4581# "在柱子上浇上奠祭"象征真理的神性良善，这从"奠祭"的含义可知，即真理的神性良善，下面将详细解释。
首先，我们需要明白什么是真理的良善：真理的良善就是在其它地方所称的信仰之良善，也就是对邻舍的爱，或仁义。良善有两种普遍类型：一种称为信仰之良善，另一种称为爱之良善。信仰之良善由"奠祭"所表示，而爱之良善则由"油"所表示。
那些通过内在力量被主引导至良善的人，处于爱之良善中；而那些通过外在途径被引导的人，则处于信仰之良善中。属天教会的成员，以及最内层或第三层天的天使，处于爱之良善中；而属灵教会的成员，以及中层或第二层天的天使，处于信仰之良善中。因此，前者被称为属天之良善，后者被称为属灵之良善。
这两种良善的本质区别在于：一个是从意志本身行善，另一个是凭理智行善。因此，这个属灵之良善（即信仰之良善或真理之良善）就是由"奠祭"所表示的；而那个属天之良善（即爱之良善），在内在意义上是由"油"所代表的。
【2】油和奠祭所表示的这些深层含义，确实只有通过内在意义才能完全理解。然而，任何人都能明白这些仪式必定表现着某种神圣之物。因为如果这些行为不是在表现神圣之物，那么在石柱上浇奠祭和倒油除了是一种毫无意义的偶像崇拜外，还能是什么呢？
同样的道理适用于君王加冕仪式：在他头上戴上王冠，从角中取油抹在他的额头和手掌上，将权杖交在他手中，还有授予他剑和钥匙，用紫袍围绕他，然后让他坐在银座上，之后以王室装饰骑马，并在餐桌上由贵族侍奉，以及其它各种仪式。如果这些仪式不是表现神圣之物，并通过与天堂和由此而来的教会之事物的对应关系而成为神圣，那么它们不过就是儿童游戏的放大版，或者仅仅像剧院上的表演一样毫无实质意义。
【3】然而，所有这些仪式实际上都源自于上古时期。在那个年代，仪式之所以神圣，是因为它们表现着神圣之物，并与天堂和由此而来的教会中的神圣事物有着对应关系。
今天，这些仪式仍被视为神圣，但不是因为人们理解它们所表现的内涵或它们与什么相对应，而是通过将它们视为已经约定俗成的象征物来解释。然而，如果人们能够知道王冠、油、角、权杖、剑、钥匙、紫袍、银座、白马骑行以及贵族侍奉的进餐各自表现什么，以及它们与哪些神圣事物相对应，他们就会对这些事物产生更加深刻和神圣的理解。
但遗憾的是，人们不知道这些深层含义，更令人惊讶的是，他们甚至不想了解这些。结果，在当今人们的心智中，这些存在于类似仪式中以及遍布于圣言各处的表现性和象征意义已经被淡忘和删除了。
【4】"奠祭"象征真理的良善或属灵的良善，这一点可以从献祭仪式中所使用的元素清楚看出。这些献祭是用牲畜或羊群进行的，它们是对主的内在崇拜的表现物（参922，923，1823，2180，2805，2807，2830，3519节）。
这些献祭仪式中附加了素祭和奠祭。"素祭"由油混合的细面粉构成，表示属天的良善，或者说仁爱的良善——其中"油"表示对主的仁爱，而"细面粉”表示对邻舍的仁义。而"奠祭"则由酒构成，表示属灵的良善，或者说信仰的良善。
因此，这两种祭品——素祭和奠祭，在其象征意义上与圣餐中的饼和酒是完全相同的。
【5】这些祭品（素祭和奠祭）被添加到燔祭和各种祭祀中，正如摩西五经中所记载的：
你要每日献两只一岁的羊羔，一只在早晨献，一只在两黄昏之间献。同时要献上调油的细面伊法十分之一与一欣四分之一的酒作为奠祭，与第一只羊羔一同献上；第二只羊羔也要照样献上。（《出埃及记2》9:38-41）
在你们摇祭的那一天，就是你们把初熟的庄稼一捆带来的时候，要把一只没有残疾、一岁的公羊羔献给耶和华为燔祭。同献的素祭，是调油的细面伊法十分之二……同献的奠祭是酒一欣四分之一。（《利未记》23:12，13，18）
拿细耳人满了离俗的日子……他要将供物奉给耶和华，就是祭物……并一筐子无酵饼，是用细面调油做的饼和抹油的无酵薄饼，以及同献的素祭和奠祭。（《民数记》6:13-17）
在燔祭或别的祭上，要献素祭，就是细面伊法十分之一，调油一欣四分之一，又用酒一欣四分之一作奠祭；公绵羊的燔祭和公牛的燔祭则有不同的规定。（《民数记》15:3，4，5-11）
这是常献的燔祭……为一只羊羔同献奠祭，要用酒一欣四分之一；在圣所中，你要将醇酒奉给耶和华为奠祭。（《民数记》28:6，7）
