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Numbers 15

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

2 λαλεω-VA--AAD2S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM οταν-D ειςερχομαι-VB--AAS2P εις-P ο- A--ASF γη-N1--ASF ο- A--GSF κατοικησις-N3I-GSF συ- P--GP ος- --ASF εγω- P--NS διδωμι-V8--PAI1S συ- P--DP

3 και-C ποιεω-VF--FAI2S ολοκαυτωμα-N3M-APN κυριος-N2--DSM ολοκαρπωμα-N3M-ASN η-C θυσια-N1A-ASF μεγαλυνω-VA--AAN ευχη-N1--ASF η-C κατα-P εκουσιος-A1A-ASM η-C εν-P ο- A--DPF εορτη-N1--DPF συ- P--GP ποιεω-VA--AAN οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM ει-C μεν-X απο-P ο- A--GPM βους-N3--GPM η-C απο-P ο- A--GPN προβατον-N2N-GPN

4 και-C προςφερω-VF--FAI3S ο- A--NSM προςφερω-V1--PAPNSM ο- A--ASN δωρον-N2N-ASN αυτος- D--GSM κυριος-N2--DSM θυσια-N1A-ASF σεμιδαλις-N3I-GSF δεκατος-A1--ASN ο- A--GSN οιφι-N---GSN αναποιεω-VM--XPPGSF εν-P ελαιον-N2N-DSN εν-P τεταρτος-A1--DSN ο- A--GSN ιν-N---GSN

5 και-C οινος-N2--ASM εις-P σπονδη-N1--ASF ο- A--ASN τεταρτος-A1--ASN ο- A--GSN ιν-N---GSN ποιεω-VF--FAI2P επι-P ο- A--GSF ολοκαυτωσις-N3I-GSF η-C επι-P ο- A--GSF θυσια-N1A-GSF ο- A--DSM αμνος-N2--DSM ο- A--DSM εις-A3--DSM ποιεω-VF--FAI2S τοσουτος- D--ASN καρπωμα-N3M-ASN οσμη-N1--ASF ευωδια-N1A-GSF ο- A--DSM κυριος-N2--DSM

6 και-C ο- A--DSM κριος-N2--DSM οταν-D ποιεω-V2--PAS2P αυτος- D--ASM η-C εις-P ολοκαυτωμα-N3M-ASN η-C εις-P θυσια-N1A-ASF ποιεω-VF--FAI2S θυσια-N1A-ASF σεμιδαλις-N3I-GSF δυο-M δεκατος-A1--APN αναποιεω-VM--XPPGSF εν-P ελαιον-N2N-DSN ο- A--ASN τριτος-A1--ASN ο- A--GSN ιν-N---GSN

7 και-C οινος-N2--ASM εις-P σπονδη-N1--ASF ο- A--ASN τριτος-A1--ASN ο- A--GSN ιν-N---GSN προςφερω-VF--FAI2P εις-P οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM

8 εαν-C δε-X απο-P ο- A--GPM βους-N3--GPM ποιεω-V2--PAS2P εις-P ολοκαυτωμα-N3M-ASN η-C εις-P θυσια-N1A-ASF μεγαλυνω-VA--AAN ευχη-N1--ASF η-C εις-P σωτηριον-N2N-ASN κυριος-N2--DSM

9 και-C προςφερω-VF--FAI3S επι-P ο- A--GSM μοσχος-N2--GSM θυσια-N1A-ASF σεμιδαλις-N3I-GSF τρεις-A3--APN δεκατος-A1--APN αναποιεω-VM--XPPGSF εν-P ελαιον-N2N-DSN ημισυς-A3U-ASN ο- A--GSN ιν-N---GSN

10 και-C οινος-N2--ASM εις-P σπονδη-N1--ASF ο- A--ASN ημισυς-A3U-ASN ο- A--GSN ιν-N---GSN καρπωμα-N3M-ASN οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM

11 ουτως-D ποιεω-VF--FAI2S ο- A--DSM μοσχος-N2--DSM ο- A--DSM εις-A3--DSM η-C ο- A--DSM κριος-N2--DSM ο- A--DSM εις-A3--DSM η-C ο- A--DSM αμνος-N2--DSM ο- A--DSM εις-A3--DSM εκ-P ο- A--GPN προβατον-N2N-GPN η-C εκ-P ο- A--GPM αιξ-N3G-GPM

12 κατα-P ο- A--ASM αριθμος-N2--ASM ος- --GPM εαν-C ποιεω-VA--AAS2P ουτως-D ποιεω-VF--FAI2P ο- A--DSM εις-A3--DSM κατα-P ο- A--ASM αριθμος-N2--ASM αυτος- D--GPM

13 πας-A3--NSM ο- A--NSM αυτοχθων-N3N-NSM ποιεω-VF--FAI3S ουτως-D τοιουτος-A1--APN προςφερω-VA--AAN καρπωμα-N3M-APN εις-P οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM

14 εαν-C δε-X προσηλυτος-N2--NSM εν-P συ- P--DP προςγιγνομαι-VB--AMS3S εν-P ο- A--DSF γη-N1--DSF συ- P--GP η-C ος- --NSM αν-X γιγνομαι-VB--AMS3S εν-P συ- P--DP εν-P ο- A--DPF γενεα-N1A-DPF συ- P--GP και-C ποιεω-VF--FAI3S καρπωμα-N3M-ASN οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM ος- --ASM τροπος-N2--ASM ποιεω-V2--PAI2P συ- P--NP ουτως-D ποιεω-VF--FAI3S ο- A--NSF συναγωγη-N1--NSF κυριος-N2--DSM

15 νομος-N2--NSM εις-A3--NSM ειμι-VF--FMI3S συ- P--DP και-C ο- A--DPM προσηλυτος-N2--DPM ο- A--DPM προςκειμαι-V5--PMPDPM εν-P συ- P--DP νομος-N2--NSM αιωνιος-A1B-NSM εις-P γενεα-N1A-APF συ- P--GP ως-C συ- P--NP και-C ο- A--NSM προσηλυτος-N2--NSM ειμι-VF--FMI3S εναντι-P κυριος-N2--GSM

16 νομος-N2--NSM εις-A3--NSM ειμι-VF--FMI3S και-C δικαιωμα-N3M-ASN εις-A3--ASN ειμι-VF--FMI3S συ- P--DP και-C ο- A--DSM προσηλυτος-N2--DSM ο- A--DSM προςκειμαι-V5--PMPDSM εν-P συ- P--DP

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

18 λαλεω-VA--AAD2S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM εν-P ο- A--DSN ειςπορευομαι-V1--PMN συ- P--AP εις-P ο- A--ASF γη-N1--ASF εις-P ος- --ASF εγω- P--NS ειςαγω-V1--PAI1S συ- P--AP εκει-D

19 και-C ειμι-VF--FMI3S οταν-D εσθιω-V1--PAS2P συ- P--NP απο-P ο- A--GPM αρτος-N2--GPM ο- A--GSF γη-N1--GSF αποαιρεω-VF2-FAI2P αφαιρεμα-N3M-ASN αφορισμα-N3M-ASN κυριος-N2--DSM

20 απαρχη-N1--ASF φυραμα-N3M-GSN συ- P--GP αρτος-N2--ASM αφαιρεμα-N3M-ASN αποοριζω-VF2-FAI2P αυτος- D--ASN ως-C αφαιρεμα-N3M-ASN απο-P αλων-N3--GS ουτως-D αποαιρεω-VF2-FAI2P αυτος- D--ASM

21 απαρχη-N1--ASF φυραμα-N3M-GSN συ- P--GP και-C διδωμι-VF--FAI2P κυριος-N2--DSM αφαιρεμα-N3M-ASN εις-P ο- A--APF γενεα-N1A-APF συ- P--GP

22 οταν-D δε-X διαμαρτυρεω-VB--AAS2P και-C μη-D ποιεω-VA--AAS2P πας-A1S-APF ο- A--APF εντολη-N1A-APF ουτος- D--APF ος- --APF λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM

23 καθα-D συντασσω-VAI-AAI3S κυριος-N2--NSM προς-P συ- P--AP εν-P χειρ-N3--DSF *μωυσης-N1M-GSM απο-P ο- A--GSF ημερα-N1A-GSF ος- --GSF συντασσω-VAI-AAI3S κυριος-N2--NSM προς-P συ- P--AP και-C επεκεινα-D εις-P ο- A--APF γενεα-N1A-APF συ- P--GP

24 και-C ειμι-VF--FMI3S εαν-C εκ-P οφθαλμος-N2--GPM ο- A--GSF συναγωγη-N1--GSF γιγνομαι-VC--APS3S ακουσιως-D και-C ποιεω-VF--FAI3S πας-A1S-NSF ο- A--NSF συναγωγη-N1--NSF μοσχος-N2--ASM εις-A3--ASM εκ-P βους-N3--GPM αμωμος-A1B-ASM εις-P ολοκαυτωμα-N3M-ASN εις-P οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM και-C θυσια-N1A-ASF ουτος- D--GSM και-C σπονδη-N1--ASF αυτος- D--GSM κατα-P ο- A--ASF συνταξις-N3I-ASF και-C χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM εις-A3--ASM περι-P αμαρτια-N1A-GSF

25 και-C εκιλασκομαι-VF--FMI3S ο- A--NSM ιερευς-N3V-NSM περι-P πας-A1S-GSF συναγωγη-N1--GSF υιος-N2--GPM *ισραηλ-N---GSM και-C αποιημι-VC--FPI3S αυτος- D--DPM οτι-C ακουσιος-A1B-ASM ειμι-V9--PAI3S και-C αυτος- D--NPM φερω-VAI-AAI3P ο- A--ASN δωρον-N2N-ASN αυτος- D--GPM καρπωμα-N3M-ASN κυριος-N2--DSM περι-P ο- A--GSF αμαρτια-N1A-GSF αυτος- D--GPM εναντι-P κυριος-N2--GSM περι-P ο- A--GPM ακουσιος-A1B-GPM αυτος- D--GPM

26 και-C αποιημι-VC--FPI3S κατα-P πας-A1S-ASF συναγωγη-N1--ASF υιος-N2--GPM *ισραηλ-N---GSM και-C ο- A--DSM προσηλυτος-N2--DSM ο- A--DSM προςκειμαι-V5--PMPDSM προς-P συ- P--AP οτι-C πας-A3--DSM ο- A--DSM λαος-N2--DSM ακουσιος-A1B-ASM

27 εαν-C δε-X ψυχη-N1--NSF εις-A1A-NSF αμαρτανω-VB--AAS3S ακουσιως-D προςαγω-VF--FAI3S αιξ-N3G-ASM εις-A1A-ASF ενιαυσιος-A1A-ASF περι-P αμαρτια-N1A-GSF

28 και-C εκιλασκομαι-VF--FMI3S ο- A--NSM ιερευς-N3V-NSM περι-P ο- A--GSF ψυχη-N1--GSF ο- A--GSF ακουσιαζω-VS--APPGSF και-C αμαρτανω-VB--AAPGSF ακουσιως-D εναντι-P κυριος-N2--GSM εκιλασκομαι-VA--AMN περι-P αυτος- D--GSM

29 ο- A--DSM εγχωριος-A1B-DSM εν-P υιος-N2--DPM *ισραηλ-N---GSM και-C ο- A--DSM προσηλυτος-N2--DSM ο- A--DSM προςκειμαι-V5--PMPDSM εν-P αυτος- D--DPM νομος-N2--NSM εις-A3--NSM ειμι-VF--FMI3S αυτος- D--DPM ος- --NSM αν-X ποιεω-VA--AAS3S ακουσιως-D

30 και-C ψυχη-N1--NSF οστις- X--NSF ποιεω-VF--FAI3S εν-P χειρ-N3--DSF υπερηφανια-N1A-GSF απο-P ο- A--GPN αυτοχθων-N3N-GPM η-C απο-P ο- A--GPM προσηλυτος-N2--GPM ο- A--ASM θεος-N2--ASM ουτος- D--NSM παραοξυνω-V1--PAI3S εκολεθρευω-VC--FPI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF εκ-P ο- A--GSM λαος-N2--GSM αυτος- D--GSF

