9938.“这圣物是以色列人在一切的圣礼物上所分别为圣的”表代表除罪的敬拜行为。这从“礼物”或“供物”的含义清楚可知。在以色列和犹太民族当中，“礼物”或“供物”主要是燔祭、祭物和素祭；它们是指敬拜行为的内层事物，因为这些内层事物就是这些敬拜行为所代表的。敬拜的内层事物就是爱与信的事物，因此是罪的赦免，也就是除罪，因为罪通过信和爱被主除去。事实上，爱与信的良善进入到何等程度，或也可说，天堂进入到何等程度，罪就在何等程度上被除去，也就是说，地狱在何等程度上被除去，包括在人里面的地狱，以及在人外面的地狱。由此明显可知他们所分别为圣，也就是献上的礼物表示什么。礼物被称为圣，并且给予或献上它们被称为将它们“分别为圣”，是因为它们代表圣物。事实上，献上它们是为了给百姓赎罪，因而为了给他们除罪，这一切通过从主所获得的对主之信和爱实现。
它们被称为献给耶和华的礼物和供物，尽管耶和华，就是主不接受任何礼物或供物，而是将它们白白地赐给每个人。即便如此，祂的意愿是，这些事物要来自人，如同来自他自己，只要他承认它们并非真的来自他自己，而是来自主。因为主赐下出于爱而对实行良善的情感，出于信而对讲述真理的情感；但这种情感本身是从主流入的，然而却看似天生就在此人里面，因而看似从此人流出。事实上，凡一个人出于属爱的情感所行的，都是出于他的生命而行的，因为爱就是那构成每个人生命的东西。由此明显可知，被称为一个人献给耶和华的礼物和供物的东西，本质上是主赐给一个人的礼物和供物；它们被称为“礼物和供物”是由于表象。凡心里有智慧的人都能认识到这种表象，但简单人则不然。然而，他们的礼物和供物仍是可悦纳的，只要它们是出于含有纯真在里面的无知而献上的。纯真就是对神之爱的良善，住在无知里面，尤其与心有智慧者同住。那些心里有智慧的人知道并发觉，他们自己里面没有丝毫源于他们自己的智慧；相反，一切智慧都归于主，或说来自主，也就是说，一切爱之良善和一切信之真理都归于主，或说来自主；因此，即便与智慧人同在的纯真也住在无知之中。由此明显可知，承认，尤其察觉这一事实构成智慧的纯真。
犹太教会中所献上的礼物主要是燔祭，祭物和素祭，它们也被称为“赎罪祭”，因为它们是为了罪得赦免，也就是除罪而献上的。属犹太教会的人也以为他们的罪通过这些供物而得赦免；事实上完全被除去；因为经上说，他们献上这些东西后，“必蒙赦免”（参看利未记4:26，31，35；5:6，10，13，16，18；9:7，15，30）。但他们没有意识到这个事实：这些供物代表内层事物，因而代表诸如一个人出于从主所获得的爱和信所行的那类事；这些才是赎罪，也就是除罪的东西；它们被除去后，就看似完全被除去或逐出了，如本段和前一段所示。这个民族的敬拜是代表性的，因而是缺乏任何内在之物的外在之物；在那个时代，天堂正是通过这种敬拜而与人类联结的（参看9320e，9380节所提到的地方）。
Potts(1905-1910) 9938
9938. Which the sons of Israel shall sanctify in respect to all the gifts of their holy things. That this signifies acts of worship representative of removal from sins, is evident from the signification of "gifts" or "offerings," which among the Israelitish and Jewish nation were chiefly burnt-offerings, sacrifices, and meat-offerings, as being the interior things of worship, for these were what they represented. The interior things of worship are those which are of love and faith, and from this forgivenesses of sins, that is, removals from them, because sins are removed through faith and love from the Lord. For insofar as the good of love and of faith enters, or what is the same thing, so far as heaven enters, so far sins are removed, that is, so far hell is removed, both that which is within man, and that which is without him. From this it is evident what is meant by "the gifts which they sanctified," that is, offered. The gifts were called "holy," and presenting or offering them was called "sanctifying" them, because they represented holy things; for they were offered for expiations, thus for removals from sins, which are effected through faith and love to the Lord from the Lord. [2] They were called "gifts and offerings made to Jehovah," although Jehovah, that is, the Lord, does not accept any gifts or offerings, but gives to everyone freely. Nevertheless He wills that these things should come from man as from himself, provided he acknowledges that they are not from himself, but from the Lord. For the Lord imparts the affection of doing good from love, and the affection of speaking truth from faith; but the affection itself flows in from the Lord, and it appears as if it were in the man, thus from the man; for whatever a man does from the affection which is of love, he does from his life, because love is the life of everyone. From this it is evident that what are called "gifts and offerings made to the Lord" by man are in their essence gifts and offerings made to man by the Lord; and their being called "gifts and offerings" is from the appearance. All who are wise in heart see this appearance; but not so the simple; and yet the gifts and offerings of the latter are grateful, insofar as they are offered from ignorance in which is innocence. Innocence is the good of love to God, and dwells in ignorance, especially with the wise in heart; for they who are wise in heart know and perceive that there is nothing of wisdom in themselves from themselves; but that everything of wisdom is from the Lord, that is, everything of the good of love, and everything of the truth of faith; thus that even with the wise innocence dwells in ignorance. From this it is evident that the acknowledgment of this fact, and especially the perception of it, is the innocence of wisdom. [3] The gifts that were offered in the Jewish Church, and which were chiefly burnt-offerings, sacrifices, and meat-offerings, were also called "expiations from sins," because they were offered for the sake of the forgivenesses of them, that is, removals from them. Those who belonged to that church also believed that their sins were accordingly forgiven; nay, that they were entirely taken away; for it is said that after they had offered these things they would be "forgiven" (see Lev. 4:26, 31, 35; 5:6, 10, 13, 16, 18; 9:7, 15, 30). But they did not know that these offerings represented interior things, thus such things as are done by man from the love and faith that are from the Lord; and that these are the things which expiate, that is, remove sins, and that after they have been removed they appear as if they were quite removed or taken away, as has been shown above in this and in the preceding articles. For that nation was in representative worship, thus in external worship without internal, by means of which there was at that time a conjunction of heaven with man. (See the places cited in n. 9320e, 9380.)
