10177.“你要造一座烧香的坛”表主乐意垂听并接受源于爱与仁的敬拜的一切的一个代表。这从“烧香的坛”的含义清楚可知，“烧香的坛”是诸如被提升到主那里的敬拜的那类事物的一个代表。它们是源于爱与仁的事物，这一点从接下来的内容明显看出来。“坛”和放在坛上的东西具有相同的含义，因为坛是容纳之物，而坛上的东西是被容纳之物；容纳物和被容纳之物构成一体，如桌子和桌子上的饼，或杯子和杯中的酒。
为了烧香之所以造祭坛，而不是造桌子，是因为在以色列民族当中，祭坛是源于爱的敬拜的首要代表。事实上，祭坛上有火燃烧，而“火”表示敬拜所源于的爱和仁。祭坛是敬拜的首要代表（参看4192，4541，8623，8935，8940，9714节）。
香坛之所以代表乐意垂听并接受源于爱与仁的敬拜的一切，是因为烟云表示升到高处的东西，而烟的气味表示悦人之物，因而表示蒙主垂听并接受之物。主唯独悦纳并接受源于爱和仁之物；这也解释了为何祭坛用金包裹，被称为“金坛”，因为“金”表示爱与仁之良善（参看9874，9881节提到的地方）。
之所以唯独源于爱和仁之物蒙主悦纳，并因此蒙主垂听并接受，是因为爱构成整个人，或一个人所是的一切；因为一个人的爱如何，他就如何。这解释了为何天上的天使都形式上的爱和仁，或说爱和仁的化身。对他们来说，爱和仁的形式就是人的形式，因为在他们里面并赐予他们形式的主，就其神性人身而言，是神性之爱本身。正因如此，从他们的脸、言语和动作，尤其从他们所流出的情感的气场，远远地就能清楚察觉出在他们里面掌权的是哪种爱，或说他们在爱方面的品质。
由于对主之爱和对邻之仁来源于主，并且爱是一种属灵的结合，所以凡从这个源头发出之物都蒙主垂听并接受。而凡并非源于这个源头的神圣和虔诚虽蒙垂听，但不被乐意接受。事实上，这是一种虚伪的神圣和虔诚，因为它们是某种没有任何内在之物的纯外在之物。没有任何内在之物的外在神圣仅抵达天堂的边缘或门槛处，并在那里逐渐消失。而源于内在神圣的外在神圣则照着内在神圣的性质而直达天堂，因而直达主那里。因为没有内在神圣的外在神圣只是嘴唇和身体动作的产物，而源于内在神圣的外在神圣同时来自内心。关于这两种神圣，可参看8252-8257节的阐述和说明。
在帷帐外的会幕里面有摆有脸饼或陈设饼的桌子，以及带有灯的灯台和香坛。脸饼或陈设饼代表对主的爱；灯台的灯代表仁与信，坛上的香代表源于它们的敬拜，这就是为何每早晨和傍晚收拾灯的时候要烧香。由此也明显可知，“烧香”代表源于爱和仁的对主的敬拜。这些事物所在的会幕本身代表天堂，那里的一切敬拜都具有这种性质。饼代表属天良善，也就是对主之爱的良善（参看9545节）；灯台代表属灵良善，也就是对邻之仁的良善和信之良善（参看9548-9561节）；会幕或帐幕代表天堂（参看9457，9481，9485，9784，9963节）。
当论及“敬拜”时，所指的是通过从爱与仁的内在感觉发出的祷告、崇拜、感恩和类似行为所表达的神圣。构成敬拜的这些行为就是“烧香”的意思，这从下列经文可以看出来，诗篇：
愿我的祷告蒙接受，如香陈列在你面前。（诗篇141:2）
启示录：
四活物和二十四位长老就俯伏在羔羊面前，各拿着竖琴和盛满了香的金炉；这香就是众圣徒的祈祷。（启示录5:8）
又：
一位天使拿着金香炉，有许多香赐给他，要和众圣徒的祈祷一同献在宝座前的金坛上。那香的烟从众圣徒的祈祷中上来。（启示录8:3，4）
由于“香”表示敬拜及其提升，因而表示它蒙主垂听并接受，所以摩西命令那些攻击他的人拿香炉来，把香放在其上，在耶和华面前烧了，好叫他们由此可以知道耶和华拣选谁，因而垂听神（民数记16:1ff）。当人民发怨言时，当灾祸发作时，亚伦拿着香跑到会中，由此止住了灾祸（民数记16:44-49）。玛拉基书：
从日出之地到日落之处，耶和华的名在列族中必为大。在各处，香和洁净的素祭必献给我的名。（玛拉基书1:11）
之所以补充说“洁净的素祭”，是因为它表示爱之良善（10137节）。摩西五经：
利未人要将你的典章指教雅各，将你的律法指教以色列。他们要把香放在你的鼻孔，把燔祭献在你的坛上。（申命记33:10）
经上之所以说“把香放在你的鼻孔”，是因为“鼻孔”表示感知（4624-4634节）；此处之所以补充说“燔祭”，是因为它也表示源于爱之良善之物。
但就反面意义而言，“烧香”表示源于相反的爱，即对自己的爱和对世界的爱的敬拜；如向别神烧香（耶利米书1:16；44:3，5）；向偶像烧香（以西结书8:11；16:18）；向巴力烧香（何西阿书2:13）。
“烧香”因表示诸如被提升并被神性乐意接受的那类事物，故也是外邦人当中的宗教仪式之一。从历史清楚可知，罗马人和其他民族也使用乳香、香炉和香盒。这种宗教仪式源于古教会，古教会传遍亚洲许多地区，如叙利亚、阿拉伯、巴比伦、埃及和迦南。古教会是一个代表性教会，因而是一个由代表内在事物，就是属天和属灵事物的外在事物或形式组成的教会。大量宗教仪式，其中一个就是烧香，从古教会传到周边各个民族，又从这些民族经由希腊传到意大利。像这样的另一个仪式就是指定贞洁的处女来守护的永火，他们称这些处女为维斯塔贞女。
在古教会，因而在以色列教会中所烧的香是用芳香物质准备的，如拿他弗，施喜列，喜利比拿和乳香；因为气味表示感知，芳香的气味表示愉悦的感知（925，1514，1517-1519，3577，4624-4634，4748，10054节）。但“乳香”尤表信之真理，因此当在圣言中提到乳香时，它与表示爱之良善的油、饼、素祭或金子联系在一起；如在以赛亚书：
示巴的众人都必来到，带着黄金和乳香，又要传说耶和华的赞美。（以赛亚书60:6）
那些从东方来的人也一样，论到他们，经上在马太福音记着说：
有几个智慧人从东方来寻找那时刚出生的主，揭开宝盒，献上黄金、乳香、没药。（马太福音2:1，2，11）
在圣言中，那些来自东方，被称为“东方之子”的人表示那些拥有良善和真理的知识或认知之人（参看3249，3762节）；“示巴”具有相同的含义（1171，3240节）；“黄金”表示爱之良善（9874或9881节提到的地方）。
耶利米书：
他们必带燔祭和祭物，素祭和乳香。（耶利米书17:26）
“素祭”同样表示爱之良善（9992，10137节）。由此明显可知，在圣言中，“乳香”表示构成信的真理；因为在圣言中，凡论述良善的地方，也论述真理，因为天堂的婚姻，也就是良善与真理的婚姻存在于圣言的一切细节中（参看9263e，9314节提到的地方）。也由于同样的原因，素祭要浇上油，加上乳香（利未记2:1，2，15）；但为罪所献的素祭不可浇上油，也不可加上乳香（利未记5:11）；为忌妒（经上译为疑妻不贞）所献的素祭同样不可浇上油，也不可加上乳香（民数记5:15）。这些素祭之所以不可浇上油，加上乳香，是因为这类素祭是为了从邪恶中赎罪而呈上的，只要一个人处在赎罪的阶段，他就不能接受爱之良善和信之真理，因有邪恶挡道。不过，它们被赎掉或移走之后，情况就不同了。
爱之良善若不与信之真理一起，就不可能被赋予任何人。因为良善产生真理，在这真理中为自己获得一个具体品质，并接受一个外在形式。这就是为何一切素祭都加乳香在上面，会幕里的桌子上所摆的脸饼或陈设饼也是（利未记24:7）；因为“饼”表示爱之良善（3478，3813，4211，4217，4735，4976，8410，9323，9545，10040，10137节）。
Potts(1905-1910) 10177
10177. And thou shalt make an altar for the burning of incense. That this signifies a representative of the grateful hearing and reception by the Lord of all things of worship from love and charity, is evident from the signification of the "altar for burning incense," as being a representative of such things of worship as are uplifted to the Lord; that these are from love and charity will be plain in what follows. By the "altar" is signified the same as by that which is upon it, because the altar is the containant, and that which is upon it is the thing contained; and the containant and the thing contained make a one; as do a table and the bread which is upon it; and a cup and