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Deuteronomy 11

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1 καί-C ἀγαπάω-VF--FAI2S κύριος-N2--ASM ὁ- A--ASM θεός-N2--ASM σύ- P--GS καί-C φυλάσσω-VF--FMI2S ὁ- A--APN φύλαγμα-N3M-APN αὐτός- D--GSM καί-C ὁ- A--APN δικαίωμα-N3M-APN αὐτός- D--GSM καί-C ὁ- A--APF κρίσις-N3I-APF αὐτός- D--GSM πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF

2 καί-C γιγνώσκω-VF--FMI2P σήμερον-D ὅτι-C οὐ-D ὁ- A--APN παιδίον-N2N-APN σύ- P--GP ὅσος-A1--NPM οὐ-D οἶδα-VX--XAI3P οὐδέ-C ὁράω-VBI-AAI3P ὁ- A--ASF παιδεία-N1A-ASF κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GS καί-C ὁ- A--APN μεγαλεῖος-A1A-APN αὐτός- D--GSM καί-C ὁ- A--ASF χείρ-N3--ASF ὁ- A--ASF κραταιός-A1A-ASF καί-C ὁ- A--ASM βραχίων-N3N-ASM ὁ- A--ASM ὑψηλός-A1--ASM

3 καί-C ὁ- A--APN σημεῖον-N2N-APN αὐτός- D--GSM καί-C ὁ- A--APN τέρας-N3T-APN αὐτός- D--GSM ὅσος-A1--APN ποιέω-VAI-AAI3S ἐν-P μέσος-A1--DSN *αἴγυπτος-N2--GSF *φαραώ-N---DSM βασιλεύς-N3V-DSM *αἴγυπτος-N2--GSF καί-C πᾶς-A1S-DSF ὁ- A--DSF γῆ-N1--DSF αὐτός- D--GSM

4 καί-C ὅσος-A1--APN ποιέω-VAI-AAI3S ὁ- A--ASF δύναμις-N3I-ASF ὁ- A--GPM *αἰγύπτιος-N2--GPM ὁ- A--APN ἅρμα-N3M-APN αὐτός- D--GPM καί-C ὁ- A--ASF ἵππος-N2--ASF αὐτός- D--GPM ὡς-C ἐπικλύζω-VAI-AAI3S ὁ- A--ASN ὕδωρ-N3--ASN ὁ- A--GSF θάλασσα-N1S-GSF ὁ- A--GSF ἐρυθρός-A1A-GSF ἐπί-P πρόσωπον-N2N-GSN αὐτός- D--GPM καταδιώκω-V1--PAPGPM αὐτός- D--GPM ἐκ-P ὁ- A--GPN ὀπίσω-P σύ- P--GP καί-C ἀποὀλλύω-VAI-AAI3S αὐτός- D--APM κύριος-N2--NSM ἕως-P ὁ- A--GSF σήμερον-D ἡμέρα-N1A-GSF

5 καί-C ὅσος-A1--APN ποιέω-VAI-AAI3S σύ- P--DP ἐν-P ὁ- A--DSF ἔρημος-N2--DSF ἕως-C ἔρχομαι-VBI-AAI2P εἰς-P ὁ- A--ASM τόπος-N2--ASM οὗτος- D--ASM

6 καί-C ὅσος-A1--APN ποιέω-VAI-AAI3S ὁ- A--DSM *δαθαν-N---DSM καί-C *αβιρων-N---DSM υἱός-N2--DPM *ελιαβ-N---GSM υἱός-N2--GSM *ρουβην-N---GSM ὅς- --APM ἀναοἴγω-VA--AAPNSF ὁ- A--NSF γῆ-N1--NSF ὁ- A--ASN στόμα-N3M-ASN αὐτός- D--GSF καταπίνω-VBI-AAI3S αὐτός- D--APM καί-C ὁ- A--APM οἶκος-N2--APM αὐτός- D--GPM καί-C ὁ- A--APF σκηνή-N1--APF αὐτός- D--GPM καί-C πᾶς-A1S-ASF αὐτός- D--GPM ὁ- A--ASF ὑπόστασις-N3I-ASF ὁ- A--ASF μετά-P αὐτός- D--GPM ἐν-P μέσος-A1--DSN πᾶς-A3--GSM *ἰσραήλ-N---GSM

