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Ezekiel 44

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1 καί-C ἐπιστρέφω-VAI-AAI3S ἐγώ- P--AS κατά-P ὁ- A--ASF ὁδός-N2--ASF ὁ- A--GSF πύλη-N1--GSF ὁ- A--GPM ἅγιος-A1A-GPM ὁ- A--GSF ἐξώτερος-A1A-GSF ὁ- A--GSF βλέπω-V1--PAPGSF κατά-P ἀνατολή-N1--APF καί-C οὗτος- D--NSF εἰμί-V9--IAI3S κλείω-VT--XPPNSF

2 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P ἐγώ- P--AS ὁ- A--NSF πύλη-N1--NSF οὗτος- D--NSF κλείω-VT--XPPNSF εἰμί-VF--FMI3S οὐ-D ἀναοἴγω-VQ--FPI3S καί-C οὐδείς-A3--NSM μή-D διαἔρχομαι-VB--AAS3S διά-P αὐτός- D--GSF ὅτι-C κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ὁ- A--GSM *ἰσραήλ-N---GSM εἰςἔρχομαι-VF--FMI3S διά-P αὐτός- D--GSF καί-C εἰμί-VF--FMI3S κλείω-VT--XPPNSF

3 διότι-C ὁ- A--NSM ἡγέομαι-V2--PMPNSM οὗτος- D--NSM καταἵημι-VF--FMI3S ἐν-P αὐτός- D--DSF ὁ- A--GSN ἐσθίω-VB--AAN ἄρτος-N2--ASM ἐναντίον-P κύριος-N2--GSM κατά-P ὁ- A--ASF ὁδός-N2--ASF αιλαμ-N---GSN ὁ- A--GSF πύλη-N1--GSF εἰςἔρχομαι-VF--FMI3S καί-C κατά-P ὁ- A--ASF ὁδός-N2--ASF αὐτός- D--GSM ἐκἔρχομαι-VF--FMI3S

4 καί-C εἰςἄγω-VBI-AAI3S ἐγώ- P--AS κατά-P ὁ- A--ASF ὁδός-N2--ASF ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF πρός-P βορέας-N1T-ASM κατέναντι-D ὁ- A--GSM οἶκος-N2--GSM καί-C ὁράω-VBI-AAI1S καί-C ἰδού-I πλήρης-A3H-NSM δόξα-N1S-GSF ὁ- A--NSM οἶκος-N2--NSM κύριος-N2--GSM καί-C πίπτω-V1--PAI1S ἐπί-P πρόσωπον-N2N-ASN ἐγώ- P--GS

5 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P ἐγώ- P--AS υἱός-N2--VSM ἄνθρωπος-N2--GSM τάσσω-VA--AAD2S εἰς-P ὁ- A--ASF καρδία-N1A-ASF σύ- P--GS καί-C ὁράω-VB--AAD2S ὁ- A--DPM ὀφθαλμός-N2--DPM σύ- P--GS καί-C ὁ- A--DPN οὖς-N3T-DPN σύ- P--GS ἀκούω-V1--PAD2S πᾶς-A3--APN ὅσος-A1--APN ἐγώ- P--NS λαλέω-V2--PAI1S μετά-P σύ- P--GS κατά-P πᾶς-A3--APN ὁ- A--APN πρόσταγμα-N3M-APN οἶκος-N2--GSM κύριος-N2--GSM καί-C κατά-P πᾶς-A3--APN ὁ- A--APN νόμιμος-A1--APN αὐτός- D--GSM καί-C τάσσω-VF--FAI2S ὁ- A--ASF καρδία-N1A-ASF σύ- P--GS εἰς-P ὁ- A--ASF εἴσοδος-N2--ASF ὁ- A--GSM οἶκος-N2--GSM κατά-P πᾶς-A1S-APF ὁ- A--APF ἔξοδος-N2--APF αὐτός- D--GSM ἐν-P πᾶς-A3--DPM ὁ- A--DPM ἅγιος-A1A-DPM

