5943.“你们也要吃这地的肥物”表将那里的良善变成他们自己的。这从“吃”和“这地的肥物”的含义清楚可知：“吃”是指交流、结合，并变成人自己的（参看2187，2343，3168，3513e，3832，4745节）；“这地，即埃及的肥物”或“脂油”是指属世层中的良善。“肥物或脂油”表示属天之物，或良善，这一点从圣言中的许多经文明显看出来；不仅动物的脂油，而且其它地方的脂油，如黄油和食用油也表示属天之物或良善。凡带有脂肪之物都表示它们所含脂肪比例的良善，如牛奶、蜂蜜或树脂。
“脂油”是属天良善、因而是从主所领受的爱之代表，这从燔祭和祭祀清楚看出来，其中所有脂油都要烧在坛上，它所发出的气味是“献给耶和华的安息之香气”；以色列人因此被禁止吃脂油。从这些条例，如同从其它条件那样可以看出，设立在以色列人中间的仪式是属天和属灵事物的代表，因而含有神圣事物在里面。若非如此，将动物的所有脂油都献为祭，使之成为献给耶和华的安息之香气的条例，或不可吃脂油，以及血的禁令背后根本不会有神的旨意。若人以为耶和华以脂油为乐，或以为祂所制定的条例没有更深层次的东西在里面，那么如此思想神性的方式必是极其愚蠢的。此外，人若根本没有兴趣知道这类条例的真正含义，就太过于世俗化、肉体化了；这表明他不想知道关于圣言和永生的任何事。
关于“脂油”，我们在摩西五经中读到：
你要把一切遮盖内脏的脂油与肝上的网子，并两个腰子上的脂油，都烧在坛上。（出埃及记29:13，22；利未记3:4，5，9，10，14，15；4:8，9，19，26，31，35；7:3，4）
胸上的脂油也要献为祭（利未记7:30，31）。这就是“献给耶和华的安息之香气”，因此：
这是献给耶和华作安息之香气的火祭的食物。（利未记3:16）
祭司要把血洒在耶和华的坛上，把脂油献给耶和华为安息之香气。（利未记17:6）
别处：
只是头生的牛，或是头生的绵羊的脂油要烧在坛上，当作安息的香气献给耶和华。（民数记18:17）
“安息之香气”表示从爱之良善中所获得的愉悦。
至于以色列人不可吃脂油：
脂油都是耶和华的。在你们一切的住处，脂油和血都不可吃。这要成为你们世世代代永远的定例。（利未记3:16，17）
别处：
你要吩咐以色列人说，牛、绵羊、山羊的脂油，你们都不可吃。凡何人吃了献给耶和华当火祭牲畜的脂油的，那吃的性命必从民中剪除。你们也不吃任何血。（利未记7:23，25，26）
燔祭和祭祀是这人民当中的神性敬拜所取的主要形式（923，2180节）。因此，燔祭和祭祀一般表示敬拜，祭物，以及整个祭祀过程表示敬拜的品质，而脂油和烧脂油表示真正的神性属天之物本身，也就是从主所领受的爱之良善，这也可见于以下经文，以赛亚书：
雅各啊，你没有用银子为我买菖蒲，也没有用祭物的脂油使我饱足；倒使我因你的罪恶服劳。（以赛亚书43:24）
“你没有用银子为我买菖蒲”表示你没有为自己获得信之真理；“也没有用祭物的脂油使我饱足”表示你也没有获得爱之良善。
诗篇：
我要把肥畜的燔祭，将公羊的香祭献给你。（诗篇66:15）
“肥畜的燔祭”表示由爱所激发的敬拜。摩西五经：
它必说，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？（申命记32:37，38）
以为神尤其要靠这类供品来供养的外邦人就会说这种话；他们完全不知道这一事实：“祭牲的脂油”是指敬拜中的属天之物，或爱之良善，“奠祭之酒”是指源于那良善的信之真理。当献上这些供物时，它们就会激发天使的情感，因此才被吩咐，以便天堂通过代表和对应而接近人。
诗篇：
耶和华记念你的一切供献，使你的燔祭肥美。（诗篇20:3）
“使你的燔祭肥美”表示使敬拜成为良善。以赛亚书：
在这山上，万军之耶和华必为万民用肥甘设摆筵席，用陈酒和满髓的肥甘并澄清的陈酒设摆筵席。祂已经吞灭死亡直到永远。主耶和华必擦去各人脸上的眼泪。（以赛亚书25:6，8）
“筵席”表示天堂和通过爱和仁与那里天使的结合（3596，3832，5161节）；“肥甘”是指爱与仁之良善。同一先知书：
你们为何花银钱买那不是食物的？用劳碌得来的买那不使人饱足的呢？你们要留意听我，就能吃那美物，使你们的灵魂得享肥甘。（以赛亚书55:2）
耶利米书：
我要使他们的悲哀变为欢喜，并要安慰他们，使他们的愁烦转为快乐。我必以肥油使祭司的灵魂满足；我的百姓也要因我的美物知足。（耶利米书31:13，14）
“肥油”明显表示良善，因为经上说“他们的灵魂满足”；它被称为“耶和华的美物”，这美物无非是从祂所领受的属天之物。诗篇：
我的灵魂就像饱足了骨髓肥油，我的口要以欢乐的嘴唇赞美你。（诗篇63:5，6）
此处意思一样。又：
你以美物为年岁的冠冕，你的路径都滴下脂油。（诗篇65:11）
又：
世人投靠在你翅膀的荫下；他们必因你殿里的肥甘得以饱足；你也必叫他们喝你乐河的水。（诗篇36:7，8）
以赛亚书：
那时你将种子撒在地里，耶和华必降雨在其上，并使地所出的粮肥美丰盛。（以赛亚书30:23）
启示录：
一切的珍馐肥甘，和华美的物件，也离开你，你决不能再见了。（启示录18:14）
这论及巴比伦；“一切的珍馐肥甘，和华美的物件，也离开”表示一切爱之良善和信之真理都离开。摩西五经：
耶和华使他从磐石中咂蜜，从坚固的燧石中吸油；也吃牛群的奶油、羊群的奶、羊羔的脂油、巴珊所出的公绵羊和公山羊，与上好的麦子；你也喝了血红葡萄汁酿的纯酒。（申命记32:13，14）
这论及属灵的古教会，它的各种良善被列举出来，并由“蜜”、“油”、“奶油”、“奶”和“脂油”来表示。
“脂油（或译肥油，肥甘）”因表示良善，故也适用于诸如本身虽不含脂油，但仍表示良善的那类事物。因此，“肥美”和“上好”可以说是一回事，如在所引用的经文中有“上好的麦子”，同样在诗篇：
我必拿上好的麦子给他们吃。（诗篇81:16）
别处：
祂使你的边界平安，用上好的麦子使你满足。（诗篇147:14）
以及在摩西五经：
凡纯油肥美的、凡新酒和五谷肥美的，就是以色列人所献给耶和华初熟之物，我都赐给亚伦。（民数记18:12）
Potts(1905-1910) 5943