7 ὅτι-C ὁ- A--NPM ὀφθαλμός-N2--NPM σύ- P--GP ὁράω-VX--XAI3P πᾶς-A3--APN ὁ- A--APN ἔργον-N2N-APN κύριος-N2--GSM ὁ- A--APN μέγας-A3L-APN ὅσος-A1--APN ποιέω-VAI-AAI3S σύ- P--DP σήμερον-D

8 καί-C φυλάσσω-VF--FMI2P πᾶς-A1S-APF ὁ- A--APF ἐντολή-N1A-APF αὐτός- D--GSM ὅσος-A1--APF ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DS σήμερον-D ἵνα-C ζάω-V3--PAS2P καί-C πολυπλασιάζω-VS--APS2P καί-C εἰςἔρχομαι-VB--AAPNPM κληρονομέω-VA--AAS2P ὁ- A--ASF γῆ-N1--ASF εἰς-P ὅς- --ASF σύ- P--NP διαβαίνω-V1--PAI2P ὁ- A--ASM *ἰορδάνης-N1M-ASM ἐκεῖ-D κληρονομέω-VA--AAN αὐτός- D--ASF

9 ἵνα-C μακροημερεύω-VA--AAS2P ἐπί-P ὁ- A--GSF γῆ-N1--GSF ὅς- --GSF ὄμνυμι-VAI-AAI3S κύριος-N2--NSM ὁ- A--DPM πατήρ-N3--DPM σύ- P--GP δίδωμι-VO--AAN αὐτός- D--DPM καί-C ὁ- A--DSN σπέρμα-N3M-DSN αὐτός- D--GPM μετά-P αὐτός- D--APM γῆ-N1--ASF ῥέω-V2--PAPASF γάλα-N3--ASN καί-C μέλι-N3T-ASN

10 εἰμί-V9--PAI3S γάρ-X ὁ- A--NSF γῆ-N1--NSF εἰς-P ὅς- --ASF εἰςπορεύομαι-V1--PMI2S ἐκεῖ-D κληρονομέω-VA--AAN αὐτός- D--ASF οὐ-D ὥσπερ-D ὁ- A--NSF γῆ-N1--NSF *αἴγυπτος-N2--GSF εἰμί-V9--PAI3S ὅθεν-D ἐκπορεύομαι-VM--XMI2P ἐκεῖθεν-D ὅταν-D σπείρω-V1--PAS3P ὁ- A--ASM σπόρος-N2--ASM καί-C ποτίζω-V1--PAS3P ὁ- A--DPM πούς-N3D-DPM ὡσεί-D κῆπος-N2--ASM λαχανεία-N1A-GSF

11 ὁ- A--NSF δέ-X γῆ-N1--NSF εἰς-P ὅς- --ASF εἰςπορεύομαι-V1--PMI2S ἐκεῖ-D κληρονομέω-VA--AAN αὐτός- D--ASF γῆ-N1--NSF ὀρεινή-N1--NSF καί-C πεδεινός-A1--NSF ἐκ-P ὁ- A--GSM ὑετός-N2--GSM ὁ- A--GSM οὐρανός-N2--GSM πίνω-VF--FMI3S ὕδωρ-N3--ASN

12 γῆ-N1--NSF ὅς- --ASF κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS ἐπισκοπέω-V2--PMI3S αὐτός- D--ASF διά-P πᾶς-A3--GSM ὁ- A--NPM ὀφθαλμός-N2--NPM κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GS ἐπί-P αὐτός- D--GSF ἀπό-P ἀρχή-N1--GSF ὁ- A--GSM ἐνιαυτός-N2--GSM καί-C ἕως-P συντέλεια-N1A-GSF ὁ- A--GSM ἐνιαυτός-N2--GSM