此外，关于各种祭祀的素祭和奠祭的详细规定，可参见《民数记》第28章第7节至末尾，以及第29章第1节至末尾。
【6】素祭和奠祭的意义，可以从爱与信构成一切敬拜这一事实得到证明。在圣餐中，"饼"（即调油的细面）和"酒"象征着仁爱与信仰，因此象征着一切敬拜的本质（参1798，2165，2177，2187，2343，2359，3464，3735，3813，4211，4217节）。
【7】然而，当人们背离了对主的真正代表性敬拜，转而崇拜其他神明并向他们奉献奠祭时，这些"奠祭"就象征着与仁爱和信仰相对立的事物——即世俗之爱的恶与伪。正如《以赛亚书》所言：
你们在青翠的树下，向神明心中火热……向他们浇奠祭，献素祭。（《以赛亚书》57:5，6）
这里"向神明心中火热"表示对伪谬的渴望（"神明"指伪谬，参4402节和4544节）；"在各青翠树下"象征着出于对一切伪谬的信仰（参2722，4552节）；而"向他们浇奠祭和献素祭"则象征对这些伪谬的敬拜。
你们这些离弃耶和华、忘记我圣山的人，为迦得摆筵席，为米尼倒奠祭。（《以赛亚书》65:11）
孩子捡柴，父亲烧火，妇女抟面做饼，献给天后，又向别神浇奠祭。（《耶利米书》7:18）
【8】在同一先知书中记载：
我们必定要行我们口中所出的一切话，向天后烧香，向她浇奠祭，正如我们和我们的列祖、君王、首领在犹大的城邑和耶路撒冷的街市上所行的一样。（《耶利米书》44:17-19）
这段经文中，"天后"象征所有的伪谬。这是因为"天军"在其本真意义上代表真理，但在相反意义上则代表伪谬，就像君君王与王后的关系一样。因此，"王后"在此代表所有伪谬的总体，而"向她浇奠祭"则表示对这些伪谬的敬拜行为。这种解释揭示了经文背后更深层的属灵含义，展示了人们如何偏离真理而转向伪谬崇拜的过程。
【9】在同一先知书中还记载：
迦勒底人必焚烧这城，他们要烧毁那些在房顶上向巴力烧香、向别神浇奠祭的房屋。（《耶利米书》32:29）
这段经文中，"迦勒底人"代表那些在崇拜中持有伪谬的人；"焚烧这城"象征摧毁和荒废那些持有伪谬教义的人；"在房顶上向巴力烧香"表示对邪恶的崇拜，而"向别神浇奠祭"则表示对伪谬的崇拜。这一解释揭示了经文中深层的属灵对应关系，展示了伪谬崇拜如何导致灵性的荒废与毁灭，以及错误信仰对人内在生命的破坏性影响。
【10】他们不得住耶和华的地，以法莲却要归回埃及，在亚述吃不洁之物。他们必不向耶和华奠酒。（《何西阿书》9:3，4）
这段经文中，"不住在耶和华的地"象征不处于仁爱的良善中；"以法莲要归回埃及"象征教会的理解力将退化为仅仅停留在事实性知识层面和感官层面；"在亚述吃不洁之物"象征因错误推理而产生的不洁与亵渎；"不向耶和华奠酒"则意味着没有基于真理的崇拜。
【11】那时必说：他们的神在哪里？他们所投靠的磐石在哪里？就是吃他们祭牲的脂油，喝他们奠祭之酒的神。让他们起来帮助你们吧！（《申命记》32:37，38）
这段经文中，"神"象征伪谬，如前所述；"吃他们祭牲的脂油"表示他们摧毁了崇拜中的善，而"喝他们奠祭之酒"则表示他们摧毁了崇拜中的真理。奠祭也与血有关联，正如诗篇所言：
那些追随别神的，他们的愁苦必加增。他们所浇奠的血我不献上，我嘴唇也不提别神的名号。（《诗篇》16:4）
这些表述象征对真理的亵渎，因为在这种意义上，"血"代表对仁义的暴力侵害（参374，1005节），以及对神圣事物的亵渎（参1003节）。这一解释揭示了当人们背离真神转向偶像崇拜时，不仅是外在行为的改变，更是内在灵性生命的败坏与亵渎。
4581.“在那上头奠酒”表真理的神性良善。这从“奠酒”的含义清楚可知，“奠酒”是指真理的神性良善，如下文所述。不过，我必须首先说一说何为真理的良善。真理之良善在别处被称为信之良善，也就是对邻之爱，或仁爱。有两种普遍的良善，其中一种被称为信之良善，另一种被称为爱之良善。“奠酒”表示信之良善，“油”表示爱之良善。那些被主经由内在途径带入良善的人处于爱之良善，而那些被主经由外在途径带入良善的人处于信之良善。属天教会成员，以及至内在或第三层天的天使处于爱之良善；而属灵教会成员，以及中间或第二层天的天使则处于信之良善。因此，前一种良善被称为属天良善，后一种良善被称为属灵良善。这二者之间的区别就是出于良善的意愿而意愿良善与出于对良善的理解而意愿良善之间的区别。因此，后一种，也就是属灵良善，或信之良善，或真理之良善就是“奠酒”所表示的；而前一种，也就是属天良善，或爱之良善则是“油”在内义上所表示的。
