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Lévitique 6

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1 L'Eternel parla aussi à Moïse, en disant :

2 Quand quelque personne aura péché, et aura commis un crime contre l'Eternel, en mentant à son prochain pour un dépôt, ou pour une chose qu'on aura mise entre ses mains, soit qu'il l'ait ravie, soit qu'il ait trompé son prochain.

3 Ou s'il a trouvé quelque chose perdue, et qu'il mente à ce sujet; ou s'il jure faussement sur quelqu'une de toutes les choses qu'il arrive à l'homme de faire, en péchant à leur égard;

4 S'il arrive donc qu'il ait péché, et qu'il soit trouvé coupable, il rendra la chose qu'il aura ravie, ou ce qu'il aura usurpé par tromperie, ou le dépôt qui lui aura été donné en garde, ou la chose perdue qu'il aura trouvée;

5 Ou tout ce dont il aura juré faussement; il restituera le principal, et il ajoutera un cinquième par dessus à celui-là qui il appartenait; il le donnera le jour qu'il aura été déclaré coupable.

6 Et il amènera pour l'Eternel au Sacrificateur [la victime de] son péché, [savoir] un bélier sans tare, [pris] du troupeau, avec l'estimation que tu feras de la faute.

7 Et le Sacrificateur fera propitiation pour lui devant l'Eternel; et il lui sera pardonné, pour tout ce qu'il aura fait en quoi il se sera rendu coupable.

8 L'Eternel parla aussi à Moïse, en disant :

9 Commande à Aaron et à ses fils, et leur dis : C'est ici la Loi de l'holocauste; l'holocauste [demeurera] sur le feu qui est sur l'autel, toute la nuit jusqu'au matin, et le feu de l'autel y sera tenu allumé.

10 Et le Sacrificateur, vêtu de sa robe de lin, mettra ses caleçons de lin sur sa chair, et il lèvera les cendres après que le feu aura consumé l'holocauste sur l'autel; puis il les mettra près de l'autel.

11 Alors il dépouillera ses vêtements, et s'étant vêtu d'autres habits, il transportera les cendres hors du camp, en un lieu net.

12 Et quant au feu qui est sur l'autel, on l'y tiendra allumé, [et] on ne le laissera point éteindre. Le Sacrificateur allumera du bois au feu tous les matins, il arrangera l'holocauste sur le bois, et y fera fumer les graisses des offrandes de prospérités.

13 On tiendra le feu continuellement allumé sur l'autel, [et] on ne le laissera point éteindre.

14 Et c'est ici la Loi de l'offrande du gâteau; les fils d'Aaron l'offriront devant l'Eternel sur l'autel.

15 Et on lèvera une poignée de la fleur de farine du gâteau, et de son huile, avec tout l'encens qui est sur le gâteau, et on le fera fumer en bonne odeur sur l'autel pour mémorial à l'Eternel.

16 Et Aaron et ses fils mangeront ce qui en restera; on le mangera sans levain dans un lieu saint, on le mangera dans le parvis du Tabernacle d'assignation.

17 On n'en cuira point qui soit fait avec du levain; je leur ai donné cela pour leur portion d'entre mes offrandes faites par feu; c'est une chose très-sainte, comme [la victime pour] le péché, et [la victime pour] le délit.

18 Tout mâle d'entre les fils d'Aaron en mangera; c'est une ordonnance perpétuelle en vos âges touchant les offrandes faites par feu à l'Eternel; quiconque les touchera sera sanctifié.

19 L'Eternel parla aussi à Moïse, en disant:

20 C'est ici l'offrande d'Aaron et de ses fils, laquelle ils offriront à l'Eternel le jour qu'il sera oint, [savoir] la dixième partie d'un Epha de fine farine, pour offrande perpétuelle; une moitié le matin, [et] l'autre moitié le soir.

21 Elle sera apprêtée sur une plaque avec de l'huile, tu l'apporteras ainsi rissolée, et tu offriras les pièces cuites du gâteau en bonne odeur à l'Eternel.

