10033.由于本章论述的主题是祭牲和燔祭，亚伦和他的儿子通过它们被祝圣，以承接祭司职分，所以关于血和脂肪，有必要多说几句。祭牲或燔祭所有的血，都要倒在坛上，所有脂肪或脂油，都要烧在坛上，这一点从利未记中有关燔祭和祭牲的律例和律法明显看出来。之所以如此处理血和脂肪，是因为“血”表示神性真理，“脂肪”表示神性良善。“血”表示神性真理，这从前面关于“血”的说明清楚可知（4735，6378，6978，7317，7326，7850，9127，9393节）；“脂肪”表示神性良善，这从前面的说明清楚可知（5943节）。
“血”表示神性真理，这一点清楚可见于以西结书：
你们要从四围聚集来赴我为你们献上的祭筵，就是在以色列山的大祭筵，好叫你们吃肉喝血。你们必吃勇士的肉，喝地上首领的血。从我为你们献上的祭筵，你们必吃脂肪直到饱了，喝血直到醉了。你们必在我席上因马匹、战车、勇士和一切的战士而饱足。我必显我的荣耀在列族中。（以西结书39:17-22）
谁都能看出，“血”在此不是指血，因为经上说，他们必“喝地上首领的血，喝血直到醉了”，还说他们必“必吃脂肪直到饱了”；然后又说他们必“因马匹、战车而饱足”。从这些话明显看出，“血”不是指血液，而是另有所指；“地上首领”也不是指地上的首领，也是另有所指；还有“脂肪”，以及“马匹、战车”同样不是指脂肪，或马匹和战车，而是另有所指。然而，若不通过内义，没有人能知道所表示的是什么。内义则表明，“血”表示神性真理，“地上首领”表示教会首要或主要的真理，“脂肪”表示神性良善，“马匹”表示圣言的内义，“战车”表示由此而来的真正教义。“血”表示神性真理，这从前面提到的地方明显看出来；“地上首领”表示首要真理（5044节）；“地”表示教会（9325节）；“马匹”表示圣言的内义（2760-2762节）；“战车”表示教义（5321，8215节）。
由此明显可知主在约翰福音中所说的这些话是什么意思：
耶稣说，你们若不吃人子的肉，不喝人子的血，就没有生命在你们里面。吃我肉喝我血的人就有永生，在末日我要使他复活。因为我的肉是真正的食物，我的血是真正的饮料。吃我肉、喝我血的人住在我里面，我也住在他里面。（约翰福音6:53-56）
“肉”表示神性良善（参看3813，7850，9127节）；他们要吃其肉、喝其血的“人子”表示从神性良善发出的神性真理方面的主（参看9807节）。
但“脂肪”或“脂油”、“肥甘”表示神性良善，这一点清楚可见于这些经文：
在这山上，耶和华必为万民用肥甘设摆筵席。（以赛亚书25:6）
以赛亚书：
你们要专心于我，就能吃那美物，你们的灵魂必以肥甘为乐。（以赛亚书55:2）
耶利米书：
我必以肥油使祭司的灵魂满足；我的百姓也要因我的美善满足。（耶利米书31:14）
由此可见为何祭牲所有的脂肪都要烧在坛上，又为何所有的血都要倒在坛旁边。
由于“血”和“脂肪”（或脂油、肥甘等）这些神性事物或神性实体，所以以色列人被严禁吃脂肪和血，这一点清楚可见于摩西五经：
脂肪和血都不可吃，这要成为你们世世代代永远的律例。（利未记3:17）
利未记：
牛或绵羊或山羊的脂肪，你们都不可。凡吃了献给耶和华当火祭牲畜的脂肪的，那吃它的灵魂必从他民中剪除。（利未记7:23，25）
又：
谁若吃什么血，我必向那吃血的灵魂变脸，把他从他民中剪除。（利未记17:10-14；申命记12:23-25）
吃脂肪和血之所以被严厉禁止，是因为吃它们代表对神性真理和神性良善的亵渎。以色列和犹太民族对外在事物感兴趣，对内在事物或内在实质不感兴趣；因此，他们的信与爱里面没有神性真理，也没有神性良善；他们的敬拜是缺乏这些的外在敬拜。这是因为他们比其它民族更陷入对自我和世界的爱，因而充满从这些爱涌出的邪恶，这些邪恶就是对他人的蔑视，敌意，仇恨，报复，残暴和残忍。这也是内在真理没有揭示给他们的原因，因为如果它们被揭示出来，这个民族将不可避免地亵渎它们。这就是该民族的秉性（可参看9320e，9380节所提到的地方）。因此，他们若吃了血和脂肪，就会代表亵渎，因为凡设立在他们当中的事物，都是教会和天堂的内层事物的代表
由此再次明显看出前面所说的话，即“必吃脂肪直到饱了，喝血，就是地上首领的血，直到醉了”（以西结书39:17-22）是什么意思。也就是说，意思是，当内层事物或内在美德被打开时，那些具有这些事物或美德，也就是处于对主的信与仁之人就会拥有被赐给他们归于他们自己的神性真理和神性良善，当主降世时，这种事便发生在外邦民族当中。也正因如此，经上接着说“我必显我的荣耀在列族中”（以西结书39:21）。“荣耀”表示从主发出的神性真理，就是存在于天堂中的那种（9429节）；“列族”表示所有处于良善的人（1259，1260，1416，1849，4574，6005，8771，9256节）。
主自己也证实了这一点，因为祂说“我的肉是真正的食物，我的血是真正的饮料。吃我肉、喝我血的人住在我里面，我也住在他里面”（约翰福音6:55，56）；在设立圣餐时，也说他们要吃祂的肉，喝祂的血（马太福音26:27，28），以此表示接受来自祂的神性良善和神性真理，将使它们变成自己的。只有那些承认主的神性之人才有可能接受来自主的神性良善和神性真理，并将它们变成自己的，因为这是教会里面信的一切事物中首先和最本质的事物。通往天堂的路不可能向其他人敞开，因为整个天堂都赞同这信，或说处于这信；因此，此处“血”所表示的从主的神性良善发出的神性真理不可能转移给其他人。因此，要叫教会中的每个人都小心谨慎，免得他否认主，也免得他否认主的神性；因为天堂向这种否认关闭，而地狱则向这种否认打开。所有这样的人都与主分离，从而与天堂分离；在天堂，主的神性是全部中的全部，因为它构成天堂。当天堂关闭时，诚然，源于圣言的信之真理的记忆知识和教会的教义有可能存在，但不是系真正信仰的任何信仰，因为真正的信仰从上面而来，也就是从主经由天堂而来。
主之所以如此说，也就是说，祂将从祂自己发出的神性良善称为祂的“肉”，将从祂的神性良善发出的神性真理称为祂的“血”，是因为源于祂的圣言就是充满整个天堂的神性。这样的圣言必通须通过对应关系而存在，因而必须在每一个部分中都是代表，并具有一个灵义；因为它只能以这种方式，而不能以其它方式将教会成员与天堂天使联结起来。事实上，当世人照字义来理解圣言时，天使就照内义来理解它。因此，他们理解的不是主的“肉”，而是神性良善；理解的不是主的“血”，而是神性真理，二者都从主发出。所以，神圣之物通过圣言流入。
Potts(1905-1910) 10033
10033. As the subject treated of in this chapter is the sacrifice and the burnt-offering by which Aaron and his sons were to be inaugurated into the priesthood, a few more words shall be said about the blood and the fat. That all the blood of the sacrifice and of the burnt-offering was to be poured forth at the altar, and that all the fat was to be burned on the altar, is evident from the statutes and the laws concerning the burnt-offerings and the sacrifices in Leviticus. That it was so done was because the "blood" signified Divine truth, and the "fat" Divine good. (That "blood" had this signification is evident from what was shown concerning blood in n. 4735, 6378, 6978, 7317, 7326, 7850, 9127, 9393; and that "fat" signified Divine good, from what was shown in n. 5943.) [2] That by "blood" is signified Divine truth is evident in Ezekiel:
