9373. Come up unto Jehovah. That this signifies conjunction with the Lord, is evident from the signification of “coming up,” as being to be raised toward interior things (see n. 3084, 4539, 4969, 5406, 5817, 6007), consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by “Jehovah” in the Word is meant the the Lord, (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (according to wh at has been said in n. 4290, 4293); and therefore it is here said, “and He said unto Moses, Come up unto Jehovah,” as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that “the people should not go up” (verse 2); and that “Jehovah sent not His hand unto the sons of Israel who were set apart” (verse 11); and that “the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel” (verse 17); and lastly that Moses, being called the seventh day, “entered into the midst of the cloud.” For by “the cloud” is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, “all the words which Jehovah hath spoken we will do” (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone. But nevertheless those who are meant by “the called and the chosen” are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.
Arcana Coelestia #4581
4581. And he poured out a drink-offering thereon. That this signifies the Divine good of truth, is evident from the signification of a “drink-offering,” as being the Divine good of truth, of which below; but first I will state what the good of truth is. The good of truth is that which has elsewhere been called the good of faith, and is love toward the neighbor, or charity. There are two universal kinds of good, one of which is called the good of faith, and the other the good of love. The good of faith is what is signified by a “drink-offering,” and the good of love by “oil.” They who are brought by the Lord to good by an internal way are in the good of love, but they who are brought by an external way are in the good of faith. The men of the celestial church, and likewise the angels of the inmost or third heaven, are in the good of love; but the men of the spiritual church, and likewise the angels of the middle or second heaven, are in the good of faith. For this reason the former good is called celestial good, but the latter spiritual good. The difference is the same as that between willing well from good will, and willing well from good understanding. The latter therefore, namely, spiritual good, or the good of faith, or the good of truth, is what is signified by a “drink-offering;” but the former, namely, celestial good, or the good of love, is what is understood in the internal sense by “oil.”
[2] That such things were signified by the “oil” and the “drink-offering” cannot indeed be seen except from the internal sense, and yet it must be apparent to everyone that holy things were represented, for otherwise what else would be the pouring out of a drink-offering and of oil upon a pillar of stone than a ridiculous and idolatrous performance? And so in the making of a king, unless holy things were signified and involved in the putting of a crown on his head, anointing him with oil from a horn upon his forehead and upon his wrists, putting a scepter into his hand besides a sword and keys, investing him with a crimson robe and then seating him upon a throne of silver; and afterwards in his riding on a horse in royal trappings and being served at table by those of highest rank, not to mention other formalities, unless all these ceremonies represented holy things, and were venerable through their correspondence with the things of heaven and thence of the church, they would be like babies’ plays on a larger scale, or like plays on the stage.
[3] Nevertheless all these rituals derived their origin from the most ancient times, when rituals were holy from their representing holy things, and from correspondence with the holy things in heaven and thence in the church. Moreover, at the present day they are regarded as venerable, not because it is known what they represent, or to what they correspond, but by an interpretation as of emblems that are in use. But if it were known what each of these things represents, and to what holy thing it corresponds—the crown, the oil, the horn, the scepter, the sword, the keys, riding upon a white horse, and eating while nobles are serving-men would think of them with much more reverence. But this they do not know, and wonderful to say, do not desire to know, to such a degree have the representatives and significatives which are in such things and everywhere in the Word been at the present day destroyed in the minds of men.
[4] That a “drink-offering” signifies the good of truth, or spiritual good, may be seen from the sacrifices in which it was employed. Sacrifices were made from the herd or from the flock, and were representative of the internal worship of the the Lord, (n. 922, 923, 1823, 2180, 2805, 2807, 2830, 3519). To these were added the meat-offering and the drink-offering. The meat-offering, which consisted of fine flour mingled with oil, signified celestial good, or what is the same, the good of love, “oil” signifying love to the Lord, and “fine flour” charity toward the neighbor. But the drink-offering, which consisted of wine, signified spiritual good, or what is the same, the good of faith. Both together therefore (namely, the meat-offering and the drink-offering) signified the same things as the bread and wine in the Holy Supper.
