10137. And a drink-offering of the fourth of a hin of wine. That this signifies spiritual truth sufficient for conjunction, is evident from the signification of “wine,” as being truth (see n. 1071, 1798, 6377); here spiritual truth corresponding to spiritual good from celestial, which is signified by “fine flour mingled with oil” (of which just above, n. 10136); for in the Word where good is treated of, truth also is treated of, and indeed truth of the same kind as the good, for the reason that each and all things in heaven and also in the world bear relation to good and to truth, and to both in order to be anything; for good without truth is not good, and truth without good is not truth (see the (9263) plac es cited in n. 9263, 9314). Hence it was that when the meat-offering was offered, which was bread, a drink-offering also was offered, which was wine; and in like manner in the Holy Supper. From this it is that by the “drink-offering of wine” is here meant truth corresponding to the good which is signified by the meat-offering, spoken of just above. And from the signification of “the fourth of a hin,” as being as much as is sufficient for conjunction (see just above, n. 10136).

[2] Everyone can see that by the meat-offering, which was bread, and by the drink-offering, which was wine, are not meant merely bread and wine, but something of the church and of heaven, thus spiritual and celestial things that belong to heaven and the church. Otherwise what purpose could have been served by putting bread and wine upon the fire of the altar? Could this have been grateful to Jehovah? Or could this have been to Him, as is said, an odor of rest? And could this make expiation for man? He who thinks in a holy way about the Word cannot think that anything so earthly would be pleasing to Jehovah, unless some deeper and more interior Divine thing were contained in it. He who believes that the Word is Divine and spiritual throughout, must necessarily believe that some secret of heaven lies hidden in every detail of it. But the reason why it has not hitherto been known wherein this secret lies, is that it has not been known that there is an internal sense which is spiritual and Divine in every detail of the Word; and that there are angels with every man, who perceive his thoughts, and who apprehend the Word spiritually while he is reading it, and that through them what is holy then flows in from the Lord, and thus that through them there is conjunction of heaven with man, consequently conjunction of the Lord through the heavens with him. This is the reason why a Word of this nature was given to man, by means of which, and not in any other way, his salvation can be provided for by the Lord.

[3] That the “meat-offering,” which was bread, signifies the good of love, and that the “drink-offering,” which was wine, signifies the good of faith, and that they are so perceived by the angels, can be seen from all that is said in the Word about the meat-offering and the drink-offering; as in Joel:

The meat-offering and the drink-offering are cut off from the house of Jehovah; the priests, the ministers of Jehovah, have mourned. The field is laid waste, the land hath mourned because the grain hath been laid waste, the new wine is dried up, the oil languisheth. The vine is withered, and the fig-tree languisheth. Howl, ye ministers of Jehovah, because the meat-offering and the drink-offering have been forbidden from the house of our God, for the day of Jehovah is near, and as a devastation from Shaddai doth it come (Joel 1:9-15).

The subject here treated of is the last time of the church, when there is no longer in it the good of love and the truth of faith, which is signified by “the day of Jehovah being near,” and “coming as devastation from Shaddai.”

[4] From this it is plain that by “the meat-offering and drink-offering which were cut off from the house of Jehovah,” by “the field which was laid waste,” by “the ground which mourneth,” by “the grain which was also laid waste,” by “the new wine which was dried up,” by “the oil which languisheth,” and by “the vine” and “the fig-tree,” are signified such things as belong to the church and heaven; but the internal sense teaches what these signify. From this it is evident that by “the field” is signified the church as to the reception of truth (see n. 3766, 4982, 7502, 7571, 9295); by “the land,” the church as to good (see the places cited in n. 9325); by “grain,” all the good of the church (n. 5295, 5410, 5959); by “new wine,” all the truth of the church (n. 3580); by “oil,” the good of love (n. 4582, 4638, 9780); by “vine,” the interior good of the spiritual church (n. 5113, 6376, 9277); and by “fig-tree” its exterior good (n. 217, 4231, 5113). From all this it is evident that “the meat-offering and the drink-offering” denote worship from the good of love and from the good of faith.