Gather yourselves from every side upon My sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth; ye shall eat fat to satiety, and drink blood even to drunkenness, of My sacrifice which I will sacrifice for you; ye shall be sated upon My table with horse, with chariot, with the mighty man, and every man of war. Thus will I put My glory among the nations (Ezek. 39:17-22);
everyone can see that by "blood" is not here meant blood, for it is said that they should "drink the blood of the princes of the earth, and this even to drunkenness;" and also that they should "eat fat even to satiety;" and then that they should be "sated with horse and with chariot." From this it is plain that something else than blood is meant by "blood," and something else than the princes of the earth by these "princes;" also something else than fat, and than horse and chariot, by "fat" and "horse" and "chariot;" but what is signified cannot be known except by means of the internal sense, which teaches that "blood" denotes Divine truth; "the princes of the earth," the primary truths of the church; "fat," Divine good; a "horse," the internal sense of the Word; and a "chariot," the very doctrine therefrom. That "blood" denotes Divine truth is evident from the passages above cited; also that "the princes of the earth" denote primary truths (n. 5044); "the earth," the church (n. 9325); a "horse," the internal sense of the Word (n. 2760-2762); and a "chariot," doctrine (n. 5321, 8215). [3] From all this it is now evident what is signified by the words of the Lord in John:
Jesus said, Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you. He that eateth My flesh, and drinketh My blood hath eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He that eateth My flesh and drinketh My blood, abideth in Me, and I in him (John 6:53-56). (That "flesh" denotes Divine good, see n. 3813, 7850, 9127; and that "the Son of man whose flesh they were to eat and whose blood they were to drink" denotes the Lord as to Divine truth from Divine good, n. 9807.) [4] But that "fat," or "fatness," denotes Divine good, is evident in these passages:
In this mountain Jehovah shall make for all peoples a feast of fat things (Isa. 25:6). Attend unto Me, and eat ye good, and your soul shall be delighted in fatness (Isa. 55:2). I will fill the soul of the priests with fatness, and My people shall be sated with My good (Jer. 31:14). From all this it can be seen why all the fat of the sacrifice was to be burnt upon the altar, and why all the blood was to be poured forth at its side. [5] As "blood" and "fat" signified these Divine things, therefore the Israelitish people were wholly forbidden to eat fat and blood, as is evident in Moses:
It shall be a statute of eternity in your generations, that ye shall eat no fat and no blood (Lev. 3:17). Ye shall eat no fat, whether of ox, or sheep, or goat; everyone who shall eat the fat of the beast of which an offering is made by fire unto Jehovah, the soul that eateth it shall be cut off from his peoples (Lev. 7:23, 25). Whosoever shall eat any blood, I will set My faces against the soul that eateth blood, and will cut him off from the midst of his people (Lev. 17:10-14; also Deut. 12:23-25). [6] The reason why to eat fat and blood was so severely forbidden, was because by it was represented the profanation of Divine truth and Divine good; for the Israelitish and Jewish nation was in external things separate from internal, thus in no Divine truth and in no Divine good in respect to faith and love; but was