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Exodus 28

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1 καί-C σύ- P--NS προςἄγω-VB--AMD2S πρός-P σεαυτοῦ- D--ASM ὁ- A--ASM τε-X *ααρων-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM σύ- P--GS καί-C ὁ- A--APM υἱός-N2--APM αὐτός- D--GSM ἐκ-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἱερατεύω-V1--PAN ἐγώ- P--DS *ααρων-N---ASM καί-C *ναδαβ-N---ASM καί-C *αβιουδ-N---ASM καί-C *ελεαζαρ-N---ASM καί-C *ιθαμαρ-N---ASM υἱός-N2--APM *ααρων-N---GSM

2 καί-C ποιέω-VF--FAI2S στολή-N1--ASF ἅγιος-A1A-ASF *ααρων-N---DSM ὁ- A--DSM ἀδελφός-N2--DSM σύ- P--GS εἰς-P τιμή-N1--ASF καί-C δόξα-N1S-ASF

3 καί-C σύ- P--NS λαλέω-VA--AAD2S πᾶς-A3--DPM ὁ- A--DPM σοφός-A1--DPM ὁ- A--DSF διάνοια-N1A-DSF ὅς- --APM ἐνπίμπλημι-VAI-AAI1S πνεῦμα-N3M-GSN αἴσθησις-N3I-GSF καί-C ποιέω-VF--FAI3P ὁ- A--ASF στολή-N1--ASF ὁ- A--ASF ἅγιος-A1A-ASF *ααρων-N---DSM εἰς-P ὁ- A--ASN ἅγιος-A1A-ASN ἐν-P ὅς- --DSF ἱερατεύω-VF--FAI3S ἐγώ- P--DS

4 καί-C οὗτος- D--NPF ὁ- A--NPF στολή-N1--NPF ὅς- --APF ποιέω-VF--FAI3P ὁ- A--ASN περιστήθιον-N2N-ASN καί-C ὁ- A--ASF ἐπωμίς-N3D-ASF καί-C ὁ- A--ASM ποδήρης-A3--ASM καί-C χιτών-N3W-ASM κοσυμβωτός-A1--ASM καί-C κίδαρις-N3I-ASF καί-C ζωνή-N1--ASF καί-C ποιέω-VF--FAI3P στολή-N1--APF ἅγιος-A1A-APF *ααρων-N---DSM καί-C ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM εἰς-P ὁ- A--ASN ἱερατεύω-V1--PAN ἐγώ- P--DS

5 καί-C αὐτός- D--NPM λαμβάνω-VF--FMI3P ὁ- A--ASN χρυσίον-N2N-ASN καί-C ὁ- A--ASF ὑάκινθος-N2--ASF καί-C ὁ- A--ASF πορφύρα-N1A-ASF καί-C ὁ- A--ASN κόκκινος-A1--ASN καί-C ὁ- A--ASF βύσσος-N2--ASF

6 καί-C ποιέω-VF--FAI3P ὁ- A--ASF ἐπωμίς-N3D-ASF ἐκ-P βύσσος-N2--GSF κλώθω-VT--XMPGSF ἔργον-N2N-ASN ὑφαντός-A1--ASN ποικιλτής-N1M-GSM

7 δύο-M ἐπωμίς-N3D-NPF συνἔχω-V1--PAPNPF εἰμί-VF--FMI3P αὐτός- D--DSM ἕτερος-A1A-NSF ὁ- A--ASF ἕτερος-A1A-ASF ἐπί-P ὁ- A--DPN δύο-M---DP μέρος-N3E-DPN ἐκἀρτάω-VM--XPPNPF

8 καί-C ὁ- A--NSN ὕφασμα-N3T-NSN ὁ- A--GPF ἐπωμίς-N3D-GPF ὅς- --NSN εἰμί-V9--PAI3S ἐπί-P αὐτός- D--DSM κατά-P ὁ- A--ASF ποίησις-N3I-ASF ἐκ-P αὐτός- D--GSN εἰμί-VF--FMI3S ἐκ-P χρυσίον-N2N-GSN καί-C ὑάκινθος-N2--GSF καί-C πορφύρα-N1A-GSF καί-C κόκκινος-A1--GSN διανήθω-VT--XMPGSN καί-C βύσσος-N2--GSF κλώθω-VT--XMPGSF

