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Leviticus 4

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1 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

2 λαλεω-VA--AAD2S προς-P ο- A--APM υιος-N2--APM *ισραηλ-N---GSM λεγω-V1--PAPNSM ψυχη-N1--NSF εαν-C αμαρτανω-VB--AAS3S εναντι-P κυριος-N2--GSM ακουσιως-D απο-P ο- A--GPN προσταγμα-N3M-GPN κυριος-N2--GSM ος- --GPN ου-D δεω-V2--PAI3S ποιεω-V2--PAN και-C ποιεω-VA--AAS3S εις-A3--ASN τις- I--ASN απο-P αυτος- D--GPN

3 εαν-C μεν-X ο- A--NSM αρχιερευς-N3V-NSM ο- A--NSM χριω-VT--XPPNSM αμαρτανω-VB--AAS3S ο- A--GSN ο- A--ASM λαος-N2--ASM αμαρτανω-VB--AAN και-C προςαγω-VF--FAI3S περι-P ο- A--GSF αμαρτια-N1A-GSF αυτος- D--GSM ος- --GSF αμαρτανω-VBI-AAI3S μοσχος-N2--ASM εκ-P βους-N3--GPM αμωμος-A1B-ASM ο- A--DSM κυριος-N2--DSM περι-P ο- A--GSF αμαρτια-N1A-GSF αυτος- D--GSM

4 και-C προςαγω-VF--FAI3S ο- A--ASM μοσχος-N2--ASM παρα-P ο- A--ASF θυρα-N1A-ASF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN εναντι-P κυριος-N2--GSM και-C επιτιθημι-VF--FAI3S ο- A--ASF χειρ-N3--ASF αυτος- D--GSM επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSM μοσχος-N2--GSM εναντι-P κυριος-N2--GSM και-C σφαζω-VF--FAI3S ο- A--ASM μοσχος-N2--ASM ενωπιον-P κυριος-N2--GSM

5 και-C λαμβανω-VB--AAPNSM ο- A--NSM ιερευς-N3V-NSM ο- A--NSM χριστος-A1--NSM ο- A--NSM τελειοω-VM--XPPNSM ο- A--APF χειρ-N3--APF απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSM μοσχος-N2--GSM και-C ειςφερω-VF--FAI3S αυτος- D--ASN επι-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN

6 και-C βαπτω-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM ο- A--ASM δακτυλος-N2--ASM εις-P ο- A--ASN αιμα-N3M-ASN και-C προςραινω-VF2-FAI3S απο-P ο- A--GSN αιμα-N3M-GSN επτακις-D εναντι-P κυριος-N2--GSM κατα-P ο- A--ASN καταπετασμα-N3M-ASN ο- A--ASN αγιος-A1A-ASN

7 και-C επιτιθημι-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSM μοσχος-N2--GSM επι-P ο- A--APN κερας-N3T-APN ο- A--GSN θυσιαστηριον-N2N-GSN ο- A--GSN θυμιαμα-N3M-GSN ο- A--GSF συνθεσις-N3I-GSF ο- A--GSN εναντιον-P κυριος-N2--GSM ος- --NSN ειμι-V9--PAI3S εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN και-C πας-A3--ASN ο- A--ASN αιμα-N3M-ASN ο- A--GSM μοσχος-N2--GSM εκχεω-VF2-FAI3S παρα-P ο- A--ASF βασις-N3I-ASF ο- A--GSN θυσιαστηριον-N2N-GSN ο- A--GPN ολοκαυτωμα-N3M-GPN ος- --NSN ειμι-V9--PAI3S παρα-P ο- A--APF θυρα-N1A-APF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

8 και-C πας-A3--ASN ο- A--ASN στεαρ-N3T-ASN ο- A--GSM μοσχος-N2--GSM ο- A--GSM ο- A--GSF αμαρτια-N1A-GSF περιαιρεω-VF2-FAI3S απο-P αυτος- D--GSM ο- A--ASN στεαρ-N3T-ASN ο- A--ASN κατακαλυπτω-V1--PAPASN ο- A--APN ενδοσθια-N2N-APN και-C πας-A3--ASN ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P ο- A--GPN ενδοσθια-N2N-GPN

