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Numbers 18

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1 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P *ἀαρών-N---ASM λέγω-V1--PAPNSM σύ- P--NS καί-C ὁ- A--NPM υἱός-N2--NPM σύ- P--GS καί-C ὁ- A--NSM οἶκος-N2--NSM πατριά-N1A-GSF σύ- P--GS λαμβάνω-VF--FMI2P ὁ- A--APF ἁμαρτία-N1A-APF ὁ- A--GPM ἅγιος-A1A-GPM καί-C σύ- P--NS καί-C ὁ- A--NPM υἱός-N2--NPM σύ- P--GS λαμβάνω-VF--FMI2P ὁ- A--APF ἁμαρτία-N1A-APF ὁ- A--GSF ἱερατεία-N1A-GSF σύ- P--GP

2 καί-C ὁ- A--APM ἀδελφός-N2--APM σύ- P--GS φυλή-N1--ASF *λευί-N---GSM δῆμος-N2--ASM ὁ- A--GSM πατήρ-N3--GSM σύ- P--GS προςἄγω-VB--AMD2S πρός-P σεαυτοῦ- D--ASM καί-C προςτίθημι-VC--APD3P σύ- P--DS καί-C λειτουργέω-V2--PAD3P σύ- P--DS καί-C σύ- P--NS καί-C ὁ- A--NPM υἱός-N2--NPM σύ- P--GS μετά-P σύ- P--GS ἀπέναντι-P ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN

3 καί-C φυλάσσω-VF--FMI3P ὁ- A--APF φυλακή-N1--APF σύ- P--GS καί-C ὁ- A--APF φυλακή-N1--APF ὁ- A--GSF σκηνή-N1--GSF πλήν-D πρός-P ὁ- A--APN σκεῦος-N3E-APN ὁ- A--APN ἅγιος-A1A-APN καί-C πρός-P ὁ- A--ASN θυσιαστήριον-N2N-ASN οὐ-D προςἔρχομαι-VF--FMI3P καί-C οὐ-D ἀποθνήσκω-VF2-FMI3P καί-C οὗτος- D--NPM καί-C σύ- P--NP

4 καί-C προςτίθημι-VC--FPI3P πρός-P σύ- P--AS καί-C φυλάσσω-VF--FMI3P ὁ- A--APF φυλακή-N1--APF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN κατά-P πᾶς-A1S-APF ὁ- A--APF λειτουργία-N1A-GSF ὁ- A--GSF σκηνή-N1--GSF καί-C ὁ- A--NSM ἀλλογενής-A3H-NSM οὐ-D προςἔρχομαι-VF--FMI3S πρός-P σύ- P--AS

5 καί-C φυλάσσω-VF--FMI2P ὁ- A--APF φυλακή-N1--APF ὁ- A--GPM ἅγιος-A1A-GPM καί-C ὁ- A--APF φυλακή-N1--APF ὁ- A--GSN θυσιαστήριον-N2N-GSN καί-C οὐ-D εἰμί-VF--FMI3S θυμός-N2--NSM ἐν-P ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM

6 καί-C ἐγώ- P--NS λαμβάνω-VX--XAI1S ὁ- A--APM ἀδελφός-N2--APM σύ- P--GP ὁ- A--APM *λευίτης-N1M-APM ἐκ-P μέσος-A1--GSM ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM δόμα-N3M-ASN δίδωμι-VM--XMPASN κύριος-N2--DSM λειτουργέω-V2--PAN ὁ- A--APF λειτουργία-N1A-APF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN

7 καί-C σύ- P--NS καί-C ὁ- A--NPM υἱός-N2--NPM σύ- P--GS μετά-P σύ- P--GS διατηρέω-VF--FAI2P ὁ- A--ASF ἱερατεία-N1A-ASF σύ- P--GP κατά-P πᾶς-A3--ASM τρόπος-N2--ASM ὁ- A--GSN θυσιαστήριον-N2N-GSN καί-C ὁ- A--ASN ἔνδοθεν-D ὁ- A--GSN καταπέτασμα-N3M-GSN καί-C λειτουργέω-VF--FAI2P ὁ- A--APF λειτουργία-N1A-APF δόμα-N3M-ASN ὁ- A--GSF ἱερατεία-N1A-GSF σύ- P--GP καί-C ὁ- A--NSM ἀλλογενής-A3H-NSM ὁ- A--NSM προςπορεύομαι-V1--PMPNSM ἀποθνήσκω-VF2-FMI3S

8 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *ἀαρών-N---ASM καί-D ἐγώ- P--NS ἰδού-I δίδωμι-VX--XAI1S σύ- P--DP ὁ- A--ASF διατήρησις-N3I-ASF ὁ- A--GPF ἀπαρχή-N1--GPF ἀπό-P πᾶς-A3--GPM ὁ- A--GPM ἁγιάζω-VT--XPPGPN ἐγώ- P--DS παρά-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM σύ- P--DS δίδωμι-VX--XAI1S αὐτός- D--APN εἰς-P γέρας-N3--ASN καί-C ὁ- A--DPM υἱός-N2--DPM σύ- P--GS μετά-P σύ- P--AS νόμιμος-A1--ASN αἰώνιος-A1B-ASN

9 καί-C οὗτος- D--ASN εἰμί-V9--PAD3S σύ- P--DP ἀπό-P ὁ- A--GPN ἁγιάζω-VT--XPPGPN ἅγιος-A1A-GPN ὁ- A--GPN κάρπωμα-N3M-GPN ἀπό-P πᾶς-A3--GPN ὁ- A--GPN δῶρον-N2N-GPN αὐτός- D--GPM καί-C ἀπό-P πᾶς-A3--GPN ὁ- A--GPN θυσίασμα-N3M-GPN αὐτός- D--GPM καί-C ἀπό-P πᾶς-A1S-GSF πλημμέλεια-N1A-GSF αὐτός- D--GPM καί-C ἀπό-P πᾶς-A1S-GPF ὁ- A--GPF ἁμαρτία-N1A-GPF ὅσος-A1--APN ἀποδίδωμι-V8--PAI3P ἐγώ- P--DS ἀπό-P πᾶς-A3--GPN ὁ- A--GPN ἅγιος-A1A-GPN σύ- P--DS εἰμί-VF--FMI3S καί-C ὁ- A--DPM υἱός-N2--DPM σύ- P--GS

10 ἐν-P ὁ- A--DSN ἅγιος-A1A-DSN ὁ- A--GPN ἅγιος-A1A-GPN ἐσθίω-VF--FMI2P αὐτός- D--APN πᾶς-A3--NSN ἀρσενικός-A1--NSN ἐσθίω-VF--FMI3S αὐτός- D--APN σύ- P--NS καί-C ὁ- A--NPM υἱός-N2--NPM σύ- P--GS ἅγιος-A1A-NPN εἰμί-VF--FMI3S σύ- P--DS

11 καί-C οὗτος- D--NSN εἰμί-VF--FMI3S σύ- P--DP ἀπαρχή-N1--NSF δόμα-N3M-GPN αὐτός- D--GPM ἀπό-P πᾶς-A3--GPN ὁ- A--GPN ἐπίθεμα-N3M-GPN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM σύ- P--DS δίδωμι-VX--XAI1S αὐτός- D--APN καί-C ὁ- A--DPM υἱός-N2--DPM σύ- P--GS καί-C ὁ- A--DPF θυγάτηρ-N3--DPF σύ- P--GS μετά-P σύ- P--GS νόμιμος-A1--ASN αἰώνιος-A1B-ASN πᾶς-A3--NSM καθαρός-A1A-NSM ἐν-P ὁ- A--DSM οἶκος-N2--DSM σύ- P--GS ἐσθίω-VF--FMI3S αὐτός- D--APN