诚然，若不凭借内义，没有人能看出“油”和“奠酒”表示这类事物；然而，谁都能看出，它们代表神圣事物，因为若非它们代表这些神圣事物，那么在一根柱子上奠酒或浇油不就是某种可笑的偶像崇拜行为吗？这就像国王的加冕礼。在这种场合所举行的仪式，如：把王冠戴在他头上；把油从角中倒在他前额、手腕上膏抹他；把权杖、剑和钥匙递到他手上；给他穿上紫袍，然后让他坐到银色宝座上，之后他穿着这些服饰骑在马上，再后来在席上被显贵人侍奉，以及其它许多仪式，若非表示并意味着神圣事物，又会是什么呢？这一切仪式若非代表神圣事物，凭它们与天堂、因而教会的事物相对应而神圣庄严，不过是小孩子的游戏，只是规模大点而已，或像舞台上的表演。
但所有这些仪式都能追溯到上古时代，那时，仪式凭它们代表神圣事物，以及与天堂、因而教会中的神圣事物对应而神圣。即便如今，它们被视为神圣，也不是因为人们知道它们代表什么，或对应什么，而是通过可以说对所使用符号的解释。然而，倘若人们知道王冠、油、角、权杖、剑、钥匙、紫袍、银王座、骑在白马上、吃饭的时候由显贵人侍候，这一切都代表什么，各自又对应什么样的神圣事物，他们就会以一种更神圣的方式来思想这些事物。可他们不知道，说来奇怪，他们竟然不想知道；事实上，这种知识已经匮乏到包含在这类仪式和圣言每一部分中的代表和有意义的符号已经从当今之人的脑海中抹去的地步。
“奠酒”表示真理之良善，或属灵良善，这一点从奠酒所用的祭物可以看出来。献祭的时候，祭物来自牛群，要么来自羊群，代表对主的内在敬拜（922，923，1823，2180，2805，2807，2830，3519节）。在这些祭物上再添加素祭和奠祭。素祭由细面粉调油制成，表示属天的良善，或也可说，爱之良善，“油”表示对主之爱，“细面粉”表示对邻之仁。但奠祭由酒构成，表示属灵的良善，或也可说，信之良善。因此，这二者，即素祭和奠祭，一起与圣餐中的饼和酒所表相同。
素祭和奠祭添加到燔祭和祭物上，这一事实清楚可见于摩西五经：
你每天常献上两只一岁的羊羔；早晨要献这一只，黄昏的时候要献那一只。和这一只羊羔同献的，要用细面伊法十分之一与捣成的油一欣四分之一调和，又用酒一欣四分之一作为奠祭；那一只羊羔也是这样。（出埃及记29:38-41）
又：
摇这捆初熟谷物的日子，你们要把一岁、没有残疾的公绵羊羔献给耶和华为燔祭。同献的素祭，就是调油的细面伊法十分之二；同献的奠祭，要酒一欣四分之一。（利未记23:12，13，18）
又：
离俗人离俗的日子足满的那一天，他要将供物（祭物）奉给耶和华，一筐子无酵调油的细面饼与抹油的无酵薄饼，并同献的素祭和奠祭。（民数记6:13-15，17）
又：
那献燔祭的，就要将细面伊法十分之一，并油一欣四分之一，调和作素祭；一同预备奠祭的酒一欣四分之一，为公绵羊的燔祭以一种方式，为公牛的燔祭以另一种方式。（民数记15:3-5，11）
要与每天例常献的燔祭一同献上奠祭，为这一只羊羔，要同献酒一欣四分之一；在圣所中，你要将醇酒奉给耶和华为奠祭。（民数记28:6，7）
此外，关于各种祭物中的素祭和奠祭，可参看民数记（28:7-31；29:1-40）。
素祭和奠祭就具有这样的含义，这一点可从以下事实看出来：爱与信构成敬拜的一切事物；在圣餐中，“饼”（就是前面所描述的细面调和油制成的饼）和酒表示爱与信，因而表示敬拜的一切事物，如前所述（1798，2165，2177，2187，2343，2359，3464，3735，3813，4211，4217节）。
但当人们逐渐远离对主之敬拜的纯正代表，转向别神，并向他们奠酒时，奠酒或奠祭就表示与仁和信对立的事物，也就是尘世之爱的邪恶与虚假；如以赛亚书：
你们在各青翠树下的诸神当中欲火焚烧。你也向他们浇了奠祭、献了素祭。（以赛亚书57:5-6）
“在诸神当中欲火焚烧”表示对虚假的贪恋，“诸神”表示虚假（4402，4544e节）。“各青翠树下”表示对一切虚假的信靠（2722，4552节）。“向他们浇了奠祭、献了素祭”表示对这些虚假的敬拜。又：
你们这些离弃耶和华、忘记我的圣山、给迦得（即:外国人的神）摆桌子、给弥尼盛满调和酒的。（以赛亚书65:11）