9 καί-C λαμβάνω-VF--FMI2S ὁ- A--APM δύο-M λίθος-N2--APM λίθος-N2--APM σμάραγδος-N2--GSF καί-C γλύφω-VF--FAI2S ἐν-P αὐτός- D--DPM ὁ- A--APN ὄνομα-N3M-APN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM

10 ἕξ-M ὄνομα-N3M-APN ἐπί-P ὁ- A--ASM λίθος-N2--ASM ὁ- A--ASM εἷς-A3--ASM καί-C ὁ- A--APN ἕξ-M ὄνομα-N3M-APN ὁ- A--APN λοιπός-A1--APN ἐπί-P ὁ- A--ASM λίθος-N2--ASM ὁ- A--ASM δεύτερος-A1A-ASM κατά-P ὁ- A--APF γένεσις-N3I-APF αὐτός- D--GPM

11 ἔργον-N2N-ASN λιθουργικός-A1--GSF τέχνη-N1--GSF γλύμμα-N3M-ASN σφραγίς-N3D-GSF διαγλύφω-VF--FAI2S ὁ- A--APM δύο-M λίθος-N2--APM ἐπί-P ὁ- A--DPN ὄνομα-N3M-DPN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM

12 καί-C τίθημι-VF--FAI2S ὁ- A--APM δύο-M λίθος-N2--APM ἐπί-P ὁ- A--GPM ὦμος-N2--GPM ὁ- A--GSF ἐπωμίς-N3D-GSF λίθος-N2--NPM μνημόσυνον-N2N-GSN εἰμί-V9--PAI3P ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM καί-C ἀναλαμβάνω-VF--FMI3S *ααρων-N---NSM ὁ- A--APN ὄνομα-N3M-APN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἔναντι-P κύριος-N2--GSM ἐπί-P ὁ- A--GPM δύο-M ὦμος-N2--GPM αὐτός- D--GSM μνημόσυνον-N2N-ASN περί-P αὐτός- D--GPM

13 καί-C ποιέω-VF--FAI2S ἀσπιδίσκη-N1--APF ἐκ-P χρυσίον-N2N-GSN καθαρός-A1A-GSN

14 καί-C ποιέω-VF--FAI2S δύο-M κροσσωτός-A1--APN ἐκ-P χρυσίον-N2N-GSN καθαρός-A1A-GSN καταμίγνυμι-VK--XPPAPN ἐν-P ἄνθος-N3E-DPN ἔργον-N2N-ASN πλοκή-N1--GSF καί-C ἐπιτίθημι-VF--FAI2S ὁ- A--APN κροσσωτός-A1--APN ὁ- A--APN πλέκω-VK--XPPAPN ἐπί-P ὁ- A--APF ἀσπιδίσκη-N1--APF κατά-P ὁ- A--APF παρωμίς-N3D-APF αὐτός- D--GPM ἐκ-P ὁ- A--GPN ἐμπρόσθιος-A1B-GPN

15 καί-C ποιέω-VF--FAI2S λογεῖον-N2N-ASN ὁ- A--GPF κρίσις-N3I-GPF ἔργον-N2N-ASN ποικιλτής-N1M-GSM κατά-P ὁ- A--ASM ῥυθμός-N2--ASM ὁ- A--GSF ἐπωμίς-N3D-GSF ποιέω-VF--FAI2S αὐτός- D--ASN ἐκ-P χρυσίον-N2N-GSN καί-C ὑάκινθος-N2--GSF καί-C πορφύρα-N1A-GSF καί-C κόκκινος-A1--GSN κλώθω-VT--XMPGSN καί-C βύσσος-N2--GSF κλώθω-VT--XMPGSF ποιέω-VF--FAI2S αὐτός- D--ASN