5943. And ye shall eat the fat of the land. That this signifies the appropriation of good there, is evident from the signification of "eating," as being to be communicated, conjoined, and appropriated (see n. 2187, 2343, 3168, 3513, 3832, 4745); and from the signification of the "fat," or "fatness," "of the land," namely, of Egypt, as being good in the natural. That "fat" denotes the celestial, or good, is evident from many passages in the Word; not only the fat that is in the animal, but also the fat that is from elsewhere, such as butter and oil. And whatever at all partakes of fattiness, does in the same proportion signify what is of good, such as milk, sweets (mella), gums. [2] That fatness was a representative of celestial good, thus of the love which is from the Lord, is evident from the burnt-offerings and sacrifices, in which all the fat was burnt upon the altar, the odor from it being an "odor of rest to Jehovah;" also that on this account the sons of Israel were forbidden to eat the fat; from which, as from everything else, it may be seen that the things instituted among the Israelites were representative of heavenly and spiritual things, and thus that they involved holy things. Otherwise there would not have been anything of a Divine reason for all the fat of the animal being sacrificed, and its being an odor of rest to Jehovah; and also for the eating of it being forbidden, like the eating of the blood. Surely it would be a very gross way of thinking about the Divine, if it were believed that the fat was delightful, and that Jehovah made an ordinance that had nothing stored up within it; and even man would be too earthly and corporeal if he cared naught for a knowledge of what was signified by such things; a sign that he had no affection of knowing the things of the Word and of eternal life. [3] Concerning "fat" we read in Moses:
Thou shalt take all the fat that covereth the inwards, and the caul upon the liver, and the fat upon the kidneys, and shalt burn it upon the altar (Exod. 29:13, 22; also Lev. 3:4, 5, 9, 10, 14, 15; 4:8, 9, 19, 26, 31, 35; 7:3, 4). The fat of the breast was also to be sacrificed (Lev. 7:30, 31). That it was an "odor of rest to Jehovah," thus:
This is the bread of the fire-offering to Jehovah for an odor of rest (Lev. 3:16). The priest shall sprinkle the blood upon the altar of Jehovah, and shall offer the fat for an odor of rest to Jehovah (Lev. 17:6). And elsewhere:
The fat of the firstling of an ox, and of a sheep, shall be burnt upon the altar, for an odor of rest to Jehovah (Num. 18:17);
an "odor of rest" signifies what is grateful from the good of love. [4] That the fat was not to be eaten by the sons of Israel:
Let all the fat be Jehovah's. Therefore it is a statute of eternity for your generations in all your dwellings; ye shall not eat any fat or any blood (Lev. 3:16, 17). And elsewhere:
Speak unto the sons of Israel, saying, Ye shall not eat any fat, whether of ox, or of sheep, or of goat; everyone who eateth the fat of the beast of which is an offering made by fire to Jehovah, the soul that eateth shall be cut off from his peoples; nor shall ye eat any blood (Lev. 7:23, 25, 26). [5] Burnt-offerings and sacrifices constituted the chief part of Divine worship with that people (n. 923, 2180), and therefore by burnt-offerings and sacrifices in general is signified worship, and by the things sacrificed, and also by the whole process of sacrificing, is signified the quality of the worship, and by the fat and the burning thereof is signified the veriest Divine celestial, which is the good of love from the Lord, as appears also from these passages. In Isaiah:
O Jacob, thou hast not bought Me sweet cane with silver, and with the fat of thy sacrifices thou hast not filled Me; only thou hast made Me serve through thy sins (Isa. 43:24);
"thou hast not bought sweet cane with silver" denotes thou hast not procured for thyself the truths of faith; "and with the fat of thy sacrifices thou hast not filled Me" denotes that the good of love has not been procured. [6] In David:
I will offer unto Thee burnt-offerings of fatlings, with the incense of rams (Ps. 66:15);
"burnt-offerings of fatlings" denote worship from love. In Moses:
When it shall be said, Where are their gods, the rock in which they trusted; that did eat the fat of their sacrifices, and drank the wine of their drink-offering? (Deut. 32:37, 38); this might be said by the Gentiles, who supposed that gods are fed, especially with such things; being quite unaware that the fat of sacrifices was the celestial, or the good of love, in worship; and that the wine of the drink-offering was the truth of faith thence derived, which things affected the angels when the sacrifice was made, and which were on this account commanded, in order that heaven might be near man by means of representatives and correspondences. [7] In David:
Jehovah will remember all thine offerings, and make fat thy burnt-offering (Ps. 20:3);
"to make fat the burnt-offering" denotes to render the worship good. In Isaiah:
In this mountain shall Jehovah Zebaoth make to all peoples a feast of fat things, a feast of lees,* of fat things full of marrow, of lees well refined; He will swallow up death eternally; and the Lord Jehovih will wipe away the tear from upon all faces (Isa. 25:6, 8);
a "feast" denotes heaven and conjunction there with the angels through love and charity (n. 3596, 3832, 5161); "fat things" are the goods of love and of charity. In the same:
Wherefore do ye spend silver for that which is not bread? and your labor for that which satisfieth not? attend ye in attending unto Me, and eat ye what is good, and let your soul be deliciated in fatness (Isa. 55:2). [8] And in Jeremiah:
I will turn their mourning into joy; and will comfort them, and make them glad from their sorrow; and I will fill the soul of the priests with fatness, and My people shall be sated with My good (Jer. 31:13, 14);
"fatness" manifestly denotes good, for it is said that "their soul shall be sated;" and it is called "Jehovah's good," which is nothing else than the celestial that is from Him. In David:
My soul shall be sated as with fatness and fat, and my mouth shall praise with lips of songs (Ps. 63:5);
where the meaning is similar. Again:
Thou hast crowned the year of Thy goodness, and Thy paths drop with fatness (Ps. 65:11). Again:
The sons of man confide in the shadow of Thy wings; they are filled with the fatness of Thy house; and Thou makest them drink of the stream of delights (Ps. 36:7, 8). In Isaiah:
Then shall Jehovah give the rain of thy seed, wherewith thou shalt sow the land; and bread of the increase of the land, and it shall be fat and rich (Isa. 30:23). [9] In John:
All things fat and splendid have gone away, and thou shalt find them no more (Rev. 18:14);
speaking of Babylon; "all things fat and splendid have gone away" denotes that all the goods of love and truths of faith have done so. In Moses:
He made him suck honey out of the rock, and oil out of the flint of the rock; butter of the herd, and milk of the flock, with fat of lambs, and of rams the sons of Bashan, and of he-goats, with the fat of kidneys of wheat; and of the blood of the grape thou drinkest pure wine (Deut. 32:13, 14);
speaking of the Ancient spiritual Church, whose various goods are recounted and signified by "honey," "oil," "butter," "milk," and "fat." [10] As "fat" denoted good, it is also adjoined to such things as are not fat in themselves, yet still signify goods. Thus "fat" and "good" were as it were the same thing, as in the passage quoted, "the fat of wheat." In like manner in David:
I would feed them with the fat of wheat (Ps. 81:16). And elsewhere:
Who setteth thy border peace, and sateth thee with the fat of wheat (Ps. 147:14). Also in Moses:
All the fat of the pure oil, and all the fat of the new wine, and of the grain, which are the firstfruits, because they were Jehovah's were given unto Aaron (Num. 18:12). * "A feast of lees (convivium fecum)." So also Schmidius. In Apocalypse Explained n. 252:7 Swedenborg says, commenting on this expression, "a feast of less, that is, of the best wine." But in Arcana Coelestia n. 2341, Swedenborg translates the expression "a feast of sweet wines," instead of "a feast of lees." Delitzch in his Commentary on the Prophesies of Isaiah says on this passage, "Shemarim mezukkakim are wines which have been left to stand upon their less after the first fermentation is over, which have thus thoroughly fermented, and have been kept a long time, and which are then filtered before drinking; hence wine both strong and clear."
Elliott(1983-1999) 5943
5943. 'And you will eat the fat of the land' means making the good there their own. This is clear from the meaning of 'eating' as being communicated, joined together, and made one's own, dealt with in 2187, 2343, 3168, 3517 (end), 3832, 4745; and from the meaning of 'the fat of the land' - of Egypt - as the good within the natural. The meaning of 'fat' as that which is celestial or good is clear from many places in the Word, not only the fat found in an animal's body but also fat obtained from other sources, such as butter an d oil; and other products with any fat in them - such as milk, honeys, or resins - also mean good in the measure that they have it in them.