耶利米书：
儿子捡柴，父亲烧火，妇女抟面做饼，献给天后，又向别神浇奠祭。（耶利米书7:18）
又：
我们定要成就我们口中所出的一切话，向天后烧香，向她浇奠祭，按着我们与我们列祖、君王在犹大的城邑中和耶路撒冷的街市上素常所行的一样。（耶利米书44:17-19）
“天后”表示一切虚假，因为“天上的众军”在正面意义上表示真理，在反面意义上表示虚假；因此“国王”和“王后”也是如此；因此“王后”表示一切（虚假），“向她浇奠祭”表示敬拜它们。
又：
迦勒底人必来焚烧这城和其中的房屋。在这房顶上，人曾向巴力烧香，向别神浇奠。（耶利米书32:29）
“迦勒底人”表示其敬拜涉及虚假的人；“焚烧这城”表示摧毁并荒废那些其教义教导虚假的人。“在这房顶上，人曾向巴力烧香”表示对邪恶的敬拜；“向别神浇奠”表示对虚假的敬拜。
何西阿书：
他们必不得住耶和华的地；以法莲却要归回埃及，他们必在亚述吃不洁净的食物；他们必不得向耶和华奠酒。（何西阿书9:3，4）
“不得住耶和华的地”表示不居于爱之良善；“以法莲却要归回埃及”表示教会的理解力将变成事实和感官知识；“他们必在亚述吃不洁净的食物”表示出于推理的不洁和亵渎的欲望；“他们必不得向耶和华奠酒”表示没有基于真理的敬拜。
摩西五经：
他必说，他们的神，他们所投靠的磐石，就是向来吃他们祭牲的脂油，喝他们奠祭之酒的，在哪里呢？让他们兴起来帮助你们吧！（申命记32:37-38）
“神”和前面一样，表示虚假；“就是向来吃他们祭牲的脂油”表示他们摧毁敬拜的良善；“喝他们奠祭之酒的”表示他们摧毁敬拜的真理；经上还提到“浇奠的血”，诗篇：
追求别神的，他们的愁苦必加增；他们所浇奠的血我不献上；我嘴唇也不提他们的名。（诗篇16:4）
这些“浇奠”表示对真理的亵渎，因为在这种情况下，“血”表示向仁所施的暴行（374，1005节），以及亵渎（1003节）。
Potts(1905-1910) 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 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 (Exod. 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 (Lev. 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 (Num. 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 (Num. 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 (Num. 28:6, 7). Moreover concerning the meat-offerings and drink-offerings in the sacrifices of various kinds, see Num. 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 (Isa. 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 (Isa. 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 (Jer. 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 (Jer. 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 (Jer. 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 (Deut. 33:37-38);
"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 (Ps. 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).