16 τετράγωνος-A1B-NSN εἰμί-VF--FMI3S διπλοῦς-A1C-NSN σπιθαμή-N1--GSF ὁ- A--ASN μῆκος-N3E-ASN καί-C σπιθαμή-N1--GSF ὁ- A--ASN εὖρος-N2--ASN

17 καί-C καταὑφαίνω-VF2-FAI2S ἐν-P αὐτός- D--DSN ὕφασμα-N3M-ASN κατάλιθος-A1B-ASN τετράστιχος-A1B-ASN στίχος-N2--NSM λίθος-N2--GPM εἰμί-VF--FMI3S σάρδιον-N2N-NSN τοπάζιον-N2N-NSN καί-C σμάραγδος-N2--NSF ὁ- A--NSM στίχος-N2--NSM ὁ- A--NSM εἷς-A3--NSM

18 καί-C ὁ- A--NSM στίχος-N2--NSM ὁ- A--NSM δεύτερος-A1A-NSM ἄνθραξ-N3K-NSM καί-C σάπφειρος-N2--NSF καί-C ἴασπις-N3D-NSF

19 καί-C ὁ- A--NSM στίχος-N2--NSM ὁ- A--NSM τρίτος-A1--NSM λιγύριον-N2N-NSN ἀχάτης-N1M-NSM καί-C ἀμέθυστος-N2--NSF

20 καί-C ὁ- A--NSM στίχος-N2--NSM ὁ- A--NSM τέταρτος-A1--NSM χρυσόλιθος-N2--NSM καί-C βηρύλλιον-N2N-NSN καί-C ὀνύχιον-N2N-NSN περικαλύπτω-VM--XPPNPN χρυσίον-N2N-DSN συνδέω-VM--XPPNPN ἐν-P χρυσίον-N2N-DSN εἰμί-V9--PAD3P κατά-P στίχος-N2--ASM αὐτός- D--GPM

21 καί-C ὁ- A--NPM λίθος-N2--NPM εἰμί-V9--PAD3P ἐκ-P ὁ- A--GPN ὄνομα-N3M-GPN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM δέκα-M δύο-M κατά-P ὁ- A--APN ὄνομα-N3M-APN αὐτός- D--GPM γλυφή-N1--NPF σφραγίς-N3D-GPF ἕκαστος-A1--NSM κατά-P ὁ- A--ASN ὄνομα-N3M-ASN εἰμί-V9--PAD3P εἰς-P δέκα-M δύο-M φυλή-N1--APF

22 καί-C ποιέω-VF--FAI2S ἐπί-P ὁ- A--ASN λογεῖον-N2N-ASN κροσός-N2--APM συνπλέκω-VK--XMPAPM ἔργον-N2N-ASN ἁλυσιδωτός-A1--ASN ἐκ-P χρυσίον-N2N-GSN καθαρός-A1A-GSN

29 καί-C λαμβάνω-VF--FMI3S *ααρων-N---NSM ὁ- A--APN ὄνομα-N3M-APN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἐπί-P ὁ- A--GSN λογεῖον-N2N-GSN ὁ- A--GSF κρίσις-N3I-GSF ἐπί-P ὁ- A--GSN στῆθος-N3E-GSN εἰςεἶμι-V9--PAPDSM εἰς-P ὁ- A--ASN ἅγιος-A1A-ASN μνημόσυνον-N2N-ASN ἔναντι-P ὁ- A--GSM θεός-N2--GSM

29a καί-C τίθημι-VF--FAI2S ἐπί-P ὁ- A--ASN λογεῖον-N2N-ASN ὁ- A--GSF κρίσις-N3I-GSF ὁ- A--APM κροσός-N2--APM ὁ- A--APN ἁλυσιδωτός-A1--APN ἐπί-P ἀμφότεροι-A1A-GPN ὁ- A--GPN κλίτος-N3E-GPN ὁ- A--GSN λογεῖον-N2N-GSN ἐπιτίθημι-VF--FAI2S καί-C ὁ- A--APF δύο-M ἀσπιδίσκη-N1--APF ἐπιτίθημι-VF--FAI2S ἐπί-P ἀμφότεροι-A1A-APM ὁ- A--APM ὦμος-N2--APM ὁ- A--GSF ἐπωμίς-N3D-GSF κατά-P πρόσωπον-N2N-ASN