the wine which is in it. [2] The reason why an altar was made for burning incense, and not a table, was because among the Israelitish nation altars were the principal representatives of worship from love, for there was fire upon them, and by "fire" is signified love and charity, from which is the worship. (That altars were the principal representatives of worship, see n. 4192, 4541, 8623, 8935, 8940, 9714.) [3] That the altar of incense represented the hearing and reception of all things of the worship which is from love and charity, was because by smoke, and consequently by fumigation, was signified that which is lifted on high; and by the odor of the smoke was signified that which is grateful, consequently that which is heard and received by the Lord; and that alone is grateful, and is received by the Lord, which is from love and charity; and for this reason that altar was covered over with gold, and was called "the golden altar," because "gold" signifies the good of love and of charity (see the places cited in n. 9874, 9881). [4] The reason why that alone is grateful, and is therefore heard and received by the Lord, which is from love and charity, is because love makes the whole man, for every man is such as is his love. From this it is that the angels in the heavens are loves and charities in form; the very form they have is from this the human form, because in respect to the Divine Human, the Lord, who is in them and forms them, is the Divine love itself. From this it is that their quality in respect to love is clearly perceived from their faces, their speech, their gestures, and especially from the spheres of the affections which flow forth from them to a distance. [5] And because love to the Lord and charity toward the neighbor are from the Lord, and because love is spiritual conjunction, therefore whatever proceeds from this source is heard and received by the Lord. Whereas the holiness and piety that are not from this source are indeed heard, but are not gratefully received, for they are a hypocritical holiness and piety, because they are a mere external without an internal; and a holy external without an internal penetrates no further than to the first threshold of heaven, and is there dispersed. Whereas a holy external from a holy internal penetrates even into heaven, according to the quality of the internal, thus to the Lord. For a holy external without an internal is merely from the mouth and the gestures, whereas a holy external from an internal is at the same time from the heart. (Concerning the latter and the former holiness, see what was said and shown in n. 8252-8257.) [6] In the Tent without the veil was the table on which were the breads of faces, also the lampstand with the lamps, and the altar of incense; by the breads of faces was represented love to the Lord; by the lamps of the lampstand, charity and faith; and by the incense upon the altar, the worship from these, and therefore it was burned every morning and every evening when the lamps were prepared. From this also it is evident that by "burning incense" was represented the worship of the Lord from love and charity; and by the Tent itself in which it took place, was represented heaven, where all worship is of this nature. (That the breads represented celestial good, which is the good of love to the Lord, see n. 9545; that the lampstand represented spiritual good, which is the good of charity toward the neighbor and the good of faith, n. 9548-9561; and that the Tent represented heaven, n. 9457, 9481, 9485, 9784, 9963.) [7] When worship is spoken of, that holiness is meant which is effected by means of prayers, adorations, confessions, and the like, that proceed from the internals which are of love and charity. These are the acts of worship which are meant by "burning incense," as can be seen from the following passages:
Accepted are my prayers as incense before Thee (Ps. 141:2). The four animals, and the twenty-four elders, fell down before the Lamb, having everyone harps, and golden vials full of incensings, which are the prayers of the saints (Rev. 5:8). An angel came having a golden censer, and there were given unto him many incensings, that he should offer them with the prayers of all the saints upon the golden altar that was before the throne. And the smoke of the incensings went up from the prayers of the saints (Rev. 8:3, 4). [8] As by "incense" was signified worship and its elevation, thus hearing and reception by the Lord, therefore it was commanded by Moses that "they should take incense boxes with frankincense and burn it before Jehovah, that from this they might know whom Jehovah would choose, thus whom He would hear" (Num. 16:1, and following verses); and when the people murmured, "Aaron ran into the midst of the congregation with incense, when the plague had begun, and thus stayed it" (Num. 16:44-49). In Malachi:
From the rising of the sun even unto its going down, the name of Jehovah shall be great among the nations, and in every place incense shall be offered to My name, and a clean meat-offering (Mal. 1:11);
"a clean meat-offering" is added, because by it is signified the good of love (n. 10137). In Moses:
The sons of Levi shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense in Thy nose, and a burnt-offering upon Thine altar (Deut. 33:10);
it is said, "shall put incense in Thy nose" because by the "nostrils" is signified perception (n. 4624-4634); a "burnt-offering" is here added because by it also is signified that which is from the good of love. [9] But in the opposite sense by "burning incense" is signified worship from contrary loves, which are the loves of self and of the world; as by "burning incense to other gods" (Jer. 1:16; 44:3, 5); by "burning incense to idols" (Ezek. 8:11; 16:18); and by "burning incense to the baals" (Hosea 2:13). [10] As the "burnings of incense" signified such things as are raised upward and are accepted by the Divine, therefore they were employed by the Gentiles also in their religious ceremonials. That frankincense, censers, and incense boxes were in use among the Romans and among other nations is known from history. A religious ceremonial of this kind was derived from the Ancient Church, which was spread through many regions of Asia; as through Syria, Arabia, Babylon, Egypt, and Canaan. This church had been a representative church, thus consisting in external things that represented internal ones, which are celestial and spiritual; and from this church many religious ceremonials were carried over to the nations round about, and among these the burning of incense, and from them through Greece into Italy; and in like manner the perpetual fires, for guarding which chaste virgins were appointed, whom they called vestals. vestals. [11] The offerings of incense in the Ancient Church, and from this in the Israelitish, were prepared from fragrant substances, such as stacte, onycha, galbanum, and frankincense; for the reason that odor signified perception, and a fragrant odor a grateful perception (n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 10054). But frankincense in particular signifies the truth of faith, and therefore when "frankincense" is mentioned in the Word, there is joined with it "oil," "bread," a "meat-offering," or "gold," by all of which is signified the good of love; as in Isaiah:
All they from Sheba shall come, they shall bring gold and frankincense, and shall proclaim the praises of Jehovah (Isa. 60:6). In like manner those who came from the east, of whom it is written in Matthew, There came wise men from the east, seeking the Lord just then born, and opening their treasures they offered gold, frankincense, and myrrh (Matt. 2:1, 2, 11). (That those who were from the east and were called "sons of the east," in the Word signify those who were in the knowledges of good and truth, see n. 3249, 3762; in like manner "Sheba," n. 1171, 3240; that "gold" signifies the good of love, see the places cited in n. 9874, 9881.) [12] In Jeremiah:
They shall bring a burnt-offering and sacrifice, and a meat-offering and frankincense (Jer. 17:26). By "a meat-offering" is likewise signified the good of love (n. 9992, 10137). From this it is evident that by "frankincense" in the Word is signified the truth which is of faith; for in the Word, where good is spoken of, truth also is spoken of, on account of the heavenly marriage which is that of good and truth in every detail therein (see the places cited in n. 9263, 9314). For this reason also "upon the meat-offering there was oil, and also frankincense" (Lev. 2:1, 2, 15); but not upon the meat-offering which was for sin (Lev. 5:11); nor upon the meat-offering of jealousy (Num. 5:15). The reason why there was no oil or frankincense on these meat-offerings, was because they were given as an expiation from evils, and so long as a man is in expiation he cannot receive the good of love and the truth of faith, because the evils stand in the way; but it is otherwise after expiation, or the removal of the evils. [13] As the good of love is not possible except together with the truth of faith (for good produces truth, and in truth procures for itself its quality, and forms itself), therefore it was that "upon every meat-offering there was frankincense," and also "upon the breads of faces" which were upon the table in the Tent of meeting (Lev. 24:7); for "breads" signified the good of love (n. 3478, 3813, 4211, 4217, 4735, 4976, 8410, 9323, 9545, 10040, 10137).
Elliott(1983-1999) 10177
10177. 'And you shall make an altar for burning incense' means that which is representative of the Lord, of His hearing and receiving with pleasure everything of worship that springs from love and charity. This is clear from the meaning of 'an altar for burning incense' as that which is representative of such things of worship as are raised up to the Lord. The fact that they are things springing from love and charity will be evident from what follows below. 'An altar' has the same meaning as whatever is placed on it; and this is so because the altar is that which contains and whatever is placed on it is the contents, and container and contents make a single unit, like a table and the bread that is on it or a cup and the wine that is in it.
[2] The reason why an altar and not a table was made for burning incense was that among the Israelite nation altars were the chief representative signs of worship springing from love. For fire burned on them, and 'fire' means the love and charity from which worship springs. Regarding altars, that they were the chief representative signs of worship, see 4192, 4541, 8623, 8935, 8940, 9714.
[3] The reason why the altar of incense represented the hearing and receiving of everything of worship that springs from love and charity was that the creation of the cloud of smoke was a sign of that which is raised up on high, and the odour of the smoke was a sign of that which is pleasing, consequently of that which is heard and received by the Lord. And what springs from love and charity, this alone is pleasing to and received by the Lord. This also explains why that altar was overlaid with gold and was called the golden altar; for 'gold' means the good of love and charity, see the places referred to in 9874, and what has been stated in 9874, 9881.