Elliott(1983-1999) 4581
4581. 'And he poured out a drink-offering onto it' means the Divine Good of Truth This is clear from the meaning of 'a drink-offering' as the Divine Good of Truth, dealt with below. But first one must say what the good of truth is. The good of truth is that which elsewhere has been called the good of faith, which is love towards the neighbour, or charity. There are two universal kinds of good, the first being that which is called the good of faith, the second that which is referred to as the good of love. The good of faith is the kind of good meant by 'a drink-offering', and the good of love the kind meant by 'oil'. The good of love exists with those whom the Lord brings to what is good by an internal way, while the good of faith exists with those He brings to it by an external way. The good of love exists with members of the celestial Church, and likewise with angels of the inmost or third heaven, but the good of faith with members of the spiritual Church, and likewise with angels of the middle or second heaven. Consequently the first kind of good is called celestial good, whereas the second kind is called spiritual good. The difference between the two is, on the one hand, willing what is good out of a will for good and, on the other, willing what is good out of an understanding of it. The second kind of good therefore - spiritual good or the good of faith, which is the good of truth - is meant by 'a drink-offering'; but the first - celestial good or the good of love - is meant in the internal sense by 'oil'.
[2] Nobody, it is true, can see that such things as these were meant by 'oil' and 'a drink-offering' unless he does so from the internal sense Yet anyone may see that things of a holy nature were represented by them, for unless those holy things were represented by them what else would pouring out a drink-offering or pouring oil onto a stone pillar be but some ridiculous and idolatrous action? It is like the coronation of a king. What else would the ceremonies performed on that occasion be if they did not mean and imply things of a holy nature - placing the crown on his head; anointing him with oil from a horn, on his forehead and on his wrists; placing a sceptre in his hand, as well as a sword and keys; investing him with a purple robe, and then seating him on a silver throne; and after that, his riding in his regalia on a horse, and later still his being served at table by men of distinction, besides many other ceremonies? Unless these represented things of a holy nature and were themselves holy by virtue of their correspondence with the things of heaven and consequently of the Church, they would be no more than the kind of games that young children play, though on a grander scale, or else like plays that are performed on the stage
[3] But all those ceremonies trace their origin back to most ancient times when ceremonies were holy by virtue of their representation of things that were holy and of their correspondence with holy things in heaven and consequently in the Church. Even today they are considered holy, though not because people know their spiritual representation and correspondence but through the interpretation so to speak they put on symbols in common use. If however people did know what the crown, oil, horn, sceptre, sword, keys, purple robe, silver throne, riding on a white horse, and eating while men of distinction act as the servers, all represented and to what holy thing each corresponded, they would conceive of those things in an even holier way. But they do not know, and surprisingly do not wish to know; indeed that lack of knowledge is so great that the representatives and the meaningful signs included within such ceremonies and within every part of the Word have been obliterated from people's minds at the present day.
[4] The fact that 'a drink-offering' means the good of truth, or spiritual good, may be seen from the sacrifices in which drink-offerings were used. When sacrifices were offered they were made either from the herd or from the flock, and they were representative of internal worship of the Lord, 922, 923, 1823, 2180, 2805, 2807, 2830, 3519. To these the minchah and the drink-offering were added. The minchah, which consisted of fine flour mixed with oil, meant celestial good, or what amounted to the same, the good of love - 'the oil' meaning love to the Lord and 'the fine flour' charity towards the neighbour. But the drink-offering, which consisted of wine, meant spiritual good, or what amounted to the same, the good of faith. Both these therefore, the minchah and the drink-offering, have the same meaning as the bread and wine in the Holy Supper.
[5] The addition of a minchah and a drink-offering to a burnt offering or to a sacrifice is clear in Moses,
You shall offer two lambs in their first year, each day continually. One lamb you shall offer in the morning, and the second you shall offer between the evenings; and a tenth of fine flour mixed with beaten oil, a quarter of a hin, and a drink- offering of a quarter of a hin of wine, for the first lamb; and so also for the second lamb. Exod 29:38-41.
In the same author,
You shall offer on the day when you wave the sheaf of the firstfruits of the harvest a lamb without blemish in its first year as a burnt offering to Jehovah, its minchah being two tenths of fine flour mixed with oil, and its drink-offering wine, a quarter of a hin. Lev 23:12, 13, 18.
In the same author,
On the day when the days of Naziriteship are completed he is to offer his gift to Jehovah, sacrifices and also a basket of unleavened [loaves] of fine flour, cakes mingled with oil, and unleavened wafers anointed with oil, together with their minchah and their drink-offerings. Num 6:13-17.