30 καί-C ἐπιτίθημι-VF--FAI2S ἐπί-P ὁ- A--ASN λογεῖον-N2N-ASN ὁ- A--GSF κρίσις-N3I-GSF ὁ- A--ASF δήλωσις-N3I-ASF καί-C ὁ- A--ASF ἀλήθεια-N1A-ASF καί-C εἰμί-VF--FMI3S ἐπί-P ὁ- A--GSN στῆθος-N3E-GSN *ααρων-N---GSM ὅταν-D εἰςπορεύομαι-V1--PMS3S εἰς-P ὁ- A--ASN ἅγιος-A1A-ASN ἐναντίον-P κύριος-N2--GSM καί-C φέρω-VF--FAI3S *ααρων-N---NSM ὁ- A--APF κρίσις-N3I-NPF ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἐπί-P ὁ- A--GSN στῆθος-N3E-GSN ἐναντίον-P κύριος-N2--GSM διά-P πᾶς-A3--GSM

31 καί-C ποιέω-VF--FAI2S ὑποδύτης-N1M-ASM ποδήρης-A3--ASM ὅλος-A1--ASM ὑακίνθινος-A1--ASM

32 καί-C εἰμί-VF--FMI3S ὁ- A--NSN περιστόμιον-N2N-NSN ἐκ-P αὐτός- D--GSM μέσος-A1--ASN ὤ|α-N1A-ASF ἔχω-V1--PAPASN κύκλος-N2--DSM ὁ- A--GSN περιστόμιον-N2N-GSN ἔργον-N2N-ASN ὑφάντης-N1M-GSM ὁ- A--ASF συμβολή-N1--ASF συνὑφαίνω-VT--XMPASF ἐκ-P αὐτός- D--GSN ἵνα-C μή-D ῥηγνύναι-VD--APS3S

33 καί-C ποιέω-VF--FAI2S ἐπί-P ὁ- A--ASN λῶμα-N3M-ASN ὁ- A--GSM ὑποδύτης-N1M-GSM κάτωθεν-D ὡσεί-D ἐκἀνθέω-V2--PAPGSF ῥοά-N1--APF ῥοίσκος-N2--APM ἐκ-P ὑάκινθος-N2--GSF καί-C πορφύρα-N1A-GSF καί-C κόκκινος-A1--GSN διανήθω-VT--XMPGSN καί-C βύσσος-N2--GSF κλώθω-VT--XMPGSF ἐπί-P ὁ- A--GSN λῶμα-N3M-GSN ὁ- A--GSM ὑποδύτης-N1M-GSM κύκλος-N2--DSM ὁ- A--ASN αὐτός- D--ASN δέ-X εἶδος-N3E-ASN ῥοίσκος-N2--APM χρυσοῦς-A1C-APM καί-C κώδων-N3--APM ἀνά-P μέσος-A1--ASN οὗτος- D--GPM περικύκλῳ-D

34 παρά-P ῥοίσκος-N2--ASM χρυσοῦς-A1C-ASM κώδων-N3--ASM καί-C ἄνθινος-A1--ASN ἐπί-P ὁ- A--GSN λῶμα-N3M-GSN ὁ- A--GSM ὑποδύτης-N1M-GSM κύκλος-N2--DSM

35 καί-C εἰμί-VF--FMI3S *ααρων-N---NSM ἐν-P ὁ- A--DSN λειτουργέω-V2--PAN ἀκουστός-A1--NSF ὁ- A--NSF φωνή-N1--NSF αὐτός- D--GSM εἰςεἶμι-V9--PAPDSM εἰς-P ὁ- A--ASN ἅγιος-A1A-ASN ἐναντίον-P κύριος-N2--GSM καί-C ἐκεἶμι-V9--PAPDSM ἵνα-C μή-D ἀποθνήσκω-VB--AAS3S