[5] In Malachi:

The meat-offering I will not accept from your hands; for from the rising of the sun even to its going down, the name of Jehovah shall be great among the nations; and in every place incense is offered to My name, and a clean meat-offering (Malachi 1:10-11).

That in this passage by a “meat-offering” is not meant a meat offering, nor by “incense” incense, is plain, for the subject treated of is the church among the nations (with whom however there was no meat-offering); for it is said, “from the rising of the sun to its going down the name of Jehovah shall be great among the nations, and in every place is a clean meat offering and incense” (that “incense” denotes adoration from the good of faith, see n. 9475).

[6] So in David:

My prayers have been accepted as incense before Thee, the lifting up of my hands as the evening meat-offering (Psalms 141:2);

“the evening meat-offering” denotes the good of love in the external man.

[7] In Isaiah:

Ye have become heated with gods under every green tree. Even to them hast thou poured out a drink-offering, thou hast made a gift to go up, thou offerest a gift to the king in oil, and dost multiply thy spices, and dost abase thyself to hell (Isaiah 57:5-6, 9);

worship from evils and falsities which are from hell is the subject here treated of; in the internal sense “gods” denote falsities, for they who worshiped other gods did indeed call them by name, but still it was falsities from evils which they worshiped. (That in the Word “strange gods” denote falsities, see n. 4402, 8941; also that a “green tree” denotes all the capability of the perception, knowledge, and confirmation of falsity, n. 2722, 2972, 4552, 7692; and that “green” denotes sensitivity, see n. 7691.) “To become heated” denotes the ardor of worship; for the fire from which the heating comes denotes love in both senses (n. 5215, 6832, 7575). “To pour out a drink-offering” denotes worship from the falsities of evil; “to offer a gift to the king in oil” denotes to worship Satan from evils; “a gift in oil” is a meat-offering; “to multiply spices” is to multiply incense, by which are signified adorations (n. 9475); and therefore it is also said that he “abased himself to hell.”

[8] From all this it can be seen that the meat-offering which was bread, and the drink-offering which was wine, signify such things as are of the church and heaven, namely, heavenly food and drink, like what is signified by the bread and wine in the Holy Supper, for the purpose above mentioned-that heaven may conjoin itself with man by means of the Word, consequently the Lord through heaven by means of the Word as a medium. As the Divine of the Word consists in such things, it nourishes not only human minds, but also angelic minds, and causes heaven and the world to be one.

[9] From all this it can also be seen that each and all of the things said and commanded in the Word concerning the meat-offering and the drink-offering, or concerning bread and wine, contain Divine arcana within them, as that the meat-offering was to be fine flour, on which was to be oil, and also frankincense, and that it was to be wholly salted, and that it was to be without leaven, or ferment; and that there was to be one rule for its composition when a lamb was sacrificed, another when a ram, another when a bullock, and also a different one in the sacrifices of guilt and sin from that used in the other sacrifices; so too with the rule for the wine in the drink-offering. Unless each detail had involved arcana of heaven, they would never have been commanded for application to the various acts of worship.

[10] But that these various things may be presented under one view, they may be presented in their order. In the eucharistic sacrifices and burnt-offerings there was for every lamb a meat-offering of one tenth of an ephah of fine flour mingled with the fourth of a hin of oil; and wine for a drink-offering the fourth of a hin. For every ram there was a meat-offering of two tenths of fine flour, and a third of a hin of oil; of wine for a drink-offering the third of a hin. For every bullock there was a meat-offering of three tenths of fine flour mingled with oil, the half of a hin; and of wine for a drink-offering the half of a hin (Numbers 15:4-12; 28:10-29; 29:3-37). The reason why for a lamb there was a different proportion of the quantity of fine flour, oil, and wine than for a ram and a bullock, was that a “lamb” signified the inmost good of innocence, a “ram” the middle good of innocence, and a “bullock” the ultimate or external good of innocence; for there are three heavens, the inmost, the middle, and the ultimate, from which there are also three degrees of the good of innocence. Its increase from first to last is signified by the increasing proportion of fine flour, oil, and wine. Be it known that the good of innocence is the very soul of heaven, because this good is alone receptive of love, charity, and faith, which make the heavens. (That a “lamb” denotes the inmost good of innocence, see n. 3994, 10132; and a “ram,” the middle or interior good of innocence, see n. 10042; and a “bullock,” the ultimate or external good of innocence, n. 9391, 9990.)