In the same author,
Upon the burnt offering they shall offer a minchah of a tenth [of an ephah] of fine flour mixed with a quarter of a hin of oil, and wine as the drink-offering, a quarter of a hin - in one way upon the burnt offering of a ram, and in another upon that of a bull. Num 15:3-11.
In the same author,
With the continual burnt offering you shall offer a drink-offering, a quarter of a hin for a lamb; in the holy place pour out a drink-offering of wine to Jehovah. Num 28:6, 7.
Further references to minchahs and drink-offerings in the different kinds of sacrifices are continued in Num 28:7-end; 29:1-end.
[6] The meaning that 'minchah and drink-offering' had may be seen in addition from the considerations that love and faith constitute the whole of worship, and that in the Holy Supper 'the bread' - described in the quotations above as fine flour mixed with oil - and 'the wine' mean love and faith, and so the whole of worship, dealt with in 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217.
[7] But when people fell away from the genuine representative kind of worship of the Lord and turned to other gods and poured out drink-offerings to these, 'drink-offerings' came to mean things that were the reverse of charity and faith, namely the evils and falsities that go with the love of the world; as in Isaiah,
You inflamed yourselves among the gods under every green tree. You have also poured out a drink-offering to them, you have brought a minchah. Isa 57:5, 6.
'Inflaming oneself among the gods' stands for cravings for falsity - 'gods' meaning falsities, 4402 (end), 4544. 'Under every green tree' stands for the trust in all falsities which leads to those cravings, 2722, 4552. 'Pouring out a drink-offering to them' and 'bringing a minchah' stand for the worship of those falsities. In the same prophet,
You who forsake Jehovah, who forget My holy mountain, who set a table for Gad, and fill a drink-offering for Meni. Isa 65:11.
In Jeremiah,
The sons gather pieces of wood, and the fathers kindle fire, and the women knead dough to make cakes for the queen of heaven, and to pour out drink-offerings to other gods. Jer 7:18.
[8] In the same prophet,
We will surely do every word that has gone out of our mouth, to burn incense to the queen of heaven, and to pour out drink-offerings to her, as we did, we and our fathers, and our princes in the cities of Judah and in the streets of Jerusalem. Jer 44:17-19.
'The queen of heaven' stands for all falsities, for 'the hosts of heaven' in the genuine sense means truths, and in the contrary sense falsities, and so in the same way do 'king' and 'queen'. 'Queen' accordingly stands for all [falsities] and 'pouring out drink-offerings to her' means worshipping them.
[9] In the same prophet,
The Chaldeans will burn the city, and the houses upon whose roofs they have burned incense to Baal and poured out drink-offerings to other gods. Jer 32:29.
'The Chaldeans' stands for people whose worship involves falsity. 'Burning the city' stands for destroying and laying waste those whose doctrines teach falsity. Upon the roofs of the houses burning; incense to Baal' stands for the worship of what is evil, 'pouring out drink-offerings to other gods' for the worship of what is false.
[10] In Hosea,
They will not dwell in Jehovah's land, but Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah. Hosea 9:3, 4.
'Not dwelling in Jehovah's land' stands for not abiding in the good of love. 'Ephraim will return to Egypt' stands for the Church when its understanding will come to be no more than factual and sensory knowledge. 'In Assyria they will eat what is unclean' stands for impure and profane desires that are the product of reasoning. 'They will not pour libations of wine to Jehovah' stands for no worship based on truth.
[11] In Moses,
It will be said, Where are their gods, the rock in which they trusted, who ate the fat of the sacrifices, [who] drank the wine of their drink-offering? Let them rise up and help them! Deut 32:37, 38.
'Gods' stands for falsities, as above. 'Who ate the fat of the sacrifices' stands for their destruction of the good belonging to worship, '[who] drank the wine of their drink-offering' for their destruction of the truth belonging to it. A reference to 'drink-offerings of blood' also occurs in David,
They will multiply their pains; they have hastened to another, lest I pour out their drink-offerings of blood, and take up their names upon My lips. Ps 16:4.
By these 'drink-offerings' are meant profanations of truth, for in this case 'blood' means violence done to charity, 374, 1005, and profanation, 1003.
