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Leviticus 7

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1 καί-C οὗτος- D--NSM ὁ- A--NSM νόμος-N2--NSM ὁ- A--GSM κριός-N2--GSM ὁ- A--GSM περί-P ὁ- A--GSF πλημμέλεια-N1A-GSF ἅγιος-A1A-NPN ἅγιος-A1A-GPN εἰμί-V9--PAI3S

2 ἐν-P τόπος-N2--DSM οὗ-D σφάζω-V1--PAI3P ὁ- A--ASN ὁλοκαύτωμα-N3M-ASN σφάζω-VF--FAI3P ὁ- A--ASM κριός-N2--ASM ὁ- A--GSF πλημμέλεια-N1A-GSF ἔναντι-P κύριος-N2--GSM καί-C ὁ- A--ASN αἷμα-N3M-ASN προςχέω-VF2-FAI3S ἐπί-P ὁ- A--ASF βάσις-N3I-ASF ὁ- A--GSN θυσιαστήριον-N2N-GSN κύκλος-N2--DSM

3 καί-C πᾶς-A3--ASN ὁ- A--ASN στέαρ-N3T-ASN αὐτός- D--GSM προςφέρω-VF--FAI3S ἀπό-P αὐτός- D--GSM καί-C ὁ- A--ASF ὀσφύς-N3U-ASF καί-C πᾶς-A3--ASN ὁ- A--ASN στέαρ-N3T-ASN ὁ- A--ASN κατακαλύπτω-V1--PAPASN ὁ- A--APN ἐνδόσθια-N2N-APN καί-C πᾶς-A3--ASN ὁ- A--ASN στέαρ-N3T-ASN ὁ- A--ASN ἐπί-P ὁ- A--GPN ἐνδόσθια-N2N-GPN

4 καί-C ὁ- A--APM δύο-M νεφρός-N2--APM καί-C ὁ- A--ASN στέαρ-N3T-ASN ὁ- A--ASN ἐπί-P αὐτός- D--GPM ὁ- A--ASN ἐπί-P ὁ- A--GPN μηρίον-N2N-GPN καί-C ὁ- A--ASM λοβός-N2--ASM ὁ- A--ASM ἐπί-P ὁ- A--GSN ἧπαρ-N3T-GSN σύν-P ὁ- A--DPM νεφρός-N2--DPM περιαἱρέω-VF2-FAI3S αὐτός- D--APN

5 καί-C ἀναφέρω-VF--FAI3S αὐτός- D--APN ὁ- A--NSM ἱερεύς-N3V-NSM ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN κάρπωμα-N3M-ASN ὁ- A--DSM κύριος-N2--DSM περί-P πλημμέλεια-N1A-GSF εἰμί-V9--PAI3S

6 πᾶς-A3--NSM ἄρσην-A3--NSM ἐκ-P ὁ- A--GPM ἱερεύς-N3V-GPM ἐσθίω-VF--FMI3S αὐτός- D--APN ἐν-P τόπος-N2--DSM ἅγιος-A1A-DSM ἐσθίω-VF--FMI3P αὐτός- D--APN ἅγιος-A1A-NPN ἅγιος-A1A-GPN εἰμί-V9--PAI3S

7 ὥσπερ-D ὁ- A--NSN περί-P ὁ- A--GSF ἁμαρτία-N1A-GSF οὕτως-D καί-C ὁ- A--NSN ὁ- A--GSF πλημμέλεια-N1A-GSF νόμος-N2--NSM εἷς-A3--NSM αὐτός- D--GPN ὁ- A--NSM ἱερεύς-N3V-NSM ὅστις- X--NSM ἐκἱλάσκομαι-VF--FMI3S ἐν-P αὐτός- D--DSN αὐτός- D--DSM εἰμί-VF--FMI3S

8 καί-C ὁ- A--NSM ἱερεύς-N3V-NSM ὁ- A--NSM προςἄγω-V1--PAPNSM ὁλοκαύτωμα-N3M-ASN ἄνθρωπος-N2--GSM ὁ- A--NSN δέρμα-N3M-NSN ὁ- A--GSF ὁλοκαύτωσις-N3I-GSF ὅς- --GSF αὐτός- D--NSM προςφέρω-V1--PAI3S αὐτός- D--DSM εἰμί-VF--FMI3S