6 καί-C εἶπον-VF2-FAI2S πρός-P ὁ- A--ASM οἶκος-N2--ASM ὁ- A--ASM παραπικραίνω-V1--PAPASM πρός-P ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSM *ἰσραήλ-N---GSM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ἱκανόω-V4--PMD3S σύ- P--DP ἀπό-P πᾶς-A1S-GPF ὁ- A--GPF ἀνομία-N1A-GPF σύ- P--GP οἶκος-N2--NSM *ἰσραήλ-N---GSM

7 ὁ- A--GSN εἰςἄγω-VB--AAN σύ- P--AP υἱός-N2--APM ἀλλογενής-A3H-APM ἀπερίτμητος-A1B-APM καρδία-N1A-DSF καί-C ἀπερίτμητος-A1B-APM σάρξ-N3K-DSF ὁ- A--GSN γίγνομαι-V1--PMN ἐν-P ὁ- A--DPM ἅγιος-A1A-DPM ἐγώ- P--GS καί-C βεβηλόω-V4I-IAI3P αὐτός- D--APN ἐν-P ὁ- A--DSN προςφέρω-V1--PAN σύ- P--AP ἄρτος-N2--APM στέαρ-N3--ASN καί-C αἷμα-N3M-ASN καί-C παραβαίνω-V1I-IAI2P ὁ- A--ASF διαθήκη-N1--ASF ἐγώ- P--GS ἐν-P πᾶς-A1S-DPF ὁ- A--DPF ἀνομία-N1A-DPF σύ- P--GP

8 καί-C διατάσσω-VAI-AAD2P ὁ- A--GSN φυλάσσω-V1--PAN φυλακή-N1--APF ἐν-P ὁ- A--DPN ἅγιος-A1A-DPN ἐγώ- P--GS

9 διά-P οὗτος- D--ASN ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM πᾶς-A3--NSM υἱός-N2--NSM ἀλλογενής-A3H-NSM ἀπερίτμητος-A1B-NSM καρδία-N1A-DSF καί-C ἀπερίτμητος-A1B-NSM σάρξ-N3K-DSF οὐ-D εἰςἔρχομαι-VF--FMI3S εἰς-P ὁ- A--APN ἅγιος-A1A-APN ἐγώ- P--GS ἐν-P πᾶς-A3--DPM υἱός-N2--DPM ἀλλογενής-A3H-GPM ὁ- A--GPM εἰμί-V9--PAPGPM ἐν-P μέσος-A1--DSM οἶκος-N2--GSM *ἰσραήλ-N---GSM

10 ἀλλά-C ἤ-C ὁ- A--NPM *λευίτης-N1M-NPM ὅστις- X--NPM ἀποἅλλομαι-VAI-AMI3P ἀπό-P ἐγώ- P--GS ἐν-P ὁ- A--DSN πλανάω-V3--PMN ὁ- A--ASM *ἰσραήλ-N---ASM ἀπό-P ἐγώ- P--GS κατόπισθεν-D ὁ- A--GPN ἐνθύμημα-N3M-GPN αὐτός- D--GPM καί-C λαμβάνω-VF--FMI3P ἀδικία-N1A-ASF αὐτός- D--GPM

11 καί-C εἰμί-VF--FMI3P ἐν-P ὁ- A--DPN ἅγιος-A1A-DPN ἐγώ- P--GS λειτουργέω-V2--PAPNPM θυρωρός-N2--NPM ἐπί-P ὁ- A--GPF πύλη-N1--GPF ὁ- A--GSM οἶκος-N2--GSM καί-C λειτουργέω-V2--PAPNPM ὁ- A--DSM οἶκος-N2--DSM οὗτος- D--NPM σφάζω-VF--FAI3P ὁ- A--APN ὁλοκαύτωμα-N3M-APN καί-C ὁ- A--APF θυσία-N1A-APF ὁ- A--DSM λαός-N2--DSM καί-C οὗτος- D--NPM ἵστημι-VF--FMI3P ἐναντίον-P ὁ- A--GSM λαός-N2--GSM ὁ- A--GSN λειτουργέω-V2--PAN αὐτός- D--DPM

12 ἀντί-P ὅς- --GPM λειτουργέω-V2I-IAI3P αὐτός- D--DPM πρό-P πρόσωπον-N2N-GSN ὁ- A--GPN εἴδωλον-N2N-GPN αὐτός- D--GPM καί-C γίγνομαι-VBI-AMI3S ὁ- A--DSM οἶκος-N2--DSM *ἰσραήλ-N---GSM εἰς-P κόλασις-N3I-ASF ἀδικία-N1A-GSF ἕνεκα-P οὗτος- D--GSM αἴρω-VAI-AAI1S ὁ- A--ASF χείρ-N3--ASF ἐγώ- P--GS ἐπί-P αὐτός- D--APM λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM

13 καί-C οὐ-D ἐγγίζω-VF2-FAI3P πρός-P ἐγώ- P--AS ὁ- A--GSN ἱερατεύω-V1--PAN ἐγώ- P--DS οὐδέ-C ὁ- A--GSN προςἄγω-V1--PAN πρός-P ὁ- A--APN ἅγιος-A1A-APN υἱός-N2--GPM ὁ- A--GSM *ἰσραήλ-N---GSM οὐδέ-C πρός-P ὁ- A--APN ἅγιος-A1A-APN ὁ- A--GPN ἅγιος-A1A-GPN ἐγώ- P--GS καί-C λαμβάνω-VF--FMI3P ἀτιμία-N1A-ASF αὐτός- D--GPM ἐν-P ὁ- A--DSF πλάνησις-N3I-DSF ὅς- --DSF πλανάω-VCI-API3P

14 καί-C κατατάσσω-VF--FAI3P αὐτός- D--APM φυλάσσω-V1--PAN φυλακή-N1--APF ὁ- A--GSM οἶκος-N2--GSM εἰς-P πᾶς-A3--APN ὁ- A--APN ἔργον-N2N-APN αὐτός- D--GSM καί-C εἰς-P πᾶς-A3--APN ὅσος-A1--APN ἄν-X ποιέω-VA--AAS3P

15 ὁ- A--NPM ἱερεύς-N3V-NPM ὁ- A--NPM *λευίτης-N1M-NPM ὁ- A--NPM υἱός-N2--NPM ὁ- A--GSM *σαδδουκ-N---GSM ὅστις- X--NPM φυλάσσω-VAI-AMI3P ὁ- A--APF φυλακή-N1--APF ὁ- A--GPM ἅγιος-A1A-GPM ἐγώ- P--GS ἐν-P ὁ- A--DSN πλανάω-V3--PMN οἶκος-N2--ASM *ἰσραήλ-N---GSM ἀπό-P ἐγώ- P--GS οὗτος- D--NPM προςἄγω-VF--FAI3P πρός-P ἐγώ- P--AS ὁ- A--GSN λειτουργέω-V2--PAN ἐγώ- P--DS καί-C ἵστημι-VF--FMI3P πρό-P πρόσωπον-N2N-GSN ἐγώ- P--GS ὁ- A--GSN προςφέρω-V1--PAN ἐγώ- P--DS θυσία-N1A-ASF στέαρ-N3--ASN καί-C αἷμα-N3M-ASN λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM

16 οὗτος- D--NPM εἰςἔρχομαι-VF--FMI3P εἰς-P ὁ- A--APN ἅγιος-A1A-APN ἐγώ- P--GS καί-C οὗτος- D--NPM προςἔρχομαι-VF--FMI3P πρός-P ὁ- A--ASF τράπεζα-N1S-ASF ἐγώ- P--GS ὁ- A--GSN λειτουργέω-V2--PAN ἐγώ- P--DS καί-C φυλάσσω-VF--FAI3P ὁ- A--APF φυλακή-N1--APF ἐγώ- P--GS

17 καί-C εἰμί-VF--FMI3S ἐν-P ὁ- A--DSN εἰςπορεύομαι-V1--PMN αὐτός- D--APM ὁ- A--APF πύλη-N1--APF ὁ- A--GSF αὐλή-N1--GSF ὁ- A--GSF ἐσώτερος-A1A-GSF στολή-N1--APF λινοῦς-A1C-APF ἐνδύω-VF--FMI3P καί-C οὐ-D ἐνδύω-VF--FMI3P ἐρέα-N3--ASF ἐν-P ὁ- A--DSN λειτουργέω-V2--PAN αὐτός- D--APM ἀπό-P ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF ἐσώτερος-A1A-GSF αὐλή-N1--GSF

18 καί-C κίδαρις-N3I-APF λινοῦς-A1C-APF ἔχω-VF--FAI3P ἐπί-P ὁ- A--DPF κεφαλή-N1--DPF αὐτός- D--GPM καί-C περισκελής-A3H-APN λινοῦς-A1C-APN ἔχω-VF--FAI3P ἐπί-P ὁ- A--APF ὀσφύς-N3U-APF αὐτός- D--GPM καί-C οὐ-D περιζωννύω-VF--FMI3P βία-N1A-DSF

19 καί-C ἐν-P ὁ- A--DSN ἐκπορεύομαι-V1--PMN αὐτός- D--APM εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐξώτερος-A1A-ASF πρός-P ὁ- A--ASM λαός-N2--ASM ἐκδύω-VF--FMI3P ὁ- A--APF στολή-N1--APF αὐτός- D--GPM ἐν-P ὅς- --DPF αὐτός- D--NPM λειτουργέω-V2--PAI3P ἐν-P αὐτός- D--DPF καί-C τίθημι-VF--FAI3P αὐτός- D--APF ἐν-P ὁ- A--DPF ἐξέδρα-N1--DPF ὁ- A--GPN ἅγιος-A1A-GPN καί-C ἐνδύω-VF--FMI3P στολή-N1--APF ἕτερος-A1A-APF καί-C οὐ-D μή-D ἁγιάζω-VA--AAS3P ὁ- A--ASM λαός-N2--ASM ἐν-P ὁ- A--DPF στολή-N1--DPF αὐτός- D--GPM

20 καί-C ὁ- A--APF κεφαλή-N1--APF αὐτός- D--GPM οὐ-D ξυράω-VF--FMI3P καί-C ὁ- A--APF κόμη-N1--APF αὐτός- D--GPM οὐ-D ψιλόω-VF--FAI3P καλύπτω-V1--PAPNPM καλύπτω-VF--FAI3P ὁ- A--APF κεφαλή-N1--APF αὐτός- D--GPM

21 καί-C οἶνος-N2--ASM οὐ-D μή-D πίνω-VB--AAS3P πᾶς-A3--NSM ἱερεύς-N3V-NSM ἐν-P ὁ- A--DSN εἰςπορεύομαι-V1--PMN αὐτός- D--APM εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐσώτερος-A1A-ASF

22 καί-C χήρα-N1A-ASF καί-C ἐκβεβηλόω-VM--XPPASF οὐ-D λαμβάνω-VF--FMI3P ἑαυτοῦ- D--DPM εἰς-P γυνή-N3K-ASF ἀλλά-C ἤ-C παρθένος-N2--ASF ἐκ-P ὁ- A--GSN σπέρμα-N3M-GSN *ἰσραήλ-N---GSM καί-C χήρα-N1A-NSF ἐάν-C γίγνομαι-VB--AMS3S ἐκ-P ἱερεύς-N3V-GSM λαμβάνω-VF--FMI3P

23 καί-C ὁ- A--ASM λαός-N2--ASM ἐγώ- P--GS διδάσκω-VF--FAI3P ἀνά-P μέσος-A1--ASM ἅγιος-A1A-GSN καί-C βέβηλος-A1B-GSN καί-C ἀνά-P μέσος-A1--ASM ἀκάθαρτος-A1B-GSN καί-C καθαρός-A1A-GSN γνωρίζω-VF2-FAI3P αὐτός- D--DPM

24 καί-C ἐπί-P κρίσις-N3I-ASF αἷμα-N3M-GSN οὗτος- D--NPM ἐπιἵστημι-VF--FMI3P ὁ- A--GSN διακρίνω-V1--PAN ὁ- A--APN δικαίωμα-N3M-APN ἐγώ- P--GS δικαιόω-VF--FAI3P καί-C ὁ- A--APN κρίμα-N3M-APN ἐγώ- P--GS κρίνω-VF2-FAI3P καί-C ὁ- A--APN νόμιμος-A1--APN ἐγώ- P--GS καί-C ὁ- A--APN πρόσταγμα-N3M-APN ἐγώ- P--GS ἐν-P πᾶς-A1S-DPF ὁ- A--DPF ἑορτή-N1--DPF ἐγώ- P--GS φυλάσσω-VF--FMI3P καί-C ὁ- A--APN σάββατον-N2N-APN ἐγώ- P--GS ἁγιάζω-VF--FAI3P

25 καί-C ἐπί-P ψυχή-N1--ASF ἄνθρωπος-N2--GSM οὐ-D εἰςἔρχομαι-VF--FMI3P ὁ- A--GSN μιαίνω-VC--APN ἀλλά-C ἤ-C ἐπί-P πατήρ-N3--DSM καί-C ἐπί-P μήτηρ-N3--DSF καί-C ἐπί-P υἱός-N2--DSM καί-C ἐπί-P θυγάτηρ-N3--DSF καί-C ἐπί-P ἀδελφός-N2--DSM καί-C ἐπί-P ἀδελφή-N1--DSF αὐτός- D--GSM ὅς- --NSF οὐ-D γίγνομαι-VX--XAI3S ἀνήρ-N3--DSM μιαίνω-VC--FPI3S

26 καί-C μετά-P ὁ- A--ASN καθαρίζω-VS--APN αὐτός- D--ASM ἑπτά-M ἡμέρα-N1A-APF ἐκἀριθμέω-VF--FAI3S αὐτός- D--DSM

27 καί-C ὅς- --DSF ἄν-X ἡμέρα-N1A-DSF εἰςπορεύομαι-V1--PMS3P εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐσώτερος-A1A-ASF ὁ- A--GSN λειτουργέω-V2--PAN ἐν-P ὁ- A--DSN ἅγιος-A1A-DSN προςφέρω-VF--FAI3P ἱλασμός-N2--ASM λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM

28 καί-C εἰμί-VF--FMI3S αὐτός- D--DPM εἰς-P κληρονομία-N1A-ASF ἐγώ- P--NS κληρονομία-N1A-NSF αὐτός- D--DPM καί-C κατάσχεσις-N3I-NSF αὐτός- D--DPM οὐ-D δίδωμι-VC--FPI3S ἐν-P ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM ὅτι-C ἐγώ- P--NS κατάσχεσις-N3I-NSF αὐτός- D--GPM

29 καί-C ὁ- A--APF θυσία-N1A-APF καί-C ὁ- A--APN ὑπέρ-P ἁμαρτία-N1A-APF καί-C ὁ- A--APN ὑπέρ-P ἄγνοια-N1A-APF οὗτος- D--NPM ἐσθίω-VF--FMI3P καί-C πᾶς-A3--NSN ἀφόρισμα-N3M-NSN ἐν-P ὁ- A--DSM *ἰσραήλ-N---DSM αὐτός- D--DPM εἰμί-VF--FMI3S

30 ἀπαρχή-N1--NPF πᾶς-A3--GPN καί-C ὁ- A--APN πρωτότοκος-A1B-APN πᾶς-A3--GPN καί-C ὁ- A--APN ἀφαίρεμα-N3M-APN πᾶς-A3--APN ἐκ-P πᾶς-A3--GPF ὁ- A--GPF ἀπαρχή-N1--GPF σύ- P--GP ὁ- A--DPM ἱερεύς-N3V-DPM εἰμί-VF--FMI3S καί-C ὁ- A--APN πρωτογένημα-N3M-APN σύ- P--GP δίδωμι-VF--FAI2P ὁ- A--DSM ἱερεύς-N3V-DSM ὁ- A--GSN τίθημι-VE--AAN εὐλογία-N1A-APF σύ- P--GP ἐπί-P ὁ- A--APM οἶκος-N2--APM σύ- P--GP

31 καί-C πᾶς-A3--NSN θνησιμαῖος-A1A-NSN καί-C θηριάλωτος-A1B-NSN ἐκ-P ὁ- A--GPN πετεινόν-N2N-GPN καί-C ἐκ-P ὁ- A--GPN κτῆνος-N3E-GPN οὐ-D ἐσθίω-VF--FMI3P ὁ- A--NPM ἱερεύς-N3V-NPM

   

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Apocalypse Explained # 630

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630. Verse 2. And the court which is without the temple cast out, and measure it not, signifies that the external of the Word, and thence of the church and worship, is not to be explored. This is evident from the signification of the "court," as being the external of the Word, and thence of the church and of worship. The "court" has this signification because the "temple" signifies heaven and the church in respect to Divine truth, as was said in the article above; therefore the "court" which was "outside the temple or in front of the temple" signifies the first or lowest heaven. For the "temple," regarded in itself, signifies the higher heavens; that is, the "adytum," where the ark of the covenant was, signified the inmost or third heaven, and "the temple outside of the adytum" signified the middle or second heaven; therefore the "court" signified the lowest or first heaven; and what signifies heaven signifies also the church, for the church is the Lord's heaven on the earth; and what signifies the church, signifies also the Word and worship, for the Word is the Divine truth, from which are heaven and the church, and worship is according to Divine truth, which is the Word. From this it is that the "court" signifies the external or ultimate of heaven and the church, and also the external or ultimate of the Word and of worship.

[2] The Word and worship are altogether as heaven and the church are; for as there are three heavens, so in the Word there are three distinct senses: the inmost sense, which is called the celestial sense, is for the inmost or third heaven; the middle sense, which is called the spiritual sense, is for the middle or second heaven; and the ultimate sense, which is called the celestial-natural and spiritual-natural sense, is for the lowest or first heaven. These three senses, besides the natural which is for the world, are in the Word and in all its particulars; and as the three heavens have the Word and each heaven is in its own sense of the Word, and from this is their heaven and also their worship, it follows that what signifies heaven signifies also the Word and worship. This is why the "court" signifies the external of the Word, and thence the external of the church and of worship.

[3] Moreover, it is to be known that the temple had two courts, one without the temple, and the other within, and "the court without the temple" signifies the entrance itself into heaven and into the church, in which are those who are being introduced into heaven; while "the court within the temple" represented the lowest heaven. It is similar with the church, also with the Word and with worship; for "the court without the temple" signifies the external of the Word, that is, the Word such as it is in the natural sense, which is for the world, by which man is introduced into its spiritual sense, in which the angels of heaven are. But what is properly signified by each court, the inner and the outer, will be told in what follows. Also, why it is here said that "the court without the temple is to be cast out, and not measured," will be told in the following article, where it is told what is signified by "it is given to the nations."

[4] From this it can now in some measure be seen what is signified in the Word by "court" and by "courts" in the following passages. In Moses:

Thou shalt make the court of the tabernacle at the corner of the south towards the south, hangings for the courts; twenty pillars, twenty bases, the hooks of the pillars and the fillets of silver, the gate of the court with the veil; its length a hundred cubits from the south to the north, and its breadth fifty from the east to the west (Exodus 27:9-18).

This court was the court of the Tent of meeting, which likewise represented and signified the lowest or first heaven; for "the Tent of meeting" represented heaven; its inmost, where the ark was, over which was the mercy seat, represented the inmost or third heaven; the law in the ark, the Lord Himself as to Divine truth or the Word; and the tent without the veil, where was the table for the loaves, the altar of incense, and the lamp stand, represented the middle or second heaven; and the court, the lowest or first heaven. (That the three heavens were represented by that tent may be seen in Arcana Coelestia, n. Arcana Coelestia 3478, 9457, 9481, 9485; but what is signified in particular by the court, and by all things pertaining to it, may be seen, n. 9741-9775.)

[5] As the court represented the lowest heaven, and thence also the external of the church, of the Word, and of worship:

The residue of the meal offerings and of the sacrifices for sin were eaten by Aaron and his sons in the court (Leviticus 6:16, 26).

"Eating in the court" these sanctified things signified appropriating to oneself the goods of the church that were signified by the meal offerings and these sacrifices; and all appropriation of holy things is effected by ultimates, for except through ultimates there can be no appropriation of interior holy things.

[6] But the courts of the temple are thus described in the first book of Kings:

Solomon made a court before the front of the house of the temple. And afterwards he built the inner court, three layers of hewn stones and a row of hewn cedar (1 Kings 6:3, 36).