36 καί-C ποιέω-VF--FAI2S πέταλον-N2N-ASN χρυσοῦς-A1C-ASN καθαρός-A1A-ASN καί-C ἐκτυπόω-VF--FAI2S ἐν-P αὐτός- D--DSN ἐκτύπωμα-N3M-ASN σφραγίς-N3D-GSF ἁγίασμα-N3M-NSN κύριος-N2--GSM

37 καί-C ἐπιτίθημι-VF--FAI2S αὐτός- D--ASN ἐπί-P ὑάκινθος-N2--GSF κλώθω-VT--XMPGSF καί-C εἰμί-VF--FMI3S ἐπί-P ὁ- A--GSF μίτρα-N1A-GSF κατά-P πρόσωπον-N2N-ASN ὁ- A--GSF μίτρα-N1A-GSF εἰμί-VF--FMI3S

38 καί-C εἰμί-VF--FMI3S ἐπί-P ὁ- A--GSN μέτωπον-N2N-GSN *ααρων-N---GSM καί-C ἐκαἴρω-VF2-FAI3S *ααρων-N---NSM ὁ- A--APN ἁμάρτημα-N3M-APN ὁ- A--GPN ἅγιος-A1A-GPN ὅσος-A1--APN ἄν-X ἁγιάζω-VA--AAS3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM πᾶς-A3--GSN δόμα-N3M-GSN ὁ- A--GPN ἅγιος-A1A-GPN αὐτός- D--GPM καί-C εἰμί-VF--FMI3S ἐπί-P ὁ- A--GSN μέτωπον-N2N-GSN *ααρων-N---GSM διά-P πᾶς-A3--GSM δεκτός-A1--ASN αὐτός- D--DPM ἔναντι-P κύριος-N2--GSM

39 καί-C ὁ- A--NPM κόσυμβος-N2--NPM ὁ- A--GPM χιτών-N3W-GPM ἐκ-P βύσσος-N2--GSF καί-C ποιέω-VF--FAI2S κίδαρις-N3I-ASF βύσσινος-A1--ASF καί-C ζωνή-N1--ASF ποιέω-VF--FAI2S ἔργον-N2N-ASN ποικιλτής-N1M-GSM

40 καί-C ὁ- A--DPM υἱός-N2--DPM *ααρων-N---GSM ποιέω-VF--FAI2S χιτών-N3W-APM καί-C ζωνή-N1--APF καί-C κίδαρις-N3I-APF ποιέω-VF--FAI2S αὐτός- D--DPM εἰς-P τιμή-N1--ASF καί-C δόξα-N1S-ASF

41 καί-C ἐνδύω-VF--FAI2S αὐτός- D--APN *ααρων-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM σύ- P--GS καί-C ὁ- A--APM υἱός-N2--APM αὐτός- D--GSM μετά-P αὐτός- D--GSM καί-C χρίω-VF--FAI2S αὐτός- D--APM καί-C ἐνπίμπλημι-VF--FAI2S αὐτός- D--GPM ὁ- A--APF χείρ-N3--APF καί-C ἁγιάζω-VF--FAI2S αὐτός- D--APM ἵνα-C ἱερατεύω-V1--PAS3P ἐγώ- P--DS

42 καί-C ποιέω-VF--FAI2S αὐτός- D--DPM περισκελής-A3--APN λινοῦς-A1C-APN καλύπτω-VA--AAN ἀσχημοσύνη-N1--ASF χρώς-N3T-GSM αὐτός- D--GPM ἀπό-P ὀσφύς-N3U-GSF ἕως-P μηρός-N2--GPM εἰμί-VF--FMI3S

