1001、“血”表示仁爱，这从许多考虑清楚可知。因此，它表示重生的属灵人从主那里所获得的新的意愿部分；这新的意愿部分与仁爱是一样的，因为新意愿是由仁爱形成的。事实上，仁或爱是意愿的本质要素或生命，因为没有人会说他意愿某事，除非他乐在其中或热爱它。说思考某事并不意味着意愿这事，除非意愿隐含在思考中。属于仁爱的这个新意愿就是此处的“血”，这意愿不属于人自己，而是属于与人同住的主。它因属于主，故绝不可与属于人自己的意愿的东西混在一起；前面说过，人的意愿太肮脏了。这就是为何在代表性教会，人们被吩咐不可吃带灵魂的肉，即不可吃血。也就是说，他们不可将两者混在一起。
“血”因表示仁爱，故表示神圣之物；“肉”因表示纯人类的意愿，故表示亵渎之物或不神圣之物。由于这些事物是对立的，因而完全分离，所以人们被禁止吃血。事实上，在那些时代，“吃带血的肉”在天堂代表亵渎，或将神圣之物和亵渎之物混在一起；在天堂，这种代表只能让天使们惊恐万分。因为在那个时代，发生在教会成员当中的一切事件，都会照着这类事在内义上所具有的含义而在天使当中转化为相对应的属灵代表。由于一切事物的性质皆取决于它们所论及的那个人的性质，所以“血”的含义也是如此。当论及重生的属灵人时，“血”表示对邻之仁或爱；当论及重生的属天人时，它表示对主之爱；但当论及主时，它表示祂的整个人性本质或人身本质，因而表示爱本身，也就是祂对人类的怜悯。因此，“血”因一般表示爱和属于爱的东西，故表示唯独属于主的天堂事物；所以论及人时，它表示人从主那里所获得的天堂事物。重生的属灵人从主那里所获得的天堂事物是属天-属灵的。关于这些事物，蒙主的神性怜悯，我们将在别处予以论述。
“血”表示天堂事物，在至高意义上表示主的人身或人性本质，因而表示爱本身，或祂对人类的怜悯，这一点从犹太代表教会被要求持有血明显看出来。因此，血被称为“立约的血”，并洒在那百姓身上，还与膏油一起被洒在亚伦和他儿子身上。一切燔祭和祭牲的血都被洒在祭坛上面和周围（出埃及记12:7，13，22-23；24:6，8；利未记1:5，11，15；4:6-7，17-18，25，30，34；5:9；16:14-15，18-19；民数记18:17；申命记12:27）。
由于血被视为如此神圣，而人的意愿又如此亵渎，所以吃血被严厉禁止，这种行为代表对神圣之物的亵渎。如摩西五经：
在你们一切的住处，脂肪和血都不可吃，这要成为你们世代永远的定例。（利未记3:17）
此处“脂肪”表示属天的生命，“血”表示属天-属灵的生命。属天-属灵之物就是来自一个属天源头的属灵之物；如在上古教会，对主之爱对他们来说是属天的，因为这爱已植入他们的意愿；而属天-属灵之物对他们来说，是从这爱而生的信（对此，参看30-38，337，393，398节）。然而，对属灵人来说，属天之物是不存在的，只有属天-属灵之物是存在的，因为仁已植入其心智的理解力部分。摩西五经：
凡以色列家中的人，或是寄居在他们中间的外侨，若有吃任何血的，我必向那吃血的灵魂变脸，把他从他的民中剪除，因为肉体的灵魂是在血中，我把这血赐给你们，可以在坛上为你们的灵魂赎罪，因血本身可以为灵魂赎罪。所有肉体的灵魂，就是它的血；凡吃了血的，必被剪除。（利未记17:10-11，14）
此处明确说明，肉体的灵魂在血中，肉体的灵魂就是血，或属天之物，也就是神圣并属于主之物。
又：
只是你要确定不吃血，因为血是灵魂，不可将灵魂与肉同吃。（申命记12:23-25）
从这些话也明显看出，血被称为灵魂，也就是属天的生命或属天之物，并由那教会的燔祭和祭牲来代表。同样，不可将属天之物，也就是主的自我，与人的自我混为一谈；唯独主的自我是属天和神圣的，而人的自我是亵渎的；这一点也由以下吩咐来代表，即：不可将祭牲的血和发酵之物一同献上（出埃及记23:18；34:25）。发酵之物表示败坏和污秽之物。
血之所以被称为灵魂，并表示仁之神圣，在犹太教会还代表爱之神圣，是因为肉体的生命在于血。由于肉体的生命在于血，所以血是肉体的终级灵魂或最外层的灵魂，因此我们可以说血是肉体灵魂，或人的肉体生命所居之地，或说肉体生命的载体。由于在代表性教会，外在事物代表内在事物，所以血代表灵魂或天堂的生命。
New Century Edition
Cooper(2008,2013)
[NCE]1001. There is a great deal of evidence for the symbolism of blood as neighborly love.{*1} As a result, blood symbolizes a new will that the spiritual person who has been reborn receives from the Lord. This new will is the same thing as neighborly love, because the new will is formed of that love. Charity — love — is the vital essence itself of the will, or the life of the will. The only possible reason for saying we will something is that we favor or love it. We might say we think something, but that is not the same as willing it, unless the will lies behind the thought.
This new will, which is neighborly love, is the blood. The new will is not ours but is the Lord's in us. And since it is the Lord's, it must never be mixed together with the promptings of our own will, which again are quite foul. That is why the representative church had this proscription against eating flesh in its soul, that is, in its blood, meaning that people were not to mix the two together.