Elliott(1983-1999) 9938
9938. 'Which the children of Israel shall sanctify, even in all their gifts of holy things' means acts of worship representative of removal from sins. This is clear from the meaning of 'gifts' - or presents, which among the Israelite and Jewish nation were primarily burnt offerings, sacrifices, and minchahs - as the inner realities of acts of worship; for those realities were represented by these acts. The inner realities of worship are the fruits of love and faith; they are therefore pardonings of sins, that is, removals from them, since faith and love are the means by which the Lord moves sins away. For in the measure that the good of love and faith comes in, or what amounts to the same thing, heaven comes in, sins are removed, that is, hell is removed - the hell within the person as well as the hell outside him. From this it is evident what should be understood by the gifts which they made holy, that is, offered. The gifts were called holy, and giving or offering them was called sanctifying them, because they represented holy realities. For they were offered to expiate people, thus to remove them from their sins, which is accomplished by means of faith in and love to the Lord received from the Lord.
[2] Gifts and presents were said to be made to Jehovah, though Jehovah, that is, the Lord, is not the receiver of gifts or presents, but the giver of them, freely to everyone. Even so, His will is that they should come from a person as though they did so from that person himself, provided the person acknowledges that they do not actually come from him but from the Lord. For the Lord imparts a desire to do good because he loves it, and a desire to speak the truth because he believes it. The actual desire flows in from the Lord, yet appears to be inherent in the person and so to flow from the person. For whatever a person does out of love and desire for it, he does from his life, love being what composes anyone's life. From this it is evident that the things that are called gifts and presents made to the Lord by a person are essentially gifts and presents made to a person by the Lord, and that they are called gifts and presents on account of what they appear to be. All who are wise at heart recognize this appearance, but not so the simple. Yet their gifts and presents are acceptable, so far as they are made in ignorance that has innocence within it. Innocence is the good of love to God, and dwells within ignorance, especially with the wise at heart. Those who are wise at heart know, indeed perceive, that nothing whatever of the wisdom within themselves originates in themselves, but that the all of wisdom is attributable to the Lord, that is, the all of the good of love and the all of the truth of faith are attributable to Him, and that for this reason even with the wise innocence dwells in ignorance. From this it is evident that the acknowledgement of this matter, and especially the perception of it, constitutes the innocence of wisdom.
[3] The gifts offered in the Jewish Church, which were primarily burnt offerings, sacrifices, and minchahs, were also spoken of as offerings made for the expiations of sins; for they were offered for the sake of being pardoned from sins, that is, being removed from them. Those who belonged to that Church also thought that sins were pardoned, indeed completely taken away, by means of these offerings; for it is said of people who have offered them that they will be pardoned, see Lev 4:26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 9:7; 15:15, 30. But they were unaware of the fact that their gifts represented more internal things, thus the kinds of things that are done by a person from love and faith received from the Lord; that these are what expiate, that is, remove sins; and that when they have been removed they appear to have been completely removed or banished, as has been shown above in the present paragraph and the one before it. The worship of that nation was representative, and so was external devoid of anything internal; and it was by means of this worship that heaven was joined to mankind, in those times, see the places referred to in 9320 (end), 9380.
Latin(1748-1756) 9938
9938. `Quae sanctificabunt filii Israelis quoad omnia dona sanctorum illorum': quod significet cultus repraesentativos remotionis a peccatis, constat ex significatione `donorum' seu munerum, quae praecipue fuerunt holocausta, sacrificia, et minhae apud gentem Israeliticam et Judaicam, quod sint interiora cultus, nam illa repraesentabantur; interiora cultus sunt quae sunt amoris et fidei, {1}et inde condonationes peccatorum, hoc est, remotiones ab illis, quoniam per fidem et amorem a Domino removentur peccata; quantum enim bonum amoris et fidei intrat, seu quod idem, quantum intrat caelum, tantum removentur peccata, hoc est, tantum removetur infernum, tam quod {2}intra hominem quam quod est extra {3}illum; inde patet quid per dona quae sanctificabant, hoc est, offerebant, intelligitur. {4}Quod dona dicta sint sancta, ac donare seu offerre illa dictum sit 2 sanctificare, erat quia repraesentabant sancta; offerebantur enim pro expiationibus, ita pro remotionibus a peccatis, quae fiunt per fidem et amorem in Dominum a Domino. Dicta sunt dona et munera oblata Jehovae, tametsi Jehovah, hoc est, Dominus, non (x)accipit dona seu munera, sed dat unicuivis gratis; usque tamen vult ut ab homine veniant sicut ab (x)ipso, modo agnoscat quod non sint {5}a semet sed a Domino, indit enim Dominus affectionem faciendi bonum ex amore, et affectionem loquendi verum ex fide; sed ipsa affectio influit a Domino, et apparet sicut in homine, ita sicut ab homine, nam quicquid homo facit ex (x)affectione quae amoris, ex vita facit, nam {6}amor est vita cujusvis; inde patet quod quae vocantur dona et munera oblata Domino ab homine, sint in sua essentia dona et munera oblata homini a Domino; et quod dicantur dona et munera, sit ex apparentia; apparentiam hanc vident omnes sapientes corde, sed non ita simplices, {7}at usque horum dona et munera {8}grata sunt, quantum ex ignorantia in qua innocentia, {9}fiunt; innocentia est bonum amoris in Deum, et habitat in ignorantia, imprimis apud sapientes corde, nam qui sapientes corde sunt, illi sciunt et percipiunt quod nihil sapientiae in {10}se sit a se, sed quod omne sapientiae sit a Domino, hoc est, omne boni quod amoris et omne veri quod fidei, et sic quod {11}usque apud sapientes in ignorantia habitet; inde patet quod agnitio ejus rei, et imprimis perceptio ejus, {12}sit innocentia sapientiae. Dona quae offerebantur in Ecclesia Judaica, quae praecipue erant 3 holocausta, sacrificia, et minhae, dicebantur etiam expiationes a peccatis, nam propter condonationes illorum, hoc est, remotiones ab illis, oblata sunt; credebant etiam qui ab illa Ecclesia erant quod peccata sic condonata essent, immo prorsus ablata, nam dicitur post. quam obtulerunt illa, quod condonabitur illis, videatur Lev. iv 26, 31, 35, v 6, 10, 13, 16, 18, 26 [A.V. v 6, 10, 13, 16, 18, vi 7], ix 7, xv 15, 30; sed illi non sciebant quod munera illorum {13}repraesentarent interiora, ita talia quae ab homine fiunt ex amore et ex fide quae ex Domino, et quod haec sint quae expiant, hoc est, removent peccata, et cum remota {14}sunt, quod appareant sicut prorsus remota seu {15} ablata, ut supra in hoc et in praecedenti articulo ostensum est; erat enim gens illa in cultu repraesentativo, ita in cultu (x)externo absque interno, per (m)quem tunc conjunctio fuit caeli cum homine, {16}videantur citata, n. 9320 fin., 9380.(n) @1 ita quoque remotiones peccatorum, nam$ @2 in homine$ @3 hominem$ @4 (m)Quod sanctificare dona sit offerre illa, est quia repraesentabant sancta amoris et fidei, quae sancta sunt quia a Domino, et sic quia Divina(n)$ @5 ab Ipso$ @6 affectio$ @7 quorum$ @8 i usque$ @9 d faciunt i fiant$ @10 illis$ @11 in densa ignorantia sint a se$ @12 est$ @13 repraesentabant$ @14 sint$ @15 i sicut$ @16 videatur$