9 και-C ο- A--APM δυο-M νεφρος-N2--APM και-C ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P αυτος- D--GPM ος- --NSN ειμι-V9--PAI3S επι-P ο- A--GPN μηριον-N2N-GPN και-C ο- A--ASM λοβος-N2--ASM ο- A--ASM επι-P ο- A--GSN ηπαρ-N3T-GSN συν-P ο- A--DPM νεφρος-N2--DPM περιαιρεω-VF2-FAI3S αυτος- D--ASN

10 ος- --ASM τροπος-N2--ASM αποαιρεω-V2--PMI3S απο-P ο- A--GSM μοσχος-N2--GSM ο- A--GSM ο- A--GSF θυσια-N1A-GSF ο- A--GSN σωτηριον-N2N-GSN και-C αναφερω-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM επι-P ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--GSF καρπωσις-N3I-GSF

11 και-C ο- A--ASN δερμα-N3M-ASN ο- A--GSM μοσχος-N2--GSM και-C πας-A1S-ASF αυτος- D--GSM ο- A--ASF σαρξ-N3K-ASF συν-P ο- A--DSF κεφαλη-N1--DSF και-C ο- A--DPN ακρωτηριον-N2N-DPN και-C ο- A--DSF κοιλια-N1A-DSF και-C ο- A--DSF κοπρος-N2--DSF

12 και-C εκφερω-VF--FAI3P ολος-A1--ASM ο- A--ASM μοσχος-N2--ASM εξω-P ο- A--GSF παρεμβολη-N1--GSF εις-P τοπος-N2--ASM καθαρος-A1A-ASM ου-D εκχεω-VF2-FAI3P ο- A--ASF σποδια-N1A-ASF και-C κατακαιω-VF--FAI3P αυτος- D--ASM επι-P ξυλον-N2N-GPN εν-P πυρ-N3--DSN επι-P ο- A--GSF εκχυσις-N3I-GSF ο- A--GSF σποδια-N1A-GSF καιω-VC--FPI3S

13 εαν-C δε-X πας-A1S-NSF συναγωγη-N1--NSF *ισραηλ-N---GSM αγνοεω-VA--AAS3S ακουσιως-D και-C λανθανω-VB--AAS3S ρημα-N3M-NSN εκ-P οφθαλμος-N2--GPM ο- A--GSF συναγωγη-N1--GSF και-C ποιεω-VA--AAS3P εις-A1A-ASF απο-P πας-A1S-GPF ο- A--GPF εντολη-N1A-GPF κυριος-N2--GSM ος- --NSF ου-D ποιεω-VC--FPI3S και-C πλημμελεω-VA--AAS3P

14 και-C γιγνωσκω-VS--APS3S αυτος- D--DPM ο- A--NSF αμαρτια-N1A-NSF ος- --ASF αμαρτανω-VBI-AAI3P εν-P αυτος- D--DSF και-C προςαγω-VF--FAI3S ο- A--NSF συναγωγη-N1--NSF μοσχος-N2--ASM εκ-P βους-N3--GPM αμωμος-A1B-ASM περι-P ο- A--GSF αμαρτια-N1A-GSF και-C προςαγω-VF--FAI3S αυτος- D--ASM παρα-P ο- A--APF θυρα-N1A-APF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

15 και-C επιτιθημι-VF--FAI3P ο- A--NPM πρεσβυτερος-A1--NPM ο- A--GSF συναγωγη-N1--GSF ο- A--APF χειρ-N3--APF αυτος- D--GPM επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSM μοσχος-N2--GSM εναντι-P κυριος-N2--GSM και-C σφαζω-VF--FAI3P ο- A--ASM μοσχος-N2--ASM εναντι-P κυριος-N2--GSM