13 ἐάν-C δέ-X ἀκοή-N1--DSF εἰςἀκούω-VA--AAS2P πᾶς-A1S-APF ὁ- A--APF ἐντολή-N1A-APF αὐτός- D--GSM ὅσος-A1--APF ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DS σήμερον-D ἀγαπάω-V3--PAN κύριος-N2--ASM ὁ- A--ASM θεός-N2--ASM σύ- P--GS καί-C λατρεύω-V1--PAN αὐτός- D--DSM ἐκ-P ὅλος-A1--GSF ὁ- A--GSF καρδία-N1A-GSF σύ- P--GS καί-C ἐκ-P ὅλος-A1--GSF ὁ- A--GSF ψυχή-N1--GSF σύ- P--GS

14 καί-C δίδωμι-VF--FAI3S ὁ- A--ASM ὑετός-N2--ASM ὁ- A--DSF γῆ-N1--DSF σύ- P--GS κατά-P ὥρα-N1A-ASF πρώιμος-A1B-ASM καί-C ὄψιμος-A1B-ASM καί-C εἰςφέρω-VF--FAI2S ὁ- A--ASM σῖτος-N2--ASM σύ- P--GS καί-C ὁ- A--ASM οἶνος-N2--ASM σύ- P--GS καί-C ὁ- A--ASN ἔλαιον-N2N-ASN σύ- P--GS

15 καί-C δίδωμι-VF--FAI3S χόρτασμα-N3M-APN ἐν-P ὁ- A--DPM ἀγρός-N2--DPM σύ- P--GS ὁ- A--DPN κτῆνος-N3E-DPN σύ- P--GS καί-C ἐσθίω-VB--AAPNSM καί-C ἐνπίμπλημι-VS--APPNSM

16 προςἔχω-V1--PAD2S σεαυτοῦ- D--DSM μή-D πλατύνω-VC--APS3S ὁ- A--NSF καρδία-N1A-NSF σύ- P--GS καί-C παραβαίνω-VZ--AAS2P καί-C λατρεύω-VA--AAS2P θεός-N2--DPM ἕτερος-A1A-DPM καί-C προςκυνέω-VA--AAS2P αὐτός- D--DPM

17 καί-C θυμόω-VC--APPNSM ὀργή-N1--DSF κύριος-N2--NSM ἐπί-P σύ- P--DP καί-C συνἔχω-VB--AAS3S ὁ- A--ASM οὐρανός-N2--ASM καί-C οὐ-D εἰμί-VF--FMI3S ὑετός-N2--NSM καί-C ὁ- A--NSF γῆ-N1--NSF οὐ-D δίδωμι-VF--FAI3S ὁ- A--ASM καρπός-N2--ASM αὐτός- D--GSF καί-C ἀποὀλλύω-VF2-FMI2P ἐν-P ταχύς-A3U-DSN ἀπό-P ὁ- A--GSF γῆ-N1--GSF ὁ- A--GSF ἀγαθός-A1--GSF ὅς- --GSF δίδωμι-VAI-AAI3S ὁ- A--NSM κύριος-N2--NSM σύ- P--DP

18 καί-C ἐνβάλλω-VF2-FAI2P ὁ- A--APN ῥῆμα-N3M-APN οὗτος- D--APN εἰς-P ὁ- A--ASF καρδία-N1A-ASF σύ- P--GP καί-C εἰς-P ὁ- A--ASF ψυχή-N1--ASF σύ- P--GP καί-C ἀποἅπτω-VF--FAI2P αὐτός- D--APN εἰς-P σημεῖον-N2N-ASN ἐπί-P ὁ- A--GSF χείρ-N3--GSF σύ- P--GP καί-C εἰμί-VF--FMI3S ἀσάλευτος-A1B-NSN πρό-P ὀφθαλμός-N2--GPM σύ- P--GP

