9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

2015. Kings shall go forth from thee. That this signifies that all truth is from Him, is evident from the signification of a “king,” in both the historical and the prophetic Word, as being truth (stated above, n. 1672, but not yet fully shown). From the signification of “nations” as being goods, and from the signification of “kings” as being truths, we can see the nature of the internal sense of the Word, and also how remote it is from the sense of the letter. He who reads the Word, especially the historical portion, has no other belief than that the nations there are nations, and kings, and thus that nations and kings are treated of in the very Word itself. But the idea of nations, as well as that of kings, altogether perishes when it is received by the angels, and in their place there succeed good and truth. This cannot but appear as strange and indeed as a paradox, but still it is really so, and the truth of it may appear to everyone from considering that if, in the Word, nations were signified by “nations,” and kings by “kings,” then the Word of the Lord would involve scarcely anything more than any other history, or any other writing, and thus would be a merely worldly affair, when yet there is nothing in the Word that is not Divine, and therefore celestial and spiritual.

[2] Take as a single instance what is said in this verse, that Abraham should be made fruitful and should be made nations, and that kings should go forth from him-what is this but a merely worldly matter, and in no respect heavenly? For in these things there is only the glory of the world, which is nothing at all in heaven; but if this is the Word of the Lord, there must be in it the glory of heaven, and none of the world’s glory. Therefore the sense of the letter is altogether obliterated and vanishes when it passes into heaven; and it is so purified that nothing that is worldly is intermingled. For by “Abraham” is not meant Abraham, but the Lord; by his being “made fruitful” is not meant that his posterity should increase exceedingly, but that the good of the Lord’s Human Essence should increase to infinitude; by the “nations” are not meant nations, but goods; and by the “kings,” not kings but truths. Still the history according to the sense of the letter remains true; for it is true that it was so said to Abraham; also that he was made fruitful, and that nations and kings came from him.

[3] That “kings” signify truths, may be seen from the following passages.

In Isaiah:

The sons of strangers shall build up thy walls, and their kings shall minister unto thee; thou shalt suck the milk of the nations, and the breast of kings shalt thou suck (Isaiah 60:10, 16);

what it is to “suck the milk of nations” and “the breast of kings,” is by no means plain from the letter, but it is from the internal sense, in which it signifies to be gifted with goods, and instructed in truths.

In Jeremiah:

There shall enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses (Jeremiah 17:25; 22:4);

to “ride in chariots and on horses” is a prophetical saying which signifies an abundance of intellectual things, as may appear from very many passages in the Prophets; and thus by “kings entering in by the gates of the city” is signified in the internal sense that they should be imbued with truths of faith. This is the heavenly sense of the Word, into which the worldly literal sense passes.

[4] Again, in the same Prophet:

Jehovah hath despised in the indignation of His anger the king and the priest; the gates of Zion have sunk into the earth; He hath destroyed and broken her bars; her king and her princes are among the nations; the law is not (Lamentations 2:6, 9);

“the king” here denotes the truth of faith; “the priest” the good of charity; “Zion” the church which is being destroyed, and whose bars are being broken; hence “the king and the princes are among the nations,” that is, truth and the things which are of truth will be banished to such an extent that there will be no “law,” that is, nothing of the doctrine of faith.

In Isaiah:

Before the child shall know to refuse the evil and choose the good, the ground shall be forsaken, which thou loathest in the presence of her two kings (Isaiah 7:16); where the Lord’s coming is treated of; the “ground which shall be forsaken” denotes faith, of which there would then be none, and the truths of which are the “kings that would be loathed.”

[5] In the same Prophet:

I will lift up My hand to the nations, and raise up My ensign to the peoples; and they shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder; and kings shall be thy nourishers, and their queens those that give thee suck (Isaiah 49:22-23);

“the nations” and “the daughters” denote goods; and “the peoples” and “the sons” truths (as shown in Part First, where it may be seen that “nations” denote goods, n. 1259, 1260, 1416, 1849; and that “daughters” have a similar signification, n. 489-491; also that “peoples” denote truths, n. 1259, 1260; and “sons” likewise, n. 489, 491, 533, 1147). “Kings” therefore denote truths in general, by which they will be nourished, and their “queens” the goods from which they will be “suckled.” Whether you say goods and truths, or those who are in goods and truths, it is the same.