16 και-C ειςφερω-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM ο- A--NSM χριστος-A1--NSM απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSM μοσχος-N2--GSM εις-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN

17 και-C βαπτω-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM ο- A--ASM δακτυλος-N2--ASM απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSM μοσχος-N2--GSM και-C ραινω-VF2-FAI3S επτακις-D εναντι-P κυριος-N2--GSM κατενωπιον-P ο- A--GSN καταπετασμα-N3M-GSN ο- A--GSM αγιος-A1A-GSM

18 και-C απο-P ο- A--GSN αιμα-N3M-GSN επιτιθημι-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM επι-P ο- A--APN κερας-N3T-APN ο- A--GSN θυσιαστηριον-N2N-GSN ο- A--GPN θυμιαμα-N3M-GPN ο- A--GSF συνθεσις-N3I-GSF ος- --NSN ειμι-V9--PAI3S ενωπιον-P κυριος-N2--GSM ος- --NSN ειμι-V9--PAI3S εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN και-C ο- A--ASN πας-A3--ASN αιμα-N3M-ASN εκχεω-VF2-FAI3S προς-P ο- A--ASF βασις-N3I-ASF ο- A--GSN θυσιαστηριον-N2N-GSN ο- A--GPF καρπωσις-N3I-GPF ο- A--GPF προς-P ο- A--DSF θυρα-N1A-DSF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

19 και-C ο- A--ASN πας-A3--ASN στεαρ-N3T-ASN περιαιρεω-VF2-FAI3S απο-P αυτος- D--GSN και-C αναφερω-VF--FAI3S επι-P ο- A--ASN θυσιαστηριον-N2N-ASN

20 και-C ποιεω-VF--FAI3S ο- A--ASM μοσχος-N2--ASM ος- --ASM τροπος-N2--ASM ποιεω-VAI-AAI3S ο- A--ASM μοσχος-N2--ASM ο- A--ASM ο- A--GSF αμαρτια-N1A-GSF ουτως-D ποιεω-VC--FPI3S και-C εκιλασκομαι-VF--FMI3S περι-P αυτος- D--GPM ο- A--NSM ιερευς-N3V-NSM και-C αποιημι-VC--FPI3S αυτος- D--DPM ο- A--NSF αμαρτια-N1A-NSF

21 και-C εκφερω-VF--FAI3P ο- A--ASM μοσχος-N2--ASM ολος-A1--ASM εξω-P ο- A--GSF παρεμβολη-N1--GSF και-C κατακαιω-VF--FAI3P ο- A--ASM μοσχος-N2--ASM ος- --ASM τροπος-N2--ASM κατακαιω-VAI-AAI3P ο- A--ASM μοσχος-N2--ASM ο- A--ASM προτερος-A1A-ASM αμαρτια-N1A-NSF συναγωγη-N1--GSF ειμι-V9--PAI3S

22 εαν-C δε-X ο- A--NSM αρχων-N3--NSM αμαρτανω-VB--AAS3S και-C ποιεω-VA--AAS3S εις-A1A-ASF απο-P πας-A1S-GPF ο- A--GPF εντολη-N1A-GPF κυριος-N2--GSM ο- A--GSM θεος-N2--GSM αυτος- D--GPM ος- --NSF ου-D ποιεω-VC--FPI3S ακουσιως-D και-C αμαρτανω-VB--AAS3S και-C πλημμελεω-VA--AAS3S

23 και-C γιγνωσκω-VS--APS3S αυτος- D--DSM ο- A--NSF αμαρτια-N1A-NSF ος- --ASF αμαρτανω-VBI-AAI3S εν-P αυτος- D--DSF και-C προςφερω-VF--FAI3S ο- A--ASN δωρον-N2N-ASN αυτος- D--GSM χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM αρσην-A3--ASN αμωμος-A1B-ASN