[2] Because blood symbolized charity, it symbolized what was holy; and because flesh symbolized human will, it symbolized what was profane. Since the two, being opposites, are separate, people were forbidden to eat blood. The reason was that the eating of flesh together with blood in those days presented to heaven a picture of profanation, or the intermingling of something sacred and something profane. Such a picture could not help striking the angels of the time with horror. In those days, everything that was happening among members of the church was being turned into a corresponding spiritual representation among the angels, in accord with its inner-sense symbolism.
Since meanings always depend on the individual they apply to, so does the symbolism of blood. In relation to a regenerate spiritual person, blood symbolizes charity, or love for one's neighbor. In relation to a regenerate person of heavenly character, it symbolizes love for the Lord. In relation to the Lord, however, it symbolizes his core human essence and therefore Love itself, that is, his mercy toward the human race. Since blood, then, symbolizes love and anything connected with love, in general it symbolizes heavenly traits, which are the Lord's alone. So in relation to humans, it symbolizes heavenly qualities that we receive from the Lord. The heavenly qualities that a regenerate spiritual person receives from the Lord are heavenly-spiritual ones (discussed elsewhere, by the Lord's divine mercy).{*2} [3] This fact — that blood symbolizes heavenly qualities and that in the highest sense it symbolized the Lord's core human essence and so love itself, or his mercy toward the human race — can be seen from the holiness that the representative Jewish religion was commanded to accord blood. On that account it was called the blood of the covenant and was spattered on the people. Along with the anointing oil, it was also spattered on Aaron and his sons.{*3} And the blood of every burnt offering and sacrifice was spattered on and around the altar. On these subjects, see Exodus 12:7, 13, 22-23; 24:6, 8; Leviticus 1:5, 11, 15; 4:6-7, 17-18, 25, 30, 34; 5:9; 16:14-15, 18-19; Numbers 18:17; Deuteronomy 12:27.{*4} [4] The reason the eating of blood was so strictly forbidden was that blood was considered this holy and human will is this profane, and the practice represented the profanation of something holy. Moses says, for instance:
It is an eternal statute throughout your generations, everywhere you live: you shall not eat any fat or any blood. (Leviticus 3:17)
Fat stands for heavenly life, and blood (in this verse) for heavenly-spiritual life.