43 καί-C ἔχω-VF--FAI3S *ααρων-N---NSM αὐτός- D--APN καί-C ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GSM ὡς-C ἄν-X εἰςπορεύομαι-V1--PMS3P εἰς-P ὁ- A--ASF σκηνή-N1--ASF ὁ- A--GSN μαρτύριον-N2N-GSN ἤ-C ὅταν-D προςπορεύομαι-V1--PMS3P λειτουργέω-V2--PAN πρός-P ὁ- A--ASN θυσιαστήριον-N2N-ASN ὁ- A--GSN ἅγιος-A1A-GSN καί-C οὐ-D ἐπιἄγω-VF--FMI3P πρός-P ἑαυτοῦ- D--APM ἁμαρτία-N1A-ASF ἵνα-C μή-D ἀποθνήσκω-VB--AAS3P νόμιμος-A1--NSN αἰώνιος-A1B-NSN αὐτός- D--DSM καί-C ὁ- A--DSN σπέρμα-N3M-DSN αὐτός- D--GSM μετά-P αὐτός- D--ASM

   

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Arcana Coelestia # 3813

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3813. As regards 'flesh', this means in the highest sense the Proprium of the Lord's Divine Human, which is Divine Good, and in the relative sense means the will side of the human proprium when made alive by the Proprium of the Lord's Divine Human, that is, by His Divine Good. This proprium is the one called the heavenly proprium which, in itself the Lord's alone, is appropriated to those who are governed by good and consequently by truth. Such a proprium exists with angels in heaven, and also with men whose interiors, that is, their spirits, are in the Lord's kingdom. But in the contrary sense 'flesh' means the will side of the human proprium, which in itself is nothing but evil, and not having been made alive by the Lord is called dead; and the individual himself is for that reason called dead.

[2] That 'flesh' in the highest sense means the Proprium of the Lord's Divine Human, and so His Divine Good, is clear from the Lord's words in John,

Jesus said, I am the living bread which came down from heaven; if anyone eats of this bread he will live for ever. The bread which I will give is My flesh, which I will give for the life of the world. The Jews disputed with one another, saying, How can this man give his flesh to eat? Jesus therefore said to them, Truly, truly, I say to you, Unless you eat the flesh of the Son of Man and drink His blood, you will have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day; for My flesh is truly food, and My blood is truly drink. He who eats My flesh and drinks My blood abides in Me, and I in him. This is the bread which came down from heaven. John 6:51-58.

Here it is quite evident that 'flesh' means the Proprium of the Lord's Divine Human, and so the Divine Good - His flesh in the Holy Supper being called 'the body'. His body or flesh in the Holy Supper is the Divine Good, and His blood the Divine Truth, see 1798, 2165, 2177, 3464, 3735. And since bread and wine have the same meaning as flesh and blood - that is to say, 'bread' is the Lord's Divine Good, and 'wine' His Divine Truth - bread and wine were commanded in place of flesh and blood. This is why the Lord says, 'I am the living bread; the bread which I will give is My flesh; he who eats My flesh and drinks My blood abides in Me and I in him; this is the bread which came down from heaven'. 'Eating' means being communicated, being joined to, and being made one's own, see 2187, 2343, 3168, 3513 (end), 3596.

[3] The same was represented in the Jewish Church by the law that the flesh of sacrifices was to be eaten by Aaron and his sons, by those persons who brought the sacrifice, and by others who were clean; and that this flesh was holy, see Exodus 12:7-9; 29:30-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4. That being so, if any unclean person ate some of that flesh he was to be cut off from his people, Leviticus 7:21. The fact that these sacrifices were called 'bread', see 2165, and that that sacrificial flesh was called 'holy flesh', Jeremiah 11:15; Haggai 2:12. And in Ezekiel 40:43 where the new Temple is the subject, it is called 'the flesh of the offering which is on the tables in the Lord's kingdom', by which clearly worship of the Lord in His kingdom is meant.

[4] That 'flesh' in the relative sense means the will side of man's proprium when made alive by the Lord is Divine Good is clear also from the following places: In Ezekiel,

I will give them one heart, and will put a new spirit in your midst; and I will remove the heart of stone out of their flesh and will give them a heart of flesh. Ezekiel 11:19; 36:26.

'The heart of stone out of their flesh' stands for a will and proprium when not made alive, 'a heart of flesh' for a will and proprium when made alive; for 'the heart' is a representative of good in the will, see 2930, 3313, 3635. In David,

O God, You are my God; in the morning I seek You. My soul thirsts for You, my flesh in a dry land longs for You, and I am weary without water. Psalms 63:1.