[11] But in the sacrifices for confession there was a meat-offering of unleavened cakes mixed with oil, of unleavened wafers anointed with oil, of fine flour sodden for the cakes mixed with oil; besides fermented cakes of bread (Leviticus 7:11-12); and in the sacrifices of guilt and sin there was a meat-offering of the tenth of an ephah of fine flour, but no oil and frankincense upon it (Leviticus 5:11). That no oil and frankincense were to be put upon the meat-offering of the sacrifice of sin and guilt, was because by “oil” is signified the good of love, and by “frankincense” the truth of this good, and by the sacrifices of sin and guilt is signified purification and expiation from evils and the derivative falsities, which on this account were not to be mingled with good and the derivative truth.

[12] Further, in respect to the meat-offering of Aaron and of his sons on the day in which they were anointed (see Leviticus 6:13-15); and the meat-offering of the firstfruits of the harvest (2:14, 15; 23:10, 12-13, 17); the meat-offering of the Nazirite (Numbers 6); the meat-offering of jealousy (Numbers 5); the meat-offering of one who was cleansed from leprosy (Leviticus 14); the meat-offering baked in an oven; and the meat-offering of the frying pan and the baking pan (Leviticus 2:3-7). That there was to be no ferment in the meat-offering, nor any honey; and that the meat-offering was to be salted, may be seen in verses 10-12, of the same chapter. The reason why there was to be no ferment and no honey in the meat-offering was because in the spiritual sense “ferment” denotes falsity from evil, and “honey” external delight thus commingled with the delight of the love of the world, by means of which also heavenly goods and truths ferment and thus are dispersed; and the reason why it was to be wholly salted was because “salt” signified truth longing for good, thus conjoining both. (That “ferment” denotes falsity from evil, see n. 2342, 7906, 8051, 9992; also that “honey” denotes external delight, thus the delight of love in both senses, n. 5620; and that “salt” denotes truth longing for good, n. 9207.)

8902. Thou shalt not kill. That this signifies not to take away spiritual life from anyone, also not to extinguish faith and charity, as also not to hold the neighbor in hatred, is evident from the signification of “killing,” as being to deprive of spiritual life. That “killing” means this in the internal sense, is because in this sense spiritual life, or the life of heaven with man, is treated of; and spiritual life, or the life of heaven with man, is the life of faith and of charity; therefore by “not to kill” is signified also not to extinguish faith and charity in anyone. The reason why “not to kill” is also in the internal sense not to hold the neighbor in hatred, is that he who holds in hatred continually wishes to kill, and also would kill in act unless prevented by the fear of the penalty, of the loss of life, of reputation, and the like. For hatred is of evil, is contrary to charity, and breathes nothing but the murder of him whom it hates: in the world the murder of his body; in the other life the murder of his soul. This is meant by the words of the Lord in Matthew:

Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment; but I say unto you, that whosoever is angry with his brother rashly shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the Gehenna of fire (Matthew 5:21-22).

Hatred against the neighbor is meant by being “angry with the brother rashly,” and the degrees of its increase are described by saying to him “Raca,” and by calling him “a fool” (that anger is a turning away from charity, and is from evil, thus that it is hatred, see n. 357, 4164, 5034, 5798, 5887, 5888).

[2] That in the internal sense “to kill” denotes to take away spiritual life from anyone, consequently to extinguish faith and charity, is evident from almost all the passages in the Word where a “killing,” or “to kill,” is mentioned, as in Isaiah:

Behold the day of Jehovah cometh, cruel, and of indignation, and of wrath, and of anger; to make the land a waste, and He shall destroy the sinners thereof out of it. Then the stars of the heavens and the constellations thereof shall not shine with their light, the sun shall be darkened in his rising, and the moon shall not cause her light to shine. I will visit the wickedness upon the world, and their iniquity upon the wicked. I will make a man more rare than pure gold, and the son of man than the gold of Ophir. Everyone that is found shall be thrust through, and everyone that is gathered shall fall by the sword. Their infants shall be dashed in pieces before their eyes; their houses shall be spoiled, and their wives ravished. Their bows shall dash the young men in pieces, their eye shall not spare sons (Isaiah 13:9-12, 15-16, 18).