24 και-C επιτιθημι-VF--FAI3S ο- A--ASF χειρ-N3--ASF επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSM χιμαρος-N2--GSM και-C σφαζω-VF--FAI3P αυτος- D--ASM εν-P τοπος-N2--DSM ου-D σφαζω-V1--PAI3P ο- A--APN ολοκαυτωμα-N3M-APN ενωπιον-P κυριος-N2--GSM αμαρτια-N1A-NSF ειμι-V9--PAI3S

25 και-C επιτιθημι-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSN ο- A--GSF αμαρτια-N1A-GSF ο- A--DSM δακτυλος-N2--DSM επι-P ο- A--APN κερας-N3T-APN ο- A--GSN θυσιαστηριον-N2N-GSN ο- A--GPN ολοκαυτωμα-N3M-GPN και-C ο- A--ASN πας-A3--ASN αιμα-N3M-ASN αυτος- D--GSM εκχεω-VF2-FAI3S παρα-P ο- A--ASF βασις-N3I-ASF ο- A--GSN θυσιαστηριον-N2N-GSN ο- A--GPN ολοκαυτωμα-N3M-GPN

26 και-C ο- A--ASN πας-A3--ASN στεαρ-N3T-ASN αυτος- D--GSM αναφερω-VF--FAI3S επι-P ο- A--ASN θυσιαστηριον-N2N-ASN ωσπερ-D ο- A--ASN στεαρ-N3T-ASN θυσια-N1A-GSF σωτηριον-N2N-GSN και-C εκιλασκομαι-VF--FMI3S περι-P αυτος- D--GSM ο- A--NSM ιερευς-N3V-NSM απο-P ο- A--GSF αμαρτια-N1A-GSF αυτος- D--GSM και-C αποιημι-VC--FPI3S αυτος- D--DSM

27 εαν-C δε-X ψυχη-N1--NSF εις-A1A-NSF αμαρτανω-VB--AAS3S ακουσιως-D εκ-P ο- A--GSM λαος-N2--GSM ο- A--GSF γη-N1--GSF εν-P ο- A--DSN ποιεω-VA--AAN εις-A1A-ASF απο-P πας-A1S-GPF ο- A--GPF εντολη-N1A-GPF κυριος-N2--GSM ος- --NSF ου-D ποιεω-VC--FPI3S και-C πλημμηλεω-VA--AAS3S

28 και-C γιγνωσκω-VS--APS3S αυτος- D--DSM ο- A--NSF αμαρτια-N1A-NSF ος- --ASF αμαρτανω-VBI-AAI3S εν-P αυτος- D--DSF και-C φερω-VF--FAI3S χιμαιρα-N1A-ASF εκ-P αιξ-N3G-GPM θηλυς-A3U-ASF αμωμος-A1B-ASF φερω-VF--FAI3S περι-P ο- A--GSF αμαρτια-N1A-GSF ος- --GSF αμαρτανω-VBI-AAI3S

29 και-C επιτιθημι-VF--FAI3S ο- A--ASF χειρ-N3--ASF επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSN αμαρτημα-N3M-GSN αυτος- D--GSM και-C σφαζω-VF--FAI3P ο- A--ASF χιμαιρα-N1A-ASF ο- A--ASF ο- A--GSF αμαρτια-N1A-GSF εν-P τοπος-N2--DSM ου-D σφαζω-V1--PAI3P ο- A--APN ολοκαυτωμα-N3M-APN

30 και-C λαμβανω-VF--FMI3S ο- A--NSM ιερευς-N3V-NSM απο-P ο- A--GSN αιμα-N3M-GSN αυτος- D--GSF ο- A--DSM δακτυλος-N2--DSM και-C επιτιθημι-VF--FAI3S επι-P ο- A--APN κερας-N3T-APN ο- A--GSN θυσιαστηριον-N2N-GSN ο- A--GPN ολοκαυτωμα-N3M-GPN και-C πας-A3--ASN ο- A--ASN αιμα-N3M-ASN αυτος- D--GSF εκχεω-VF2-FAI3S παρα-P ο- A--ASF βασις-N3I-ASF ο- A--GSN θυσιαστηριον-N2N-GSN