19 καί-C διδάσκω-VF--FAI2P αὐτός- D--APN ὁ- A--APN τέκνον-N2N-APN σύ- P--GP λαλέω-V2--PAN αὐτός- D--APN καταἧμαι-V5--PMPAPM ἐν-P οἶκος-N2--DSM καί-C πορεύομαι-V1--PMPAPM ἐν-P ὁδός-N2--DSF καί-C κοιτάζομαι-V1--PMPAPM καί-C δια ἀναἵστημι-V6--PPPAPM

20 καί-C γράφω-VF--FAI2P αὐτός- D--APN ἐπί-P ὁ- A--APF φλιά-N1A-APF ὁ- A--GPF οἰκία-N1A-GPF σύ- P--GP καί-C ὁ- A--GPF πύλη-N1--GPF σύ- P--GP

21 ἵνα-C πολυημερεύω-VA--AAS2P καί-C ὁ- A--NPF ἡμέρα-N1A-NPF ὁ- A--GPM υἱός-N2--GPM σύ- P--GP ἐπί-P ὁ- A--GSF γῆ-N1--GSF ὅς- --GSF ὄμνυμι-VAI-AAI3S κύριος-N2--NSM ὁ- A--DPM πατήρ-N3--DPM σύ- P--GP δίδωμι-VO--AAN αὐτός- D--DPM καθώς-D ὁ- A--NPF ἡμέρα-N1A-NPF ὁ- A--GSM οὐρανός-N2--GSM ἐπί-P ὁ- A--GSF γῆ-N1--GSF

22 καί-C εἰμί-VF--FMI3S ἐάν-C ἀκοή-N1--DSF ἀκούω-VA--AAS2P πᾶς-A1S-APF ὁ- A--APF ἐντολή-N1A-APF οὗτος- D--APF ὅσος-A1--APF ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DS σήμερον-D ποιέω-V2--PAN ἀγαπάω-V3--PAN κύριος-N2--ASM ὁ- A--ASM θεός-N2--ASM ἐγώ- P--GP καί-C πορεύομαι-V1--PMN ἐν-P πᾶς-A1S-DPF ὁ- A--DPF ὁδός-N2--DPF αὐτός- D--GSM καί-C προςκολλάω-V3--PMN αὐτός- D--DSM

23 καί-C ἐκβάλλω-VF2-FAI3S κύριος-N2--NSM πᾶς-A3--APN ὁ- A--APN ἔθνος-N3E-APN οὗτος- D--APN ἀπό-P πρόσωπον-N2N-GSN σύ- P--GP καί-C κληρονομέω-VF--FAI2P ἔθνος-N3E-APN μέγας-A3L-APN καί-C ἰσχυρός-A1A-APN μᾶλλον-D ἤ-C σύ- P--NP

24 πᾶς-A3--ASM ὁ- A--ASM τόπος-N2--ASM οὗ-D ἐάν-C πατέω-VA--AAS3S ὁ- A--NSN ἴχνος-N3E-NSN ὁ- A--GSM πούς-N3D-GSM σύ- P--GP σύ- P--DP εἰμί-VF--FMI3S ἀπό-P ὁ- A--GSF ἔρημος-N2--GSF καί-C *ἀντιλίβανος-N2--GSM καί-C ἀπό-P ὁ- A--GSM ποταμός-N2--GSM ὁ- A--GSM μέγας-A3L-GSM ποταμός-N2--GSM *εὐφράτης-N1M-GSM καί-C ἕως-P ὁ- A--GSF θάλασσα-N1S-GSF ὁ- A--GSF ἐπί-P δυσμή-N1--GPF εἰμί-VF--FMI3S ὁ- A--APN ὅριον-N2N-APN σύ- P--GS

25 οὐ-D ἀντιἵστημι-VF--FMI3S οὐδείς-A3--NSM κατά-P πρόσωπον-N2N-ASN σύ- P--GP ὁ- A--ASM τρόμος-N2--ASM σύ- P--GP καί-C ὁ- A--ASM φόβος-N2--ASM σύ- P--GP ἐπιτίθημι-VF--FAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP ἐπί-P πρόσωπον-N2N-ASN πᾶς-A1S-GSF ὁ- A--GSF γῆ-N1--GSF ἐπί-P ὅς- --GSF ἐάν-C ἐπιβαίνω-VZ--AAS2P ἐπί-P αὐτός- D--GSF ὅς- --ASM τρόπος-N2--ASM λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P σύ- P--AP