[2] 'Fat' was representative of celestial good, thus of love received from the Lord, as is clear from the burnt offerings and sacrifices in these all the fat had to be burned on the altar, thereby providing 'an odour of rest to Jehovah'; and the children of Israel were forbidden because of this to eat fat. From these regulations, as from all the rest, it may be plain to see that the observances established among the Israelites were representative of celestial and spiritual realities and thus held what was holy within them. If this had not been so there would have been no Divine purpose at all behind the requirements to sacrifice all the fat of an animal, making this 'an odour of rest to Jehovah', or behind the Prohibition that forbade the eating of fat, and also of blood. It would surely be a stupid way of thinking about the Divine if one were to believe that He could take pleasure in fat or that Jehovah should make a requirement that did not conceal something deeper. Furthermore a person would be far too earthly - and bodily-minded if he had no interest at all in knowing the real meaning of such requirements; it would be a sign that he had no desire to know anything about the Word and eternal life.
[3] Regarding 'the fat' the following is stated in Moses,
You shall take all the fat covering the entrails, and the omentum over the liver, and the fat on the kidneys; and you shall burn them on the altar. Exod 29:13, 22.
See also Lev 3:4, 5, 9, 10, 14, 15; 4:8, 9, 19, 26, 31, 35; 7:3, 4.They were also required to sacrifice the fat on the breast, Lev 7:30, 31. The phrase 'an odour of rest to Jehovah' occurs in the following places,
This is the bread of Jehovah's fire-offering for an odour of rest. Lev 3:16.The priest shall sprinkle the blood on the altar of Jehovah, and shall offer the fat for an odour of rest to Jehovah. Lev 17:6.
And elsewhere,
The fat of the firstborn of an ox and of a sheep must be burned on the altar as an odour of rest to Jehovah. Num 18:17.
'An odour of rest' means the pleasure gained from the good of love.
[4] As regards the non-eating of fat by the children of Israel, Let all the fat be for Jehovah. Therefore this is a perpetual statute throughout your generations, in all your dwelling-places: You shall not eat any fat or any blood. Lev. 3:16, 17.
And elsewhere,
Speak to the children of Israel, saying, You shall not eat any fat, neither of ox, nor sheep, nor she-goat. Everyone who eats the fat from a beast, from one offered as a fire-offering to Jehovah, that soul eating it will be cut off from his peoples. Nor shall you eat any blood Lev 7:23-26.
[5] Burnt offerings and sacrifices were the main form taken by Divine worship among those people, 923, 2180. For this reason worship is meant by 'burnt offerings and sacrifices' in general, while the essential nature of worship is meant by what was offered in sacrifice and by the whole procedure followed then. 'The fat and the burning of it' meant the very Divine celestial itself, namely the good of love received from the Lord, as may also be seen in the following places: In Isaiah,
Jacob, you have not bought Me [sweet] cane with silver, and you have not satisfied Me with the fat of your sacrifices; you have wearied Me so much with your sins.a Isa 47:24.
'You have not bought [sweet] cane with silver' stands for, You have not acquired the truths of faith for yourself; and 'you have not satisfied Me with the fat of sacrifices' stands for, Nor [have you offered] the good of love.
[6] In David,
I will offer You burnt offerings of fat ones, with the incense of rams. Ps 66:15.
'Burnt offerings of fat ones' stands for worship fired by love. In Moses,
When it will be said, Where are their gods, the rock in which they trusted, who ate the fat of their sacrifices, [who] drank the wine of their drink-offering? Deut 32:37, 38.
This would have been said by gentiles who imagined that the gods were fed especially by such offerings. They were totally unaware of the fact that 'the fat of sacrifices was what was celestial, or the good of love, within worship, and that 'the wine of a drink-offering' was the truth of faith derived from that good. These offerings, when they were made, stirred the affections of the angels and were therefore prescribed so that through representatives and correspondences heaven might be near to man.
[7] In David,
Jehovah will remember all your offerings, and will make your burnt offering fat. Ps. 20:3.
'Making a burnt offering fat' stands for making worship good. In Isaiah,
Jehovah Zebaoth will make for all peoples on this mountain a feast of fat things, a feast of lees,b of fat things full of marrow, of sedimentary lees.c He will swallow up death for ever, and the Lord Jehovah will wipe away tears from upon all faces. Isa 25:6, 8.