31 οτι-C ο- A--ASN ρημα-N3M-ASN κυριος-N2--GSM φαυλιζω-VAI-AAI3S και-C ο- A--APF εντολη-N1A-APF αυτος- D--GSM διασκεδαζω-VAI-AAI3S εκτριβω-VF--FAI3S εκτριβω-VD--FPI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF ο- A--NSF αμαρτια-N1A-NSF αυτος- D--GSF εν-P αυτος- D--DSF

32 και-C ειμι-V9--IAI3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM εν-P ο- A--DSF ερημος-N2--DSF και-C ευρισκω-VB--AAI3P ανηρ-N3--ASM συνλεγω-V1--PAPASM ξυλον-N2N-APN ο- A--DSF ημερα-N1A-DSF ο- A--GPN σαββατον-N2N-GPN

33 και-C προςαγω-VBI-AAI3P αυτος- D--ASM ο- A--NPM ευρισκω-VB--AAPNPM αυτος- D--ASM συνλεγω-V1--PAPASM ξυλον-N2N-APN ο- A--DSF ημερα-N1A-DSF ο- A--GPN σαββατον-N2N-GPN προς-P *μωυσης-N1M-ASM και-C *ααρων-N---ASM και-C προς-P πας-A1S-ASF συναγωγη-N1--ASF υιος-N2--GPM *ισραηλ-N---GSM

34 και-C αποτιθημι-VEI-AMI3P αυτος- D--ASM εις-P φυλακη-N1--ASF ου-D γαρ-X συνκρινω-VAI-AAI3P τις- I--ASN ποιεω-VA--AAS3P αυτος- D--ASM

35 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM θανατος-N2--DSM θανατοω-V4--PMD3S ο- A--NSM ανθρωπος-N2--NSM λιθοβολεω-VA--AAD2P αυτος- D--ASM λιθος-N2--DPM πας-A1S-NSF ο- A--NSF συναγωγη-N1--NSF

36 και-C εκαγω-VBI-AAI3P αυτος- D--ASM πας-A1S-NSF ο- A--NSF συναγωγη-N1--NSF εξω-P ο- A--GSF παρεμβολη-N1--GSF και-C λιθοβολεω-VAI-AAI3P αυτος- D--ASM πας-A1S-NSF ο- A--NSF συναγωγη-N1--NSF λιθος-N2--DPM εξω-P ο- A--GSF παρεμβολη-N1--GSF καθα-D συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

37 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

38 λαλεω-VA--AAD2S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM και-C ποιεω-VA--AAD3P εαυτου- D--DPM κρασπεδον-N2N-APN επι-P ο- A--APN πτερυγιον-N2N-APN ο- A--GPN ιματιον-N2N-GPN αυτος- D--GPM εις-P ο- A--APF γενεα-N1A-APF αυτος- D--GPM και-C επιτιθημι-VF--FAI2P επι-P ο- A--APN κρασπεδον-N2N-APN ο- A--GPN πτερυγιον-N2N-GPN κλωσμα-N3M-ASN υακινθινος-A1--ASN

39 και-C ειμι-VF--FMI3S συ- P--DP εν-P ο- A--DPN κρασπεδον-N2N-DPN και-C οραω-VF--FMI2P αυτος- D--APN και-C μιμνησκω-VS--FPI2P πας-A1S-GPF ο- A--GPF εντολη-N1A-GPF κυριος-N2--GSM και-C ποιεω-VF--FAI2P αυτος- D--APF και-C ου-D διαστρεφω-VD--FPI2P οπισω-P ο- A--GPF διανοια-N1A-GPF συ- P--GP και-C οπισω-P ο- A--GPM οφθαλμος-N2--GPM συ- P--GP εν-P ος- --DPM συ- P--NP εκπορνευω-V1--PAI2P οπισω-P αυτος- D--GPM

40 οπως-C αν-X μιμνησκω-VS--APS2P και-C ποιεω-VA--AAS2P πας-A1S-APF ο- A--APF εντολη-N1A-APF εγω- P--GS και-C ειμι-VF--FMI2P αγιος-A1A-NPM ο- A--DSM θεος-N2--DSM συ- P--GP

