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Leviticus 1

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1 And the Lord called Moses, and spoke to him from the tabernacle of the testimony, saying:

2 Speak to the children of Israel, and thou shalt say to them: The man among you that shall offer to the Lord a sacrifice of the cattle, that is, offering victims of oxen and sheep,

3 If his offering be a holocaust, and of the herd, he shall offer a male without blemish, at the door of the testimony, to make the Lord favourable to him:

4 And he shall put his hand upon the head of the victim, and it shall be acceptable, and help to its expiation.

5 And he shall immolate the calf before the Lord, and the priests the sons of Aaron shall offer the blood thereof, pouring it round about the altar, which is before the door of the tabernacle.

6 And when they have flayed the victim, they shall cut the joints into pieces,

7 And shall put fire on the altar, having before laid in order a pile of wood:

8 And they shall lay the parts that are cut out in order thereupon, to wit, the head, and all things that cleave to the liver,

9 The entrails and feet being washed with water: and the priest shall burn them upon the altar for a holocaust, and a sweet savour to the Lord.

10 And if the offering be of the hocks, a holocaust of sheep or of goats, he shall offer a male without blemish:

11 And he shall immolate it at the side of the altar that looketh to the north, before the Lord: but the sons of Aaron shall pour the blood thereof upon the altar round about:

12 And they shall divide the joints, the head, and all that cleave to the liver: and shall lay them upon the wood, under which the fire is to be put:

13 But the entrails and the feet they shall wash with water. And the priest shall offer it all and burn it all upon the altar for a holocaust, and most sweet savour to the Lord.

14 But if the oblation of a holocaust to the Lord be of birds, of turtles, or of young pigeons,

15 The priest shall offer it at the altar: and twisting back the neck, and breaking the place of the wound, he shall make the blood run down upon the brim of the altar.

16 But the crop of the throat, and the feathers he shall cast beside the altar at the east side, in the place where the ashes are wont to be poured out,

17 And he shall break the pinions thereof, and shall not cut, nor divide it with a knife, and shall burn it upon the altar, putting fire under the wood. It is a holocaust and oblation of most sweet savour to the Lord.

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Heaven and Hell # 286

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286. First, we need to say where peace comes from. Divine peace is within the Lord, arising from the oneness of his divine nature and the divine human nature within him. The divine quality of peace in heaven comes from the Lord, arising from his union with heaven's angels, and specifically from the union of the good and the true within each angel. These are the sources of peace. We may therefore conclude that peace in the heavens is the divine nature intimately affecting everything good there with blessedness. So it is the source of all the joy of heaven. In its essence, it is the divine joy of the Lord's divine love, arising from his union with heaven and with every individual there. This joy, perceived by the Lord in the angels and by the angels from the Lord, is peace. It flows down from there to provide angels with everything that is blessed and delightful and happy - what is called "heavenly joy." 1

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1. [Swedenborg's footnote] In the highest sense, peace means the Lord, because he is the source of peace; and in the inner sense it means heaven, because people there are in a state of peace: 3780, 4681. Peace in the heavens is the divine nature profoundly touching everything good and true there with a blessedness that is beyond our comprehension: 92, 3780, 5662, 8455, 8665. Divine peace occurs in what is good, but not in what is true apart from what is good: 8722.

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.

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Arcana Coelestia # 4681

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4681. 'And they hated him, and could not speak peaceably to him' means contempt and aversion, that is to say, contempt for Divine Truth represented by 'Joseph', and an aversion to it. This is clear from the meaning of 'hating' as holding in contempt, for in the internal sense 'hatred' does not mean hatred as this exists with people given to hatred (for as this word rises up to heaven it takes on a milder meaning, because in heaven they do not know what hatred is, and therefore it is contempt that is meant by it); and from the meaning of 'not being able to speak peaceably to him' as being averse, for speaking peaceably is wishing another person well. Indeed by peace the ancients understood in the highest sense the Lord Himself, in the internal sense His kingdom and life in that kingdom, which is a state of salvation. But in the external sense they understood a comparable state in the world, which is a state of healthiness. The reverse of this is meant by being 'unable to speak peaceably to him', that is, not wishing him well, and so being averse, in this case to Divine Truth.

  
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Thanks to the Swedenborg Society for the permission to use this translation.