[5] That these were added to the burnt-offerings and sacrifices is evident in Moses:
Thou shalt offer two lambs of the first year day by day continually; the one lamb thou shalt offer in the morning, and the other lamb shalt thou offer between the evenings; and a tenth of fine flour mingled with beaten oil, a fourth of a hin, and drink offering of the fourth of a hin of wine for the first lamb; and so also for the second lamb (Exodus 29:38-41).
In the day when ye wave the sheaf of the firstfruits of the harvest, ye shall offer a lamb without blemish of the first year, for a burnt-offering unto Jehovah, the meat-offering whereof shall be two tenths of fine flour mingled with oil, and the drink offering whereof shall be of wine, the fourth of a hin (Leviticus 23:12-13, 18).
On the day when the days of his Naziriteship are fulfilled, he shall offer his gift unto Jehovah (sacrifices), and a basket of unleavened things of fine flour, cakes mingled with oil, with unleavened wafers anointed with oil, with their meat-offering and their drink-offerings (Numbers 6:13-15, 17).
Upon the burnt-offering they shall offer a meat-offering of a tenth of fine flour mingled with the fourth of a hin of oil; and wine for the drink offering, the fourth of a hin, in one manner for the burnt-offering of a ram, and in another manner for that of an ox (Numbers 15:3-5, 11).
With the burnt-offering of the daily sacrifice thou shalt offer a drink-offering, the fourth of a hin for a lamb; in the holy place shalt thou pour out a drink-offering of wine unto Jehovah (Numbers 28:6-7).
Moreover concerning the meat-offerings and drink-offerings in the sacrifices of various kinds, see Numbers 28:7-31 29:1-40.
[6] That the meat-offering and the drink-offering had this signification may be seen from the fact that love and faith effect everything of worship; and it may be seen above that the bread (which here is of fine flour mingled with oil) and the wine in the Holy Supper signify love and faith, thus everything of worship (n. 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217).
[7] But when the people fell away from the genuine representative of the worship of the Lord, and turned away to other gods and poured out drink-offerings to them, then by the drink-offerings were signified things which are opposite to charity and faith, namely, the evils and falsities of the love of the world, as in Isaiah:
Ye did become heated with gods under every green tree, thou hast also poured out to them a drink-offering, thou hast offered a meat-offering (Isaiah 57:5-6);
“to become heated with gods” denotes the concupiscences of falsity (that “gods” denote falsities, n. 4402, 4544); “under every green tree” denotes from the belief of all falsities (n. 2722, 4552); “to pour out to them a drink-offering and offer a meat-offering” denotes the worship of them. Again:
Ye that forsake Jehovah, that forget the mountain of My holiness, that prepare a table for Gad, and fill a drink-offering to Meni (Isaiah 65:11).
In Jeremiah:
The sons gather wood, and the fathers kindle a fire, and the women knead dough, to make cakes to the queen of the heavens, and to pour out a drink-offering to other gods (Jeremiah 7:18).
[8] Again:
Doing we will do every word that is gone forth out of our mouth, to burn incense to the queen of the heavens, and to pour out drink-offerings to her as we and our fathers have done, and our princes in the cities of Judah, and in the streets of Jerusalem (Jeremiah 44:17-19);
“the queen of the heavens” denotes all falsities, for in the genuine sense the “armies of the heavens” are truths, but in the opposite sense falsities, and in like manner the “king and queen;” thus the “queen” denotes all of them, and “to pour drink-offerings to her” is to worship.
[9] Again:
The Chaldeans shall burn the city, and the houses upon whose roofs they have offered incense to Baal, and have poured out drink-offerings to other gods (Jeremiah 32:29);
“the Chaldeans” denote those who are in worship in which there is falsity; “to burn the city” denotes to destroy and vastate those who are in doctrinal things of what is false; “to offer incense to Baal upon the roofs of the houses” denotes the worship of what is evil; “to pour out drink-offerings to other gods” denotes the worship of what is false.
[10] In Hosea:
They shall not dwell in Jehovah’s land, and Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria; they shall not pour out wine to Jehovah (Hos. 9:3-4);
“not to dwell in Jehovah’s land” denotes not to be in the good of love; “Ephraim shall return into Egypt” denotes that the intellectual of the church will become mere knowledge and sensuous; “they shall eat what is unclean in Assyria” denotes impure and profane things from reasoning; “they shall not pour out wine to Jehovah” denotes no worship from truth.