'A feast' stands for heaven and being joined to angels there through love and charity, 3596, 3832, 5161, 'fat things' being forms of the good of love and charity. In the same prophet,
Why do you spend money on that which is not bread, and your labour on that which does not satisfy? Attend diligently to Me and eat what is good, that your soul may delight itself in fatness. Isa 55:2.
[8] In Jeremiah,
I will turn their mourning into joy, and will comfort them, and will give them gladness instead of their sorrow. And I will fill the soul of the priests with fat, and My people will be satisfied with My goodness. Jer 31:13, 14.
'Fat' plainly stands for what is good, for it is said that 'the soul will be satisfied' with it and it is referred to as 'Jehovah's goodness', meaning nothing else than what is celestial, which is received from Him. In David,
My soul will be satisfied as with fatness and fat, and my mouth will praise You with joyful lips.d Ps 63:5.
Here the meaning is similar. In the same author,
You have crowned the year of Your goodness, and Your tracks drip with fatness. Ps 65:11
In the same author,
The sons of man put their trust in the shadow of Your wings. They will be filled with the fat of Your house, and You give them drink from the river of Your delights. Ps 36:7, 8.
In Isaiah,
Then Jehovah will give rain for your seed with which you will sow the land, and bread of the produce of the earth; and there will be fatness and wealthiness. Isa 30:23.
[9] In John,
All things fat and splendid have gone away, and you will find them no more. Rev 18:14.
This refers to Babylon. 'All things fat and splendid have gone away' stands for the departure of all forms of the good of love and truth of faith. In Moses,
He caused him to suck honey out of the crag and oil out of the stony rock - butter from the herd, and milk from the flock, with the fat of lambs and of rams, the breede of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you drink unmixed wine. Deut 32:13, 14.
This refers to the spiritual Ancient Church, whose various kinds of good - meant by 'honey', 'oil', 'butter', 'milk', and 'fat' - are enumerated.
[10] Because 'fat' meant good, the word was also applied to the kinds of things that had no fat in them but nevertheless had good as their meaning, so that 'fat' and 'good' were so to speak one and the same. An example of this is the fat of wheat in the verses quoted immediately above, and similarly in David,
I would feed them with the fat of wheat. Ps 81:16.
And elsewhere,
He is the one who makes peace your border, and with the fat of wheat He satisfies you. Ps 147:14.
Also in Moses,
Because all the fat of the pure oil, and all the fat of the new wine and of the grain, which were the first fruits, were Jehovah's, they were given to Aaron. Num 18:12.
Latin(1748-1756) 5943
5943. `Et comedetis pingue terrae': quod significet appropriationem boni ibi, constat a significatione `comedere' quod sit communicari, conjungi et appropriari, de qua n. 2187, 2343, 3168, 3513 fin., 3832, 4745; et ex significatione `pinguis seu pinguedinis terrae', nempe Aegypti, quod sit bonum in naturali. Quod `pingue' sit caeleste seu bonum, a pluribus locis in Verbo constat; nec modo `pingue' quod in animali, sed etiam `pingue' quod aliunde, sicut `butyrum, oleum'; et quae trahunt aliquid (c)a pingui, etiam quantum trahunt, tantum boni significant, ut `lac, mella, resinae'. [2] Quod`pinguedo' fuerit repraesentativum boni