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.)

10132. Two lambs, sons of a year, day by day. That this signifies the good of innocence in every state, is evident from the signification of “lambs,” as being the good of innocence (of which below); from the signification of “lambs sons of a year” as being the quality of infancy, in which nevertheless truths have been implanted (of which also below); and from the signification of “day by day,” as being in every state. For by “day” is signified state, and by the “morning” of the day and by its “evening” in which the burnt-offerings of lambs were offered, is signified every state. (That “day” denotes state, see n. 893, 2788, 3462, 3785, 4850, 7680; and that changes of states are as the alternations of the day in respect to morning, noon, evening, night, and again morning, see n. 5672, 5962, 6110, 8426)

[2] That “lambs” denote the good of innocence, is evident from the passages in the Word where “lambs” are mentioned, as in Isaiah:

The wolf shall abide with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them; the sucking child shall play on the hole of the viper, and the weaned child shall put his hand on the basilisk’s den; they shall not corrupt themselves in all the mountain of My holiness. And it shall come to pass in that day, that the root of Jesse, which standeth for an ensign of the peoples, shall the nations seek, and his rest shall be glory (Isaiah 11:6, 8-10).

There is here described the state of peace and innocence in the heavens and in the church after the Lord came into the world; and as a state of peace and innocence is described, mention is made of a “lamb,” a “kid,” and a “calf,” also of a “little child,” a “sucking child,” and a “weaned child,” and by all of these is signified the good of innocence-the inmost good of innocence by a “lamb,” the interior good of innocence by a “kid,” and the exterior good of innocence by a “calf;” the like is signified by a “child,” a “sucking child” and a “weaned child;” the “mountain of My holiness” denotes the heaven and the church where is the good of innocence; the “nations” denote those who are in this good; “the root of Jesse” denotes the Lord from whom is this good; the good of love from Him to Him, which is also called celestial good, is the good of innocence.

[3] That a “lamb” denotes the good of innocence in general, and specifically the inmost good of innocence, is evident from its being mentioned first, and also from the fact that the Lord Himself is called a “Lamb” as will be seen in what follows. (That a “kid” denotes the interior good of innocence, see n. 3519, 4871; that a “calf” or a “bullock” denotes the exterior good of innocence, n. 430, 9391; a “child,” innocence, n. 5236; in like manner a “sucking child,” a “weaned child,” or “infant,” n. 430, 2280, 3183, 3494, 5608; the “mountain of holiness” denotes where the good of love to the Lord is, see n. 6435, 8758; and “nations” denote those who are in this good, n. 1416, 6005.) That the good of love to the Lord, which is called celestial good, is the good of innocence, is evident from those who are in the inmost heaven, who because they are in this good appear naked, and like infants, for the reason that nakedness denotes innocence, and likewise infancy (see the places cited in n. 9262, and n. 3887, 5608).

[4] It is said that “the wolf shall abide with the lamb,” because by a “wolf” are signified those who are against innocence, as also is the case in the following passages:

The wolf and the lamb shall feed together; they shall not do evil nor destroy in all the mountain of My holiness (Isaiah 65:25);

Jesus said to the disciples whom He sent forth, Behold, I send you forth as lambs in the midst of wolves (Luke 10:3).

[5] As when the Lord was in the world He was innocence itself in respect to His Human, and as consequently everything that belongs to innocence proceeds from Him, the Lord is called “the Lamb,” and “the Lamb of God,” as in Isaiah:

Send ye the Lamb of the Ruler of the land from the rock toward the wilderness, unto the mountain of the daughter of Zion (Isaiah 16:1).

He was oppressed, and He was afflicted, yet He opened not His mouth; He is led as a Lamb to the slaughter (Isaiah 53:7).

John the Baptist saw Jesus coming, and said, Behold the Lamb of God who taketh away the sin of the world (John 1:29, 36).

The Lamb who is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Revelation 7:17).

These are they who have not been defiled with women; these are they who follow the Lamb whithersoever He goeth; these were bought from among men, firstfruits to God and the Lamb (Revelation 14:4).

Besides many other passages in the Revelation, as (Revelation 5:6) 5:6, 8, 12-13; 6:1, 16; 7:9-10, 14; 12:11; 13:8; 14:1; 15:3; 17:14; 19:7, 9; 21:9, 14, 22-23, 27; 22:1, 3.

[6] As” lambs” denote those who are in innocence, therefore the Lord said to Peter, first, “Feed My lambs,” and afterward, “Feed My sheep,” and again, “Feed My sheep” (John 21:15-17); “lambs” here denote those who are in the good of love to the Lord, for these are in the good of innocence more than all others; but “sheep” denote those who are in the good of charity toward the neighbor, and who are in the good of faith.

[7] The like is signified by “lambs” in Isaiah:

Behold the Lord Jehovih cometh in strength, and His arm shall rule for Him. He shall feed His flock like a shepherd, He shall gather the lambs in His arm, and carry them in His bosom, and shall gently lead the sucklings (Isaiah 40:10-11).

That these things were said of the Lord is evident, because by “lambs” are meant those who are in love to Him, thus who are in the good of innocence, wherefore it is said that “He will gather them in His arm, and carry them in His bosom;” for they are conjoined with the Lord by love, and love is spiritual conjunction; and for this reason it is also added that “He will gently lead the sucklings,” for “sucklings” and “infants” denote those who are in the good of innocence (see n. 430, 2280, 3183, 3494).