in external worship without these; for they were in the love of self and of the world more than other nations, consequently in the evils that spring from this love, which are contempt for others, enmity, hatred, revenge, ferocity, and cruelty. Hence also it was that internal truths were not revealed to them, for if they had been revealed, they could not but have profaned them. (That such was the character of that nation, see the places cited in n. 9320, 9380.) Therefore they would have represented profanation if they had eaten blood and fat, for whatever was instituted among them was representative of the interior things of the church and of heaven. [7] From this again it is plain what is signified by "eating fat to satiety," and by "drinking blood, the blood of the princes of the earth, even to drunkenness," in Ezekiel 39:17-22 (of which above); namely, that when interior things were opened, then to those who were in them, that is, in faith and in love to the Lord, would be appropriated Divine truth and Divine good, which was done among the nations when the Lord came into the world; wherefore also it is there said, "Thus will I put My glory among the nations" (Ezek. 39:21). By "glory" is signified Divine truth proceeding from the Lord, such as it is in heaven (n. 9429); and by "nations" are signified all who are in good (n. 1259, 1260, 1416, 1849, 4574, 6005, 8771, 9256). [8] This the Lord Himself confirms when He says that "His flesh is food indeed, and His blood is drink indeed," and that "whoso eateth His flesh, and drinketh His blood, abideth in Him, and He in him" (John 6:55, 56); and also in His instituting the Holy Supper, in which they were to "eat His flesh and drink His blood" (Matt. 26:27, 28); by which is signified the appropriation of Divine good and Divine truth from Him; and the appropriation of Divine good and Divine truth from the Lord is possible with those only who acknowledge the Lord's Divine, for this is the first and essential thing itself of all things of faith in the church. For heaven cannot be unclosed to others, because the whole heaven is in this faith; thus the Divine truth that proceeds from the Lord's Divine good, which is there meant by "blood," cannot be communicated to others. Therefore let everyone within the church take heed to himself lest he deny the Lord, and also lest he deny His Divine, for heaven is closed to this denial, and hell is opened to it, all such being separated from heaven, where the Divine of the Lord is all in all, because it makes heaven. And when heaven has been closed, a memory-knowledge of the truths of faith from the Word and the doctrine of the church is indeed possible; but not any faith which is faith, for faith which is faith comes from above; that is, through heaven from the Lord. [9] That the Lord so spoke, namely, that He called the Divine good that proceeds from Him His "flesh," and the Divine truth that proceeds from His Divine good His "blood," was because the Word, which is from Him, was the Divine that fills the universal heaven. Such a Word must exist by means of correspondences, consequently must be representative and significative in each and all things, for thus and no otherwise it conjoins the men of the church with the angels in the heavens. For when men perceive the Word according to the letter, the angels perceive it according to the internal sense; thus instead of the Lord's "flesh" they perceive Divine good, and instead of His "blood," Divine truth, both from the Lord. From this what is holy flows in through the Word.