[4] The reason why that alone which springs from love and charity is pleasing to the Lord, and is therefore heard and received by Him, is that love constitutes all that a person is; for a person is such as his love is. This explains why angels in heaven live as embodiments of love and charity. To them the form of love and charity is the human form, because the Lord, who is within them and gives them form, is - as to His Divine Human - Divine Love itself. From their faces therefore, from their speech, from their gestures, and especially from the spheres of their affections which flow out of them to a long way off, one can perceive clearly what kinds of love reign in them.
[5] And since love to the Lord and charity towards the neighbour originate in the Lord, and since love is a spiritual bonding, whatever emanates from these is heard and received by the Lord. Any holy and religious respect paid to Him that does not spring from them is indeed heard but it is not received with pleasure. It is a hypocritical holiness and respect, something merely outward, devoid of anything inward. Outward holiness devoid of anything inward reaches no further than the outskirts of heaven and dwindles away there. But outward holiness springing from inward reaches right on into heaven, according to the essential nature of that inward holiness, thus reaches towards the Lord. For outward holiness devoid of that inward holiness is a product solely of the lips and movements of the body, whereas outward holiness springing from inward comes at the same time from the heart. Regarding these two kinds of holiness, see what has been stated and shown in 8252-8257.
[6] In the tent of meeting outside the veil there was the table on which the loaves of the presence were laid, also the lampstand with its lamps, and the altar of incense. The loaves of the presence represented love to the Lord, the lamps of the lampstand represented charity and faith, and the incense on the altar represented worship springing from them, which is why it was burned every morning and every evening, when the lamps were 'adorned'. From this as well it is evident that the burning of incense represented worship of the Lord which springs from love and charity. The actual tent in which those objects resided represented heaven, where all worship is such. The loaves represented celestial good, which is the good of love to the Lord, see 9545; the lampstand represented spiritual good, which is the good of charity towards the neighbour and the good of faith, 9548-9561; and the tent represented heaven, 9457, 9481, 9485, 9784, 9963.
[7] When the word 'worship' is used the holiness which is expressed by means of prayers, adorations, thanksgivings, and similar acts of devotion that emanate from inward feelings of love and charity should be understood. These constituents of worship are what should be understood by 'the burning of incense', as may be recognized from the following places: In David,
My prayers are acceptable, [as] incense before You. Ps 141:2.
In John,
The four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints. Rev 5:8.
In the same book,
An angel holding a golden censer ... And much incense was given to him, that he should offer it with the prayers of all the saints on the golden altar which was before the throne. The smoke of the incense went up from the prayers of the saints. Rev 8:3,4.
[8] Since incense was a sign of worship and of its being raised up, thus of its being heard and received by the Lord, Moses commanded [those who rebelled against him] to take censers with incense in them, and to burn it before Jehovah, in order that they might consequently know whom Jehovah would choose, thus whom He would hear, Num 16:1ff. And when the people grumbled Aaron ran with incense, into the midst of the congregation, when a plague began, and in so doing stopped it, Num 16:46-48. In Malachi,
From the rising of the sun even to its setting Jehovah's name will be great among the nations, and in every place incense has been offered to My name, and a pure minchah. Mal 1:11.
'A pure minchah' is added because the good of love is meant by it, 10137. In Moses,
The sons of Levi will teach Jacob [Your] judgements and Israel Your law. They will put incense in Your nose, and burnt offering on Your altar. Deut 33:10.
The expression 'putting incense in the nose' is used because perception is meant by 'the nostrils', 4624-4634. 'Burnt offering' is added here because by this too that which springs from the good of love is meant.
[9] But in the contrary sense 'burning incense' means worship springing from contrary loves, namely self-love and love of the world, for example burning incense to other gods, Jer 1:16; 44:3,5; burning incense to idols, Ezek 8:11; 16:18; and burning incense to the baalim, Hosea 2:13.
[10] Because the burning of incense served to mean such things as rise upwards to and are accepted with pleasure by the Divine it was also one of the religious practices among gentiles. The use of frankincense, censers, and incense-boxes by the Romans and other nations is well known from historical evidence. That kind of religious practice was derived from the Ancient Church, which was spread through many regions of Asia, such as Syria, Arabia, Babylon, Egypt, and Canaan. That Church had been a representative Church, thus a Church consisting in outward forms that represented inner realities, that is, celestial and spiritual things. A large number of religious practices, one of which was the burning of incense, were passed on from that Church to surrounding nations, and from these through Greece into Italy. Another practice like this was the care of the perpetual fire entrusted to chaste virgins whom they called the Vestal Virgins.