The subject treated of in this passage is the last time of the church, when there is no longer any faith and charity, which time is “the day of Jehovah cruel, full of indignation, of wrath, and of anger.” Everyone can see that something else is here meant than that which the words nakedly declare; but what is meant cannot be known except from the significations of the words in their spiritual sense. In this sense “the land” denotes the church (n. 566, 662, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577, 8011, 8732); therefore “to make the land a waste, and to destroy the sinners out of it” signifies that the man of the church is then without faith and charity.

[3] “Stars” and “constellations” denote the knowledges of truth and good (see n. 2120, 2495, 2849, 4697), and these are said “not to shine with their light,” when they are no longer illuminated by the light of heaven which flows in through the faith of charity. That “the sun” denotes love to the Lord, and “the moon” faith in Him, see n. 2120, 2441, 2494, 3636, 3643, 4060, 4321, 4696, 5097, 5377, 7078, 7083, 7171, 7173, 8644, 8812; therefore “the sun being darkened in his rising,” signifies that love to the Lord cannot arise with man; and “the moon not causing her light to shine,” signifies that neither can charity and faith arise, thus that man cannot any longer be regenerated.

[4] “To make a man more rare than pure gold, and the son of man than the gold of Ophir,” signifies that good is no longer seen, nor truth; for by “man” is signified the good of the church (n. 4287, 8547), and by “the son of man” truth from good, in the supreme sense the Divine truth proceeding from the the Lord, (n. 1729, 1733, 2813, 3704). That “everyone found shall be thrust through” signifies that all will perish by reason of the evil of falsity; and that “everyone that is gathered shall fall by the sword” signifies that they will perish by reason of falsity (that “to be thrust through” denotes to perish by reason of the evil of falsity, see n. 4503; also that “to fall by the sword” denotes to perish by reason of falsity, n. 2799, 4499, 7102, 8294).

[5] The “infants being dashed in pieces” signifies that they will utterly extinguish innocence, for “infants” denote innocence (n. 430, 2126, 3183, 3494, 5608). The “wives being ravished” signifies that the goods of truth will be perverted by the evils of falsity, for “wives” denote the goods of truth (n. 2517, 4510, 4823, 7022), and “to be ravished” denotes to be perverted (see n. 2466, 4865). That “their bows shall dash the young men in pieces” signifies that the truths of good will perish through the doctrines of falsity from evil; for a “bow” denotes the doctrine of truth, and in the opposite sense the doctrine of falsity (n. 2686, 6422, 8800); “young men” denote truths confirmed (n. 7668). “And their eye shall not spare sons” signifies that he who understands truths will nevertheless extinguish them, for “sons” denote truths (n. 489, 491, 533, 1147, 2803, 2813, 3373, 4257, 5542); and “the eye” denotes the understanding of truth (n. 2701, 4403, 4421, 4523-4534). From all this it is now clear what is meant by the above prophetic words, namely, that when the church arrives at its end, all truth and all good will perish. It is also evident from what has been said, that “to be thrust through,” “to be dashed in pieces,” in a word “to be killed,” denotes the extinction of faith and charity.

[6] In Jeremiah:

Drag them away like a sheep for the slaughter, and destine them for the day of killing. How long shall the land mourn, and the herb of every field wither? For the wickedness of them that dwell therein, the beasts shall be consumed and the bird (Jeremiah 12:3-4).