(A heavenly-spiritual entity is something spiritual that develops out of something heavenly. For example, love for the Lord was the heavenly trait belonging to people in the earliest church, because it was planted in their will. Their heavenly-spiritual possession was the faith that grew out of it, as described in 30-38, 337, 393, 398. With spiritual people, on the other hand, a heavenly attribute is not possible, since love for others is planted in their intellectual side; they can have only a heavenly-spiritual dimension.)
In the same author:
Any from the house of Israel or from among the immigrants residing in your midst who may have eaten any blood — I will set my face{*5} against the souls eating blood, and I will cut them off from the midst of their people, because the soul of the flesh is in the blood. And I have given it to you [for use] on the altar, to make atonement over your souls, because the blood itself must atone for the soul. The soul of all flesh is its blood; everyone eating it will be cut off. (Leviticus 17:10-11, 14)
This says explicitly that the soul of flesh is in the blood and that the soul of flesh is the blood — the heavenly aspect, the sacred element, the Lord's possession.
[5] In the same author:
Set yourself firmly against eating blood, because the blood itself is the soul, and you shall not eat the soul with the flesh. (Deuteronomy 12:23, 24, 25)
These verses again show that blood is being called the soul, that is, heavenly life, or a heavenly quality, as represented by the burnt offerings and sacrifices of that religion. The prohibition in Exodus 23:18 and 34:25 against offering the blood of a sacrifice on top of yeast bread{*6} also represented a ban on mingling any heavenly aspect, which belongs to the Lord — and only what belongs to him is heavenly and sacred — with any distinctly human aspect, which is profane. Anything containing yeast symbolized what was corrupt and tainted.
[6] The reason blood is called soul and symbolizes the holiness of charity, and the reason it represented the holiness of love in the Jewish religion, is that it constitutes the life of the body. Since blood constitutes the life of the body, it is the body's outermost soul, so that we can call it the physical soul, or the vehicle of our physical life.{*7} And since external objects represented inner attributes in the representative churches, blood represented the soul, or heavenly life.
Footnotes:
{*1} Swedenborg has previously identified or discussed biblical support for the symbolic connection of blood with charity (love for one's neighbor) or, in a negative sense, with violence done to charity, in 330, 373-374, 1005, 1010. [SS]
{*2} On heavenly-spiritual qualities, see below in subsection 4. See also the sections listed in 9671, including 1577 and 1824 in the present volume. [LHC]
{*3} Many Middle Eastern religions included a rite in which sacred objects and persons were anointed with oil, an act that was believed to impart holiness or divinely based authority. For references to the spattering of blood and of anointing oil on Aaron and his sons, see note 4 in 1001 just below. For more on the topic of anointing, see note 1 in 1361. [SS]
{*4} The first edition lists Leviticus 17:12, 13, 14-15, 18, 19 rather than 16:14-15, 18-19. The third Latin edition (Swedenborg [1749-1756] 1949-1973) emends to 16:12-15, 18-19, but verses 12 and 13 are not closely related. It is possible but unlikely that the intended reference would have included 17:12-14; all three verses mention blood, but they do not bear directly on the subjects listed here (verse 14 being quoted below in subsection 4). For the spattering of blood and of anointing oil on Aaron and his sons, see Exodus 29:21 and Leviticus 8:30. (At least one example of each of the other subjects mentioned in the translation here is included in the verses listed.) [LHC]
{*5} On the translation "face," which represents a plural in the Latin, and in the Hebrew of which the Latin is a translation, see note 3 in 5. [Editors]
{*6} "Yeast bread" refers to bread leavened by a portion of active, fermented dough held over from a previous batch (sourdough). Such leavening was often a symbol of corruption, not only in biblical cultures but in the ancient world in general. Mosaic Law thus specified unleavened bread for certain sacred uses; see, for example, Exodus 12:15. For a counterexample in which leavening is used in a positive sense, see Matthew 13:33. [SS]
{*7} Swedenborg is building on a very long tradition that held that the soul or higher mind controlled or operated the components of the body by means of "spirits," or very fine fluids or vapors, transmitted through the veins and arteries along with the blood. He states the same idea variously in his scientific works as well; see, for example, Dynamics of the Soul's Domain (Swedenborg [1740-1741] 1955), part 2, 46, 199, 240; Draft on the Fiber (Swedenborg 1976a) 299, 374; The Soul's Domain (Swedenborg [1744-1745] 1960) 334. [SS]
Potts(1905-1910) 1001