26 ἰδού-I ἐγώ- P--NS δίδωμι-V8--PAI1S ἐνώπιον-P σύ- P--GP σήμερον-D εὐλογία-N1A-ASF καί-C κατάρα-N1A-ASF

27 ὁ- A--ASF εὐλογία-N1A-ASF ἐάν-C ἀκούω-VA--AAS2P ὁ- A--APF ἐντολή-N1A-APF κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GP ὅς- --APF ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DP σήμερον-D

28 καί-C ὁ- A--APF κατάρα-N1A-APF ἐάν-C μή-D ἀκούω-VA--AAS2P ὁ- A--APF ἐντολή-N1A-APF κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GP ὅσος-A1--APF ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DP σήμερον-D καί-C πλανάω-VC--APS2P ἀπό-P ὁ- A--GSF ὁδός-N2--GSF ὅς- --GSF ἐντέλλομαι-VAI-AMI1S σύ- P--DP πορεύομαι-VC--APPNPM λατρεύω-V1--PAN θεός-N2--DPM ἕτερος-A1A-DPM ὅς- --APM οὐ-D οἶδα-VX--XAI2P

29 καί-C εἰμί-VF--FMI3S ὅταν-D εἰςἄγω-VB--AAS3S σύ- P--AS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS εἰς-P ὁ- A--ASF γῆ-N1--ASF εἰς-P ὅς- --ASF διαβαίνω-V1--PAI2S ἐκεῖ-D κληρονομέω-VA--AAN αὐτός- D--ASF καί-C δίδωμι-VF--FAI2S ὁ- A--ASF εὐλογία-N1A-ASF ἐπί-P ὄρος-N3E-ASN *γαριζιν-N---GS καί-C ὁ- A--ASF κατάρα-N1A-ASF ἐπί-P ὄρος-N3E-ASN *γαιβαλ-N---GS

30 οὐ-D ἰδού-I οὗτος- D--NPN πέραν-D ὁ- A--GSM *ἰορδάνης-N1M-GSM ὀπίσω-P ὁδός-N2--ASF δυσμή-N1--GPF ἥλιος-N2--GSM ἐν-P γῆ-N1--DSF *χανααν-N---GS ὁ- A--NSN καταοἰκέω-V2--PAPNSN ἐπί-P δυσμή-N1--GPF ἔχω-V1--PMPNSN ὁ- A--GSM *γολγολ-N---GS πλησίον-D ὁ- A--GSF δρῦς-N3U-GSF ὁ- A--GSF ὑψηλός-A1--GSF

31 σύ- P--NP γάρ-X διαβαίνω-V1--PAI2P ὁ- A--ASM *ἰορδάνης-N1M-ASM εἰςἔρχομαι-VB--AAPNPM κληρονομέω-VA--AAN ὁ- A--ASF γῆ-N1--ASF ὅς- --ASF κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP δίδωμι-V8--PAI3S σύ- P--DP ἐν-P κλῆρος-N2--DSM πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF καί-C κληρονομέω-VF--FAI2P αὐτός- D--ASF καί-C κατοικέω-VF--FAI2P ἐν-P αὐτός- D--DSF

32 καί-C φυλάσσω-VF--FMI2P ὁ- A--GSN ποιέω-V2--PAN πᾶς-A3--APN ὁ- A--APN πρόσταγμα-N3M-APN αὐτός- D--GSM καί-C ὁ- A--APF κρίσις-N3I-APF οὗτος- D--APF ὅσος-A1--APF ἐγώ- P--NS δίδωμι-V8--PAI1S ἐνώπιον-P σύ- P--GP σήμερον-D

   