[6] Again in the same Prophet:

He shall sprinkle many nations, upon him kings shall shut their mouth-for that which was [not] told them have they seen; and that which they did not hear have they understood (Isaiah 52:15),

where the Lord’s coming is spoken of; the “nations” denote those who are affected by goods, and “kings” those who are affected by truths.

In David:

Now, O ye kings, be intelligent; be instructed, ye judges of the earth; serve Jehovah with fear, and exult with trembling. Kiss the Son, lest He be angry, and ye perish in the way (Psalms 2:10-12).

“Kings” denote those who are in truths; who also from their truths are often called “king’s sons;” “the Son” here denotes the Lord, who is here called “the Son” because He is the truth itself, and because all truth is from Him.

[7] In John:

They shall sing a new song, Worthy art Thou who takest the book, and openest the seals thereof; Thou hast made us unto our God kings and priests, that we may reign upon the earth (Revelation 5:9-10); where they who are in truths are called “kings.”

The Lord also calls such persons “the sons of the kingdom,” in Matthew:

He that soweth the good seed is the Son of man; the field is the world; the seed is the sons of the kingdom, and the tares are the sons of the evil one (Matthew 13:37-38).

In John:

The sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the Kings that are from the sun rising might be prepared (Revelation 16:12).

That by the “Euphrates” is not meant the Euphrates, nor by “the kings from the sun-rising” any kings therefrom, is evident (what is meant by the “Euphrates” may be seen above, n. 120, 1585, 1866); so that “the way of the kings that are from the sun-rising” means the truths of faith that are from the goods of love.

[8] In the same:

The nations that are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honor into it (Revelation 21:24); where “the nations” denote those who are in goods, and “the kings of the earth” those who are in truths, as may be inferred from the fact that these words are prophetic, and not historical.

In the same:

With the great harlot that sitteth upon many waters the kings of the earth have committed whoredom, and have been made drunken with the wine of her whoredom (Revelation 17:1-2).

And again:

Babylon hath made all the nations drink of the wine of her whoredom, and the kings of the earth have committed whoredom with her (Revelation 18:3, 9); where in like manner it is evident that kings are not meant by “the kings of the earth;” for the falsification and adulteration of the doctrine of faith, that is, of truth, is treated of, and this is the “whoredom;” “the kings of the earth” denote the truths that are falsified and adulterated.

[9] In the same:

The ten horns which thou sawest are ten kings, that have received no kingdom as yet, but they receive authority [potestas] as kings with the beast for one hour. These shall have one mind, and shall give their power and authority to the beast (Revelation 17:12-13).

That these “kings” are not kings, is evident to everyone; for if so it would be wholly unintelligible that the ten kings should receive authority as kings one hour. So too in another passage:

I saw the beast and the kings of the earth and their armies gathered together to make war with him that sat upon the horse, and with his army (Revelation 19:19).

That “he that sat upon the horse” is “the Word of God,” is openly stated in verse 13; and it is against this that the kings of the earth are said to have been gathered together. “The beast” denotes the goods of love, profaned; and “the kings” denote the truths of faith, adulterated; these are called “the kings of the earth,” because they are within the church. (That “the earth” is the church may be seen above, n. 662, 1066, 1067, 1262.) The “white horse” denotes the understanding of truth; and “he that sat upon the horse,” the Word. This meaning is still more manifest in Daniel (chapter 11), where the war between “the king of the south” and “the king of the north” is treated of; by which terms are signified the truths and falsities that had fought, the combats being described here also in an historical manner by this “war.”