9 καί-C πᾶς-A1S-NSF θυσία-N1A-NSF ὅστις- X--NSF ποιέω-VC--FPI3S ἐν-P ὁ- A--DSM κλίβανος-N2--DSM καί-C πᾶς-A1S-NSF ὅστις- X--NSF ποιέω-VC--FPI3S ἐπί-P ἐσχάρα-N1--GSF ἤ-C ἐπί-P τήγανον-N2N-GSN ὁ- A--GSM ἱερεύς-N3V-GSM ὁ- A--GSM προςφέρω-V1--PAPGSM αὐτός- D--ASF αὐτός- D--DSM εἰμί-VF--FMI3S

10 καί-C πᾶς-A1S-NSF θυσία-N1A-NSF ἀναποιέω-VM--XPPNSF ἐν-P ἔλαιον-N2N-DSN καί-C μή-D ἀναποιέω-VM--XPPNSF πᾶς-A3--DPM ὁ- A--DPM υἱός-N2--DPM *ἀαρών-N---GSM εἰμί-VF--FMI3S ἕκαστος-A1--DSM ὁ- A--NSN ἴσος-A1--NSN

11 οὗτος- D--NSM ὁ- A--NSM νόμος-N2--NSM θυσία-N1A-GSF σωτήριον-N2N-GSN ὅς- --ASF προςφέρω-VF--FAI3P κύριος-N2--DSM

12 ἐάν-C μέν-X περί-P αἴνεσις-N3I-GSF προςφέρω-V1--PAS3S αὐτός- D--ASF καί-C προςφέρω-VF--FAI3S ἐπί-P ὁ- A--GSF θυσία-N1A-GSF ὁ- A--GSF αἴνεσις-N3I-GSF ἄρτος-N2--APM ἐκ-P σεμίδαλις-N3I-GSF ἀναποιέω-VM--XPPAPM ἐν-P ἔλαιον-N2N-DSN λάγανον-N2N-APN ἄζυμος-A1B-APN διαχρίω-VM--XPPAPN ἐν-P ἔλαιον-N2N-DSN καί-C σεμίδαλις-N3I-ASF φυράω-VM--XPPASF ἐν-P ἔλαιον-N2N-DSN

13 ἐπί-P ἄρτος-N2--DPM ζυμίτης-N1M-DPM προςφέρω-VF--FAI3S ὁ- A--APN δῶρον-N2N-APN αὐτός- D--GSM ἐπί-P θυσία-N1A-DSF αἴνεσις-N3I-GSF σωτήριον-N2N-GSN

14 καί-C προςἄγω-VF--FAI3S εἷς-A3--ASN ἀπό-P πᾶς-A3--GPN ὁ- A--GPN δῶρον-N2N-GPN αὐτός- D--GSM ἀφαίρεμα-N3M-ASN κύριος-N2--DSM ὁ- A--DSM ἱερεύς-N3V-DSM ὁ- A--DSM προςχέω-V2--PAPDSM ὁ- A--ASN αἷμα-N3M-ASN ὁ- A--GSN σωτήριον-N2N-GSN αὐτός- D--DSM εἰμί-VF--FMI3S

15 καί-C ὁ- A--NPN κρέας-N3--NPN θυσία-N1A-GSF αἴνεσις-N3I-GSF σωτήριον-N2N-GSN αὐτός- D--DSM εἰμί-VF--FMI3S καί-C ἐν-P ὅς- --DSF ἡμέρα-N1A-DSF δωρέομαι-V2--PMI3S βιβρώσκω-VC--FPI3S οὐ-D καταλείπω-VF--FAI3P ἀπό-P αὐτός- D--GSN εἰς-P ὁ- A--ASN πρωΐ-D