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Apocalypse Explained # 427

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427. Till we have sealed the servants of our God on their foreheads, signifies that those who are in truths from good are first to be separated. This is evident from the signification of "to seal," as being to distinguish and separate (of which presently); also from the signification of "the servants of God," as being those who are in truths from good (of which see above, n. 6); also from the signification of "forehead," as being the good of love. It is from correspondence that "forehead" means the good of love; for all things pertaining to man in the whole body, whether within or without, correspond to heaven, for the universal heaven in the sight of the Lord is as one Man, so arranged as to correspond to each and all the things in man. The whole face, where the organs of sight, smell, hearing, and taste, are situated, corresponds to the affections and the thoughts therefrom in general, the eyes corresponding to the understanding, the nose to perception, the ears to hearkening and obedience, and the taste to the desire to know and be wise; but the forehead corresponds to the good of love, from which all these are, for it forms the highest part of the face, and directly encloses the front and primary part of the brain, which is the seat of man's intellect. This is why the Lord looks upon angels in the forehead, and the angels look to the Lord through the eyes; this is so because the forehead corresponds to the love, from which the Lord looks upon them, and the eyes correspond to the understanding from which they look to the Lord; for the Lord grants Himself to be seen through the influx of love into their understanding. (Respecting this see in the work on Heaven and Hell 145, 151; and that The Universal Heaven in its Whole Complex answers to One Man, n. 68-86; and that There is thence a Correspondence of all Things of Heaven with all Things of Man, n 87-102.) This makes clear the signification of "being sealed on the forehead," namely, to be in the good of love to the Lord from the Lord, and thereby to be distinguished and separated from those who are not in that love; for the Lord looks upon such in the forehead, and fills them with the good of love, from which they look to the Lord by thought from affection. The rest cannot be looked upon by the Lord in the forehead, for they turn away from Him and turn themselves to the opposite love, by which they are filled and attracted. (That everyone in the spiritual world, and man as well in respect to his spirit, turns the face to the ruling love, see in the work on Heaven and Hell 17, 123, 142-144, 153, 552)

[2] "To be sealed" means not to be sealed, but to be reduced to such a state that their quality may be recognized, and that they may thus be conjoined with those who are in a like state and separated from those who are in a dissimilar state. This is signified by "to be sealed," and by a "sign" in the following passages. In Ezekiel:

Jehovah said to the man clothed in linen, Pass through the midst of the city, through the midst of Jerusalem, and mark a sign upon the foreheads of the men that sigh and groan over all the abominations done in the midst thereof. And pass ye through the city after him and smite; let not your eye spare, neither have ye pity; but come not near against any man upon whom is the sign (Ezekiel 9:4, 6).

This also treats of the separation of the good from the evil; and "to mark on the forehead" has a similar signification as in this passage in Revelation, namely, to be distinguished and separated from the evil and to be conjoined to the good; the casting out and damnation of the evil are treated of afterwards. Those who are in good are described by those "that sigh and groan over all the abominations done in the midst of the city Jerusalem;" "those that sigh and groan over abominations" mean those who are not in evils and in falsities therefrom, "sighing and groaning over them" signifying aversion and grief because of them, "Jerusalem" meaning the church, and "city" the doctrine. Afterwards that they should "pass through the city after him and smite, and the eye should not spare," describes the casting out and damnation of the evil; "to smite and kill" signifying damnation, for spiritual death, which is damnation, is signified in the Word by natural death.

[3] In Isaiah:

He shall come for bringing together all nations and tongues, that they may come and see My glory. And I will set a sign upon them (Isaiah 66:18, 19).

This is said of the Lord, and of a new church to be established by Him, and thus of a new heaven and a new earth (as is evident from verse 22 that chapter). "Bringing together all nations and tongues" has a similar signification, as:

Gathering together the elect from the four winds (Matthew 24:31);

"to gather together" signifies to receive to Himself those who are His own; "nations" signify those who are in good, and "tongues" those who are in a life according to doctrine; "to come and see the glory of the Lord" signifies to be illustrated by Divine truth, and thus to enjoy heavenly joy; for "the glory of the Lord" signifies Divine truth, and illustration and joy from it; "to set a sign upon them" signifies to distinguish and separate them from the evil and conjoin them to the good.