1001. That the "blood" signifies charity, is evident from many things. Thus it signifies the new will part which the regenerate spiritual man receives from the Lord, and which is the same as charity, for the new will is formed of charity. Charity or love is the very essential or life of the will, for no one can say that he wills anything, except from choosing or loving it. To say that one thinks a thing is not to will it, unless willing is in the thought. This new will which is of charity is here the "blood" and this will is not the man's, but the Lord's in the man. And because it is the Lord's, it is never to be mingled with the things of man's will, and which are so foul, as has been shown. For this reason it was commanded in the representative church that they should not eat flesh with the soul or blood thereof, that is, should not mingle the two together. [2] The "blood" because it signified charity, signified what is holy; and the "flesh" because it signified man's will, signified what is profane. And because these things are separate, being contrary, they were forbidden to eat blood; for by eating flesh with the blood was then represented in heaven profanation, or the mingling of what is sacred with what is profane; and this representation in heaven could not then but strike the angels with horror; for at that time all things existing with the man of the church were turned, among the angels, into corresponding spiritual representations, in accordance with the signification of the things in the internal sense. As the nature of all things is determined by that of the man of whom they are predicated, so also is the signification of "blood." Relatively to the regenerate spiritual man, "blood" signifies charity, or love toward the neighbor; relatively to the regenerate celestial man it signifies love to the Lord; but relatively to the Lord it signifies all His Human essence, consequently Love itself, that is, His mercy toward the human race. Hence "blood" in general, because it signifies love and what is of love, signifies celestial things, which are of the Lord alone; and thus relatively to man the celestial things which he receives from the Lord. The celestial things which the regenerate spiritual man receives from the Lord, are celestial spiritual-of which, by the Divine mercy of the Lord, elsewhere. [3] That "blood" signifies what is celestial, and in the supreme sense signified the Human essence of the Lord, thus love itself, or His mercy toward the human race, is evident from the sanctity in which it was commanded that blood should be held in the Jewish representative church. For this reason blood was called the blood of the covenant, and was sprinkled upon the people, as also upon Aaron and his sons, together with the anointing oil; and the blood of every burnt offering and sacrifice was sprinkled upon and around the altar (see Exod. 12:7, 13, 22-23; 24:6, 8; Lev. 1:5, 11, 15; 4:6-7, 17-18, 25, 30, 34; 5:9, 16:14-15, 18-19; Num. 18:17; Deut. 12:27). [4] And because blood was held so sacred and man's will is so profane, the eating of blood was severely prohibited, on account of its representation of the profanation of what is holy. As in Moses:
It shall be a perpetual statute throughout your generations in all your dwellings, that ye shall eat neither fat nor blood (Lev. 3:17)."Fat" here denotes celestial life, and "blood" celestial spiritual life. The celestial spiritual is the spiritual which is from the celestial; as in the Most Ancient Church love to the Lord was their celestial, because implanted in their will; their celestial spiritual was the faith therefrom, of which see above (n. 30-38, 337, 393, 398). With the spiritual man, however, the celestial does not exist, but the celestial spiritual, because charity has been implanted in his intellectual part. Again in Moses:
Whosoever of the house of Israel, or of the sojourner sojourning among them, eateth any manner of blood, I will set My faces against that soul that eateth blood, and will cut him off from among his people; for the soul of the flesh is in the blood; and I have given it to you upon the altar, to make atonement for your souls; for it is the blood that maketh atonement for the soul. The soul of all flesh, it is the blood thereof; whosoever eateth it shall be cut off (Lev. 17:10, 11, 14). Here it is plainly shown that the soul of the flesh is in the blood, and that the soul of the flesh is the blood, or the celestial, that is, the holy, which is the Lord's. [5] Again:
Be sure that thou eat not the blood; for the blood is the soul, and thou shalt not eat the soul with the flesh (Deut. 12:23-25).From this passage also it is evident that the blood is called the soul, that is, celestial life, or the celestial, which was represented by the burnt offerings and sacrifices of that church. And in the same way, that what is celestial, which is the Lord's Own [Domini Proprium]-which alone is celestial and holy-was not to be commingled with that which is man's own-which is profane-was also represented by the command that they should not sacrifice or offer the blood of the sacrifice on what was leavened (Exod. 23:18; 34:25). What was leavened signified what is corrupt and defiled. That blood is called the soul and signifies the holy of charity, and that the holy of love was represented in the Jewish Church by blood, is because the life of the body consists in the blood. And as the life of the body consists in the blood, this is its ultimate soul, so that the blood may be said to be the corporeal soul, or that in which is the corporeal life of man; and inasmuch as in the representative churches internal things were represented by external, the soul or celestial life was represented by the blood.