12 πᾶς-A1S-NSF ἀπαρχή-N1--NSF ἔλαιον-N2N-GSN καί-C πᾶς-A1S-NSF ἀπαρχή-N1--NSF οἶνος-N2--GSM καί-C σῖτος-N2--GSM ἀπαρχή-N1--NSF αὐτός- D--GPM ὅσος-A1--APN ἄν-X δίδωμι-VO--AAS3P ὁ- A--DSM κύριος-N2--DSM σύ- P--DS δίδωμι-VX--XAI1S αὐτός- D--APN

13 ὁ- A--NPN πρωτογένημα-N3M-NPN πᾶς-A3--NPN ὅσος-A1--NPN ἐν-P ὁ- A--DSF γῆ-N1--DSF αὐτός- D--GPM ὅσος-A1--APN ἄν-X φέρω-VA--AAS3P κύριος-N2--DSM σύ- P--DS εἰμί-VF--FMI3S πᾶς-A3--NSM καθαρός-A1A-NSM ἐν-P ὁ- A--DSM οἶκος-N2--DSM σύ- P--GS ἐσθίω-VF--FMI3S αὐτός- D--APN

14 πᾶς-A3--NSN ἀναθεματίζω-VT--XMPNSN ἐν-P υἱός-N2--DPM *ἰσραήλ-N---GSM σύ- P--DS εἰμί-VF--FMI3S

15 καί-C πᾶς-A3--NSN δια ἀναοἴγω-V1--PAPNSN μήτρα-N1A-ASF ἀπό-P πᾶς-A1S-GSF σάρξ-N3K-GSF ὅς- --APN προςφέρω-V1--PAI3P κύριος-N2--DSM ἀπό-P ἄνθρωπος-N2--GSM ἕως-P κτῆνος-N3E-GSN σύ- P--DS εἰμί-VF--FMI3S ἀλλά-C ἤ-C λύτρον-N2N-DPN λυτρόω-VC--FPI3S ὁ- A--NPN πρωτότοκος-A1B-NPN ὁ- A--GPM ἄνθρωπος-N2--GPM καί-C ὁ- A--APN πρωτότοκος-A1B-APN ὁ- A--GPN κτῆνος-N3E-GPN ὁ- A--GPN ἀκάθαρτος-A1B-GPN λυτρόω-VF--FMI2S

16 καί-C ὁ- A--NSF λύτρωσις-N3I-NSF αὐτός- D--GSM ἀπό-P μηνιαῖος-A1A-GSM ὁ- A--NSF συντίμησις-N3I-NSF πέντε-M σίκλος-N2--GPM κατά-P ὁ- A--ASM σίκλος-N2--ASM ὁ- A--ASM ἅγιος-A1A-ASM εἴκοσι-M ὀβολός-N2--NPM εἰμί-V9--PAI3P

17 πλήν-D πρωτότοκος-A1B-APN μόσχος-N2--GPM καί-C πρωτότοκος-A1B-APN πρόβατον-N2N-GPN καί-C πρωτότοκος-A1B-APN αἴξ-N3G-GPM οὐ-D λυτρόω-VF--FMI2S ἅγιος-A1A-NPN εἰμί-V9--PAI3S καί-C ὁ- A--ASN αἷμα-N3M-ASN αὐτός- D--GPN προςχέω-VF2-FAI2S πρός-P ὁ- A--ASN θυσιαστήριον-N2N-ASN καί-C ὁ- A--ASN στέαρ-N3T-ASN ἀναφέρω-VF--FAI2S κάρπωμα-N3M-ASN εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF κύριος-N2--DSM

18 καί-C ὁ- A--APN κρέας-N3--APN εἰμί-VF--FMI3S σύ- P--DS καθά-D καί-C ὁ- A--NSN στηθύνιον-N2N-NSN ὁ- A--GSN ἐπίθεμα-N3M-GSN καί-C κατά-P ὁ- A--ASM βραχίων-N3N-ASM ὁ- A--ASM δεξιός-A1A-ASM σύ- P--DS εἰμί-VF--FMI3S