[11] The incense that was burned in the Ancient Church, and consequently in the Israelite Church, was prepared from fragrant substances, such as stacte, onycha, galbanum, and frankincense, because perception was meant by an odour, and delightful perception by a fragrant odour, see 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 10054. But 'frankincense' in particular means the truth of faith, and therefore when frankincense is mentioned in the Word oil, bread, minchah, or else gold, by which the good of love is meant, is linked with it, as in Isaiah,
All those from Sheba will come. They will bring gold and frankincense, and will proclaim the praises of Jehovah. Isa 60:6.
Similarly those who came from the east, in Matthew,
Wise men from the east came, seeking the Lord who had then been born ... opening their treasures; and they presented gold, frankincense, and myrrh. Matt 2:1,2,11.
In the Word those who were from the east and were called 'sons of the east' mean people who possessed the cognitions or knowledge of goodness and truth, see 3249, 3762. 'Sheba' has the same meaning, 1171, 3240. And for the meaning of 'gold' as the good of love, see the places referred to in 9874 or 9881.
[12] In Jeremiah,
They will bring burnt offering and sacrifice, and minchah, and frankincense. Jer 17:26.
'Minchah' in like manner means the good of love, 9992, 10137. From all this it is evident that in the Word 'frankincense' means truth that composes faith; for where good is spoken of in the Word, so too is truth, on account of the heavenly marriage, which is that of goodness and truth, in every single part of it, see the places referred to in 9263[end], 9314. For the same reason also oil as well as frankincense was placed on a minchah, Lev 2:1,2,15, though not on a minchah required for a sin offering, Lev 5:11, nor on a minchah for jealousy, Num 5:15. The reason why they were not placed on these minchahs was that such minchahs were presented for expiation from evils, and as long as a person is at the stage of expiation he cannot receive the good of love or truth of faith, because evils stand in the way. It is different after they have been expiated or removed.
[13] The good of love cannot be imparted to anyone unless at the same time the truth of faith is as well. For good brings truth into being, and in that truth it acquires a particular quality and receives an outward form. This was why every minchah had frankincense on it, as did the loaves of the presence which were laid on the table in the tent of meeting, Lev 24:7, the good of love being meant by 'loaves', 3478, 3813, 4211, 4217, 4735, 4976, 8410, 9323, 9545, 10040, 10137.
Latin(1748-1756) 10177
10177. `Et facies altare suffitionis suffimenti': quod significet repraesentativum auditionis et receptionis gratae omnium cultus quae ex amore et charitate a Domino, constat ex significatione `altaris suffitionis suffimenti {1}' quod sit repraesentativum talium cultus quae elevantur ad Dominum; {2} quod sint quae ex amore et charitate, patebit in sequentibus; per `altare' significatur simile quod (o)per super eo, quoniam altare est continens, et id quod super eo est contentum, ac continens et contentum (x)unam rem faciunt, sicut mensa ac panis qui super ea, scyphus ac vinum quod in illo. [2] Quod altare {3} pro suffitu factum sit, et non mensa, erat causa quia altaria apud gentem Israeliticam principalia repraesentativa cultus ex amore erant, ignis enim erat super illis, et per `ignem' significatur amor et charitas ex quibus cultus; quod altaria fuerint principalia repraesentativa cultus {4}, videatur n. 4192, 4541, 8623, 8935, 8940, 9714. [3] Quod altare suffitus repraesentaverit auditionem et receptionem omnium cultus (o)quae ex amore et charitate, erat quia per fumum et inde per fumigationem significabatur id quod elevatur in altum, ac per odorem fumi id quod gratum est, proinde id quod auditur et recipitur a Domino; et id solummodo gratum est, et recipitur a Domino, quod ex amore et charitate est; inde quoque erat quod altare illud obductum