[10] As “a king” signifies truth, it may be seen what is meant in the internal sense when the Lord is called a King and also a Priest; and also what it was in the Lord that was represented by kings, and what by priests. Kings represented His Divine truth, and priests His Divine good. All the laws of order by which the Lord governs the universe as King, are truths; but all the laws by which He governs the universe as Priest, and by which also He rules truths themselves, are goods; for government from truths alone would condemn everyone to hell; but government from goods lifts everyone out thence and uplifts him into heaven (see n. 1728). Because in the Lord’s case these two are conjoined, they were anciently represented by kingship conjoined with priesthood; as with Melchizedek, who was king of Salem and at the same time priest to God Most High (Genesis 14:18); and afterwards with the Jews, among whom the representative church was instituted in its own form, by judges and priests, and afterwards by kings.

[11] But as the kings represented truths, which ought not to have command, for the reason, as before said, that they condemn, therefore the desire to have kings was so displeasing as to call for rebuke, and the nature of truth as regarded in itself was described by the rights [jus] of the king (1 Samuel 8:11-18); and at an earlier day it was commanded by Moses (Deuteronomy 17:14-18) that they should choose genuine truth which is from good, and not spurious; and that they should not defile it by reasonings and memory-knowledges [scientifica]. This is what is involved in the directions concerning a king, given in Moses in the place just cited; which no one can possibly see from the sense of the letter, but yet is evident from the several points contained in the internal sense; so that “king” and “kingship” evidently represented and signified nothing else than truth.

10137. 'And a drink offering of a quarter of a hin of wine' means spiritual truth, the amount needed for a joining together. This is clear from the meaning of 'wine' as truth, dealt with in 1071, 1798, 6377, at this point spiritual truth answering to the spiritual good derived from celestial good, meant by 'fine flour mixed with oil', dealt with immediately above in 10136 (where good is the subject in the Word, so too is truth, and indeed the truth belonging to the same class as the good. This is so because every single thing in heaven and also in the world has connection with good or with truth, and with both if it is to have any real existence, since good without truth is not good and truth without good is not truth, see the places referred to in 9263, 9314. This explains why when a minchah, which consisted of bread, was offered, so was a drink offering, which consisted of wine, in much the same way as in the Holy Supper. So it is that 'a drink offering of wine' is used here to mean the truth that answers to the good meant by a minchah, dealt with immediately above); and from the meaning of 'a quarter of a hin' as the amount needed for a joining together, dealt with immediately above in 10136.

[2] Everyone may see that not merely bread and wine should be understood by a minchah, which consisted of bread, and a drink offering, which consisted of wine, but something that belongs to the Church and to heaven, thus spiritual and celestial things, which are heaven's and the Church's. If this had not been so what would have been the point of putting the bread and wine on the fire on the altar? How could this have been pleasing to Jehovah, or how could it have been, as it says, an odour of rest to Him? How could it have expiated a person? Anyone who thinks reverently about the Word cannot imagine how an action so earthly could be pleasing to Jehovah unless something Divine on a deeper, more internal level was contained in it. The person who believes that the Word is Divine and spiritual throughout ought to believe completely that every detail there has some heavenly arcanum concealed within it. But the reason why no one up to now has known just where such an arcanum lies is that no one has known that an internal sense, which is spiritual and Divine, exists within every detail there. Nor has anyone known that angels are present with each person, perceiving his thoughts and understanding the Word in a spiritual manner when he reads it; that then through them a holy influence from the Lord reaches him; and that therefore through those angels heaven is linked to the person, to whom the Lord is linked by means of the heavens. It is for this reason that the kind of Word just described has been given to mankind, that Word being the sole means by which the Lord can provide for his salvation.

[3] The fact that 'minchah', consisting of bread, means the good of love and that 'drink offering', consisting of wine, means the good of faith, and that this is what the angels see in them, becomes clear from all those places in the Word which make reference to a minchah or a drink offering, such as these verses in Joel,

The minchah has been cut off, and the drink offering, from the house of Jehovah; the priests have been mourning, the ministers of Jehovah. The field has been devastated, the land has been mourning because the grain has been devastated, the new wine has dried up, the oil languishes. The vine has dried up and the fig tree languishes. Wail, O ministers of the altar, because the minchah and the drink offering have been withheld from the house of your God. For the day of Jehovah is near, and comes as destruction from Shaddai. Joel 1:9-15.