Elliott(1983-1999) 10033
10033. Since the present chapter deals with the sacrifice and the burnt offering through which Aaron and his sons were consecrated to the priestly office a little more will be stated regarding the blood and the fat. All the blood of a sacrifice or of a burnt offering had to be poured out at the altar and all the fat had to be burned on the altar, as the statutes and laws in Leviticus relating to burnt offerings and sacrifices make clear. The reason why this was done to the blood and fat was that the blood meant Divine Truth and the fat Divine Good. The fact that the blood meant Divine Truth is clear from what has been shown regarding 'blood' in 4735, 6378, 6978, 7317, 7326, 7850, 9127, 9393, and that the fat meant Divine Good is clear from what has been shown in 5943.
[2] That 'blood' means Divine Truth is perfectly clear in Ezekiel,
Gather yourselves from all around to My sacrifice which I am sacrificing for you, a great sacrifice upon the mountains of Israel, so that you may eat flesh and drink blood. You will eat the flesh of the mighty, and drink the blood of the princes of the earth. You will eat fat till you are glutted, and drink blood till you are drunk, from My sacrifice which I will sacrifice for you. You will be glutted at My table with horse, chariot, the mighty, and every man of war. Thus will I set My glory among the nations. Ezek 39:17-22.
Anyone can see that 'blood' is not used to mean blood here, for it states that they were going to drink the blood of the princes of the earth, doing so till they were drunk, and also that they were going to eat fat till they were glutted, and then that they would be glutted with horse and chariot. From these statements it is evident that 'blood' is used to mean something other than blood, 'the princes of the earth' to mean something other than princes of the earth, and also 'fat' as well as 'horse and chariot' something other than fat, or horse and chariot. What is meant however none can know except through the internal sense. This shows that 'blood' means Divine Truth, 'the princes of the earth' the Church's primary or leading truths, 'fat' Divine Good, 'horse' the internal sense of the Word, and 'chariot' actual doctrinal teachings derived from there.
'Blood' means Divine Truth; this is clear from the places referred to above. 'The princes of the earth' means primary truths, 5044. 'The earth' means the Church, 9325. 'Horse' means the internal sense of the Word, 2760-2762. 'Chariot' means doctrinal teachings, 5321, 8215.
[3] From all this it is now evident what the meaning is of the Lord's words in John,
Jesus said, Unless you eat the flesh of the Son of Man and drink His blood you will have no life in yourselves. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is truly food, and My blood is truly drink. He who eats My flesh and drinks My blood abides in Me, and I in him. John 6:53-56.
'Flesh' means Divine Good, see 3813, 7850, 9127; and 'the Son of Man' whose flesh they were to eat and blood they were to drink means the Lord in respect of Divine Truth emanating from Divine Good, 9807.
[4] But the fact that 'fat' means Divine Good is clear in Isaiah,
Jehovah will make for all peoples on this mountain a feast of fat things. Isa 25:6.
In the same prophet,
Attend [diligently] to Me and eat what is good, and let your soul delight itself in fatness. Isa 55:2.
And in Jeremiah,
I will fill the soul of the priests with fat, and My people will be satisfied with My goodness. Jer 31:14.
From these quotations it becomes clear why all the fat of a sacrifice was burned on the altar and why all the blood was poured out at the side of it.
[5] Because blood and fat were signs of those Divine Entities the Israelite people were totally forbidden to eat fat or blood, as is clear in Moses,
[This shall be] a perpetual statute throughout your generations: You shall eat no fat and no blood. Lev 3:17.