22 Et le Sacrificateur d'entre ses fils qui [sera] oint en sa place, fera cela par ordonnance perpétuelle; on le fera fumer tout entier à l'Eternel.

23 Et tout le gâteau du Sacrificateur sera consumé, sans en manger.

24 L'Eternel parla aussi à Moïse, en disant :

25 Parle à Aaron et à ses fils, et leur dis : C'est ici la Loi [de la victime pour] le péché; [la victime] pour le péché sera égorgée devant l'Eternel, dans le [même] lieu où l'holocauste sera égorgé; [car] c'est une chose très-sainte.

26 Le Sacrificateur qui offrira [la victime] pour le péché, la mangera; elle se mangera dans un lieu saint, dans le parvis du Tabernacle d'assignation.

27 Quiconque touchera sa chair sera saint, et s'il en rejaillit quelque sang sur le vêtement, ce sur quoi le sang sera tombé sera lavé dans le lieu saint.

28 Et le vaisseau de terre dans lequel on l'aura fait bouillir, sera cassé; mais si on l'a fait bouillir dans un vaisseau d'airain, il sera écuré, et lavé dans l'eau.

29 Tout mâle d'entre les Sacrificateurs en mangera; c'est une chose très-sainte.

30 Nulle [victime pour] le péché dont on portera du sang dans le Tabernacle d'assignation, pour faire la propitiation dans le Sanctuaire, ne sera mangée, mais elle sera brûlée au feu.

   

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Apocalypse Explained # 1159

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1159. And all fat and splendid things are departed from thee, signifies that all things good and true and satisfying and grand, which they were persuaded they would secure through that religious persuasion, are turned into opposites. This is evident from the signification of "fat things," as being what is good and thus satisfying (of which presently); also from the signification of "splendid things," as being what is true and thus grand. This is the signification of "splendid things," because splendor is from light, and the light of heaven is the Divine truth or the Divine wisdom, from which all things in the heavens shine with a splendor such as does not exist in the world; it may be compared with the splendor of a diamond turned to the sun, although the splendor seen in heaven exceeds this beyond measure, as the light of heaven exceeds the light of the world, with a difference so great that while it may be illustrated by comparisons it cannot be described. From that light all things magnificent in the heavens exist, which consist principally of forms corresponding to wisdom, which are such as can in no way be pictured in the world, and consequently cannot be described, for in them art itself is in its art, and knowledge in its wisdom, consequently they are of ineffable beauty. From all this it is clear why "splendid things" signify what is true and thus grand.

[2] "Fat things" signify what is good and thus satisfying, because the fat is the best part of flesh and because it resembles oil, which signifies the good of love. That "fatness" signifies good and things pertaining to good, thus satisfactions and joys, can be seen from the following passages in the Word. In Isaiah:

In hearkening hearken unto Me, and eat ye that which is good, that your soul may be delighted in fatness (Isaiah 55:2).

"To eat that which is good" signifies to appropriate good to oneself; therefore "to be delighted in fatness" signifies to be in a state of satisfaction and blessedness. In Jeremiah:

I will fill the soul of the priests with fatness, and My people shall be satisfied with good (Jeremiah 31:14).

Here, too, "fatness" signifies satisfaction and blessedness from the good of love. In David:

With fat and fatness my soul shall be satisfied, and my mouth will praise Thee with lips of songs (Psalms 63:5).

"To have the soul satisfied with fat and fatness" signifies to be filled with the good of love and consequent joy; "to praise with lips of songs" signifies to worship by truths that gladden the mind. In the same:

They shall be filled with the fatness of Thy house, and Thou shalt make them drink of the river of Thy pleasures (Psalms 36:8).

The "fatness" with which the house shall be filled signifies the good of love and consequent satisfaction, "house" being the things of the mind; "the river of pleasures" that he will make them to drink of signifies intelligence and consequent happiness.