16 καΐἄν-C+X εὐχή-N1--NSF ἤ-C ἑκούσιος-A1A-ASM θυσιάζω-V1--PAS3S ὁ- A--ASN δῶρον-N2N-ASN αὐτός- D--GSM ὅς- --DSF ἄν-X ἡμέρα-N1A-DSF προςἄγω-VB--AAS3S ὁ- A--ASF θυσία-N1A-ASF αὐτός- D--GSM βιβρώσκω-VC--FPI3S καί-C ὁ- A--DSF αὔριον-D

17 καί-C ὁ- A--NSN καταλείπω-VV--APPNSN ἀπό-P ὁ- A--GPN κρέας-N3--GPN ὁ- A--GSF θυσία-N1A-GSF ἕως-P ἡμέρα-N1A-GSF τρίτος-A1--GSF ἐν-P πῦρ-N3--DSN κατακαίω-VC--FPI3S

18 ἐάν-C δέ-X ἐσθίω-VB--AAPNSM ἐσθίω-VB--AMS3S ἀπό-P ὁ- A--GPN κρέας-N3--GPN ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF τρίτος-A1--DSF οὐ-D δέχομαι-VQ--FPI3S αὐτός- D--DSM ὁ- A--DSM προςφέρω-V1--PAPDSM αὐτός- D--ASN οὐ-D λογίζομαι-VS--FPI3S αὐτός- D--DSM μίασμα-N3M-NSN εἰμί-V9--PAI3S ὁ- A--NSF δέ-X ψυχή-N1--NSF ὅστις- X--NSF ἐάν-C ἐσθίω-VB--AMS3S ἀπό-P αὐτός- D--GSN ὁ- A--ASF ἁμαρτία-N1A-ASF λαμβάνω-VF--FMI3S

19 καί-C κρέας-N3--NPN ὅσος-A1--NPN ἄν-X ἅπτομαι-VA--AMS3S πᾶς-A3--GSN ἀκάθαρτος-A1B-GSN οὐ-D βιβρώσκω-VC--FPI3S ἐν-P πῦρ-N3--DSN κατακαίω-VC--FPI3S πᾶς-A3--NSM καθαρός-A1A-NSM ἐσθίω-VF--FMI3S κρέας-N3--APN

20 ὁ- A--NSF δέ-X ψυχή-N1--NSF ὅστις- X--NSF ἐάν-C ἐσθίω-VB--AMS3S ἀπό-P ὁ- A--GPN κρέας-N3--GPN ὁ- A--GSF θυσία-N1A-GSF ὁ- A--GSN σωτήριον-N2N-GSN ὅς- --NSN εἰμί-V9--PAI3S κύριος-N2--GSM καί-C ὁ- A--NSF ἀκαθαρσία-N1A-NSF αὐτός- D--GSM ἐπί-P αὐτός- D--GSM ἀποὀλλύω-VF2-FMI3S ὁ- A--NSF ψυχή-N1--NSF ἐκεῖνος- D--NSF ἐκ-P ὁ- A--GSM λαός-N2--GSM αὐτός- D--GSF

21 καί-C ψυχή-N1--NSF ὅς- --NSF ἄν-X ἅπτομαι-VA--AMS3S πᾶς-A3--GSN πρᾶγμα-N3M-GSN ἀκάθαρτος-A1B-GSN ἤ-C ἀπό-P ἀκαθαρσία-N1A-GSF ἄνθρωπος-N2--GSM ἤ-C ὁ- A--GPM τετράποδος-A1B-GPM ὁ- A--GPN ἀκάθαρτος-A1B-GPN ἤ-C πᾶς-A3--GSN βδέλυγμα-N3M-GSN ἀκάθαρτος-A1B-GSN καί-C ἐσθίω-VB--AMS3S ἀπό-P ὁ- A--GPN κρέας-N3--GPN ὁ- A--GSF θυσία-N1A-GSF ὁ- A--GSN σωτήριον-N2N-GSN ὅς- --NSN εἰμί-V9--PAI3S κύριος-N2--GSM ἀποὀλλύω-VF2-FMI3S ὁ- A--NSF ψυχή-N1--NSF ἐκεῖνος- D--NSF ἐκ-P ὁ- A--GSM λαός-N2--GSM αὐτός- D--GSF