[4] It is written of Cain:

That Jehovah set a sign upon him that no one might slay him (Genesis 4:15).

He who does not know this arcanum of the Word that the persons named in its histories mean in the spiritual sense things, or that every person there mentioned represents and thence signifies something of the church and of heaven, can know nothing beyond the historical things of the letter, in which nothing more of the Divine appears than in other histories; and yet there is in the Word, both prophetical and historical, and in each and all things of it, something Divine that does not appear in the letter except to those who are in the spiritual sense and who know it. The spiritual arcanum in the history of Cain and Abel is this: "Abel" represents the good of charity, and "Cain" the truth of faith, and that good and that truth are called in the Word "brethren;" and the truth of faith is called "the firstborn" because the truths that are afterwards to become truths of faith are first acquired and stored up in the memory, that from it, as from a storehouse, good may draw what it may conjoin to itself and make the truths to be truths of faith. For truth does not become of faith until man wills it and does it; but so far as man does this the Lord conjoins him to Himself and to heaven, and from love flows in with good, and through good into the truths that the man has acquired from childhood, and conjoins them to good and makes them to be truths of faith; before this they are nothing but the cognitions and knowledges, in which as yet man has no other faith than such as he has in things heard from another, from which he can withdraw if he afterwards thinks differently; therefore this faith is not his own but that of another in him; and yet if a man's faith is to remain with him after death it must be his own faith; and it becomes his own when he sees, wills, and does what he believes, for it then enters into the man and forms his spirit, and comes to be of his affection and thought; for man's spirit in its essence is nothing but his affection and thought.

[5] That which is of the affection is called good, and that which is of the thought therefrom is called truth; and man believes nothing to be true except what is of his affection, but of the interior affection that pertains to his spirit; consequently that which a man thinks from interior affection is his faith, and whatever other things he holds in his memory, whether he has drawn them from the Word or from the doctrine of the church, by reading or from preachings, or from his own understanding, are not faith, however much he thinks that they are, and it is at present said and believed that they are. This first-begotten and primary thing is what "Cain" represents and signifies in this history, for Cain was the first-begotten. When this, and not willing and doing the truth, that is, living according to it, is believed to be the faith that saves man, then there springs up a pernicious heresy that faith alone saves, whatever the life may be, and that there may be faith apart from the life; and yet this is not faith, but mere knowledge residing outside of man in his memory, and not within him in the life. If this is called faith it is historical faith, which is having in oneself another's faith, and such a faith does not receive life until the man sees that what he has thus imbibed is true, and this he first sees when he wills and does it. When that heresy prevails, charity, which is the good of life, is destroyed, and at length rejected as not essential to salvation. This was represented by Cain's slaying his brother Abel; for faith and charity, or the truth of faith and the good of charity, are called in the Word "brethren," as was said above.

[6] That "Jehovah set a sign upon Cain lest he should be slain" signifies that He distinguished him from others and preserved him, because saving faith cannot be given unless historical faith precedes, and this is knowing from others the things of the church and heaven; in a word, it is a knowledge of such things as faith afterwards consists of; for unless man from infancy imbibed truths from the Word, or from the doctrine of the church, or from preachings, he would be empty, and into an empty man no operation could fall, and no influx out of heaven from the Lord could come, for the Lord operates and flows in through good into truths with man, and conjoins these, and thus makes charity and faith to be one. From this can be seen the signification of "Jehovah set a sign upon Cain that no one might slay him, and that whosoever should slay him vengeance should be taken on him sevenfold." Moreover, those who are in mere historical faith, that is, in a knowledge of such things as constitute faith, who are the persons or which is the faith meant by "Cain," these are preserved also because they can teach truths from the Word to others, which they do from memory.