caelestis, ita amoris qui a Domino, constat ex holocaustis et sacrificiis, quod omnis pinguedo adoleretur super altari et quod inde odor quietis Jehovae; tum quod ideo prohibitum fuerit filiis Israelis comedere pinguedinem; ex quibus sicut ex reliquis, manifestum potest esse quod illa quae instituta fuerunt apud Israelitas, repraesentativa fuerint caelestium et spiritualium, et sic quod sancta involverint; alioquin nihil causae ex Divino fuisset in eo quod sacrificaretur omne pingue animalis, et quod id esset odor quietis Jehovae, tum quod prohiberetur esus ejus sicut {1} sanguinis; certe, perquam crasse cogitaretur de Divino, si crederetur quod pinguedo delectaret, ac Jehovah statutum faceret, in quo non intus reconditum esset aliud; (m){2}etiam homo nimis terrestris et corporeus foret, si nihil curaret scire quid per talia significaretur, indicium quod nulla ei affectio sciendi {3}quae sunt Verbi et vitae aeternae.(n) [3] De {4}pinguedine ita apud Mosen, Sumes omnem pinguedinem tegentem intestina, et reticulum super jecore, . . . et pinguedinem super renibus, et adolebis super altari, Exod. xxix 13, 22:tum Lev. iii 4, 5, 9, 10, 14, 15, iv 8, 9, 19, 26, 31, 35, vii 3, 4: quod etiam `pinguedo pectoris sacrificaretur', Lev. vii 30, 31. Quod id esset `odor quietis Jehovae', {5}ita, Hoc panis igniti Jehovae in odorem quietis, Lev. iii 16: Sparget sacerdos sanguinem super altare Jehovae . . . et offeret pinguedinem in odorem quietis Jehovae, Lev. xvii 6:
et alibi, Pinguedo primogeniti bovis {6}et ovis . . . adolebitur super altari, in odorem quietis Jehovae, Num. xviii 17;
odor quietis' significat gratum ex bono amoris. [4] Quod a filiis Israelis non pinguedo comederetur,{5} Omnis pinguedo Jehovae esto; ideo statutum aeternitatis in generationes vestras, in omnibus habitationibus vestris, ullam pinguedinem aut ullum sanguinem non comedetis, Lev. iii 16, 17: et alibi, Loquere ad filios Israelis, dicendo, Ullam pinguedinem sive bovis, sive ovis, sive caprae, non comedetis; . . . omnis qui comederit pinguedinem de bestia, de qua oblatum fuerit ignitum Jehovae, exscindetur anima comedens e populis suis; nec ullum sanguinem comedetis, Lev. vii 23-26. [5] Holocausta et sacrificia constituebant principale cultus Divini apud populum illum, n. 923, 2180, quare per `holocausta et sacrificia' in genere significatur cultus, et per illa quae sacrificabantur, tum per omnem processum sacrificationis, {7}significatur quale cultus, et per `pinguedinem et ejus adolitionem' ipsissimum caeleste Divinum, quod est bonum amoris a Domino; ut quoque apparet ab his locis: apud Esaiam, Jacob non emisti Mihi argento calamum; et pinguedine sacrificiorum tuorum non implevisti Me; tantum servire fecisti Me per peccata tua, xliii 24;
(m)'non emisti argento calamum' pro quod non {8}comparaveris tibi vera fidei; et `pinguedine sacrificiorum non implevisti Me' pro quod {9}non bonum amoris;(n) [6] apud Davidem, Holocausta pinguium offeram Tibi cum suffimento arietum, Ps. lxvi 15;
`holocausta pinguium' pro cultu ex amore: {10}apud Mosen, Quando dicetur, Ubi dii eorum, petra cui confisi sunt, qui pinguedinem sacrificiorum eorum comederunt, biberunt vinum libaminis eorum? Deut. xxxii 37, 38;
hoc a gentilibus diceretur, qui putabant quod dii cibarentur imprimis talibus, nescientes prorsus quod `pinguedo sacrificiorum' esset caeleste seu bonum amoris in cultu, et `vinum libaminis' verum fidei inde, {11}quae afficiebant angelos cum sacrificabatur, et quae ideo mandata ut caelum prope hominem per repraesentativa et correspondentias esset: [7] apud Davidem, Jehovah recordabitur omnium oblationum tuarum, et holocaustum tuum pingue faciet, Ps. xx 4 [A.V. 3];