In the same author,

My soul longs for the courts of Jehovah; my heart and my flesh shout for joy to the living God. Psalms 84:2.

[5] In Job,

I have come to know my Redeemer; He is alive; and at the last He will rise above the dust; and afterwards these things will be encompassed by my skin, and out of my flesh shall I see God, whom I shall see for myself; and my eyes will behold, and no other. Job 19:25-27.

'Being encompassed by skin' stands for the natural, such as a person possesses after death, dealt with in 3539. 'Out of his flesh seeing God' stands for the proprium when made alive, which is why Job says, 'Whom I shall see for myself; and my eyes will behold, and no other'. Since it was well known in the ancient Churches that 'flesh' meant the proprium, and since the Book of Job is a book of the Ancient Church, 3540 (end), he accordingly followed the custom of the day and drew on meaningful signs to speak of these, as of many other matters. Those therefore who conclude from what Job said that their dead body is going to be reassembled from the four winds and is going to rise again do not know the internal sense of the Word. Those who are conversant with that sense know that they will enter the next life in a body, but in a purer one. In that life people have purer bodies, for they behold one another, talk to one another, and are endowed with each of the senses, which though like those in the physical body are now keener. The body which a person carries around on earth is designed for activities on earth and therefore consists of flesh and bones, whereas the body that a spirit carries around in the next life is designed for activities in that life and does not consist of flesh and bones but of such things as correspond to these, see 3726.

[6] That 'flesh' in the contrary sense means the will side of the human proprium which in itself is nothing but evil is clear from the following places: In Isaiah,

Every man will eat the flesh of his own arm. Isaiah 9:20.

In the same prophet,

I will feed your oppressors with their own flesh, and they will be drunk with their blood as with new wine. Isaiah 49:26.

In Jeremiah,

I will feed them with the flesh of their sons and with the flesh of their daughters, and every man will eat the flesh of his companion. Jeremiah 19:9.

In Zechariah,

Those that are left will eat, every one the flesh of another. Zechariah 11:9.

In Moses,

I will chastise you seven times for your sins, and you will eat the flesh of your sons: and the flesh of your daughters will you eat. Leviticus 26:28-29.

The will side of the human proprium, or man's own natural inclinations, is described in this way because it is nothing but evil and consequent falsity, and so hatred against every form of truth or good, that are meant by 'eating the flesh of their own arm', 'the flesh of sons and daughters', and 'the flesh of another'.

[7] In John,

I saw an angel standing in the sun, who called out with a loud voice, saying to all the birds flying in mid-heaven, Come and gather yourselves to the supper of the great God, so that you may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and those seated on them, and the flesh of all free men and slaves, both small and great. Revelation 19:17-18; Ezekiel 39:17-20.

Anyone may see that the flesh of kings, captains, mighty men, horses and those seated on them, free men and slaves, is not meant by such expressions. 'Flesh' accordingly has another meaning which has not been known up to now. The fact that evils resulting from falsities, and evils producing falsities, are meant - which evils originate on the will side of the human proprium - is evident from each expression used here.

[8] Since falsity which springs from the understanding side of man's proprium is meant by 'blood' in the internal sense, and evil which springs from the will side of his proprium by 'flesh', the Lord speaks of the person who is to be regenerated as follows,

As many as received Him, to them He gave power to be sons of God, to those believing in His name, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12-13.

For this reason 'flesh' is used to mean in general all mankind, see 574, 1050 (end). For whether you speak of man or of man's proprium it amounts to the same.

[9] That 'flesh' in the highest sense means the Lord's Divine Human is evident from the verses quoted above, as well as from the following in John,

The Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father. John 1:14.

It is by virtue of this flesh that all other flesh is made alive, that is, by virtue of the Lord's Divine Human, every human being is made alive, through making His love his own, which is meant by 'eating the flesh of the Son of Man', John 6:51-58, and by eating the bread in the Holy Supper - for the bread is His body or flesh, Matthew 26:26-27.

  
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Thanks to the Swedenborg Society for the permission to use this translation.