31 και-C πας-A3--ASN ο- A--ASN στεαρ-N3T-ASN περιαιρεω-VF2-FAI3S ος- --ASM τροπος-N2--ASM περιαιρεω-V2--PMI3S στεαρ-N3T-ASN απο-P θυσια-N1A-GSF σωτηριον-N2N-GSN και-C αναφερω-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM επι-P ο- A--ASN θυσιαστηριον-N2N-ASN εις-P οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM και-C εκιλασκομαι-VF--FMI3S περι-P αυτος- D--GSM ο- A--NSM ιερευς-N3V-NSM και-C αποιημι-VC--FPI3S αυτος- D--DSM

32 εαν-C δε-X προβατον-N2N-ASN προςφερω-VA--AAS3S ο- A--ASN δωρον-N2N-ASN αυτος- D--GSM εις-P αμαρτια-N1A-ASF θηλυς-A3U-ASN αμωμος-A1B-ASN προςφερω-VF--FAI3S αυτος- D--ASN

33 και-C επιτιθημι-VF--FAI3S ο- A--ASF χειρ-N3--ASF επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSN ο- A--GSF αμαρτια-N1A-GSF και-C σφαζω-VF--FAI3P αυτος- D--ASN εν-P τοπος-N2--DSM ου-D σφαζω-V1--PAI3P ο- A--APN ολοκαυτωμα-N3M-APN

34 και-C λαμβανω-VB--AAPNSM ο- A--NSM ιερευς-N3V-NSM απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSN ο- A--GSF αμαρτια-N1A-GSF ο- A--DSM δακτυλος-N2--DSM επιτιθημι-VF--FAI3S επι-P ο- A--APN κερας-N3T-APN ο- A--GSN θυσιαστηριον-N2N-GSN ο- A--GSF ολοκαυτωσις-N3I-GSF και-C πας-A3--ASN αυτος- D--GSN ο- A--ASN αιμα-N3M-ASN εκχεω-VF2-FAI3S παρα-P ο- A--ASF βασις-N3I-ASF ο- A--GSN θυσιαστηριον-N2N-GSN ο- A--GSF ολοκαυτωσις-N3I-GSF

35 και-C πας-A3--ASN αυτος- D--GSN ο- A--ASN στεαρ-N3T-ASN περιαιρεω-VF2-FAI3S ος- --ASM τροπος-N2--ASM περιαιρεω-V2--PMI3S στεαρ-N3T-ASN προβατον-N2N-GSN εκ-P ο- A--GSF θυσια-N1A-GSF ο- A--GSN σωτηριον-N2N-GSN και-C επιτιθημι-VF--FAI3S αυτος- D--ASN ο- A--NSM ιερευς-N3V-NSM επι-P ο- A--ASN θυσιαστηριον-N2N-ASN επι-P ο- A--ASN ολοκαυτωμα-N3M-ASN κυριος-N2--GSM και-C εκιλασκομαι-VF--FMI3S περι-P αυτος- D--GSN ο- A--NSM ιερευς-N3V-NSM περι-P ο- A--GSF αμαρτια-N1A-GSF ος- --GSF αμαρτανω-VBI-AAI3S και-C αποιημι-VC--FPI3S αυτος- D--DSM

   

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Arcana Coelestia # 10177

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10177. And thou shalt make an altar for the burning of incense. That this signifies a representative of the grateful hearing and reception by the Lord of all things of worship from love and charity, is evident from the signification of the “altar for burning incense,” as being a representative of such things of worship as are uplifted to the Lord; that these are from love and charity will be plain in what follows. By the “altar” is signified the same as by that which is upon it, because the altar is the containant, and that which is upon it is the thing contained; and the containant and the thing contained make a one; as do a table and the bread which is upon it; and a cup and the wine which is in it.