41 εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP ο- A--NSM εκαγω-VB--AAPNSM συ- P--AP εκ-P γη-N1--GSF *αιγυπτος-N2--GSF ειμι-V9--PAN συ- P--GP θεος-N2--NSM εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

   

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Arcana Coelestia # 2177

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2177. That 'meal of fine flour' means the spiritual and celestial ingredients [of the rational] which were present at that time with the Lord, and 'cakes' the same when both had been joined together, is quite clear from the sacrifices of the representative Church and from the minchah presented at the same time, which consisted of fine flour mixed with oil and made into cakes. Representative worship consisted primarily in burnt offerings and sacrifices. What these represented has been stated above where 'bread' was the subject, in 2165, namely the celestial things of the Lord's kingdom in heaven and of the Lord's kingdom on earth, which is the Church, and also the things of the Lord's kingdom or Church as it exists with every individual, and in general everything that is in essence love and charity, since these are celestial entities. In those times all the sacrifices were called 'bread'. Along with those sacrifices a minchah was included - which, as has been stated, consisted of fine flour mixed with oil to which also incense was added - and also a wine-offering.

[2] What these latter represented becomes clear too, namely things similar to those represented by sacrifices but of a lower order, thus the things which belong to the spiritual Church, and also those which belong to the external Church. It may become clear to anyone that such things would never have been prescribed unless they had represented Divine things, and also that each one represented some specific thing. For unless they had represented Divine things they would have been no different from similar things found among gentiles, among whom also there were sacrifices, minchahs, libations, and incense, as well as perpetual fires and many other things which had come down to them from the Ancient Church, especially from the Hebrew Church. But because they were separated from the internal, that is, the Divine things represented by them, those external forms of worship were nothing but idolatrous, as they also came to be among the Jews, who likewise sank into all kinds of idolatry. From this it may become clear to anyone that heavenly arcana were present within every form of ritual, especially so within the sacrifices and every detail of them.

[3] As regards the minchah, the nature of it and how it was to be made into cakes is described in a whole chapter in Moses - in Leviticus 2; also Numbers 15, and elsewhere. The law regarding the minchah is described in Leviticus in the following words,

Fire shall be kept burning unceasingly on the altar; it shall not be put out. And this is the law of the minchah: Aaron's sons shall bring it before Jehovah to the front of the altar, and he shall take up from it a fistful of fine flour of the minchah and of the oil of it and all the frankincense which is on the minchah, and he shall burn it on the altar; it is an odour of rest for a memorial to Jehovah. And the rest of it Aaron and his sons shall eat. Unleavened bread shall be eaten in a holy place. In the court of the tent of meeting shall they eat it. It shall not be cooked leavened; I have given it as their portion from My fire-offerings; it is most holy. Leviticus 6:13-17.

[4] The fire which was to be kept burning unceasingly on the altar represented the Lord's love, that is, His mercy, which is constant and eternal. 'Fire' in the Word means love, see 934, and therefore 'the fire-offerings made for an odour of rest' means the good pleasure which the Lord takes in those things that belong to love and charity. That 'odour' means good pleasure, that is, that which is pleasing, see 925, 1519. Their 'taking a fistful' represented their being required to love with all their soul or strength, for 'the hand' or 'the palm' of the hand means power, as shown in 878, from which 'the fist' also means the same. 'The fine flour together with the oil and the frankincense' represented all things of charity - 'fine flour' the spiritual ingredient of it, 'oil' the celestial, and 'frankincense' that which was in this manner pleasing. That 'fine flour' represents the spiritual ingredient is evident from what has just been stated and from what is stated below. That 'oil' represents the celestial ingredient, or the good or charity, see 886, and that 'frankincense' on account of its odour represents that which is pleasing and acceptable, 925.