22 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNSM

23 λαλέω-VA--AAD2S ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM λέγω-V1--PAPNSM πᾶς-N3--ASN στέαρ-N3T-ASN βοῦς-N3--GPM καί-C πρόβατον-N2N-GPN καί-C αἴξ-N3G-GPM οὐ-D ἐσθίω-VF--FMI2P

24 καί-C στέαρ-N3T-NSN θνησιμαῖος-A1A-GPN καί-C θηριάλωτος-A1B-NSN ποιέω-VC--FPI3S εἰς-P πᾶς-A3--ASN ἔργον-N2N-ASN καί-C εἰς-P βρῶσις-N3I-ASF οὐ-D βιβρώσκω-VC--FPI3S

25 πᾶς-A3--NSM ὁ- A--NSM ἐσθίω-V1--PAPNSM στέαρ-N3T-ASN ἀπό-P ὁ- A--GPN κτῆνος-N3E-GPN ὅς- --GPN προςἄγω-VF--FAI3S αὐτός- D--GPN κάρπωμα-N3M-ASN κύριος-N2--DSM ἀποὀλλύω-VF2-FMI3S ὁ- A--NSF ψυχή-N1--NSF ἐκεῖνος- D--NSF ἀπό-P ὁ- A--GSM λαός-N2--GSM αὐτός- D--GSF

26 πᾶς-A3--ASN αἷμα-N3M-ASN οὐ-D ἐσθίω-VF--FMI2P ἐν-P πᾶς-A1S-DSF ὁ- A--DSF κατοικία-N1A-DSF σύ- P--GP ἀπό-P τε-X ὁ- A--GPN πετεινόν-N2N-GPN καί-C ἀπό-P ὁ- A--GPN κτῆνος-N3E-GPN

27 πᾶς-A1S-NSF ψυχή-N1--NSF ὅς- --NSF ἄν-X ἐσθίω-VB--AMS3S αἷμα-N3M-ASN ἀποὀλλύω-VF2-FMI3S ὁ- A--NSF ψυχή-N1--NSF ἐκεῖνος- D--NSF ἀπό-P ὁ- A--GSM λαός-N2--GSM αὐτός- D--GSF

28 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNSM

29 καί-C ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM λαλέω-VF--FAI2S λέγω-V1--PAPNSM ὁ- A--NSM προςφέρω-V1--PAPNSM θυσία-N1A-ASF σωτήριον-N2N-GSN κύριος-N2--DSM φέρω-VF--FAI3S ὁ- A--ASN δῶρον-N2N-ASN αὐτός- D--GSM κύριος-N2--DSM ἀπό-P ὁ- A--GSF θυσία-N1A-GSF ὁ- A--GSN σωτήριον-N2N-GSN

30 ὁ- A--NPF χείρ-N3--NPF αὐτός- D--GSM προςφέρω-VF--FAI3P ὁ- A--APN κάρπωμα-N3M-APN κύριος-N2--DSM ὁ- A--ASN στέαρ-N3T-ASN ὁ- A--ASN ἐπί-P ὁ- A--GSN στηθύνιον-N2N-GSN καί-C ὁ- A--ASM λοβός-N2--ASM ὁ- A--GSN ἧπαρ-N3T-GSN προςφέρω-VF--FAI3S αὐτός- D--APN ὥστε-C ἐπιτίθημι-VE--AAN δόμα-N3M-ASN ἔναντι-P κύριος-N2--GSM

31 καί-C ἀναφέρω-VF--FAI3S ὁ- A--NSM ἱερεύς-N3V-NSM ὁ- A--ASN στέαρ-N3T-ASN ἐπί-P ὁ- A--GSN θυσιαστήριον-N2N-GSN καί-C εἰμί-VF--FMI3S ὁ- A--NSN στηθύνιον-N2N-NSN *ἀαρών-N---DSM καί-C ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM

32 καί-C ὁ- A--ASM βραχίων-N3N-ASM ὁ- A--ASM δεξιός-A1A-ASM δίδωμι-VF--FAI2P ἀφαίρεμα-N3M-ASN ὁ- A--DSM ἱερεύς-N3V-DSM ἀπό-P ὁ- A--GPF θυσία-N1A-GPF ὁ- A--GSN σωτήριον-N2N-GSN σύ- P--GP

33 ὁ- A--NSM προςφέρω-V1--PAPNSM ὁ- A--ASN αἷμα-N3M-ASN ὁ- A--GSN σωτήριον-N2N-GSN καί-C ὁ- A--ASN στέαρ-N3T-ASN ἀπό-P ὁ- A--GPM υἱός-N2--GPM *ἀαρών-N---GSM αὐτός- D--DSM εἰμί-VF--FMI3S ὁ- A--NSM βραχίων-N3N-NSM ὁ- A--NSM δεξιός-A1A-NSM ἐν-P μερίς-N3D-DSF

34 ὁ- A--ASN γάρ-X στηθύνιον-N2N-ASN ὁ- A--GSN ἐπίθεμα-N3M-GSN καί-C ὁ- A--ASM βραχίων-N3N-ASM ὁ- A--GSN ἀφαίρεμα-N3M-GSN λαμβάνω-VX--XAI1S παρά-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἀπό-P ὁ- A--GPF θυσία-N1A-GPF ὁ- A--GSN σωτήριον-N2N-GSN σύ- P--GP καί-C δίδωμι-VAI-AAI1S αὐτός- D--APN *ἀαρών-N---DSM ὁ- A--DSM ἱερεύς-N3V-DSM καί-C ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM νόμιμος-A1--NSN αἰώνιος-A1B-NSN παρά-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM

35 οὗτος- D--NSF ὁ- A--NSF χρῖσις-N3I-NSF *ἀαρών-N---GSM καί-C ὁ- A--NSF χρῖσις-N3I-NSF ὁ- A--GPM υἱός-N2--GPM αὐτός- D--GSM ἀπό-P ὁ- A--GPN κάρπωμα-N3M-GPN κύριος-N2--GSM ἐν-P ὅς- --DSF ἡμέρα-N1A-DSF προςἄγω-VBI-AMI3S αὐτός- D--APM ὁ- A--GSN ἱερατεύω-V1--PAN ὁ- A--DSM κύριος-N2--DSM

36 καθά-D ἐντέλλομαι-VAI-AMI3S κύριος-N2--NSM δίδωμι-VO--AAN αὐτός- D--DPM ὅς- --DSF ἡμέρα-N1A-DSF χρίω-VAI-AAI3S αὐτός- D--APM παρά-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM νόμιμος-A1--NSN αἰώνιος-A1B-NSN εἰς-P ὁ- A--APF γενεά-N1A-APF αὐτός- D--GPM

37 οὗτος- D--NSM ὁ- A--NSM νόμος-N2--NSM ὁ- A--GPN ὁλοκαύτωμα-N3M-GPN καί-C θυσία-N1A-GSF καί-C περί-P ἁμαρτία-N1A-GSF καί-C ὁ- A--GSF πλημμέλεια-N1A-GSF καί-C ὁ- A--GSF τελείωσις-N3I-GSF καί-C ὁ- A--GSF θυσία-N1A-GSF ὁ- A--GSN σωτήριον-N2N-GSN

38 ὅς- --ASM τρόπος-N2--ASM ἐντέλλομαι-VAI-AMI3S κύριος-N2--NSM ὁ- A--DSM *μωυσῆς-N1M-DSM ἐν-P ὁ- A--DSN ὄρος-N3E-DSN *σινα-N----S ὅς- --DSF ἡμέρα-N1A-DSF ἐντέλλομαι-VAI-AMI3S ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM προςφέρω-V1--PAN ὁ- A--APN δῶρον-N2N-APN αὐτός- D--GPM ἔναντι-P κύριος-N2--GSM ἐν-P ὁ- A--DSF ἔρημος-N2--DSF *σινα-N----S

   