[8] From all this it can now be seen what is signified by the burnt-offerings and sacrifices of lambs, and why they were to be made every day, every Sabbath, every new moon, and at every feast, and every day on the feast of the passover; and why at the feast of the passover the lamb that was called the paschal lamb was to be eaten, of which it is thus written in Moses:

This month shall be to you the head of the months; this shall be the first month of the year in respect to you; ye shall take a male cattle from the lambs or from the kids; and they shall take of the blood, and put it upon the two posts, and upon the lintel, and upon the houses wherein they shall eat it; they shall not eat of it raw, nor boiled in waters, but roast with fire (Exodus 12:2, and following verses).

By “the feast of the passover” was signified the liberation from damnation of those who receive the Lord in love and faith (n. 9286-9292); thus who are in the good of innocence, for the good of innocence is the inmost of love and faith, and is their soul; wherefore it is said that they should “put the blood of it upon the posts, the lintel, and the houses,” for where the good of innocence is, there hell cannot enter. They were to eat it “roast with fire,” because by this was signified the good of celestial love, which is the good of love to the Lord from the Lord.

[9] As a “lamb” signified innocence, therefore when the days of purifying after childbirth had been fulfilled, there were offered:

A lamb the son of a year for a burnt-offering; and the son of a pigeon or a turtle-dove, for a sacrifice (Leviticus 12:6).

By “the son of a pigeon” and by “a turtle-dove” was signified innocence in like manner as by a “lamb;” by “childbirth” in the spiritual sense is signified the birth of the church, which is that of the good of love, for no other birth is understood in heaven; and by the burnt-offering and sacrifice from these is signified purification from evils through the good of innocence; for this good is that into which the Divine flows, and through which it purifies.

[10] He who sinned through error was to offer a lamb, or a kid of the goats, or two turtle-doves, or two sons of pigeons, for guilt (Leviticus 5:1-13), for the reason that sin through error is sin from ignorance, and if in ignorance there is innocence, purification is effected. Concerning the Nazirite also it is said:

When he has fulfilled his Naziriteship, he shall offer a lamb the son of a year for a burnt-offering, and a ewe lamb the daughter of a year for a sacrifice of sin, and one ram for a eucharistic sacrifice, also a basket of unleavened things, cakes mixed with oil, and wafers of unleavened things anointed with oil (Numbers 6:13-15);

by all these things, namely, the “lamb,” the “ewe lamb,” the “ram,” the “unleavened breads,” the “wafers,” and the “oil,” are signified celestial things, that is, those which are of love to the Lord from the Lord. These were to be sacrificed by the Nazirite after the fulfilling of the days of the Naziriteship, because the Nazirite represented the celestial man, or the Lord as to the Divine celestial. The Divine celestial is the Divine of the Lord in the inmost heaven; and this Divine is innocence.

[11] From all this it can be seen that by a “lamb” is signified the good of innocence; for by all the beasts that were sacrificed something of the church was signified, as can be very well seen from the fact that the Lord Himself is called a “Lamb,” as is evident from the passages above cited; and likewise that those are called “lambs” who love the Lord, as in Isaiah 40:10-11, and in John 21:15; and that upright men are also called “sheep” (as in Matthew 15:21-29; 25:31-41; 26:31; John 10:7-16, 26-31; 21:16-17; and in other places); and evil men are called “goats” (Matthew 25:31; Zech. 10:3; Daniel 8:5-11, 25). (That all useful and gentle beasts signify good affections and inclinations; but that useless and fierce ones signify evil affections and inclinations, see th e places cited in n. 9280.)

[12] The good of innocence is signified not only by a “lamb,” but also by a “ram,” and by a “bullock,” but with the difference that by a “lamb” is signified the inmost good of innocence; by a “ram,” the interior or middle good of innocence; and by a “bullock,” the external good of innocence. The good of innocence in every one must be external, internal, and inmost, in order that the man may be regenerated, for the good of innocence is the very essence of all good. As these three degrees of innocence are signified by a “bullock,” a “ram,” and a “lamb,” therefore these three were offered for sacrifice and burnt offering when purification was represented by this good, as was done in each of the new moons, the feasts, the day of firstfruits, and when the altar was inaugurated (as is evident in Numbers 7:15, 21, 27, 38; 28, 29). (That a “bullock” denotes the external good of innocence, see n. 9391, 9990; and a “ram,” the internal good of innocence, n. 10042.) (As regards innocence and its quality with infants, also with the simple who are in ignorance, and with the wise, see the places cited in n. 10021.)

[13] By its being said that the lamb which was to be offered for a burnt-offering should be “the son of a year,” was signified that it then was a lamb, for when it exceeded a year, it was a sheep; and because a lamb was as it were an infant sheep, by it was signified such good as is of infancy, which is the good of innocence; hence also it was that lambs were to be offered for a burnt-offering in the first month of the year at the time of the passover (Exodus 12:2, and following verses; Numbers 28:16, 28:19); on the day of the firstfruits (Numbers 28:26-27); and on the day in which they waved the sheaf (Leviticus 23:11-12); for by the first month of the year, and by the day of the firstfruits, and by the day of waving the sheaf, there was also signified a state of infancy, thus a state of innocence.