fuerit auro, et dictum altare aureum, nam `aurum' significat bonum amoris et charitatis, videantur citata n. 9874, et n. 9874, (a)9881. [4] Quod id solum gratum sit, et ideo {5} audiatur et recipiatur a Domino, quod ex amore et charitate est, est quia amor facit totum hominem, homo (x)enim talis est qualis ejus amor; inde est quod angeli in caelis sint amores et charitates in forma; ipsa forma illis inde est forma humana, quoniam Dominus, (m)Qui est in illis et format illos,(n) quoad Divinum Humanum {6} est ipse Divinus Amor; inde est quod ex faciebus illorum, ex loquela eorum, et ex gestibus illorum, et (o)praecipue ex sphaeris affectionum, quae ex illis ad distantiam effluunt, percipiatur clare, quales sunt quoad amorem; [5] et quia amor in Dominum et charitas erga proximum sunt (c)a Domino, et quia amor est conjunctio spiritualis, ideo quicquid inde procedit, auditur et recipitur a Domino; sanctum autem et pium quod non inde est, quidem auditur sed non recipitur grate, est enim sanctum et pium hypocriticum, nam est solum externum absque interno; et (o)sanctum externum absque interno non penetrat quam ad primum limen caeli, et ibi dissipatur; sanctum autem externum ex interno penetrat usque in caelum, secundum interni quale, ita ad Dominum; nam sanctum {7} externum absque interno est solum ex ore et ex gestibus, at sanctum externum ex interno est simul ex corde {8}; de hoc et illo sancto, videantur quae n. 8252-8257 dicta et ostensa sunt. [6] In tentorio {9} extra velum erat mensa super qua panes facierum, erat quoque candelabrum cum lucernis, et erat altare suffitus; per panes facierum repraesentabatur amor in Dominum, per lucernas candelabri repraesentabatur charitas et fides, et per suffitum super altari {10} repraesentabatur cultus inde; quapropter {11} suffiebatur quovis mane et quavis vespera, cum adornabantur lucernae; inde etiam patet quod per suffitionem repraesentatus fuerit cultus Domini ex amore et charitate; per ipsum tentorium in quo illa, repraesentabatur caelum, ubi omnis cultus talis est; quod panes repraesentaverint bonum caeleste, quod est bonum amoris in Dominum, videatur n. 9545, quod candelabrum repraesentaverit bonum spirituale, quod est bonum charitatis erga proximum et bonum fidei, n. 9548-9561, et quod tentorium repraesentaverit caelum, n. 9457, 9481, 9485, 9784, 9963. [7] Cum dicitur cultus, intelligitur id sanctum, quod fit per preces, adorationes, confessiones, et per similia quae ex internis, quae sunt amoris et charitatis, procedunt, illa cultus sunt quae intelliguntur {12} per `suffitionem,' ut constare potest (c)a sequentibus his locis: apud Davidem, Acceptae sunt preces meae, suffimentum coram Te, Ps. cxli 2:apud Johannem, Quattuor animalia et viginti quattuor seniores ceciderunt ante Agnum, habentes quilibet citharas, et phialas aureas plenas suffimentis, quae sunt preces sanctorum, Apoc. v 8:
apud eundem, Angelus habens turibulum aureum, et dati sunt (x)illi suffitus multi, ut daret precibus sanctorum omnium super altare aureum, quod coram throno; ascendit fumus suffituum e precibus sanctorum, Apoc. viii 3, 4;
[8] (m)quia per suffitum {13} significabatur cultus et ejus elevatio, ita auditio et receptio a Domino, ideo mandabatur a Moscheh, ut sumerent acerras cum ture, et suffirent coram Jehovah, ut inde scirent quem (o)Jehovah eligeret, ita quem audiret, Num. xvi 1 seq.; et cum (x)murmuravit populus, quod Aharon (x)cucurrerit in medium congregationis (o)cum suffitu, cum plaga incepit, et sic sedaverit {14} illam, Num. xvii 11-13 [A. V. xvi 46-48]:(n) apud Malachiam, Ab ortu solis usque ad occasum magnum erit nomen Jehovae apud gentes, et in omni loco suffitus allatus nomini Meo, et minhah munda, i 11;
additur `minhah munda' quia per eam significatur bonum amoris, n. 10,137 apud Moschen, Filii Levi docebunt judicia Jacobum, et legem Tuam Israelem; ponent suffitum in nasum Tuum, et holocaustum super altare Tuum, Deut. xxxiii 10;