“The day of killing” here denotes the time of the vastated church, which is its last time, when there is no longer faith because there is no charity; “the land shall mourn” denotes the church; “the herb of every field shall wither” denotes that every truth of the church will do so; “the beasts and the bird shall be consumed” denotes that goods and truths will be so. (That “the land” denotes the church, see just above; that “the herb of the field” denotes the truth of the church, see n. 7571; that “the field” denotes the church, n. 2971, 3310, 3766 that “beasts” denote goods and the affections of good, n. 45, 46, 142, 143, 246, 714, 715, 719, 1823, 2179, 2180, 3218, 3519, 5198 that “birds” denote truths and the affections of truth, n. 5149, 7441.) From all this it can be seen what is the internal sense of these words, and also that what is spiritual and holy of the church and of heaven is in all the particulars; and that without the internal sense it would not in any wise be understood what is meant by “the day of killing,” by that “the earth shall mourn,” that “every herb of the field shall wither,” and that “the beasts and the bird shall then be consumed.”

[7] In Zechariah:

Thus said Jehovah thy God, Feed the sheep of the killing, whose possessors kill them, and do not own themselves guilty (Zech. 11:4-5); where “the sheep of the killing” denote those who are in simple good, in whom the truths of faith are extinguished, not by their own fault, but by the fault of those who teach.

[8] In Isaiah:

In those that are to come shall Jacob take root; Israel shall blossom and flower; so that the faces of the world shall be filled with produce. Hath he smitten him according to the stroke of him that smote? is he killed according to the slaughter of his killed? (Isaiah 27:6-7).

Behold, Jehovah cometh forth out of His place to visit the iniquity of the land; then shall the land uncover its bloods, and shall not hide its killed (Isaiah 26:21).

Here also in the internal sense the subject treated of is the last time of the church, when a new church shall be resuscitated, the old perishing. “Jacob” denotes those who are in the external of the church; “Israel” those who are in the internal; “the faces of the world” denote the church in general; “the land” denotes the old church; “the killed” those in whom there is no faith because no charity.

[9] In the same:

Thou art cast forth out of thy sepulcher like an abominable shoot, a vestment of the killed, thrust through with the sword. Thou shalt not be united with them in the grave, because thou hast destroyed thy land, thou hast killed thy people (Isaiah 14:19-20).

“The killed” denote those who have been deprived of spiritual life; “thou hast killed thy people” denotes the destruction of the truths and goods of faith. Babel is here treated of, by which is signified the profanation of good (n. 1182, 1283, 1295, 1306-1308, 1321, 1322, 1326), and also its vastation (n. 1327).

[10] In Jeremiah:

I have heard the voice of the daughter of Zion, she sigheth, she spreadeth out her hands, saying, Woe is me now, for my soul is wearied because of killers. Run ye to and fro through the streets of Jerusalem, and see I pray, and know, and seek in the avenues thereof, if ye can find a man, if there be any that doeth judgment, that seeketh truth (Jeremiah 4:31; 5:1).

“The daughter of Zion” denotes the celestial church; “killers,” those who destroy goods and truths; “a man who doeth judgment,” denotes those who are in truths from good.

[11] In Ezekiel:

Ye have profaned Me among My people for handfuls of barley and for pieces of bread, to kill the souls that should not die, and to keep the souls alive that should not live (Ezekiel 13:19).

“To kill souls” here plainly denotes to take away spiritual life. As “killing” had also this signification, therefore it was one of the curses upon Mount Ebal, “to slay one’s companion in secret, and to take a gift to kill the soul innocent of blood” (Deuteronomy 27:24-25).

[12] Again:

In the consummation of the age they shall deliver you into tribulation, and shall kill you; and ye shall be hated of all the nations for My name’s sake (Matthew 24:9).

Jesus said to His disciples, The hour cometh, that whosoever killeth you shall think that he offereth holy worship to God; and these things will they do, because they know not the Father, nor Me (John 16:2-3).

In these passages also by “killing” is signified to deprive of spiritual life, that is, of faith and charity; for by “the disciples” are signified all things of the truth and good of faith and charity (n. 3488, 3858, 6397). That the disciples to whom the Lord spoke are not here meant, is evident from the fact that the subject treated of is the consummation of the age, when the Lord is to come in the clouds of heaven, concerning which the disciples had asked, and by which is meant the last time of the church, when the disciples would not be alive (see n. 3488).

[13] In like manner in Mark:

Brother shall deliver up brother to death, and the father his children; children shall rise up against parents, and shall kill them (Mark 13:12).