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Arcana Coelestia # 10129

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10129. 'And the altar shall be the holy of holies' means the celestial kingdom, where the Lord is present in the good of love. This is clear from the meaning of 'the altar' as that which is representative of the Lord in respect of Divine Good, dealt with in 9388, 9389, 9714, 9964, at this point in respect of Divine Good in heaven and in the Church, 10123; and from the meaning of 'the holy of holies' as celestial good or the good of love from the Lord. The reason why it is the celestial kingdom that is meant here by 'the altar' and the good there that is meant by 'the holy of holies' is that the good received in that kingdom is the good of love which comes from and is offered back to the Lord, which is celestial good. For there are two kingdoms into which the heavens are divided, the celestial kingdom and the spiritual kingdom. The celestial kingdom receives the good of love coming from and offered back to the Lord, whereas the spiritual kingdom receives from the Lord the good of charity towards the neighbour, see the places referred to in 9277, and what is stated in 9680, 10068.

[2] 'The altar' represents the celestial kingdom, or what amounts to the same thing, it represents the Lord where He is present in the good of love; and 'the tent of meeting outside the veil' represents the spiritual kingdom, or what amounts to the same thing, it represents the Lord where He is present in the good of charity towards the neighbour. The spiritual kingdom's good, or spiritual good, is called the holy place, but the celestial kingdom's good, or celestial good, is called the holy of holies. The reason why celestial good, which is the good of love received from and offered back to the Lord, is referred to as the holy of holies is that this good is a channel through which the Lord flows directly into the heavens; but spiritual good - the good of charity towards the neighbour - is a channel through which He does so indirectly, by way of celestial good, see 9473, 9683, 9873, 9992, 10005. The term 'flow in' is used because the Lord, being the Sun of heaven, is above the heavens and flows in from there, 10106; yet He is still as one present within the heavens.

[3] The fact that celestial good, which is the good of love received from and offered back to the Lord, is meant by 'the holy of holies' is clear from places in the Word where the expression 'the holy of holies' occurs, as in Moses,

The veil shall be for you a divider between the holy place and the holy of holies. And you shall put the mercy-seat onto the ark of the Testimony in the holy of holies. Exodus 26:33-34.

From this it is evident that 'the holy place' refers to that part of the tent which was outside the veil, and 'the holy of holies' to the part within the veil. Regarding the tent or the dwelling-place outside the veil, that it represented the Lord's spiritual kingdom, or the middle heaven, and regarding the tent or dwelling-place within the veil, that it represented the Lord's celestial kingdom, or the inmost heaven, see 9457, 9481, 9485, 10001, 10025. The part of the tent within the veil is also called the holy sanctuary 1 , Leviticus 16:33. Since the ark, which had the Testimony within it and the mercy-seat above it, represented the inmost heaven, where celestial good reigns, the innermost part of the temple, where the ark of the covenant was, is also called the holy of holies, 1 Kings 6:16; 8:6.

[4] Since the bread and the minchah were signs of the good of love received from and offered back to the Lord, which is celestial good, they too are called 'the holy of holies' in Moses,

The bread of faces (or of the presence) shall be eaten by Aaron and his sons in a holy place; for it is the holy of holies of the fire offerings to Jehovah. Leviticus 24:9.

'The bread of faces (or of the presence)' means celestial good, see 9545. In the same book,

That which remains of the minchah shall be for Aaron and his sons, the holy of holies of the fire offerings to Jehovah. Leviticus 2:3, 10.

'The minchah', which consisted of unleavened bread, unleavened cakes, and unleavened wafers mixed with oil, means celestial good or the good of love, see 4581, 9992, 10079; and 'a fire offering to Jehovah' means Divine Love, 10055.

[5] In the same author,

Every minchah - a sacrifice of sin offering and a sacrifice of guilt offering - which is for Aaron and his sons, is the holy of holies to Jehovah. Numbers 18:9-10.