In the same author,
You shall eat no fat, neither of ox, nor sheep, nor she-goat. Everyone who eats fat from a beast, from one that is offered as a fire-offering to Jehovah, that soul eating it will be cut off from his peoples. Lev 7:23,25.
And again in the same author,
Whoever eats any blood, I will set My face against the soul eating blood and will cut him off from among his people. Lev 17:10-14; Deut 12:16,23-25.
[6] The reason why eating blood and fat was so strictly forbidden was that eating them represented the profanation of Divine Truth and Divine Good. For the Israelite and Jewish nation was interested in outward forms but not their inner substance, so that in their faith and love there was no Divine Truth nor any Divine Good; and their worship was external devoid of these. This was because they were ruled by self-love and love of the world more than other nations; consequently they were steeped in evils gushing out of those loves, these evils being contempt for others, enmity, hatred, vengeance, brutality, and cruelty. This also was the reason why internal truths were not revealed to them, for if these had been revealed that nation would have inevitably profaned them. Such was the character of that nation, as may be seen in the places referred to in 9320(end), 9380. Therefore they would have represented profanation if they had eaten blood and fat; for whatever was established among them was representative of the interior things of the Church and heaven.
[7] From these considerations it is even more evident what the meaning is of the words in Ezekiel 39:17-22, dealt with above, stating that they would eat fat till they were glutted and drink blood, the blood of the princes of the earth, till they were drunk. That is to say, the meaning is that when inner virtues were opened up, those with whom these virtues existed, that is, faith in and love to the Lord, would have Divine Truth and Divine Good imparted to them as their own, as happened among gentile nations when the Lord came into the world. Therefore also those words go on to say, Thus will I set My glory among the nations, 'glory' meaning Divine Truth emanating from the Lord as it exists in heaven, 9429, and 'the nations' meaning all who are governed by good, 1259, 1260, 1416, 1849, 4574, 6005, 8771, 9256.
[8] This the Lord Himself corroborates, in His declaration that His flesh was truly food and His blood was truly drink, and whoever ate His flesh and drank His blood would abide in Him, and He in that person, John 6:55,56, and also in His institution of the Holy Supper, in which they were to eat His flesh and to drink His blood, Matt 26:26-29, by which receiving Divine Good and Divine Truth from Him and making them their own was meant. Receiving Divine Good and Divine Truth from the Lord and making them their own is possible only with those who acknowledge the Lord's Divinity, for this is the first and most essential of all matters of belief within the Church. To no others can the way to heaven be opened, because the whole of heaven assents to that belief, and therefore Divine Truth emanating from the Lord's Divine Good, meant here by 'blood', cannot be imparted to them. Therefore let anyone who is within the Church beware of refusing to believe in the Lord and also His Divinity; for heaven is closed and hell opened to that refusal. For those people are separated from the Lord, and so are separated from heaven, where the Lord's Divinity is the All in all since it composes heaven. And when heaven has been closed, knowledge of the truths of faith derived from the Word and from the teachings of the Church indeed exists, but not a particle of faith that is real faith because real faith comes from above, that is, from the Lord by way of heaven.
[9] The Lord spoke in this manner, that is to say, He called the Divine Good emanating from Himself His flesh, and the Divine Truth emanating from His Divine Good His blood, because the Word, which sprang from Him, was His Divinity filling the whole of heaven. Such a Word must manifest itself through the use of correspondences, as a result of which it is representative and carries a spiritual meaning in every single part; for in this and no other way could it link members of the Church to angels in heaven. For when people in the world understand the Word according to its literal meaning angels understand it according to its inner meaning. Thus instead of the Lord's flesh they understand Divine Good, and instead of His blood they understand Divine Truth, both emanating from the Lord. As a consequence that which is holy flows in by way of the Word.