`holocaustum pingue facere' pro cultum reddere bonum: apud Esaiam, Faciet Jehovah Zebaoth omnibus populis in monte hoc convivium pinguedinum, {12}convivium fecum; pinguedinum medullatarum, fecum defecatarum: . . . absorbebit mortem in aeternum, et absterget Dominus Jehovih lacrimam desuper omnibus faciebus, xxv 6, 8;
`convivium' pro caelo et ibi conjunctione cum angelis per amorem et charitatem, n. 3596, 3832, 5161, `pinguedines' sunt bona amoris et charitatis{13}: apud eundem, Quare appenditis argentum pro eo quod non panis, et laborem vestrum pro eo quod non ad satietatem? attendite attendendo ad Me, et comedite bonum, {14}et delicietur in pinguedine anima vestra, lv 2:
[8] et apud Jeremiam, Convertam luctum eorum in gaudium, et consolabor eos, et laetificabo eos e maerore suo; ac implebo animam sacerdotum pinguedine, et populus Meus bono Meo saturabuntur, xxxi 13, 14; `pinguedo' manifeste pro bono, nam dicitur quod `anima saturabitur', et vocatur `bonum Jehovae', quod non aliud est quam caeleste quod (c)ab Ipso: apud Davidem, Sicut pinguedine et adipe saturabitur anima mea, et labiis canticorum laudabit os meum, Ps. lxiii 6 [A.V. 5];
similiter: apud eundem, Coronasti annum bonitatis Tuae, et orbitae Tuae stillant pinguedine, Ps. lxv 12 [A.V. 11]:
{15}apud eundem, Filii hominis in umbra alarum Tuarum confidunt, implentur pinguedine domus Tuae, et flumine deliciarum Tuarum potas eos, Ps. xxxvi 8, 9:
apud Esaiam, Tunc dabit Jehovah pluviam seminis tui, quo conseres terram, et panem proventus terrae; et erit pingue et opulentum, xxx 23:
[9] apud Johannem, Omnia pinguia et splendida abiverunt, et non amplius invenies ea, Apoc. xviii 14;
de Babylone; `omnia pinguia et splendida abiverunt' pro quod omnia bona amoris et vera fidei: apud Mosen, Sugere fecit {16}eum mel e rupe, et oleum e saxo petrae; butyrum armenti, et lac gregis, cum pinguedine agnorum et arietum filiorum Bashanis et hircorum, cum pinguedine renum tritici, et sanguinem uvae bibis merum, Deut. xxxii 13, 14;
ibi {17}de Antiqua Ecclesia spirituali, cujus varia bona recensentur, {18}et significantur per mel, oleum, butyrum, lac, pinguedinem'. [10] Quia `pinguedo' erat bonum, ideo quoque adjungitur talibus quae non pinguia in se sunt sed usque significant bona, ita `pingue' et `bonum' quasi idem erant; ut in loco allato, pinguedo tritici; similiter apud Davidem, Cibarem eos ex pinguedine tritici, Ps. lxxxi 17 [A.V. 16]:
et alibi, Qui ponit terminum tuum pacem, et pinguedine triticorum satiat te, Ps. cxlvii (x)14:
tum apud Mosen, Omnis pinguedo olei puri, et omnis pinguedo musti et frumenti, quae primitiae, quia Jehovae, data Aharoni sunt, Num. xviii 12. @1 i etiam$ @2 tum$ @3 talia quae Verbi$ @4 pinguedinis sacrificiis$ @5 apud Mosen$ @6 aut$ @7 significabatur$ @8 comparaverit sibi$ @9 nec$ @10 i et$ @11 quod afficiebat. . . quod ideo mandatum$ @12 As Sch but in n. 2341 S has convivium vinorum suavium . . . vinorum defecatorum, in A E n. 252{14} convivium fecum seu vini optimi and in T R n. 708 convivium fecum seu vini suavis$ @13 i convivium fecum, et fecum medullatarum pro caelo et conjunctione cum angelis per vera quae ex bono amoris$ @14 ut$ @15 i pinguedo pro bono caeleste:$ @16 Israelem$ @17 Israel, pro$ @18 d et i quae$