[11] In Moses:
It shall be said, Where are their gods, the rock in which they trusted, that did eat the fat of the sacrifices, and drank the wine of their drink-offering? Let them arise and help them (Deuteronomy 33:37-38 [NCBSW: 32:37-38]);
“gods,” as above, denote falsities; “that did eat the fat of the sacrifices” denotes that they destroyed the good of worship; “that drank the wine of their drink-offering” denotes that they destroyed the truth of worship. Drink-offerings are also predicated of blood, in David:
They shall multiply their griefs, they have hastened to another, lest I pour out their drink-offerings of blood, and lest I take up their names upon my lips (Psalms 16:4);
and by these words are signified the profanations of truth; for in this sense “blood” denotes violence offered to charity (n. 374, 1005), and profanation (n. 1003).
John 6
1
After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias.
2
A great multitude followed him, because they saw his signs which he did on those who were sick.
3
Jesus went up into the mountain, and he sat there with his disciples.
4
Now the Passover, the feast of the Jews, was at hand.
5
Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat?"
6
This he said to test him, for he himself knew what he would do.
7
Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little."
8
One of his disciples, Andrew, Simon Peter's brother, said to him,
9
"There is a boy here who has five barley loaves and two fish, but what are these among so many?"
10
Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand.
11
Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired.
12
When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost."
13
So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten.
14
When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world."
15
Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself.
16
When evening came, his disciples went down to the sea,
17
and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them.
18
The sea was tossed by a great wind blowing.
19
When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid.
20
But he said to them, "It is I. Don't be afraid."
21
They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going.
22
On the next day, the multitude that stood on the other side of the sea saw that there was no other boat there, except the one in which his disciples had embarked, and that Jesus hadn't entered with his disciples into the boat, but his disciples had gone away alone.
23
However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks.
24
When the multitude therefore saw that Jesus wasn't there, nor his disciples, they themselves got into the boats, and came to Capernaum, seeking Jesus.
25
When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here?"
26
Jesus answered them, "Most certainly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled.
27
Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him."
28
They said therefore to him, "What must we do, that we may work the works of God?"
29
Jesus answered them, "This is the work of God, that you believe in him whom he has sent."
30
They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do?
31
Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.'"
32
Jesus therefore said to them, "Most certainly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven.
33
For the bread of God is that which comes down out of heaven, and gives life to the world."
34
They said therefore to him, "Lord, always give us this bread."
35
Jesus said to them, "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty.
36
But I told you that you have seen me, and yet you don't believe.
37
All those who the Father gives me will come to me. Him who comes to me I will in no way throw out.
38
For I have come down from heaven, not to do my own will, but the will of him who sent me.
39
This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day.
40
This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day."
41
The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven."
42
They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?'"
43
Therefore Jesus answered them, "Don't murmur among yourselves.
44
No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.
45
It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me.
46
Not that anyone has seen the Father, except he who is from God. He has seen the Father.
47
Most certainly, I tell you, he who believes in me has eternal life.
49
Your fathers ate the manna in the wilderness, and they died.
50
This is the bread which comes down out of heaven, that anyone may eat of it and not die.
51
I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh."
52
The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?"
53
Jesus therefore said to them, "Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves.
54
He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.
55
For my flesh is food indeed, and my blood is drink indeed.
56
He who eats my flesh and drinks my blood lives in me, and I in him.
57
As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me.
58
This is the bread which came down out of heaven--not as our fathers ate the manna, and died. He who eats this bread will live forever."
59
He said these things in the synagogue, as he taught in Capernaum.
60
Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it?"
61
But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble?
62
Then what if you would see the Son of Man ascending to where he was before?
63
It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.
64
But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him.
65
He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father."
66
At this, many of his disciples went back, and walked no more with him.
67
Jesus said therefore to the twelve, "You don't also want to go away, do you?"
68
Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life.
69
We have come to believe and know that you are the Christ, the Son of the living God."
70
Jesus answered them, "Didn't I choose you, the twelve, and one of you is a devil?"
71
Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve.
