(AC) - A Disclosure of the Hidden Treasures of Heaven Contained in the Holy Scripture or Word of the Lord, Together with Amazing Things Seen in the World of Spirits and in the Heaven of Angels

AC 10079

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10079. And one wafer. That this signifies ultimate celestial good, is evident from the signification of a "wafer," as being celestial good in the external man (see n. 9994), thus ultimate. In the heavens there are two distinct kingdoms, of which one is called the celestial kingdom, and the other the spiritual kingdom. Each kingdom is threefold, having its inmost, its middle, and its ultimate. The inmost good of the celestial kingdom is signified by "bread," the middle good by "cakes," and the ultimate good by "wafers" (see above n. 9993). It is said that they should take one loaf of bread, and one cake, and one wafer, and that after these had been waved, they should be burnt upon the burnt-offering, and that Aaron and his sons should eat the rest of the bread in the basket at the door of the Tent of meeting. By these things were signified the capability of the communication of the good of love from the Lord, and of its reception in the higher heavens, or in the celestial kingdom, the capability of the communication, by these breads which after they had been waved were burnt on the burnt-offering; and the capability of its reception, by the breads which were eaten. It is said "one loaf of bread, one cake, and one wafer," because in itself the Divine good is one.
[2] It shall now also be told why it was decreed that not only the fat of the ram and its right hind quarter were to be burnt upon the altar, but also the breads that were called the meat-offering; when yet by the "fat" and by the "hind quarter" is signified good, equally as by the "breads" or meat-offerings, for unless the reason is known why it was so done, it might seem to be like something superfluous. But the reason was that the sacrifices and burnt-offerings were not commanded, but permitted, and therefore there was nothing in them well-pleasing in the heavens. For this reason meat-offerings-which were breads-were also employed, and likewise drink-offerings of wine, in which there was something well-pleasing; for "bread" signifies all celestial good, and "wine" all its truth. It was also from this that the sacrifices and burnt-offerings were called "bread," and also the meat-offerings or gifts, for in the original tongue "meat-offerings" are "gifts."
[3] But see what has already been shown on these subjects; namely: that sacrifices and burnt-offerings were first instituted by Eber, and thence spread to the descendants of Jacob (n. 1128, 1343, 2818, 4574, 5702); that sacrifices and burnt-offerings were not commanded, but permitted (n. 2180); that sacrifices and burnt-offerings were called "bread" (n. 2165); that "bread" denotes celestial good, and "wine" the truth of this (n. 276, 680, 2165, 2177, 3735, 4217, 4735, 4976, 5915, 6118, 6377, 8410, 9323, 9545). In like manner the meat-offering and the drink-offering (n. 4581). From this it is evident that for this reason also burnt-offerings and sacrifices were abrogated by the Lord, and bread and wine were retained. But be it known that the flesh of the sacrifice and of the burnt-offering specifically signified spiritual good, whereas the bread of the meat-offering signified celestial good, and that for this reason not only flesh but also bread was offered.


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