This refers to the final period of the Church, when the good of love and truth of faith are not present there any longer, meant by 'the day of Jehovah is near, and comes as destruction from Shaddai'.

[4] From this it is evident that by the minchah and drink offering which have been cut off from the house of Jehovah, the field which has been devastated, the land which mourns, the grain which too has been devastated, the new wine which has dried up, the oil which languishes, and the vine and fig which do so, such things as belong to the Church and to heaven are meant. It is the internal sense however that shows what it is they mean. From that sense it is evident that 'the field' means the Church as regards its reception of truth, see 3766, 4982, 7502, 7571, 9295; 'the land' the Church as regards [its reception of] good, see the places referred to in 9325; 'the grain' all the good that the Church has, 5295, 5410, 5959; 'the new wine' all the truth that the Church has, 3580; 'the oil' the good of love, 4582, 4638, 9780; 'the vine' the spiritual Church's interior good, 5113, 6376, 9277; and 'the fig' its exterior good, 217, 4231, 5113. From all this it is evident that 'the minchah' and 'the drink offering' mean worship springing from the good of love and from the good of faith.

[5] In Malachi,

I will not accept a minchah from your hands. For from the rising of the sun even to its setting, great is the name of Jehovah among the nations; and in every place [there will be] incense, offered to My name, and a pure minchah. Malachi 1:10-11.

It is evident that a minchah should not be understood here either by 'a minchah', nor incense by 'incense', since the subject is the Church among the gentile nations, among whom there was no minchah. For it says, 'From the rising of the sun to its setting, great is the name of Jehovah among the nations; and in every place [there will be] a pure minchah and incense', 'incense' meaning adoration springing from the good of faith, see 9475.

[6] Something similar occurs in David,

My prayers are acceptable, [as] incense before You, the lifting up of my hands, [as] the evening minchah. Psalms 141:2.

'The evening minchah' means the good of love in the external man.

[7] In Isaiah,

You inflamed yourselves among the gods under every green tree. You have also poured out a drink offering to them; you have presented a gift ¹ . You offer the king a gift in oil, and multiply your perfumes; and you debase yourself even to hell. Isaiah 57:5-6, 9.

This refers to worship based on evils and falsities which come from hell. 'The gods' in the internal sense are falsities, for although those who worshipped other gods called them by name, nevertheless falsities arising from evils were what they worshipped. Regarding the gods of the foreigner in the Word, that falsities are meant by them, see 4402(end), 8941. '[Every] green tree' means every perception, recognition, and corroboration of falsity, 2722, 2972, 4552, 7692, 'green' implying a sensory apprehension, 7691. 'Inflaming oneself' means worship that is passionate, for 'the fire' that causes such fervour is love in both senses, 5215, 6832, 7575. 'Pouring out a drink offering' is worship springing from the falsities of evil; 'offering the king a gift in oil' is the worship of Satan springing from evils, 'a gift in oil' being a minchah, and 'multiplying perfumes' is multiplying offerings of incense, by which acts of adoration are meant, 9475. Therefore it also says that he debases himself even to hell.

[8]From these considerations it becomes clear that 'a minchah', which consisted of bread, and 'a drink offering', which consisted of wine, mean things such as belong to the Church and to heaven, namely heavenly food and drink, in the same way as the bread and wine in the Holy Supper do - for the reason given above, that heaven may join itself to a person through the Word, consequently that the Lord may do so through heaven by means of the Word. Since the Divine presence in the Word consists in such things it nourishes the minds not only of people in the world but also of angels and causes heaven and the world to be one.