Latin(1748-1756) 4581
4581. `Et libavit super illam libamen': quod significet Divinum Bonum Veri, constat ex significatione `libaminis' quod sit Divinum Bonum Veri, de qua sequitur; primum enim dicendum quid bonum veri:bonum veri est id quod bonum fidei alibi dictum fuit, estque amor erga proximum seu charitas: sunt duo genera universalia boni, unum quod dicitur bonum fidei, alterum quod vocatur bonum amoris. Bonum fidei est quod significatur per `libamen', et bonum amoris quod per `oleum'; qui ad bonum perducuntur a Domino per vim internam, illi sunt in bono amoris, at qui per viam externam, illi sunt bono fidei; homines Ecclesiae caelestis, similiter angeli intimi seu tertii caeli in bono amoris sunt, sed homines Ecclesiae spiritualis, similiter angeli medii seu secundi caeli, in bono fidei sunt; inde est quod illud bonum dicatur bonum caeleste, hoc autem {1} bonum spirituale; differentia est quae inter velle bene ex velle bene ac inter velle bene ex intelligere bene; hoc itaque, nempe bonum spirituale seu bonum fidei, seu bonum veri, est quod {2} per `libamen' significatur, illud autem, nempe bonum caeleste, seu bonum amoris, est quod per `oleum' in sensu interno intelligitur: [2] quod talia per oleum et libamen significata sint, non quidem videri potest nisi ex sensu interno, sed usque ab unoquovis, quod sancta per illa repraesentata fuerint, nam nisi sancta (t)per illa repraesentata fuissent, quid libare libamen et fundere oleum super statuam lapidis foret aliud quam quoddam ludicrum idololatricum; similiter ac nisi sancta significarent (c)et involverent dum rex creatur, nempe coronam imponere capiti ejus, ungere illum oleo ex cornu super frontem et super poplites manuum, sceptrum in manum ejus dare, ac insuper gladium, et claves, purpureo amictu circumdare, et tunc sedere super solio argenteo, ac dein in regio ornatu equitare, et quoque ad mensam postea ab optimatibus ministrari, praeter plura; haec nisi repraesentarent sancta, et per correspondentiam cum illis quae sunt caeli et inde Ecclesiae, sancta essent, non forent nisi lusus quales infantum sed in majore forma, aut sicut lusus super theatris; [3] sed usque omnia illa ritualia traxerunt suam originem ab antiquissimis temporibus quando ritualia sancta fuerunt ex eo quod repraesentarent sancta, et corresponderent sanctis quae in caelo et inde in Ecclesia; hodie quoque sancta habentur, non ex eo quod sciant quid repraesentant aut quibus correspondent, sed per interpretationem sicut emblematum quae in usu; si autem scirent quid repraesentat et cui sancto correspondet corona, oleum, cornu, sceptrum, ensis, claves, [purpureus amictus, solium argenteum] equitatio super equo albo, comestio ministrantibus optimatibus, de illis multo sanctius cogitarent; sed hoc non sciunt, et (t)quod mirum, hoc non scire volunt, in tantum sunt repraesentativa et significativa quae in talibus et quae ubivis in Verbo, in mentibus hodie deleta. [4] Quod `libamen' significet bonum veri seu bonum spirituale, constare potest a sacrificiis in quibus adhibebantur;
sacrificia fiebant vel ex armento vel ex grege, et erant repraesentativa {3} cultus interni Domini, n. 922, 923, 1823, 2180, (x)2805, 2807, 2830, 3519; illis adjiciebantur minhah et libamen, `minhah' quae constabat ex similagine mixta oleo, significabat bonum caeleste, seu quod idem, bonum amoris, `oleum' amorem in Dominum et `similago' charitatem erga proximum; `libamen' autem, quod constabat ex vino, significabat bonum spirituale, seu quod idem, bonum fidei; utrumque itaque, nempe minhah et libamen, eadem quae panis et vinum in Sancta Cena. [5] Quod illa adjicerentur holocaustis et sacrificiis, constat apud Mosen, Facies {4} agnos duos filios anni in diem juge, agnum unum facies mane, et agnum alterum facies inter vesperas, et decima similaginis mixta oleo tuso, quadrante hinis, et libamen quadrantis hinis vini agno primo; ita quoque agno alteri, Exod. xxix 38-41:
apud eundem, Facietis in die, quo motitatis manipulum primitiarum messis, agnum integrum filium anni sui in holocaustum Jehovae, cujus minhah duae decimae similaginis mixtae oleo,... et libamen ejus vinum, quarta hinis, Lev. xxiii 12, 13, 18:
apud eundem, In die quo implentur dies naziraeatus,... offeret munus suum Jehovae, sacrificia,... ut et calathum azymorum ex similagine, placentas mixtas oleo, ac lagana azymorum uncta oleo, cum minhah eorum, et libaminibus eorum, Num. vi 13-17:
apud eundem, Super holocaustum facient minham e similagine decimam mixtam quarta hinis olei, vinum in libamen, quartam hinis:
aliter super holocaustum ex ariete, et aliter ex bove, Num. xv 3, 4, (x)5-11:
apud eundem, Ad holocaustum jugis facies... libamen quarta hinis in agnum; in sancto liba libamen vini Jehovae, Num. xxviii 6, 7;
porro de minhis et libaminibus in sacrificiis varii generis, Num. xxviii 7, 6 ad fin.; xxix 1 ad fin. [6] Quod `minhah et libamen' illa significaverint, constare etiam potest ex eo quod amor et fides faciant omne cultus; et quod `panis,' qui ibi similago mixta oleo, et `vinum,' significent amorem et fidem, ita omne cultus, in Sancta Cena, de qua n. 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217. [7] Cum autem recesserunt a genuino repraesentativo cultus Domini, et converterunt se ad deos alios, ac illis libaverunt libamina, tunc per `libamina' significabantur illa quae opposita sunt charitati et fidei, nempe mala amoris mundi, et falsa; ut apud Esaiam, Incaluistis in diis sub omni arbore viridi,... etiam illis effudisti libamen, obtulisti minham {5}, lvii 5, 6;
`incalescere in diis' pro concupiscentiis falsi; quod `dii' sint falsa, n. 4402 f., 4544; `sub omni arbore viridi' pro ex fide omnium falsorum, n. 2722, 4552; `effundere illis libamen et offerre minham' pro cultu illorum: apud eundem, Vos qui desertis Jehovam, qui obliviscimini montis sanctitatis Meae, qui disponitis Gadi {6} mensam, et impletis Menio {7} libamen, lxv 11:
apud Jeremiam, Filii colligunt ligna, et patres accendunt ignem, et mulieres depsunt massam, ad faciendum placentas reginae caelorum, et ad libandum libamina {8} diis aliis, vii 18:
[8] {9} apud eundem, Faciendo faciemus omne verbum, quod exivit ex ore nostro, suffiendo reginae caelorum, et libando ei libamina quemadmodum fecimus nos et patres nostri,... et principes nostri in urbibus Jehudae, et in plateis Hierosolymae, xliv 17-19;
`regina caelorum' pro omnibus falsis, `exercitus' enim `caelorum' in genuino sensu sunt vera, in opposito autem falsa, similiter rex et regina, ita `regina' pro omnibus, `ei libare libamina' est colere:
[9] apud eundem, Chaldaei comburent urbem, et domos super quarum tectis suffiverunt baali, et libaverunt libamina diis aliis, xxxii 29;
`Chaldaei' pro illis qui in cultu in quo falsum ; `comburere urbem' pro destruere et vastare illos qui in doctrinalibus falsi; `super domuum tectis suffire baali' pro cultu mali, {10} `libare libamina diis aliis' pro cultu falsi:
[10] apud Hosheam, Non habitabunt in terra Jehovae, et revertetur Ephraim in Aegyptum, et in Assyria immundum comedent, non libabunt Jehovae vinum, ix 3, 4;
non habitare in terra Jehovae pro non esse in bono amoris;
`revertetur Ephraim in Aegyptum' pro quod intellectuale Ecclesiae fiet {11} scientificum et sensuale; `in Assyria immundum comedent' pro impuris et profanis ex ratiocinatione; `non libabunt Jehovae vinum' pro nullo cultu ex vero:
[11] apud Mosen, Dicetur, Ubi dii eorum, petra cui confisi sunt, qui adipem sacrificiorum comederunt, biberunt vinum libaminis eorum? surgant et juvent eos, Deut. xxxii 37, 38;
`dii' pro falsis, ut supra; `qui adipem sacrificiorum comederunt' pro quod destruxerint bonum cultus, `biberunt vinum libaminis eorum' pro quod verum cultus. Libamina etiam de sanguine praedicantur {12} apud Davidem, Multiplicabunt dolores eorum, ad alium festinarunt, ne libabo libamina eorum de sanguine, et ne tollam nomina illorum super labia mea, Ps. xvi 4, et per illa significantur profanationes veri, `sanguis' enim in illo sensu est violentia illata charitati, n. 374, 1005, et profanatio, n. 1003. @1 et hoc$ @2 hoc itaque est bonum veri, et$ @3 i in genere$ @4 Heb. [ ] (`asah) = `to make, to prepare (a sacrifice),' hence `to offer'$ @5 munus$ @6 Heb. [ ] (Gad)=Fortune$ @7 Heb. [ ] (Meni) = Destiny$ @8 libamen I$ @9 i et$ @10 i et$ @11 ad$ @12 memorantur$