[3] In Isaiah:

In this mountain shall Jehovah of Hosts make to all peoples a feast of fat things, a feast of lees, of fat things of marrows, and of lees well refined (Isaiah 25:6).

This is said of the state of those who will acknowledge and worship the Lord. That "mountain" signifies a new church from these, "a feast of fat things, of fat things of marrows," signifies both natural and spiritual good with joy of heart, and "lees, and lees well refined" signify truths from that good with happiness from them. In the same:

Jehovah shall give the rain of thy seed with which thou shalt sow the land, and bread of the produce of the land, and it shall be fat and plenteous (Isaiah 30:23).

"Rain of seed" signifies the multiplication of truth, and "bread of produce" signifies fructification of good; "fat and plenteous" signifies good and truth with all satisfaction and happiness. In David:

They shall still have increase in old age, they shall be fat and green, to proclaim that Jehovah is upright (Psalms 92:14-15).

"To be fat and green" signifies to be in the goods and truths of doctrine. In the same:

Jehovah shall remember all thy offerings and shall make fat thy burnt-offering (Psalms 20:3).

"Offerings and burnt-offering" signify worship, and to "make fat" signifies worship from the good of love. "Fatness" has the same signification in Ezekiel 34:3; Genesis 27:39 elsewhere. As "fat and fatness" signified the good of love, and all worship which is truly worship must be from the good of love, therefore:

It was appointed that all the fat and fatness in the sacrifices should be burnt on the altar (Exodus 29:13, 22; Leviticus 1:8; 3:3-16; 4:8-35; 7:3-4, 30-31; 17:6; Numbers 18:17-18).

For "sacrifices and burnt-offerings" signified worship.

[4] As the Jewish and Israelitish nation was only in external worship, and not also in internal worship, and in consequence was in no good of love and in no good of charity and faith:

It was forbidden them to eat the fat and blood, and it was declared that they would be cut off if they should eat them (Leviticus 3:17; 7:23, 25).

But to those who are in internal worship and from that in external worship, such as those must be who will be of the Lord's New Church, it is said:

That they shall eat fat till they be full, and drink blood till they be drunken (Ezekiel 39:19);

"fat" here signifying all the good of heaven and of the church, and "blood" all their truth. In the contrary sense those who are "fat" signify those who are nauseated at good, or who at least despise and reject it (Deuteronomy 32:15; Jeremiah 5:28; 50:11; Psalms 17:10; 20:4; 68:31; 119:70 elsewhere).

(Continuation)

[5] But such is not the lot of those who are permanently evil. All who are permanently evil are in hell according to the loves of their life; and there they think and speak from thought, although they speak falsities, and they will and from will do, although they do evils. Moreover, to one another they appear like men, although in the light of heaven they have monstrous forms. From this it can be seen why it is according to a law of order relating to reformation, which is called a law of Divine providence, that man is not let into the truths of faith and the goods of love except so far as he can be withheld from evils and held in goods even to the end of life, and that it is better for a man to be permanently evil than that he be good and afterwards evil, for thus he becomes profane. It is for this reason that the Lord, who provides all things and foresees all things, hides the operations of His providence, even to the extent that man scarcely knows whether there be any providence whatever, and man is permitted to attribute what he does to prudence, and what happens to him to fortune, and even to ascribe many things to nature, rather than that he should, through conspicuous and clear indications of the Divine providence and presence, plunge unseasonably into sanctities in which he will not continue. The Lord also permits like things by other laws of His providence, namely, by these, that man should have freedom, and that he should do whatever he does according to reason, thus wholly as if of himself, for it is better for a man to ascribe the workings of the Divine providence to prudence and fortune than to acknowledge them and still live as a devil. From this it is clear that the laws of permission, which are many, proceed from the laws of providence.

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

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Psalms 36:8

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8 They shall be abundantly satisfied with the abundance of your house. You will make them drink of the river of your pleasures.