[2] The reason why an altar was made for burning incense, and not a table, was because among the Israelitish nation altars were the principal representatives of worship from love, for there was fire upon them, and by “fire” is signified love and charity, from which is the worship. (That altars were the principal representatives of worship, see n. 4192, 4541, 8623, 8935, 8940, 9714)

[3] That the altar of incense represented the hearing and reception of all things of the worship which is from love and charity, was because by smoke, and consequently by fumigation, was signified that which is lifted on high; and by the odor of the smoke was signified that which is grateful, consequently that which is heard and received by the Lord; and that alone is grateful, and is received by the Lord, which is from love and charity; and for this reason that altar was covered over with gold, and was called “the golden altar,” because “gold” signifies the good of love and of charity (see the places cited in n. 9874, 9881).

[4] The reason why that alone is grateful, and is therefore heard and received by the Lord, which is from love and charity, is because love makes the whole man, for every man is such as is his love. From this it is that the angels in the heavens are loves and charities in form; the very form they have is from this the human form, because in respect to the Divine Human, the Lord, who is in them and forms them, is the Divine love itself. From this it is that their quality in respect to love is clearly perceived from their faces, their speech, their gestures, and especially from the spheres of the affections which flow forth from them to a distance.

[5] And because love to the Lord and charity toward the neighbor are from the Lord, and because love is spiritual conjunction, therefore whatever proceeds from this source is heard and received by the Lord. Whereas the holiness and piety that are not from this source are indeed heard, but are not gratefully received, for they are a hypocritical holiness and piety, because they are a mere external without an internal; and a holy external without an internal penetrates no further than to the first threshold of heaven, and is there dispersed. Whereas a holy external from a holy internal penetrates even into heaven, according to the quality of the internal, thus to the Lord. For a holy external without an internal is merely from the mouth and the gestures, whereas a holy external from an internal is at the same time from the heart. (Concerning the latter and the former holiness, see what (8252-8257) was said and shown in n. 8252-8257.)

[6] In the Tent without the veil was the table on which were the breads of faces, also the lampstand with the lamps, and the altar of incense; by the breads of faces was represented love to the Lord; by the lamps of the lampstand, charity and faith; and by the incense upon the altar, the worship from these, and therefore it was burned every morning and every evening when the lamps were prepared. From this also it is evident that by “burning incense” was represented the worship of the Lord from love and charity; and by the Tent itself in which it took place, was represented heaven, where all worship is of this nature. (That the breads represented celestial good, which is the good of love to the Lord, see n. 9545; that the lampstand represented spiritual good, which is the good of charity toward the neighbor and the good of faith, n. 9548-9561; and that the Tent represented heaven, n. 9457, 9481, 9485, 9784, 9963)

[7] When worship is spoken of, that holiness is meant which is effected by means of prayers, adorations, confessions, and the like, that proceed from the internals which are of love and charity. These are the acts of worship which are meant by “burning incense,” as can be seen from the following passages, in David:

Accepted are my prayers as incense before Thee (Psalms 141:2).

The four animals, and the twenty-four elders, fell down before the Lamb, having everyone harps, and golden vials full of incensings, which are the prayers of the saints (Revelation 5:8).

An angel came having a golden censer, and there were given unto him many incensings, that he should offer them with the prayers of all the saints upon the golden altar that was before the throne. And the smoke of the incensings went up from the prayers of the saints (Revelation 8:3-4).

[8] As by “incense” was signified worship and its elevation, thus hearing and reception by the Lord, therefore it was commanded by Moses that “they should take incense boxes with frankincense and burn it before Jehovah, that from this they might know whom Jehovah would choose, thus whom He would hear” (Numbers 16:1, and following verses); and when the people murmured, “Aaron ran into the midst of the congregation with incense, when the plague had begun, and thus stayed it” (Numbers 16:44-49).