Elliott(1983-1999) 1001
1001. 'Blood' means charity, as becomes clear from many considerations, and so means the new will part which a regenerate spiritual person receives from the Lord. This new will part is identical with charity, for it is from charity that the new will takes form. Indeed charity, or love, is the essential element or the life of the will, for nobody can possibly say he wills something unless he takes delight in it or loves it. When people say they have something in mind this does not imply that they will it, unless will is implicit in thought. This new will which is one of charity is 'the blood' here. It is not the person's own but the Lord's residing with him. And because it is the Lord's it must never be mixed together with things that belong to the person's own will which, as stated, is so foul. This was the reason why in the representative Church people were commanded not to eat flesh with its soul, that is, not to eat the blood. That is to say, they were not to mix the one with the other. Because 'blood' meant charity it meant that which was holy, and because 'flesh' meant what belonged to the merely human will, it meant that which was unholy. And because these, being opposites, were quite separate, people were forbidden to eat blood. For in those times 'the eating of flesh together with the blood' was representative in heaven of profanation, or the mixing together of holy and unholy - which representation in heaven could do nothing else than strike the angels with horror. For at that period of time all things that took place among members of the Church were converted among angels - according to the meaning such things had in the internal sense - into corresponding spiritual representations.
[2] Since the nature of everything depends on that of the person to whom it refers, the same holds true with regard to the meaning of blood. When it refers to a regenerate spiritual person 'blood' means charity or love towards the neighbour. When it refers to a regenerate celestial person it means love to the Lord. But when it refers to the Lord it means the whole of His Human Essence, and so Love itself, which is His mercy towards the human race. Consequently since 'blood' in general means love and what belongs to love, it means heavenly things that are the Lord's alone, and so in reference to man it means the heavenly things a person receives from the Lord. The heavenly things that a regenerate spiritual person receives from the Lord are celestial-spiritual. These in the Lord's Divine mercy will be dealt with elsewhere.
[3] That 'blood' means heavenly things, and in the highest sense meant the Lord's Human Essence, and so Love itself, which is His mercy towards the human race, becomes clear from the sacredness that the Jewish representative Church was required to attach to blood. For this reason blood was called 'the blood of the covenant'. It was sprinkled over the people, and also, together with the anointing oil, over Aaron and his sons. And [the blood] of every burnt offering and sacrifice was sprinkled over and around the altar. For these details, see Exod 12:7, 13, 22, 23; 24:6, 8; Lev 1:5, 11, 15; 4:6, 7, 17, 18, 25, 30, 34; 5:9; 16:12-15; 18, 19; Num 18:17; Deut 12:27.
[4] Because blood was held to be so holy, and what belonged to the merely human will was so unholy, they were strictly forbidden to eat blood because this represented the profanation of what is holy, as in Moses,
It shall be a perpetual statute throughout your generations, in all your dwelling-places, that you shall not eat any fat or any blood. Lev 3:17.