Latin(1748-1756) 10033
10033. Quia in hoc capite agitur de sacrificio et de holocausto per quae Aharon et filii ejus inaugurarentur in sacerdotium, paucis adhuc dicetur de sanguine et (o)de adipe: quod omnis sanguis sacrificii et holocausti effunderetur ad altare, et quod omnis adeps adoleretur super altari, constat ex statutis et legibus de holocaustis et {1} sacrificiis in Levitico; quod ita (x)fieret, causa fuit quia sanguis significabat Divinum Verum, et adeps Divinum Bonum; quod sanguis id significaverit, constat ex illis quae de sanguine n. 4735, (x)6378, 6978, 7317, 7326, 7850, 9127, 9393, ostensa sunt; et quod adeps significaverit Divinum Bonum, ex illis quae n. 5943. [2] Quod per `sanguinem' Divinum Verum significetur, constat manifeste apud Ezechielem, Congregate vos a circuitu super sacrificium Meum, quod Ego sacrifico vobis, sacrificium magnum super montibus Israelis, ut comedatis carnem et bibatis sanguinem, carnem fortium comedetis et sanguinem principum terrae bibetis; comedetis adipem ad saturitatem {2}, et bibetis sanguinem usque ad ebrietatem, de sacrificio Meo quod sacrificabo vobis; satiabimini super mensa Mea, equo, curru, forti, et omni viro belli: (m)sic dabo gloriam Meam inter gentes,(n) xxxix 17-22;quod non sanguis ibi per `sanguinem' intelligatur, quisque videre potest, nam dicitur quod biberent sanguinem principum terrae, et usque ad ebrietatem, et quoque quod comederent adipem usque ad satietatem, et dein quod satiarentur equo et curru; inde patet quod aliud per `sanguinem' intelligatur {3} quam sanguis, et aliud per `principes terrae' quam principes terrae, tum aliud per `adipem,' ut et per `equum' et `currum,' quam adeps, equus et currus; quid autem significatur non sciri potest quam per sensum internum, hic docet quod `sanguis' sit Divinum Verum, `principes terrae' {4} primaria vera Ecclesiae, `adeps' Divinum Bonum, `equus' sensus internus Verbi, et `currus' ipsa doctrina inde; quod `sanguis' sit Divinum Verum, constat ex locis supra citatis, quod `principes (d)terrae' sint primaria vera, n. 5044, quod `terra' sit Ecclesia, n. 9325, quod `equus' sit sensus internus Verbi, n. 2760-2762, et quod `currus' sit doctrina, n. 5321, (x)8215. [3] Ex his nunc patet quid significatur per Domini verba apud Johannem, Jesus dixit, Nisi comederitis carnem Filii hominis et biberitis Ipsius sanguinem, non habebitis vitam in vobis ipsis; qui manducat Meam carnem, et bibit Meum sanguinem, habet vitam aeternam, et Ego resuscitabo illum extremo die: nam caro Mea est vere cibus, et sanguis Meus est vere potus; qui manducat Meam carnem, et bibit Meum sanguinem, in Me manet, et Ego in illo, vi 53-56;
quod `caro' sit Divinum Bonum, videatur n. 3813, 7850, 9127, et quod `Filius hominis' cujus carnem comederent et sanguinem biberent, sit Dominus quoad Divinum Verum ex Divino Bono, n. 9807. {5} [4] Quod autem `adeps' seu `pinguedo' sit Divinum Bonum, constat {6} apud Esaiam, Faciet Jehovah omnibus populis in monte hoc convivium pinguedinum, xxv 6:
apud eundem, Attendite ad Me, et comedite bonum, et delicietur in pinguedine anima vestra, lv 2:
et apud Jeremiam, Implebo animam sacerdotum pinguedine; et populus Meus bono Meo saturabuntur, (x)xxxi 14;
ex his constare potest {7} cur omnis adeps sacrificii adoleretur super altari, et cur omnis sanguis effunderetur ad latus ejus. [5] Quia sanguis et adeps Divina illa significabant, ideo populo Israelitico {8} prorsus vetitum fuit comedere adipem et sanguinem, ut constat apud Moschen, Statutum aeternitatis in generationes vestras, Nullum adipem et nullum sanguinem comedetis, Lev. iii 17:
apud eundem, Nullum adipem sive bovis, sive (x)ovis, sive caprae comedetis; omnis qui comederit adipem de bestia, de qua offertur ignitum Jehovae, exscindetur anima comedens e populis suis, Lev. vii 23, 25:
et apud eadem, Quisquis comederit ullum sanguinem, dabo facies Meas contra animam comedentem sanguinem, et exscindam eam e medio populi sui {9}, Lev. xvii 10-14; tum Deut. xii (x)16, 23-25. [6] Quod tam severe prohibitum {10} fuerit comedere {11} sanguinem et adipem, erat causa quia per id repraesentabatur profanatio Divini Veri (c)et Divini Boni, gens enim Israelitica et Judaica erat in externis separatis ab internis, ita in nullo Divino Vero et in nullo Divino Bono quoad fidem et amorem, sed in cultu externo absque illis; erant enim in amore sui et mundi prae aliis gentibus, consequenter in malis inde scaturientibus, quae sunt contemptus aliorum, inimicitia, odium, vindicta, saevitia, et crudelitas; inde etiam erat quod interna vera non illis revelata fuerint, si enim revelata fuissent, non potuissent non profanare illa; quod gens illa talis fuerit, videantur citata n. 9320 fin. et n. 9380; quapropter profanationem repraesentavissent, si comedissent sanguinem et adipem; nam quicquid apud illos institutum fuit, repraesentativum interiorum (o)Ecclesiae et caeli fuit {12}. [7] Ex his iterum patet quid significatur per quod comederent adipem ad satietatem {13}, ac quod biberent sanguinem, sanguinem principum terrae, usque ad ebrietatem, apud Ezechielem xxxix 17-22, de quibus supra, quod nempe cum interiora aperta sunt, tunc illis qui in interioribus essent, hoc est, in fide et in amore in Dominum, appropriaretur Divinum Verum, et Divinum Bonum, quod factum cum Dominus in mundum venit, apud gentes, quapropter etiam ibi dicitur, Sic dabo gloriam Meam inter gentes; per `gloriam' significatur Divinum Verum procedens a Domino quale (o)est in caelo, n. 9429, et per `gentes' significantur omnes qui in bono, n. 1259, 1260, 1416, 1849, 4574, 6005, 8771, 9256. [8] (s)Haec confirmat Ipse Dominus cum dicit quod caro Ipsius esset vere cibus et sanguis Ipsius esset vere potus, et qui comederet Ipsius carnem et biberet Ipsius sanguinem, in Ipso maneat et Ipse in illo, Joh. vi 55, 56, et quoque quod instituerit Sanctam Cenam,in qua comederent Ipsius carnem et biberent Ipsius sanguinem, Matth. xxvi [26,] 27, 28, 29 per quae significatur appropriatio Divini Boni (c)et Divini Veri ab Ipso; et appropriatio Divini Boni et Divini Veri a Domino non dari potest quam apud illos qui agnoscunt Divinum Domini, nam hoc est primum et ipsum essentiale omnium quae fidei sunt in Ecclesia; non enim recludi caelum aliis potest, {14} quia totum caelum in illa fide est, ita non potest communicari illis Divinum Verum procedens a Divino Bono Domini, quod per sanguinem ibi intelligitur; caveat itaque sibi quicumque sit {15} intra Ecclesiam ne Dominum neget, et quoque ne Divinum Ipsius, nam ad illam negationem clauditur caelum et aperitur infernum; sunt enim separati a Domino, ita a caelo, ubi Divinum Domini est omne in omnibus, nam id facit caelum; et cum caelum clausum est, quidem scientia veritatum fidei ex Verbo et ex doctrina Ecclesiae datur, sed nusquam fides quae fides, nam fides quae fides desuper venit, hoc est, per caelum a Domino. [9] Quod Dominus ita locutus sit, nempe quod Divinum Bonum procedens ab Ipso dixerit carnem Suam, et Divinum Verum procedens a Divino Bono Ipsius dixerit sanguinem Suum, erat causa quia Verbum, quod ab Ipso, erat Divinum {16} implens universum caelum; {17} tale Verbum erit per correspondentias, (o)proinde repraesentativum et significativum in omnibus et {18} singulis, {19} ita enim et non aliter conjungit homines Ecclesiae cum angelis in caelis; nam cum homines percipiunt {20} Verbum secundum litteram, angeli percipiunt illud secundum sensum internum, ita pro carne Domini Divinum Bonum, et pro sanguine Ipsius {21} Divinum Verum, utrumque a Domino; inde sanctum influit per Verbum.(s) @1 i de$ @2 satietatem IT$ @3 significetur$ @4 i sint$ @5 (m)Ex his nunc patet, quid significatur per Domini Verba apud Johannem vi 53, 54, 55, 56, quae adducta.(n)$ @6 i etiam$ @7 nunc patet$ @8 i et Judaico$ @9 ejus$ @10 vetitum$ @11 edere$ @12 fuerunt IT$ @13 saturabuntur ad saturitatem$ @14 i inde$ @15 d here and i after Ecclesiam,$ @16 ita simul$ @17 i et$ @18 i in$ @19 i ita conjungens,$ @20 homo percipit$ @21 Domini$