(o)dicitur `ponere suffitum in nasum' quia per `nares' significatur perceptio, n. 4624-4634; additur hic `holocaustum,' quia per id etiam {15} significatur quod ex bono amoris. [9] Per `suffire' autem in opposito sensu significatur cultus ex amoribus contrariis, qui sunt amores sui et mundi, ut per suffire diis aliis, Jer. i 16, xliv 3, 5; per suffire idolis, Ezech. viii 11, xvi 18; et per adolere suffimentum balibus, Hos. ii 13. [10] Quoniam suffitiones significabant talia quae elevantur sursum et quae acceptantur a Divino, ideo etiam apud gentiles inter eorum religiosa adhibitae fuerunt; quod tura, turibula, et acerrae apud gentem Romanam, et alibi, in usu fuerint, ex historicis notum est; religiosum tale derivatum est ex Antiqua Ecclesia, quae per plures regiones Asiae, ut per Syriam, Arabiam, Babyloniam, Aegyptum, {16} Canaanem, extensa fuit; illa Ecclesia fuerat Ecclesia repraesentativa, ita consistens in externis quae repraesentabant interna, quae sunt caelesti et spiritualia; ab illa (o)Ecclesia translata sunt plura religiosa ad gentes circumcirca, et inter illa quoque suffitiones, inde per Graeciam in Italiam; similiter etiam ignes perpetui, quibus (o)custodiendis praeponebant castas virgines, quas Vestas vocabant. [11] Suffitiones {17} in Antiqua Ecclesia, et inde in Israelitica, parabantur ex fragrantibus, (o)ut ex stacte, onyche, galbano, et ture, ex causa quia odor significabat {18} perceptionem, et odor fragrans perceptionem gratam, videatur {19} n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 10,054; `tus' autem in specie significat verum fidei {20}, ideo cum tus nominatur in Verbo, adjungitur etiam oleum, panis, minhah, vel {21} aurum, per quae significatur bonum {22} amoris, ut apud Esaiam, Omnes e Scheba venient, aurum et tus portabunt, et laudes Jehovae annuntiabunt, lx 6:
similiter illi qui ex oriente (o)venerunt apud Matthaeum, Venerunt sapientes ex orientalibus, quaerentes Dominum tunc natum, aperientes thesauros suos, et obtulerunt aurum, tus, et myrrham, ii 1, 2, 11;
quod illi qui ex oriente, et filii orientis dicti fuerunt, in Verbo significent illos qui in cognitionibus boni et veri (o)erant, videatur n. 3249, 3762; similiter Scheba, n. 1171, 3240; quod `aurum' significet bonum amoris, citata n. 9874 et n. 9881: [12] apud Jeremiam, Adferent holocaustum et sacrificium, et minham, et tus, xvii 26;
per `minham' similiter significatur bonum amoris, n. 9992, 10,137; inde patet quod per `tus' in Verbo {23} significetur verum quod fidei, nam in Verbo ubi dicitur de bono, etiam dicitur de vero, ob conjugium caeleste, quod est boni et veri, in singulis ibi, videantur citata n. 9263, 9314; inde quoque erat quod super minhah esset oleum et quoque tus, Lev. ii 1, 2, 15, non autem {24} super minhah quae pro peccato, Lev. v 11, et super minhah zelotypiae, Num. v 15; quod non super his minhis, erat quia dabantur pro expiatione a malis, et quamdiu homo in expiatione est, non recipere potest bonum amoris et verum fidei, mala enim obstant; aliter post expiationem seu remotionem (c)illorum. Quoniam bonum quod amoris non dabile est nisi etiam simul verum quod fidei, bonum enim producit verum, ac in vero comparat sibi suum quale, et format se; inde erat quod super omni minhah esset tus; et quoque super panibus facierum, qui super mensa in tentorio conventus, Lev. xxiv 7, `panes' enim significabant bonum amoris, n. 3478, 3813, 4211, 4217, 4735, 4976, 8410, 9323, 9545, 10,040, 10,137. @1 suffitus$ @2 i quae$ @3 After suffitu$ @4 nam ignis super illis, per quem repraesentabatur amor et charitas, et inde significabant cultum$ @5 inde$ @6 Humanum suum$ @7 sanctum erum$ @8 i , et ex corde est ex amore$ @9 i conventus$ @10 altare IT$ @11 i etiam$ @12 ille cultus est qui intelligitur$ @13 suffitionem$ @14 sedavit$ @15 quoque$ @16 i et$ @17 Suffitiones altered to Suffitus$ @18 significat$ @19 videantur$ @20 et quia omne perceptivum gratum in coelis existit ex talibus, et vocantur coelestia et spiritualia, ideo quae significabant talia ad confectionem suffitus adhibebantur, et quia thus in specie significat spirituale, hoc est, verum quod fidei$ @21 aut$ @22 quod$ @23 specie$ @24 praeter$