[5] Its being 'unleavened bread' or not fermented means that it was to be genuine, thus something offered from genuineness of heart and having no uncleanness. The eating of the rest by Aaron and his sons represented man's reciprocation and his making it his own, and thus represented conjunction by means of love and charity; and it is for this reason that they were commanded to eat it 'in a holy place'. Hence it is called something most holy. These were the things which were represented by the minchah. It was also the way in which the representatives themselves were perceived in heaven; and when the member of the Church understood them in the same way his ideas were like the perception which the angels possess, so that he was in the Lord's kingdom in heaven even though he was on earth.

[6] For more about the minchah - what it was to consist of in any particular kind of sacrifice; the way in which it was to be baked into cakes; what kind was to be offered by those who were being cleansed, and also what kinds on other occasions (all of which would take too long to introduce and explain here) - see what is said about it in Exodus 29:39-41; Leviticus 5:11-13; 6:16-17, 19-21; 10:12-13; 23:10-13, 6, 17; Numbers 5:15 and following verses; 6:15-17, 19-20; 7: in various places; 28:5, 8, 9, 12-13, 20-21, 28-29; 29:3-4, 9-10, 14-15, 18, 21, 24, 27, 30, 33, 37

[7] 'Fine flour made into cakes' had in general the same representation as bread, namely the celestial ingredient of love, while 'meals represented its spiritual ingredient, as becomes clear in the places indicated above. The loaves which were called 'the bread of the Presence' or 'the shewbread' consisted of fine flour, which was made into cakes and placed on the table to provide an unceasing representation of the Lord's love, that is, of His mercy, towards the whole human race, and man's reciprocation. These loaves are spoken of in Moses as follows,

You shall take fine pour and bake it into twelve cakes; two-tenths [of an ephah] shall there be in one cake And you shall place them in two rows, six in a row, on the clean table before Jehovah. And you shall put pure frankincense on each row, and it shall be bread serving as a memorial, a fire-offering to Jehovah. Every sabbath day [Aaron] shall set it out in order before Jehovah continually; it is from the children of Israel as an eternal covenant. And it shall be for Aaron and his sons, and they shall eat it in a holy place, for it is to him the most holy of fire-offerings to Jehovah, by an eternal statute. Leviticus 24:5-9.

Every item and smallest detail mentioned here represented the holiness of love and charity, 'fine flour' having the same representation as meal of fine flour, namely that which is celestial and that which is spiritual that goes with it, and 'cake' the two when joined together.

[8] From this it is clear what the holiness of the Word is to those who possess heavenly ideas, and indeed what holiness was present within this particular representative observance, on account of which it is called 'most holy'. It is also clear how devoid of holiness the Word is to those who imagine that it does not have anything heavenly within it and who keep solely to externals. Exemplifying the latter are those who in the present verse under consideration perceive 'the meal' to be merely meal, 'the fine flour' merely fine flour, and 'the cake' merely a cake, and who imagine that these things have been stated without each one that is mentioned embodying something of the Divine within it. Their attitude is similar to that of those who imagine that the bread and wine of the Holy Supper are no more than a certain religious observance that does not have anything holy within it. Yet in fact it possesses such holiness that the minds of men are linked by means of it to the minds of those in heaven, when from an internal affection they think that the bread and wine mean the Lord's love and man's reciprocation, and by virtue of that interior thought and affection they abide in holiness.

[9] Much the same was implied by the requirement that when the children of Israel entered the land they were to present as a heave-offering to Jehovah a cake made from the first of their dough, Numbers 15:20. The fact that such things are meant is also evident in the Prophets, from' among whom for the moment let this one place in Ezekiel be introduced here,

You were adorned with gold and silver, and your raiment was of fine linen and silk and embroidered cloth. You ate fine flour, honey, and oil. You became exceedingly beautiful, and attained to a kingdom. Ezekiel 16:13.

This refers to Jerusalem, by which is meant the Church, which Church in its earliest days bore an appearance such as this, that is to say, the Ancient Church, which is described by means of raiment and many other adornments. Its affections for truth and good are also described by 'the fine flour, honey, and oil'. It may become clear to anyone that all these details mean in the internal sense something altogether different from what they do in the sense of the letter. And the same applies to Abraham's saying to Sarah, 'Take quickly three measures of meal of fine flour, knead it, and make cakes'. That 'three' means things that are holy has been shown already in 720, 901.

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

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