In Malachi:

From the rising of the sun even unto its going down, the name of Jehovah shall be great among the nations, and in every place incense shall be offered to My name, and a clean meat-offering (Malachi 1:11);

“a clean meat-offering” is added, because by it is signified the good of love (n. 10137).

In Moses:

The sons of Leviticus shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense in Thy nose, and a burnt-offering upon Thine altar (Deuteronomy 33:10);

it is said, “shall put incense in Thy nose” because by the “nostrils” is signified perception (n. 4624-4634); a “burnt-offering” is here added because by it also is signified that which is from the good of love.

[9] But in the opposite sense by “burning incense” is signified worship from contrary loves, which are the loves of self and of the world; as by “burning incense to other gods” (Jeremiah 1:16; 44:3, 5); by “burning incense to idols” (Ezekiel 8:116:18); and by “burning incense to the baals” (Hosea 2:13).

[10] As the “burnings of incense” signified such things as are raised upward and are accepted by the Divine, therefore they were employed by the Gentiles also in their religious ceremonials. That frankincense, censers, and incense boxes were in use among the Romans and among other nations is known from history. A religious ceremonial of this kind was derived from the Ancient Church, which was spread through many regions of Asia; as through Syria, Arabia, Babylon, Egypt, and Canaan. This church had been a representative church, thus consisting in external things that represented internal ones, which are celestial and spiritual; and from this church many religious ceremonials were carried over to the nations round about, and among these the burning of incense, and from them through Greece into Italy; and in like manner the perpetual fires, for guarding which chaste virgins were appointed, whom they called vestals.

vestals.

[11] The offerings of incense in the Ancient Church, and from this in the Israelitish, were prepared from fragrant substances, such as stacte, onycha, galbanum, and frankincense; for the reason that odor signified perception, and a fragrant odor a grateful perception (n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 10054). But frankincense in particular signifies the truth of faith, and therefore when “frankincense” is mentioned in the Word, there is joined with it “oil,” “bread,” a “meat-offering,” or “gold,” by all of which is signified the good of love; as in Isaiah:

All they from Sheba shall come, they shall bring gold and frankincense, and shall proclaim the praises of Jehovah (Isaiah 60:6).

In like manner those who came from the east, of whom it is written in Matthew,

There came wise men from the east, seeking the Lord just then born, and opening their treasures they offered gold, frankincense, and myrrh” (Matthew 2:1-2, 11).

(That those who were from the east and were called “sons of the east,” in the Word signify those who were in the knowledges of good and truth, see n. 3249, 3762; in like manner “Sheba,” n. 1171, 3240; that “gold” signifies the good of love, see the places (9881) cited in n. 9874, 9881.)

[12] In Jeremiah:

They shall bring a burnt-offering and sacrifice, and a meat-offering and frankincense (Jeremiah 17:26).

By “a meat-offering” is likewise signified the good of love (n. 9992, 10137). From this it is evident that by “frankincense” in the Word is signified the truth which is of faith; for in the Word, where good is spoken of, truth also is spoken of, on account of the heavenly marriage which is that of good and truth in every detail therein (see the places cited in n. 9263, 9314). For this reason also “upon the meat-offering there was oil, and also frankincense” (Leviticus 2:1-2, 15); but not upon the meat-offering which was for sin (Leviticus 5:11); nor upon the meat-offering of jealousy (Numbers 5:15). The reason why there was no oil or frankincense on these meat-offerings, was because they were given as an expiation from evils, and so long as a man is in expiation he cannot receive the good of love and the truth of faith, because the evils stand in the way; but it is otherwise after expiation, or the removal of the evils.

[13] As the good of love is not possible except together with the truth of faith (for good produces truth, and in truth procures for itself its quality, and forms itself), therefore it was that “upon every meat-offering there was frankincense,” and also “upon the breads of faces” which were upon the table in the Tent of meeting (Leviticus 24:7); for “breads” signified the good of love (n. 3478, 3813, 4211, 4217, 4735, 4976, 8410, 9323, 9545, 10040, 10137).

  
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