta sunt; haec sunt sensus interni bonum verborum; quod haec `Abrahamus, Isacus et Jacobus' sint, videatur n. 1893, et ubivis alibi ubi de illis agitur; nam sive dicatur, frui caelestibus illis, sive dicatur frui Domino, Qui per illos repraesentatur, idem est, nam a Domino omnia illa, et Dominus est Omne in omnibus illorum. @1 confirmari possit.$ @2 naziraeis.$ @3 significatur.$