19 πᾶς-A3--NSN ἀφαίρεμα-N3M-NSN ὁ- A--GPN ἅγιος-A1A-GPN ὅσος-A1--APN ἄν-X ἀποαἱρέω-VB--AAS3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM κύριος-N2--DSM σύ- P--DS δίδωμι-VX--XAI1S καί-C ὁ- A--DPM υἱός-N2--DPM σύ- P--GS καί-C ὁ- A--DPF θυγάτηρ-N3--DPF σύ- P--GS μετά-P σύ- P--GS νόμιμος-A1--ASN αἰώνιος-A1B-ASN διαθήκη-N1--NSF ἅλς-N3--GSM αἰώνιος-A1B-GSM εἰμί-V9--PAI3S ἔναντι-P κύριος-N2--GSM σύ- P--DS καί-C ὁ- A--DSN σπέρμα-N3M-DSN σύ- P--GS μετά-P σύ- P--AS

20 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *ἀαρών-N---ASM ἐν-P ὁ- A--DSF γῆ-N1--DSF αὐτός- D--GPM οὐ-D κληρονομέω-VF--FAI2S καί-C μερίς-N3D-NSF οὐ-D εἰμί-VF--FMI3S σύ- P--DS ἐν-P αὐτός- D--DPM ὅτι-C ἐγώ- P--NS μερίς-N3D-NSF σύ- P--GS καί-C κληρονομία-N1A-NSF σύ- P--GS ἐν-P μέσος-A1--DSM ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM

21 καί-C ὁ- A--DPM υἱός-N2--DPM *λευί-N---GSM ἰδού-I δίδωμι-VX--XAI1S πᾶς-A3--ASN ἐπιδέκατος-A1--ASN ἐν-P *ἰσραήλ-N---DSM ἐν-P κλῆρος-N2--DSM ἀντί-P ὁ- A--GPF λειτουργία-N1A-GPF αὐτός- D--GPM ὅσος-A1--APN αὐτός- D--NPM λειτουργέω-V2--PAI3P λειτουργία-N1A-ASF ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN

22 καί-C οὐ-D προςἔρχομαι-VF--FMI3P ἔτι-D ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM εἰς-P ὁ- A--ASF σκηνή-N1--ASF ὁ- A--GSN μαρτύριον-N2N-GSN λαμβάνω-VB--AAN ἁμαρτία-N1A-ASF θανατηφόρος-A1B-ASF

23 καί-C λειτουργέω-VF--FAI3S ὁ- A--NSM *λευίτης-N1M-NSM αὐτός- D--NSM ὁ- A--ASF λειτουργία-N1A-ASF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN καί-C αὐτός- D--NPM λαμβάνω-VF--FMI3P ὁ- A--APN ἁμάρτημα-N3M-APN αὐτός- D--GPM νόμιμος-A1--ASN αἰώνιος-A1B-ASN εἰς-P ὁ- A--APF γενεά-N1A-APF αὐτός- D--GPM καί-C ἐν-P μέσος-A1--DSM υἱός-N2--GPM *ἰσραήλ-N---GSM οὐ-D κληρονομέω-VF--FAI3P κληρονομία-N1A-ASF

24 ὅτι-C ὁ- A--APN ἐπιδέκατος-A1--APN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ὅσος-A1--APN ἄν-X ἀποὁρίζω-VA--AAS3P κύριος-N2--DSM ἀφαίρεμα-N3M-ASN δίδωμι-VX--XAI1S ὁ- A--DPM *λευίτης-N1M-DPM ἐν-P κλῆρος-N2--DSM διά-P οὗτος- D--ASN εἶπον-VX--XAI1S αὐτός- D--DPM ἐν-P μέσος-A1--DSM υἱός-N2--GPM *ἰσραήλ-N---GSM οὐ-D κληρονομέω-VF--FAI3P κλῆρος-N2--ASM

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

26 καί-D ὁ- A--DPM *λευίτης-N1M-DPM λαλέω-VF--FAI2S καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM ἐάν-C λαμβάνω-VB--AAS2P παρά-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ὁ- A--ASN ἐπιδέκατος-A1--ASN ὅς- --NSN δίδωμι-VX--XAI1S σύ- P--DP παρά-P αὐτός- D--GPM ἐν-P κλῆρος-N2--DSM καί-C ἀποαἱρέω-VF2-FAI2P σύ- P--NP ἀπό-P αὐτός- D--GSM ἀφαίρεμα-N3M-ASN κύριος-N2--DSM ἐπιδέκατος-A1--ASN ἀπό-P ὁ- A--GSN ἐπιδέκατος-A1--GSN

27 καί-C λογίζομαι-VS--FPI3S σύ- P--DP ὁ- A--APN ἀφαίρεμα-N3M-APN σύ- P--GP ὡς-C σῖτος-N2--NSM ἀπό-P ἅλων-N3--GS καί-C ἀφαίρεμα-N3M-ASN ἀπό-P ληνός-N2--GSF

28 οὕτως-D ἀποαἱρέω-VF2-FAI2P καί-C σύ- P--NP ἀπό-P ὁ- A--GPN ἀφαίρεμα-N3M-GPN κύριος-N2--GSM ἀπό-P πᾶς-A3--GPN ἐπιδέκατος-A1--GPN σύ- P--GP ὅσος-A1--APN ἐάν-C λαμβάνω-VB--AAS2P παρά-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM καί-C δίδωμι-VF--FAI2P ἀπό-P αὐτός- D--GPM ἀφαίρεμα-N3M-ASN κύριος-N2--DSM *ἀαρών-N---DSM ὁ- A--DSM ἱερεύς-N3V-DSM

29 ἀπό-P πᾶς-A3--GPN ὁ- A--GPN δόμα-N3M-GPN σύ- P--GP ἀποαἱρέω-VF2-FAI2P ἀφαίρεμα-N3M-ASN κύριος-N2--DSM ἤ-C ἀπό-P πᾶς-A3--GPF ὁ- A--GPF ἀπαρχή-N1--GPF ὁ- A--ASN ἁγιάζω-VT--XMPASN ἀπό-P αὐτός- D--GSM

30 καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM ὅταν-D ἀποαἱρέω-V2--PAS2P ὁ- A--ASF ἀπαρχή-N1--ASF ἀπό-P αὐτός- D--GSM καί-C λογίζομαι-VS--FPI3S ὁ- A--DPM *λευίτης-N1M-DPM ὡς-C γένημα-N3M-ASN ἀπό-P ἅλων-N3--GS καί-C ὡς-C γένημα-N3M-ASN ἀπό-P ληνός-N2--GSF

31 καί-C ἐσθίω-VF--FMI2P αὐτός- D--ASN ἐν-P πᾶς-A3--DSM τόπος-N2--DSM σύ- P--NP καί-C ὁ- A--NPM οἶκος-N2--NPM σύ- P--GP ὅτι-C μισθός-N2--NSM οὗτος- D--NSM σύ- P--DP εἰμί-V9--PAI3S ἀντί-P ὁ- A--GPF λειτουργία-N1A-GPF σύ- P--GP ὁ- A--GPF ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN

32 καί-C οὐ-D λαμβάνω-VF--FMI2P διά-P αὐτός- D--ASN ἁμαρτία-N1A-ASF ὅτι-C ἄν-X ἀποαἱρέω-V2--PAS2P ὁ- A--ASF ἀπαρχή-N1--ASF ἀπό-P αὐτός- D--GSM καί-C ὁ- A--APN ἅγιος-A1A-APN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM οὐ-D βεβηλόω-VF--FAI2P ἵνα-C μή-D ἀποθνήσκω-VB--AAS2P

   

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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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