[9] From this it also becomes clear that all the things without exception which have been stated and commanded in the Word regarding the minchah and drink offering, or bread and wine, contain Divine arcana within them. This is so for example with the requirement that a minchah should consist of fine flour which had oil and also frankincense on it, that it should be altogether salted, and that it should be unleavened or without yeast. Then there is the requirement that there was to be one set of proportions for the mixture when a lamb was sacrificed, another when it was a ram, another when it was a young bull, and yet another in guilt- and sin-sacrifices, while the proportions in other sacrifices were different again. The proportion of wine in the drink offering varied in a similar way. Unless these specific requirements had embodied the arcana of heaven no such things would ever have been commanded in connection with the various forms of worship.

[10] To enable these different requirements to be seen alongside one another, let them be set out here in their own order, as contained in the eucharistic sacrifices and burnt offerings, in Numbers 15:4-12; 28:9-12, 20-21, 28-29; 29:3-4, 9-10, 14-15, 18, 21, 24, 27, 30, 33, 37,

For each lamb there was a minchah consisting of one tenth of an ephah of fine flour mixed with a quarter of a hin of oil; and the wine for the drink offering was a quarter of a hin.

For each ram there was a minchah consisting of two tenths [of an ephah] of fine flour, and a third of a hin of oil; and a third of a hin of wine for the drink offering.

For each young bull there was a minchah consisting of three tenths [of an ephah] of fine flour mixed with oil, a half of a hin; and half of a hin of wine for the drink offering.

The reason why the proportions of fine flour, oil, and wine for a lamb should be different from those for a ram or for a young bull was that a lamb meant the inmost good of innocence, a ram the middle good of innocence, and a young bull the lowest or external good of innocence. For there are three heavens - the inmost, the middle, and the lowest - and therefore also there are three degrees of the good of innocence. The increase of it from first to last is meant by the increase in the proportions of fine flour, oil, and wine. It should be remembered that the good of innocence is the very soul of heaven, because that good alone is the recipient of the love, charity, and faith which constitute the heavens.

'A lamb' means the inmost good of innocence, see 3994, 10132.

'A ram' means the middle or interior good of innocence, 10042.

'A young bull' means the lowest or external good of innocence, 9391, 9990.

[11] In sacrifices for thanksgiving (confessio) however there was a minchah consisting of unleavened cakes mixed with oil, unleavened wafers anointed with oil, cakes made of fried flour and mixed with oil, and in addition leavened bread cakes, Leviticus 7:11-12; and in guilt- and sin-sacrifices there was a minchah consisting of a tenth of an ephah of fine flour, but without oil or frankincense on top of it, Leviticus 5:11. The reason why no oil or frankincense should be put on top of the minchah composing a sin- or guilt-sacrifice was that 'oil' is a sign of the good of love and 'frankincense' a sign of the truth which goes with that good, and a sin- or a guilt-sacrifice is a sign of purification and expiation from evils and the falsities arising from them, which therefore were not to be mingled with good or the truth springing from it.

[12] In addition to these there were the minchah of Aaron and his sons on the day they were going to be anointed, see Leviticus 6:20-22; the minchah of the firstfruits of the harvest, Leviticus 2:14-15; 23:10, 12-13, 17; the minchah of the Nazirite, Numbers 6:13-21]; the minchah of jealousy, Numbers 5:11-31]; the minchah of one cleansed from leprosy, Leviticus 14:1-32]; and also the minchah baked in an oven, the minchah prepared in a pan, and the minchah cooked in a pot, Leviticus 2:4-7. There was was to be no yeast in a minchah, nor any honey; and the minchah had to be fully salted, Leviticus 2:11, 13. The reason why there should be no yeast in a minchah, nor any honey, was that in the spiritual sense 'yeast' means falsity arising from evil, and 'honey' external delight very much mixed with the delight belonging to love of the world, which also causes fermentation in heavenly forms of good and truths and subsequent disintegration of them. And the reason why they should be fully salted was that 'salt' was a sign of truth desiring good and so joining the two together.

'Yeast' means falsity arising from evil, see 2342, 7906, 8051, 9992.

'Honey' means external delight, thus such delight belonging to love in both senses, 5620.

'Salt' means truth desiring good, 9207.

Footnotes: