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Exodus 29

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1 καί-C οὗτος- D--NPN εἰμί-V9--PAI3S ὅς- --APN ποιέω-VF--FAI2S αὐτός- D--DPM ἁγιάζω-VA--AAN αὐτός- D--APM ὥστε-C ἱερατεύω-V1--PAN ἐγώ- P--DS αὐτός- D--APM λαμβάνω-VF--FMI2S μοσχάριον-N2N-ASN ἐκ-P βοῦς-N3--GPM εἷς-A3--ASN καί-C κριός-N2--APM δύο-M ἄμωμος-A1B-APM

2 καί-C ἄρτος-N2--APM ἄζυμος-A1B-APM φυράω-VM--XMPAPM ἐν-P ἔλαιον-N2N-DSN καί-C λάγανον-N2N-APN ἄζυμος-A1B-APN χρίω-VT--XMPAPN ἐν-P ἔλαιον-N2N-DSN σεμίδαλις-N3I-ASF ἐκ-P πυρός-N2--GPM ποιέω-VF--FAI2S αὐτός- D--APN

3 καί-C ἐπιτίθημι-VF--FAI2S αὐτός- D--APN ἐπί-P κανοῦν-N2N-ASN εἷς-A3--ASN καί-C προςφέρω-VF--FAI2S αὐτός- D--APN ἐπί-P ὁ- A--DSN κανοῦν-N2N-DSN καί-C ὁ- A--ASN μοσχάριον-N2N-ASN καί-C ὁ- A--APM δύο-M κριός-N2--APM

4 καί-C *ααρων-N---ASM καί-C ὁ- A--APM υἱός-N2--APM αὐτός- D--GSM προςἄγω-VF--FAI2S ἐπί-P ὁ- A--APF θύρα-N1A-GSF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN καί-C λούω-VF--FAI2S αὐτός- D--APM ἐν-P ὕδωρ-N3T-DSN

5 καί-C λαμβάνω-VB--AAPNSM ὁ- A--APF στολή-N1--APF ἐνδύω-VF--FAI2S *ααρων-N---NSM ὁ- A--ASM ἀδελφός-N2--ASM σύ- P--GS καί-C ὁ- A--ASM χιτών-N3W-ASM ὁ- A--ASM ποδήρης-A3--ASM καί-C ὁ- A--ASF ἐπωμίς-N3D-ASF καί-C ὁ- A--ASN λογεῖον-N2N-ASN καί-C συνἅπτω-VF--FAI2S αὐτός- D--DSM ὁ- A--ASN λογεῖον-N2N-ASN πρός-P ὁ- A--ASF ἐπωμίς-N3D-ASF

6 καί-C ἐπιτίθημι-VF--FAI2S ὁ- A--ASF μίτρα-N1A-ASF ἐπί-P ὁ- A--ASF κεφαλή-N1--ASF αὐτός- D--GSM καί-C ἐπιτίθημι-VF--FAI2S ὁ- A--ASN πέταλον-N2N-ASN ὁ- A--ASN ἁγίασμα-N3M-ASN ἐπί-P ὁ- A--ASF μίτρα-N1A-ASF

7 καί-C λαμβάνω-VF--FMI2S ὁ- A--GSN ἔλαιον-N2N-GSN ὁ- A--GSN χρίσμα-N3M-GSN καί-C ἐπιχέω-VF2-FAI2S αὐτός- D--ASN ἐπί-P ὁ- A--ASF κεφαλή-N1--ASF αὐτός- D--GSM καί-C χρίω-VF--FAI2S αὐτός- D--ASM

8 καί-C ὁ- A--APM υἱός-N2--APM αὐτός- D--GSM προςἄγω-VF--FAI2S καί-C ἐνδύω-VF--FAI2S αὐτός- D--APM χιτών-N3W-APM

9 καί-C ζώννυμι-VF--FAI2S αὐτός- D--APM ὁ- A--DPF ζωνή-N1--DPF καί-C περιτίθημι-VF--FAI2S αὐτός- D--DPM ὁ- A--APF κίδαρις-N3I-APF καί-C εἰμί-VF--FMI3S αὐτός- D--DPM ἱερατεία-N1A-NSF ἐγώ- P--DS εἰς-P ὁ- A--ASM αἰών-N3W-ASM καί-C τελειόω-VF--FAI2S ὁ- A--APF χείρ-N3--APF *ααρων-N---GSM καί-C ὁ- A--APF χείρ-N3--APF ὁ- A--GPM υἱός-N2--GPM αὐτός- D--GSM

10 καί-C προςἄγω-VF--FAI2S ὁ- A--ASM μόσχος-N2--ASM ἐπί-P ὁ- A--APF θύρα-N1A-APF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN καί-C ἐπιτίθημι-VF--FAI3P *ααρων-N---NSM καί-C ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GSM ὁ- A--APF χείρ-N3--APF αὐτός- D--GPM ἐπί-P ὁ- A--ASF κεφαλή-N1--ASF ὁ- A--GSM μόσχος-N2--GSM ἔναντι-P κύριος-N2--GSM παρά-P ὁ- A--APF θύρα-N1A-APF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN

11 καί-C σφάζω-VF--FAI2S ὁ- A--ASM μόσχος-N2--ASM ἔναντι-P κύριος-N2--GSM παρά-P ὁ- A--APF θύρα-N1A-APF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN

12 καί-C λαμβάνω-VF--FMI2S ἀπό-P ὁ- A--GSN αἷμα-N3M-GSN ὁ- A--GSM μόσχος-N2--GSM καί-C τίθημι-VF--FAI2S ἐπί-P ὁ- A--GPN κέρας-N3T-GPN ὁ- A--GSN θυσιαστήριον-N2N-GSN ὁ- A--DSM δάκτυλος-N2--DSM σύ- P--GS ὁ- A--ASN δέ-X λοιπός-A1--ASN πᾶς-A3--ASN αἷμα-N3M-ASN ἐκχέω-VF2-FAI2S παρά-P ὁ- A--ASF βάσις-N3I-ASF ὁ- A--GSN θυσιαστήριον-N2N-GSN

13 καί-C λαμβάνω-VF--FMI2S πᾶς-A3--ASN ὁ- A--ASN στέαρ-N3T-ASN ὁ- A--ASN ἐπί-P ὁ- A--GSF κοιλία-N1A-GSF καί-C ὁ- A--ASM λοβός-N2--ASM ὁ- A--GSN ἧπαρ-N3T-GSN καί-C ὁ- A--APM δύο-M νεφρός-N2--APM καί-C ὁ- A--ASN στέαρ-N3T-ASN ὁ- A--ASN ἐπί-P αὐτός- D--GPM καί-C ἐπιτίθημι-VF--FAI2S ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN

14 ὁ- A--APN δέ-X κρέας-N3--APN ὁ- A--GSM μόσχος-N2--GSM καί-C ὁ- A--ASN δέρμα-N3M-ASN καί-C ὁ- A--ASF κόπρος-N2--ASF κατακαίω-VF--FAI2S πῦρ-N3--DSN ἔξω-P ὁ- A--GSF παρεμβολή-N1--GSF ἁμαρτία-N1A-GSF γάρ-X εἰμί-V9--PAI3S

15 καί-C ὁ- A--ASM κριός-N2--ASM λαμβάνω-VF--FMI2S ὁ- A--ASM εἷς-A3--ASM καί-C ἐπιτίθημι-VF--FAI3P *ααρων-N---NSM καί-C ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GSM ὁ- A--APF χείρ-N3--APF αὐτός- D--GPM ἐπί-P ὁ- A--ASF κεφαλή-N1--ASF ὁ- A--GSM κριός-N2--GSM

16 καί-C σφάζω-VF--FAI2S αὐτός- D--ASM καί-C λαμβάνω-VB--AAPNSM ὁ- A--ASN αἷμα-N3M-ASN προςχέω-VF2-FAI2S πρός-P ὁ- A--ASN θυσιαστήριον-N2N-ASN κύκλος-N2--DSM

17 καί-C ὁ- A--ASM κριός-N2--ASM διχοτομέω-VF--FAI2S κατά-P μέλος-N3E-APN καί-C πλύνω-VF2-FAI2S ὁ- A--APN ἐνδόσθιον-N2--APN καί-C ὁ- A--APM πούς-N3D-APM ὕδωρ-N3T-DSN καί-C ἐπιτίθημι-VF--FAI2S ἐπί-P ὁ- A--APN διχοτόμημα-N3M-APN σύν-P ὁ- A--DSF κεφαλή-N1--DSF

18 καί-C ἀναφέρω-VF--FAI2S ὅλος-A1--ASM ὁ- A--ASM κριός-N2--ASM ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN ὁλοκαύτωμα-N3M-ASN κύριος-N2--DSM εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF θυσίασμα-N3M-NSN κύριος-N2--DSM εἰμί-V9--PAI3S

19 καί-C λαμβάνω-VF--FMI2S ὁ- A--ASM κριός-N2--ASM ὁ- A--ASM δεύτερος-A1A-ASM καί-C ἐπιτίθημι-VF--FAI3S *ααρων-N---NSM καί-C ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GSM ὁ- A--APF χείρ-N3--APF αὐτός- D--GPM ἐπί-P ὁ- A--ASF κεφαλή-N1--ASF ὁ- A--GSM κριός-N2--GSM

20 καί-C σφάζω-VF--FAI2S αὐτός- D--ASM καί-C λαμβάνω-VF--FMI2S ὁ- A--GSN αἷμα-N3M-GSN αὐτός- D--GSM καί-C ἐπιτίθημι-VF--FAI2S ἐπί-P ὁ- A--ASM λοβός-N2--ASM ὁ- A--GSN οὖς-N3T-GSN *ααρων-N---GSM ὁ- A--GSN δεξιός-A1A-GSN καί-C ἐπί-P ὁ- A--ASN ἄκρος-A1A-ASN ὁ- A--GSF χείρ-N3--GSF ὁ- A--GSF δεξιός-A1A-GSF καί-C ἐπί-P ὁ- A--ASN ἄκρος-A1A-ASN ὁ- A--GSM πούς-N3D-GSM ὁ- A--GSM δεξιός-A1A-GSM καί-C ἐπί-P ὁ- A--APM λοβός-N2--APM ὁ- A--GPN οὖς-N3T-GPN ὁ- A--GPM υἱός-N2--GPM αὐτός- D--GSM ὁ- A--GPN δεξιός-A1A-GPN καί-C ἐπί-P ὁ- A--APN ἄκρος-A1A-APN ὁ- A--GPF χείρ-N3--GPF αὐτός- D--GPM ὁ- A--GPF δεξιός-A1A-GPF καί-C ἐπί-P ὁ- A--APN ἄκρος-A1A-APN ὁ- A--GPM πούς-N3D-GPM αὐτός- D--GPM ὁ- A--GPM δεξιός-A1A-GPM

21 καί-C λαμβάνω-VF--FMI2S ἀπό-P ὁ- A--GSN αἷμα-N3M-GSN ὁ- A--GSN ἀπό-P ὁ- A--GSN θυσιαστήριον-N2N-GSN καί-C ἀπό-P ὁ- A--GSN ἔλαιον-N2N-GSN ὁ- A--GSF χρίσις-N3I-GSF καί-C ῥαίνω-VF2-FAI2S ἐπί-P *ααρων-N---ASM καί-C ἐπί-P ὁ- A--ASF στολή-N1--ASF αὐτός- D--GSM καί-C ἐπί-P ὁ- A--APM υἱός-N2--APM αὐτός- D--GSM καί-C ἐπί-P ὁ- A--APF στολή-N1--APF ὁ- A--GPM υἱός-N2--GPM αὐτός- D--GSM μετά-P αὐτός- D--GSM καί-C ἁγιάζω-VS--FPI3S αὐτός- D--NSM καί-C ὁ- A--NSF στολή-N1--NSF αὐτός- D--GSM καί-C ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GSM καί-C ὁ- A--NPF στολή-N1--NPF ὁ- A--GPM υἱός-N2--GPM αὐτός- D--GSM μετά-P αὐτός- D--GSM ὁ- A--ASN δέ-X αἷμα-N3M-ASN ὁ- A--GSM κριός-N2--GSM προςχέω-VF2-FAI2S πρός-P ὁ- A--ASN θυσιαστήριον-N2N-ASN κύκλος-N2--DSM

22 καί-C λαμβάνω-VF--FMI2S ἀπό-P ὁ- A--GSM κριός-N2--GSM ὁ- A--ASN στέαρ-N3--ASN αὐτός- D--GSM καί-C ὁ- A--ASN στέαρ-N3--ASN ὁ- A--ASN κατακαλύπτω-V1--PAPASN ὁ- A--ASF κοιλία-N1A-ASF καί-C ὁ- A--ASM λοβός-N2--ASM ὁ- A--GSN ἧπαρ-N3T-GSN καί-C ὁ- A--APM δύο-M νεφρός-N2--APM καί-C ὁ- A--ASN στέαρ-N3--ASN ὁ- A--ASN ἐπί-P αὐτός- D--GPM καί-C ὁ- A--ASM βραχίων-N3N-ASM ὁ- A--ASM δεξιός-A1A-ASM εἰμί-V9--PAI3S γάρ-X τελείωσις-N3I-NSF οὗτος- D--NSF

23 καί-C ἄρτος-N2--ASM εἷς-A3--ASM ἐκ-P ἔλαιον-N2N-GSN καί-C λάγανον-N2N-ASN εἷς-A3--ASN ἀπό-P ὁ- A--GSN κανοῦν-N2N-GSN ὁ- A--GPM ἄζυμος-A1B-GPM ὁ- A--GPM προτίθημι-VT--XMPGPM ἔναντι-P κύριος-N2--GSM

24 καί-C ἐπιτίθημι-VF--FAI2S ὁ- A--APN πᾶς-A3--APN ἐπί-P ὁ- A--APF χείρ-N3--APF *ααρων-N---GSM καί-C ἐπί-P ὁ- A--APF χείρ-N3--APF ὁ- A--GPM υἱός-N2--GPM αὐτός- D--GSM καί-C ἀποὁρίζω-VF2-FAI2S αὐτός- D--APM ἀφόρισμα-N3M-ASN ἔναντι-P κύριος-N2--GSM

25 καί-C λαμβάνω-VF--FMI2S αὐτός- D--APN ἐκ-P ὁ- A--GPF χείρ-N3--GPF αὐτός- D--GPM καί-C ἀναφέρω-VF--FAI2S ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN ὁ- A--GSF ὁλοκαύτωσις-N3I-GSF εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF ἔναντι-P κύριος-N2--GSM κάρπωμα-N3M-NSN εἰμί-V9--PAI3S κύριος-N2--DSM

26 καί-C λαμβάνω-VF--FMI2S ὁ- A--ASN στηθύνιον-N2--ASN ἀπό-P ὁ- A--GSM κριός-N2--GSM ὁ- A--GSF τελείωσις-N3I-GSF ὅς- --NSN εἰμί-V9--PAI3S *ααρων-N---NSM καί-C ἀποὁρίζω-VF2-FAI2S αὐτός- D--ASN ἀφόρισμα-N3M-ASN ἔναντι-P κύριος-N2--GSM καί-C εἰμί-VF--FMI3S σύ- P--DS ἐν-P μερίς-N3D-DSF

27 καί-C ἁγιάζω-VF--FAI2S ὁ- A--ASN στηθύνιον-N2--ASN ἀφόρισμα-N3M-ASN καί-C ὁ- A--ASM βραχίων-N3N-ASM ὁ- A--GSN ἀφαίρεμα-N3M-GSN ὅς- --NSM ἀποὁρίζω-VT--XMI3S καί-C ὅς- --NSM ἀποαἱρέω-VM--XMI3S ἀπό-P ὁ- A--GSM κριός-N2--GSM ὁ- A--GSF τελείωσις-N3I-GSF ἀπό-P ὁ- A--GSM *ααρων-N---GSM καί-C ἀπό-P ὁ- A--GPM υἱός-N2--GPM αὐτός- D--GSM

28 καί-C εἰμί-VF--FMI3S *ααρων-N---DSM καί-C ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM νόμιμος-A1--NSN αἰώνιος-A1B-NSN παρά-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM εἰμί-V9--PAI3S γάρ-X ἀφαίρεμα-N3M-NSN οὗτος- D--NSN καί-C ἀφαίρεμα-N3M-NSN εἰμί-VF--FMI3S παρά-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἀπό-P ὁ- A--GPN θῦμα-N3M-GPN ὁ- A--GPM σωτήριον-N2N-GPN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἀφαίρεμα-N3M-NSN κύριος-N2--DSM

29 καί-C ὁ- A--NSF στολή-N1--NSF ὁ- A--GSN ἅγιος-A1A-GSN ὅς- --NSF εἰμί-V9--PAI3S *ααρων-N---DSM εἰμί-VF--FMI3S ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM μετά-P αὐτός- D--ASM χρίω-VC--APN αὐτός- D--APM ἐν-P αὐτός- D--DPM καί-C τελειόω-VA--AAN ὁ- A--APF χείρ-N3--APF αὐτός- D--GPM

30 ἑπτά-M ἡμέρα-N1A-APF ἐνδύω-VF--FMI3S αὐτός- D--APN ὁ- A--NSM ἱερεύς-N3V-NSM ὁ- A--NSM ἀντί-P αὐτός- D--GSM ὁ- A--GPM υἱός-N2--GPM αὐτός- D--GSM ὅς- --NSM εἰςἔρχομαι-VF--FMI3S εἰς-P ὁ- A--ASF σκηνή-N1--ASF ὁ- A--GSN μαρτύριον-N2N-GSN λειτουργέω-V2--PAN ἐν-P ὁ- A--DPN ἅγιος-A1A-DPN

31 καί-C ὁ- A--ASM κριός-N2--ASM ὁ- A--GSF τελείωσις-N3I-GSF λαμβάνω-VF--FMI2S καί-C ἕψω-VF--FAI2S ὁ- A--APN κρέας-N3--APN ἐν-P τόπος-N2--DSM ἅγιος-A1A-DSM

32 καί-C ἐσθίω-VF--FMI3P *ααρων-N---NSM καί-C ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GSM ὁ- A--APN κρέας-N3--APN ὁ- A--GSM κριός-N2--GSM καί-C ὁ- A--APM ἄρτος-N2--APM ὁ- A--APM ἐν-P ὁ- A--DSN κανοῦν-N2N-DSN παρά-P ὁ- A--APF θύρα-N1A-APF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN

33 ἐσθίω-VF--FMI3P αὐτός- D--APN ἐν-P ὅς- --DPN ἁγιάζω-VSI-API3P ἐν-P αὐτός- D--DPN τελειόω-VA--AAN ὁ- A--APF χείρ-N3--APF αὐτός- D--GPM ἁγιάζω-VA--AAN αὐτός- D--APM καί-C ἀλλογενής-A3H-NSM οὐ-D ἐσθίω-VF--FMI3S ἀπό-P αὐτός- D--GPN εἰμί-V9--PAI3S γάρ-X ἅγιος-A1A-NPN

34 ἐάν-C δέ-X καταλείπω-VV--APS3S ἀπό-P ὁ- A--GPN κρέας-N3--GPN ὁ- A--GSF θυσία-N1A-GSF ὁ- A--GSF τελείωσις-N3I-GSF καί-C ὁ- A--GPM ἄρτος-N2--GPM ἕως-P πρωΐ-D κατακαίω-VF--FAI2S ὁ- A--APN λοιπός-A1--APN πῦρ-N3--DSN οὐ-D βιβρώσκω-VC--FPI3S ἁγίασμα-N3M-NSN γάρ-X εἰμί-V9--PAI3S

35 καί-C ποιέω-VF--FAI2S *ααρων-N---DSM καί-C ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM οὕτως-D κατά-P πᾶς-A3--APN ὅσος-A1--APN ἐντέλλομαι-VAI-AMI1S σύ- P--DS ἑπτά-M ἡμέρα-N1A-APF τελειόω-VF--FAI2S αὐτός- D--GPM ὁ- A--APF χείρ-N3--APF

36 καί-C ὁ- A--ASN μοσχάριον-N2N-ASN ὁ- A--GSF ἁμαρτία-N1A-GSF ποιέω-VF--FAI2S ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--GSM καθαρισμός-N2--GSM καί-C καθαρίζω-VF2-FAI2S ὁ- A--ASN θυσιαστήριον-N2N-ASN ἐν-P ὁ- A--DSN ἁγιάζω-V1--PAN σύ- P--AS ἐπί-P αὐτός- D--DSN καί-C χρίω-VF--FAI2S αὐτός- D--ASN ὥστε-C ἁγιάζω-VA--AAN αὐτός- D--ASN

37 ἑπτά-M ἡμέρα-N1A-APF καθαρίζω-VF2-FAI2S ὁ- A--ASN θυσιαστήριον-N2N-ASN καί-C ἁγιάζω-VF--FAI2S αὐτός- D--ASN καί-C εἰμί-VF--FMI3S ὁ- A--NSN θυσιαστήριον-N2N-NSN ἅγιος-A1A-NSN ὁ- A--GSN ἅγιος-A1A-GSN πᾶς-A3--NSM ὁ- A--NSM ἅπτομαι-V1--PMPNSM ὁ- A--GSN θυσιαστήριον-N2N-GSN ἁγιάζω-VS--FPI3S

38 καί-C οὗτος- D--NPN εἰμί-V9--PAI3S ὅς- --APN ποιέω-VF--FAI2S ἐπί-P ὁ- A--GSN θυσιαστήριον-N2N-GSN ἀμνός-N2--APM ἐνιαύσιος-A1A-APM ἄμωμος-A1B-APM δύο-M ὁ- A--ASF ἡμέρα-N1A-ASF ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN ἐνδελεχῶς-D κάρπωμα-N3M-ASN ἐνδελεχισμός-N2--GSM

39 ὁ- A--ASM ἀμνός-N2--ASM ὁ- A--ASM εἷς-A3--ASM ποιέω-VF--FAI2S ὁ- A--ASN πρωΐ-D καί-C ὁ- A--ASM ἀμνός-N2--ASM ὁ- A--ASM δεύτερος-A1A-ASM ποιέω-VF--FAI2S ὁ- A--ASN δειλινός-A1--ASN

40 καί-C δέκατος-A1--ASN σεμίδαλις-N3I-GSF φυράω-VM--XPPGSF ἐν-P ἔλαιον-N2N-DSN κόπτω-VP--XMPDSN ὁ- A--DSN τέταρτος-A1--DSN ὁ- A--GSN ιν-N---GSN καί-C σπονδή-N1--ASF ὁ- A--ASN τέταρτος-A1--ASN ὁ- A--GSN ιν-N---GSN οἶνος-N2--GSM ὁ- A--DSM ἀμνός-N2--DSM ὁ- A--DSM εἷς-A3--DSM

41 καί-C ὁ- A--ASM ἀμνός-N2--ASM ὁ- A--ASM δεύτερος-A1A-ASM ποιέω-VF--FAI2S ὁ- A--ASN δειλινός-A1--ASN κατά-P ὁ- A--ASF θυσία-N1A-ASF ὁ- A--ASF πρωινός-A1--ASF καί-C κατά-P ὁ- A--ASF σπονδή-N1--ASF αὐτός- D--GSM ποιέω-VF--FAI2S εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF κάρπωμα-N3M-ASN κύριος-N2--DSM

42 θυσία-N1A-ASF ἐνδελεχισμός-N2--GSM εἰς-P γενεά-N1A-APF σύ- P--GP ἐπί-P θύρα-N1A-GSF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN ἔναντι-P κύριος-N2--GSM ἐν-P ὅς- --DPM γιγνώσκω-VS--FPI1S σύ- P--DS ἐκεῖθεν-D ὥστε-C λαλέω-VA--AAN σύ- P--DS

43 καί-C τάσσω-VF--FMI1S ἐκεῖ-D ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM καί-C ἁγιάζω-VS--FPI1S ἐν-P δόξα-N1S-DSF ἐγώ- P--GS

44 καί-C ἁγιάζω-VF--FAI1S ὁ- A--ASF σκηνή-N1--ASF ὁ- A--GSN μαρτύριον-N2N-GSN καί-C ὁ- A--ASN θυσιαστήριον-N2N-ASN καί-C *ααρων-N---ASM καί-C ὁ- A--APM υἱός-N2--APM αὐτός- D--GSM ἁγιάζω-VF--FAI1S ἱερατεύω-V1--PAN ἐγώ- P--DS

45 καί-C ἐπικαλέω-VC--FPI1S ἐν-P ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM καί-C εἰμί-VF--FMI1S αὐτός- D--GPM θεός-N2--NSM

46 καί-C γιγνώσκω-VF--FMI3P ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM αὐτός- D--GPM ὁ- A--NSM ἐκἄγω-VB--AAPNSM αὐτός- D--APM ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF ἐπικαλέω-VC--APN αὐτός- D--DPM καί-C θεός-N2--NSM εἰμί-V9--PAN αὐτός- D--GPM

   

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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.

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Arcana Coelestia # 2576

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2576. 'Behold, it is for you a covering of the eyes for all who are with you' means that rational truths are like a covering or garment for spiritual truths. This is clear from the meaning of 'a covering', to be dealt with immediately below, and from the meaning of 'the eyes' as things of the understanding, as is evident from very many places in the Word, and also from the meaning of 'seeing' as understanding, 2150, 2325. Anyone may see that each detail in this verse holds arcana within it which cannot be brought to light except by some interior sense - such as the detail that it is said 'he gave a thousand pieces of silver to her brother' not 'to her husband'; or the details that it was 'a covering of the eyes', and that it was 'for her and all who were with her', also 'with all'; or the detail 'so she was vindicated'. Many historical inferences might indeed be drawn from the sense of the letter, but none of these would have anything spiritual in them, still less anything Divine. Such is the nature of the Word.

[2] As regards rational truths being like a covering or garment for spiritual truths, the position is that the inmost parts of man's being belong to his soul, while the more exterior belong to his body. Man's inmost parts consist in goods and truths from which the soul has its life, or else the soul would not be a soul. Those which are more exterior however derive their life from the soul, and each one of them is like a body, or what amounts to the same, a covering or garment. This becomes clear in particular from the things that are seen in the next life, for example, from angels when these are presented to view. The interior parts of their beings shine from their faces, while the exterior are represented both in their bodies and in the clothes they are wearing, so completely that anyone there may recognize the character of those angels simply from the clothes they are wearing; for every angel consists of real substance and so is an essence given outward form. It is similar in the case of angels who have been seen and whose faces and clothing are described in the Word, such as those seen in the Lord's tomb, Matthew 28:3; Mark 16:5; and the twenty-four elders around the throne, Revelation 4:4; and others. Nor does this apply only to angels but also to everything else, even inanimate objects, mentioned in the Word. Their exteriors are a covering or garment as with the Ark of the Covenant and the tent surrounding it. 'The Ark' there, which was inmost, represented the Lord Himself, for the Testimony belonged there, while 'the tent' outside of it represented the Lord's kingdom. Every single one of 'the coverings' there, that is, the veils and screens, represented the exterior celestial and spiritual things within the Lord's kingdom, that is to say, within the three heavens. This becomes clear from the plan of it that was shown to Moses on Mount Sinai, Exodus 25:9; 26:30. It was this that gave it its holiness, not the gold and silver and the carvings that were in it.

[3] Since the matter of rational truths being like a covering or garment to spiritual truths is being discussed here, and since in Moses a description of the Tent is given - of its coverings or of its screens, and also of its veils in front of places of entry - let an explanation be given, for the sake of illustration, of what specifically was meant by the veils. (But what was meant by the enveloping covers will in the Lord's Divine mercy be stated elsewhere.) The Tabernacle had three veils, the first, which made a division between the Holy Place and the Holy of Holies; the second, which is called a screen serving as a door into the tent; the third, which is called a screen serving as a gate into the court.

[4] The first of these, the veil itself, which was a screen in front of the Ark, is referred to in Moses,

You shall make a veil of violet and purple and twice-dyed scarlet and fine-twined linen. The work of a designer, 1 you shall make it with cherubs on it. And you shall hang it on four pillars of shittim, overlaid with gold, and their hooks shall be of gold; [they shall stand] on four bases of silver. And you shall hang the veil under the clasps. And you shall bring in, within the veil, the Ark of the Testimony, and the veil shall divide for you the Holy Place from the Holy of Holies. Exodus 26:31-34; 36:35-36.

This veil represented the most immediate and inmost appearances of rational good and truth, which occur among the angels of the third heaven. These appearances are described by the violet, purple, twice-dyed scarlet, and fine-twined linen, the red of which represented the goods that belong to love, and the white its truths. Also, the gold and silver with which the pillars were overlaid, and of which the hooks and bases were made had a similar representation. As regards colours being representative, see 1042, 1043, 1053, 1624; and as regards 'gold' meaning the good of love, 113, 1551, 1552, and 'silver' truth, 1551, 2048.

[5] This shows what is meant by the veil of the temple being torn in two, Matthew 27:51; Mark 15:38; Luke 23:45 - namely that once all appearances had been dispelled the Lord entered into the Divine Itself, and at the same time He opened a means of access to the Divine Itself through His Human that had been made Divine.

[6] The second veil, or screen serving as a door to the tent, is referred to in Moses as follows,

You shall make a screen for a door of the tent, of violet and purple and twice-dyed scarlet and fine-twined linen, the work of an embroiderer. And you shall make for the screen five pillars of shittim and overlay them with gold, and their hooks shall be of gold; and you shall cast for them five bases of bronze. Exodus 26:36-37; 36:37-38

This screen represented the appearances of good and truth which are lower and more exterior than those mentioned already; that is, they are the middle appearances that belong to the rational, which occur among the angels of the second heaven. The description given to these appearances is virtually the same, the difference being that this screen had five pillars and five bases, by which number is meant something relatively small, for these appearances are not so unified or heavenly as the appearances belonging to the inmost or third heaven. Regarding the number 'five' meaning that which is small, see 649, 1686. And because these appearances look to natural things, it was commanded that the bases should be cast of bronze; for bronze represented and meant natural good, 425, 1551.

[7] The third veil, or screen serving as a gate into the court, is referred to in Moses as follows,

The screen for a gate of the court shall be twenty cubits [long], of violet and purple and twice-dyed scarlet and fine-twined linen, the work of an embroiderer; the pillars of it shall be four and the bases of these four. All the pillars of the surrounding court shall be fastened with silver; their hooks shall be of silver but their bases of bronze. Exodus 27:16-17; 38:18-19

This screen represented the still lower and more exterior appearances of good and truth, which are the lowest appearances belonging to the rational, and which occur among the angels of the first heaven. Because these appearances correspond to those that are more interior the description given to them is also much the same, the differences being that the pillars were not overlaid with gold but were fastened together with silver, while the hooks were made of silver - all of which mean rational truths such as have their origin immediately in factual knowledge - and the bases were made of bronze which mean natural goods. All these considerations show that there was nothing in the Tent which was not representative of the celestial and spiritual things of the Lord's kingdom; that is, they show that all those things were made so as to provide every type or imprint of the celestial and spiritual things that exist in the three heavens. And they also show that the coverings or screens meant things which, like a body or clothing, surround or are outside of that which is inmost.

[8] In addition to all this, the fact that coverings, screens, and a garment or clothes mean relatively lower truths becomes clear from many places in the Word, as in Ezekiel,

Fine linen with embroidered work from Egypt was your sail, violet and purple from the islands of Elishah was your covering. 2 Ezekiel 27:7.

This refers to 'Tyre', which means interior cognitions of celestial and spiritual things, and therefore those who possess those cognitions, 1201. 'Embroidered work from Egypt' stands for factual knowledge - 'Egypt' meaning factual knowledge, 1164, 1165, 1186, 1462. 'Violet and purple from the islands of Elishah as a covering' stands for forms of ritual corresponding to internal worship, 1156.

[9] In the same prophet,

All the princes of the sea will step down from upon their thrones, and will remove their robes and will strip off their embroidered clothes. They will clothe themselves with tremblings; they will sit on the ground. Ezekiel 26:16.

This too refers to 'Tyre'. 'Robes' and 'embroidered clothes' stand for cognitions formed out of factual knowledge, and so stand for lower truths.

[10] In the same prophet,

I clothed you with embroidered cloth and shod you with badger, and I swathed you in fine linen and covered you with silk, and I adorned you with adornments and put bracelets on your hands and a chain on your neck. You took some of your garments and made for yourself gaily-decked high places and committed whoredom on them. You took your embroidered clothes and covered them. Ezekiel 16:10-11, 16, 18.

This describes 'Jerusalem', which is the spiritual Church, as it had been in early times and as it was subsequently when perverted. Its lower spiritual things and its matters of doctrine are the embroidered clothes, fine linen, and silk.

[11] In Isaiah,

The Lord, Jehovah Zebaoth, is taking away from Jerusalem and from Judah the whole staff of bread and staff of water. At that time a man will take hold of his brother, of his father's house, [saying,] You have clothing, you will be leader for us. On that day he will speak out, saying, I will not be a binder up; and in my house there is neither bread nor clothing. You shall not make me leader of the people. The Lord will smite with a scab the crown of the head of the daughters of Zion. And on that day the Lord will take away the finery of the anklets, and of the networks, and of the crescents, and of the necklaces, and of the chainlets, and of the bracts; 3 and the tiaras, and the garters, and the sashes, and the perfume boxes, 4 and the earrings; the rings, and the nose-jewels, the changes of clothes, and the robes, and the veils, and the pin-cases, and the mirrors, and the muslin, and the turbans, and the mantles. Isaiah 3:1, 6-7, 17-24.

'Jerusalem' stands for the spiritual Church, 'Judah' for the celestial Church, 'the staff of bread and the staff of water which will be taken away' for good and truth. 'The clothing which the leader will have' stands for the truths that make up doctrine. The various articles of clothing and adornments that are listed belonging to the daughters of Zion mean every single genus and species of good and truth which were to be taken away from them. Unless each item that is mentioned meant some specific detail of the Church they would not be part of the Word, every expression of which has what is Divine within it. 'The daughters of Zion' who are said to possess all these articles means those things that constitute the Church; see 2362.

[12] In the same prophet,

Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city; no more may there come in to you the uncircumcised and the unclean. Isaiah 52:1-2.

'Zion' stands for the celestial Church, 'Jerusalem' for the spiritual, 'beautiful garments' for the sacred things of faith. In the same prophet,

Their webs do not become clothing, neither are they covered in their works. Their works are works of iniquity. Isaiah 59:6.

'Webs' stands for made-up truths which do not become clothing. 'Clothing' stands for exterior truths of doctrine and worship, hence the statement 'neither are they covered in their works'.

[13] In the same prophet,

I will greatly rejoice in Jehovah, my soul will exult in my God, for He will clothe me with the clothes of salvation, with the robe of righteousness has He covered me. Isaiah 61:10.

'The clothes of salvation' stands for truths of faith, 'the robe of righteousness' for the good that flows from charity. In John,

You have a few names also in Sardis, who have not soiled their garments, and they will walk with Me in white, for they are worthy. He who conquers will be clad in white garments. Revelation 3:4-5.

In the same book,

Blessed is he who is awake and keeps his garments, so that he may not walk naked. Revelation 16:15.

In the same book,

On the thrones I saw twenty-four elders seated, clad in white garments. Revelation 4:4.

Here it is evident that 'garments' do not mean garments but spiritual things, which are forms of truth.

[14] The same may be seen in what the Lord said when speaking about the close of the age. When He said that people were not to turn back and fetch their garments, Matthew 24:18; Mark 13:16, truths were meant by 'garments', see 2454, as they also are in His reference to the man who was not wearing a wedding garment, Matthew 22:11-12, and in His reference to John,

What did you go out to see. A man clad in fine garments? Those who wear fine garments are in kings' houses. Matthew 11:8; Luke 7:25.

This means that they did not care about the external things of doctrine and worship but about the internal, and this is why He adds,

What did you go out to see? A prophet? Yes, I tell you, and more than a prophet. Matthew 11:9.

'A prophet' here stands for the external things of doctrine and worship.

[15] As 'clothes' meant truths of every kind the children of Israel were commanded when leaving Egypt to ask from their neighbour for gold and silver, and for clothes, and to place them on their children, Exodus 3:22; 12:35-36.

[16] They were also commanded not to wear clothes made from different kinds of stuff, or to wear mixed ones, Leviticus 19:19; Deuteronomy 22:11; and were commanded to make tassels for the hems of their clothes, to put a violet cord there, and when they saw it were to recollect the commandments and carry them out, Numbers 15:38-40. In former times they also rent their clothes, as is evident in Joshua 7:6; Judges 11:35; 1 Samuel 4:12; 2 Samuel 1:2, 11-12; 3:31; 13:30-31; 15:32; 1 Kings 21:27; 2 Kings 5:7-8; 6:30; 22:11, 14, 19; Isaiah 36:22; 37:1. This action meant a zealous regard for doctrine and truth which had in a similar way been torn to shreds, and also a humble recognition that nothing existed with them, which is meant by the adornment of clothing.

[17] That veils, screens, garments, or clothes mean such things is also evident with the prophecy of Jacob, who by now was Israel,

He will bind his colt to the vine, and the foal of his ass to a choice vine. He will wash his clothing in wine, and his garment in the blood of grapes. Genesis 49:11.

What these words mean nobody can know except from the internal sense, that is to say, what is meant by 'a vine', 'a choice vine', 'a colt', 'the foal of an ass', 'wine', 'the blood of grapes', 'clothing', and 'garment'. That it is a reference to the Lord who in that prophecy is called 'Shiloh' is self-evident. The reference at this point is to Judah who represents the Lord's Divine celestial. 'The clothing he was to wash in wine' and 'the garment in the blood of grapes' mean His Rational and Natural which He was to make Divine.

[18] Similarly in Isaiah,

Who is this coming from Edom, with dyed clothes from Bozra, he that is glorious in his apparel, marching in the vast numbers of his strength? Why are you red as to your clothing, and your clothes like his that treads the winepress? And I have trodden the winepress alone, and from the peoples no one was with me. Their victory has been sprinkled on my clothes, and I have stained all my raiment. Isaiah 63:1-3.

Here also 'clothes' and 'raiment' stand for the Lord's Human which, by means of the conflicts brought about by temptations and by means of victories, He made Divine by His own power; hence the statement, 'I have trodden the winepress alone, and from the peoples no one was with me'. The reference to 'Isaac smelling the smell of Esau's clothes, and so blessing him' implies much the same, Genesis 27:27.

[19] The Holiness itself of the Lord's Divine Human was also a garment which was seen as light and as something dazzling white when He was transfigured, described in Matthew as follows,

When Jesus was transfigured His face shone like the sun, and His clothes became [white] as the light. Matthew 17:2.

In Luke,

When Jesus was praying the appearance of His face was altered; His clothing became dazzling white. Luke 9:29.

And in Mark,

When Jesus was transfigured His clothes became glistening, intensely white like snow, as no fuller on earth could bleach them. Mark 9:3.

The sacred vestments worn by Aaron when he went inside the veil, which were made of linen, were similarly representative, Leviticus 16:2, 4, and so were the sacred vestments 'for glory and adornment' when he ministered, which are described in Exodus 28:2-end; 39:1-end. Not a detail of those vestments failed to be representative.

Poznámky pod čarou:

1. literally, of designing, but where this verse is explained Swedenborg translates of a designer; see 9669.

2. The Latin word used here is the same as that which in preceding quotations from the Word has been translated screen.

3. i.e. thin metal plates worn as jewelry

4. literally, houses of the soul

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