[7] Because the "forehead" corresponds to the good of love, and therefore the Lord from Divine love looks upon angels and men in the forehead, as was said above, it was commanded that a plate of pure gold, upon which was written "Holiness to Jehovah," should be placed upon the miter of Aaron on the forehead, concerning which it is thus written in Moses:

Thou shalt make a plate, pure gold, and grave upon it with the engravings of a signet, Holiness to Jehovah. And thou shalt put it on a thread of blue; over against the faces of the miter it shall be, that it may be upon Aaron's forehead, and may be constantly on his forehead, that they may have acceptance before Jehovah (Exodus 28:36-38).

For Aaron as high priest represented the Lord in relation to the good of Divine love, therefore his garments represented such things as proceed from that love; the miter represented intelligence and wisdom; and the front part of it love, from which are intelligence and wisdom; therefore the plate of pure gold, upon which was engraved "Holiness to Jehovah," was placed upon a thread of blue; "pure gold" of which the plate was made signifies the good of celestial love; the "blue" of which the thread was made, on which was the plate, signifies the good of spiritual love (spiritual love is the love of truth); "the engraving of a signet" signifies endurance to eternity; "Holiness to Jehovah" signifies the Lord in respect to the Divine Human from which proceeds all the holiness of heaven and the church; these were upon the front of the miter which was upon Aaron's head, because the "miter" signifies the like as the head, namely Divine wisdom, and the "forehead" the Divine good of love. (That Aaron represented the Lord in relation to the good of love, see Arcana Coelestia, 9806, 9946, 10017; that "blue" signifies the love of truth, n. 9466, 9687, 9833; and the "miter" signifies intelligence and wisdom, n. 9827)

[8] Because the "forehead" signifies the good of love, the sons of Israel were commanded to bind the commandment respecting love to Jehovah upon their foreheads, as is taught in Moses:

Thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might. And thou shalt bind these words for a sign upon thine hand, and they shall be for frontlets before thine eyes (Deuteronomy 6:5 (Deuteronomy 6:6, 8; 11:18; Exodus 13:9, 16).

It is said "they shall be for frontlets before the eyes," as a representation that the Lord looks upon angels and men in the forehead, because from Divine love, and grants to angels and men to look at Him from intelligence and wisdom, for the "eyes" signify the understanding, and all man's understanding is from the good of his love and according to that which he receives from the Lord. That they bound these words upon the hand also represented ultimate things, because the hands are the ultimates of the powers of man's soul; therefore "upon the forehead and upon the hand" signifies in things first and last, and "first and last" signifies all things (as may be seen above, n. 417. This commandment was so bound because "on it hang the law and the prophets," that is, the whole Word, consequently all things of heaven and the church:

That on this commandment hang the law and the prophets the Lord teaches (Matthew 22:35-38, 40).

This also makes clear why kings, in former times and also at present, when crowned, were anointed with oil upon the forehead and upon the hand, and what this signifies; for kings formerly represented the Lord in relation to Divine truth, and because this is received in the good of love that flows in from the Lord, therefore they were anointed upon the forehead and upon the hand, the "oil" also with which they were anointed signifying the good of love. This is why kings in the Word signify those who are in truths from good, and in an abstract sense truths from good (See above, n. 31). From this it can be seen what "a seal upon the forehead" means, as also elsewhere in Revelation (Revelation 9:4; 14:1; 22:3, 4).

[9] But on the contrary, the "forehead" signifies that which is opposite to the good of love, namely, the evil of love, and thus what is hard, obstinate, shameless, and infernal. It signifies what is hard in Isaiah:

Thou art hard, for thy neck is a sinew of iron, and thy forehead brass (Isaiah 48:4).

It signifies what is stubborn in Ezekiel:

The house of Israel will not hearken unto Me; for the whole house of Israel are stubborn in forehead and hard in heart (Ezekiel 3:7, 8).

It signifies what is shameless in Jeremiah:

The forehead of a harlot remained to thee, thou didst refuse to be ashamed (Jeremiah 3:3).

It signifies what is infernal in Revelation (Revelation 13:16; 14:9-11; 16:2; 17:5; 19:20; 20:4); for as the good of love is heavenly, and thence mild, patient, and modest, so the evil opposite to that good is infernal, hard, stubborn, and shameless.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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