'Fat' stands for celestial life, and 'blood' in this instance for celestial-spiritual life. The celestial-spiritual is that which is spiritual having a celestial origin, as with the Most Ancient Church. With them love to the Lord was the celestial because this had been implanted in their will, while that which was celestial-spiritual with them was faith flowing from it, dealt with in 30-38, 337, 793, 398. But with a spiritual person the celestial does not exist, only the celestial-spiritual, because charity is implanted in the understanding part of his mind. In the same author,
As for anyone from the house of Israel or from the sojourner sojourning among them who eats any blood, I will set My facea against the soul eating blood and will cut him off from among his people, for the soul of the flesh is in the blood; and I have given it for you upon the altar, to make atonement for your souls, for the blood itself will make atonement by reason of the soul. The soul of all flesh is the blood of it; everyone eating it shall be cut off. Lev 17:10, 11, 14.
Here it is plainly stated that the soul of the flesh is in the blood and that the soul of [all] flesh is the blood, or that which is celestial, that is, that which is holy and is the Lord's.
[5] In the same author,
Be sure that you do not eat blood, for the blood is the soul and you shall not eat the soul with the flesh. Deut 12:23-25.
From these words similarly it is clear that the blood is called the soul, that is, celestial life, or that which is celestial, and was represented by the burnt offerings and sacrifices of that Church. In a similar way, it was the requirement not to mingle that which was celestial - the Lord's Proprium, which alone is celestial and holy - with man's proprium, which is unholy, that was represented also by their being forbidden to make a sacrifice of, that is, to offer, the blood of the sacrifice with anything leavened, Exod 23:18; 34:25.That which was 'leavened' meant that which was corrupt and filthy.
[6] The reason Why 'blood' is called the soul and means the holiness of charity, and why the holiness of love was represented in the Jewish Church by 'blood', is that the life of the body lies in the blood. And because the life of the body lies in the blood it is its ultimate soul, so that the blood therefore may be called the bodily soul, or the place where a person's bodily life resides. And because in representative Churches internal things were represented by external, the soul or celestial life was therefore represented by 'the blood'.
Latin(1748-1756) 1001
1001. Quod 'sanguis' significet charitatem, a multis constare potest; ita novum voluntarium quod homo regeneratus spiritualis accipit a Domino; hoc novum voluntarium idem est ac charitas, nam ex charitate formatur nova voluntas; charitas enim seu amor est ipsum essentiale seu vita voluntatis, nam nusquam aliquis dicere potest quod velit nisi ex eo quod diligat aut amet illud; quod dicant se cogitare illud, non est velle nisi velle cogitationi insit: haec nova voluntas quae est charitatis, est hic sanguis; quae voluntas non est hominis sed Domini apud hominem; quae quia Domini, nusquam commiscenda est cum illis quae sunt voluntatis hominis, quae tam foeda, ut dictum; ideo in Ecclesia repraesentativa mandatum, ut 'non comederent carnem in anima ejus, seu sanguinem,' hoc est, quod non commiscerent. 