Such minchahs too were called 'the holy of holies' because those sacrifices were signs of purification from evils, and all purification from evils is accomplished in a state of the good of innocence; and this good as well is celestial good. This explains why in sacrifices of sin offering or guilt offering female or male lambs, or rams, or young bulls, or turtle doves were offered, as is clear from Chapters 4, 5 of Leviticus, that good being meant by these creatures. For its being meant by 'lambs', see 3994, 3519, 7840, by 'rams', 10042, by 'young bulls', 9391; and its being meant by 'turtle doves' is evident from the places in the Word where such birds are mentioned. As regards purification from evils and regeneration, that they are accomplished in a state of innocence, see 10021. Therefore those sacrifices are called 'the holy of holies' also in Leviticus 6:25; 7:6; 10:17; 14:13.

[6] In the same author,

The minchah shall be eaten beside the altar; for it is the holy of holies. Leviticus 10:12.

It has been shown above that the altar of burnt offering represented the Lord in respect of the good of love, and reception by angels and men. This accounts for the use of the following words concerning it in Moses,

You shall anoint the altar of burnt offering and all its vessels, its laver, and its pedestal. And you shall sanctify them, that they may be the holy of holies; everyone who touches them will make himself holy. Exodus 30:28-29.

[7] The incense too, some of which was placed before the Testimony in the tent of meeting, is called the holy of holies, Exodus 30:36, because it meant celestial good in last and lowest things, and also meant the things that emanate from that good, 9475. In Ezekiel,

This is the law of the house 2 : On the top of the mountain shall its whole border round about be, the holy of holies. Ezekiel 43:12.

The reason why 'the house' together with the border around it is called 'the holy of holies' is that 'God's house' means the celestial kingdom, and in the highest sense the Lord in respect of the good of love, 3720. This is why the words 'on the top of the mountain' are also used, for 'the top of the mountain' has the same meaning, 6435, 9422, 9434.

[8] In Daniel,

Seventy weeks have been decreed concerning the people and concerning the holy city to seal up vision and prophet, and to anoint the holy of holies. Daniel 9:24.

This refers to the Coming of the Lord, who alone is Jehovah's Anointed and who alone is the Holy One, and who also as to His Human is the Divine Good of Divine Love, and so is the holy of holies.

The Lord alone as to His Divine Human is Jehovah's Anointed, see 9954.

He alone is the Holy One, 9229.

He is the Divine Good of Divine Love, see the places referred to in 9199(end).

[9] The reason why celestial good is meant by 'the holy of holies' but spiritual good by 'the holy place' is that celestial good is inmost good, and therefore also is the inmost heaven's good, whereas spiritual good is good emanating from that celestial good and is therefore the middle heaven's good. And this good is good and consequently holy to the extent that it has celestial good within it; for celestial good flows into spiritual, conceives it, and begets it as a father does his child. The words 'celestial good' are used to mean the good of love received from and offered back to the Lord, and 'spiritual good' to mean the good of charity towards the neighbour received from the Lord.

[10] The good of love to the Lord received from the Lord is 'the holy of holies' because the Lord joins Himself directly to others through it. But the good of charity towards the neighbour is 'the holy place' because He joins Himself through it indirectly; and He joins Himself to the extent that it has the good of love from the Lord within it. The good of love to the Lord received from the Lord is present within all genuine good of charity, and also within all genuine good of faith; for such good flows in from the Lord. No one by his own strength, only by the Lord's, can love the neighbour and in love do good to him; and no one by his own strength, only by the Lord's, can believe in God. When therefore the Lord is acknowledged and the neighbour is loved, the Lord is present within the love towards the neighbour, however unaware the person may be of it. This also is what the Lord's words in Matthew serve to mean,

The righteous will answer, Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see You sick, or in prison, and come to You? But the King will say to them, Truly I say to you, Insofar as you did it to one of the least of these My brothers you did it to Me. Matthew 25:37-40.

From these words it is evident that the Lord is within the good of charity, indeed is that good, even though those governed by this good are unaware of it. 'Brothers' is used in the proximate sense 3 to mean those governed by the good of charity; and in the abstract sense, without reference to persons, 'the Lord's brothers' are the good of charity itself, in all its forms, see 5063-5071.

Poznámky pod čarou:

1. i.e. the internal historical sense. See the final words of 4690.

2. i.e. the new temple

3. literally, the sanctuary of holiness

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

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