Here also the last times are treated of, and by “killing” here also is signified to deprive of the truths and goods which are of faith and charity, thus of spiritual life.

[14] In Luke:

I will send unto them prophets and apostles; but some of them they shall kill and persecute; from the blood of Abel unto the blood of Zachariah the prophet it shall be required of this generation (Luke 11:49, 51).

“Prophets and apostles” denote in the spiritual sense the truths and goods of the church; “to kill” denotes to extinguish them; “the blood of Abel” denotes the extinction of charity. (That “prophets” denote the truths of doctrine from the Word, see n. 2534, 7269; and that “the blood of Abel” denotes the extinction of charity, n. 374.)

[15] In like manner in John:

The blood of saints, and of prophets, and of the killed, was found in Babylon (Revelation 18:24); where also “the blood of saints and of prophets” denotes the extinction of the good and truth of faith and charity, and “the killed” denote those who have perished as to spiritual life. (That “blood” denotes violence done to charity, as well as all evil in general, n. 374, 1005; as also, specifically, the profanation of truth, n. 4735, 6978, 7317, 7326.)

[16] As by one “killed,” or “thrust through,” is signified the extinction of good and truth, and as all things which were instituted in the Jewish Church were representative of the spiritual and celestial things in the Lord’s kingdom, and in the supreme sense, of the Divine things in the Lord, therefore when one was found lying in the field thrust through, the following procedure of expiation for the people was commanded, namely:

They were to measure toward the cities from him that was lying in the field thrust through, and the elders of the nearest city were to take a she-calf of an ox, by which no labor had yet been done, and upon which there had not yet been a yoke, and were to bring her down to a rapid stream, and the priests, the sons of Levi, were to behead her there, and then the elders of the city were to wash their hands over the calf, and were to say that their hands had not shed that blood, neither had their eyes seen it, and that thus the blood would be expiated (Deuteronomy 21:1-8).

Who would ever know why such a procedure was instituted on account of one lying in the field thrust through, unless it were known from the internal sense what is signified by “one in a field thrust through,” by “the nearest city,” by “a calf,” by “a rapid stream,” by “the washing of hands,” and by the other things there mentioned? By “one in the field thrust through” is signified truth and good extinguished (n. 4503); by “field,” the church (n. 2971, 3310, 3766); by “city,” the doctrine of truth (n. 402, 2449, 2943, 3216, 4492, 4493); by “the elders of the city,” truths agreeing with good (n. 6524, 6525, 8578, 8585); by “a calf upon which there had not yet been a yoke,” truth not as yet confirmed (what “a calf” signifies, see n. 1824, 1825); by “washing the hands over the calf at a rapid stream” is signified purification from that evil, because done from the immoderate zeal of one ignorant of what truth is.

[17] From the above, as from the other passages, it can be seen what and how great arcana are contained in the particulars of the Word, which will not appear even as arcana if it is believed that the sense of the letter is the whole of the Word; and thus it will not be believed that anything more holy and heavenly lies inwardly hidden therein; when yet the sense of the letter is for man in the world, that is, for the natural man; while the internal sense is for man in heaven, that is, for the spiritual man. Hence it is plain what is involved in the commandment “not to kill,” namely, that not only is man not to be killed as to the body, but also that he is not to be killed as to the soul; thus that he is not only not to be deprived of life in the world, but especially that he is not to be deprived of life in heaven. If this commandment had not involved within it at the same time this meaning, it would not have been pronounced by Jehovah Himself, that is, the Lord, in a living voice upon Mount Sinai with so great a miracle; for all peoples and nations know without immediate revelation, and moreover their laws decree, that man is not to be killed, as also that adultery, theft, and false witness are not to be committed. Neither is it to be believed that the Israelitish nation was so stupid as alone to be ignorant of what all other nations on the globe know. But the revealed Word, being from the Divine Itself, over and above this stores up in its bosom higher and more universal things, namely, such things as are of heaven, thus which not only concern the life of the body, but which also concern the life of the soul, or eternal life. Herein the Word differs from, is separated from, and is preeminent over, all other writing.