'Sanguis' quia significabat charitatem, significabat sanctum; et 'caro' quia significabat voluntarium hominis, significabat profanum, quae quia separata sunt, nam contraria, vetitum ne sanguinem comederent; nam per 'esum carnis cum sanguine' repraesentabatur tunc in caelo profanatio, seu commixtio sancti et profani; quae repraesentatio in caelo non potuit aliter tunc quam horrorem angelis incutere; nam tunc temporis omnia quae existebant apud hominem Ecclesiae, vertebantur, secundum significationem rerum in sensu interno, in repraesentationes spirituales correspondentes apud angelos. [2] Quia omnia se habent respective ad hominem de quo praedicantur, ita quoque significatio sanguinis; 'sanguis' respective ad hominem regeneratum spiritualem significat charitatem seu amorem erga proximum; respective ad hominem regeneratum caelestem significat amorem in Dominum; at respective ad Dominum, significat omnem Humanam Ipsius Essentiam, proinde ipsum Amorem, hoc est, Ipsius misericordiam erga genus humanum; inde 'sanguis' in genere, quia amorem et quae amoris, significat caelestia quae solius Domini sunt; ita respective ad hominem caelestia quae homo accipit a Domino; caelestia quae homo regeneratus spiritualis accipit a Domino, sunt caelestia spiritualia, de quibus, ex Divina Domini Misericordia, alibi. [3] Quod 'sanguis' significet caelestia, et in supremo sensu significaverit Humanam Domini Essentiam, ita ipsum Amorem, seu Ipsius misericordiam erga genus humanum, constare potest a sanctitate qua mandatum ut haberetur sanguis in Ecclesia repraesentativa Judaica; ideo sanguis appellatus 'sanguis foederis'; et sparsus super populum; tum super Aharonem et filios ejus una cum oleo unctionis; et [sanguis] omnis holocausti et sacrificii super altare et circum altare, de quibus Exod. xii 7, 13, 22, 23; xxiv 6, 8; Lev. i 5, 11, 15; iv 6, 7, 17, 18, 25, 30, 34; v 9; (x)xvi 12-15, 18, 19; Num. xviii (x)17; Deut. xii 27. [4] Et quia sanguis tam sanctus habitus, et voluntarium hominis tam profanum est, ideo ob repraesentationem profanationis sancti, tam severe prohibitum fuit ne sanguis comederetur, ut apud Mosen, Statutum aeternitatis in generationes vestras, in omnibus habitationibus vestris; ullum adipem et ullum sanguinem non comedetis, Lev. iii (x)17;'adeps' pro vita caelesti, et 'sanguis' ibi pro caelesti spirituali; caeleste spirituale est spirituale quod a caelesti; sicut apud Antiquissimam Ecclesiam, amor in Dominum caeleste eorum fuit quia voluntati eorum implantatum, caeleste spirituale eorum erat fides inde, de qua n. 30-38, 337, 393, 398, at apud hominem spiritualem non datur caeleste, quia charitas implantata est in parte ejus intellectuali, sed caeleste spirituale: apud eundem, Quisquis e domo Israelis aut e peregrino peregrinante in medio eorum, qui comederit ullum sanguinem; et dabo facies Meas contra animam comedentem sanguinem, et exscindam eam e medio populi ejus; quia anima carnis in sanguine illa; et Ego dedi illum vobis super altare, ad expiandum super animas vestras; quia sanguis ipse pro anima expiabit.... Anima omnis carnis sanguis ejus ipse; omnis comedens illum exscindetur, Lev. xvii 10, 11, 14;
ibi manifeste quod anima carnis in sanguine, et quod anima carnis sanguis, seu caeleste, hoc est, sanctum quod Domini: [5] apud eundem, Confirma te ut non comedas sanguinem, quia sanguis ipse anima, et non comedes animam cum carne, Deut. xii 23-25;
ex his similiter constat quod sanguis dicatur anima, hoc est, vita caelestis, seu caeleste, quod per holocausta et sacrificia ipsius Ecclesiae repraesentabatur; ne quoque caeleste, quod Domini Proprium, quod solum caeleste et sanctum est, commisceretur cum proprio hominis, quod profanum, repraesentatum quoque fuit per id quod Non super fermentato sacrificarent seu mactarent sanguinem sacrificii, Exod. xxiii 18; xxxiv 25;
[6] 'fermentatum' significabat corruptum et spurcum. Quod 'sanguis' dicatur anima et significet sanctum charitatis, et quod sanctum amoris repraesentatum in Ecclesia Judaica per 'sanguinem,' inde est quia vita 'corporis consistit in sanguine; et quia vita corporis consistit in sanguine: est ejus ultima anima, ita ut sanguis dici queat anima corporea, seu in quo vita corporea hominis; et quia in Ecclesiis repraesentativis interna per externa repraesentata fuerunt, ideo anima seu vita caelestis per 'sanguinem.'