The temple in like manner represented heaven and the church; the adytum, where the ark was, represented the inmost or third heaven, also the church with those who are in inmosts, which is called the celestial church; the temple outside the adytum represented the middle or second heaven, also the church with those who are in the middle, which is called the internal spiritual church; the inner court represented the lowest or first heaven, also the church with those who are in ultimates, which is called the internal-natural church; while the outer court represented the entrance into heaven.

[7] And as the temple in the highest sense signified the Lord in relation to the Divine Human, so also in relation to Divine truth, thence the temple also signifies Divine truth proceeding from the Lord, consequently the Word, for that is the Divine truth in the church. That the Lord's Divine Human is signified by the temple is evident from the Lord's words where He says:

Destroy this temple, and in three days I will raise it up; and He spake of the temple of His body (John 2:18-23).

That the "temple" signifies the church is evident from these words of the Lord:

That there shall not be left of the temple stone upon stone that shall not be thrown down (Matthew 24:1, 2; Luke 21:5-7).

These words mean that every Divine truth, consequently everything of the church, is to perish; for the end of the church, which is called the consummation of the age, is here treated of.

[8] That there were two courts built, an inner and an outer, and there little chambers, porticos, or piazzas, and many other things, can be seen from the description of them in Ezekiel:

The angel brought me to the outer court, where, behold, there were chambers and a pavement made for the court round about, thirty chambers upon the pavement, which he measured as to the length and the breadth; and he also measured the bedchambers, the portico, the gate, everything as to length and breadth (Ezekiel 40:17-22, 40:31, 40:34, et seq.; Ezekiel 42:1-14).

And of the inner court it is said in the same:

That he measured the inner court, the gates thereof towards the north, the east, and the south; the portico, the steps with the ascents, the bedchambers, the chambers of the singers, the upper lintels (Ezek. 40:23-31, 40:44, et seq.).

And in Jeremiah:

In the chamber of Gemaliah 1 the scribe, in the upper court, at the entrance of the gate of the new house (Jeremiah 36:10).

In the prophet Ezekiel, from chap. 40 to chap. 48, a new city, a new temple, and a new earth, are treated of, which signify a New Church that was to be established by the Lord; and the "chambers," the "bedchambers," the "porticos," and the rest, signify such things as belong to the church, its doctrine and worship; and their dimensions signify their quality (as was said and shown in the article above). But this is not the place to explain what is signified by the particulars; only that "courts" signify the external things of heaven and of the church, and thence the externals of the Word and of worship. That the externals of these are signified by the "courts" is evident from this alone, that the "temple" in general signifies heaven and the church, therefore the three divisions of the temple, namely, the courts, the temple itself, and the adytum, signify the three heavens according to their degrees. (Of what nature the three heavens are according to their degrees, see in the work on Heaven and Hell, n. 29-40 .)

[9] That "the temple and the courts" signify heaven and the church can be seen more fully from these words in Ezekiel:

The spirit raised me up and brought me into the inner court of the temple, when behold, the glory of Jehovah filled the house; and I heard one speaking unto me out of the house, saying, Son of man, the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the sons of Israel forever (Ezekiel 43:4-7).

That these "courts" signify the lowest heaven, or the external of the church, can be seen from its being said that "he was brought into the court, and thence saw the house filled with the glory of Jehovah," "the glory of Jehovah" signifying Divine truth, which constitutes heaven and the church; also afterwards, that that house was "the place of the throne of Jehovah, and the place of the soles of His feet, where He will dwell in the midst of the sons of Israel forever." That "the throne of Jehovah" means heaven may be seen above (n. 253, 297, 343, 460, 462, 477, 482); and that "the place of the soles of the feet of Jehovah" means the church, see also above n. 606; the "sons of Israel" mean all who are of the Lord's church, consequently "to dwell with them forever" signifies the unceasing presence of the Lord with them.

[10] In the same:

The glory of Jehovah lifted itself up from above the cherub over the threshold of the house, and the house was filled with the cloud. And the cloud filled the inner court. And the court was full of the brightness of the glory of Jehovah; and the voice of the wings of the cherubim was heard even to the outer court (Ezekiel 10:3, 4, 5).

The "cherubim" seen by the prophet represented the Lord in relation to providence and guard that He be not approached except through good of love; consequently the "cherubim" signify the higher heavens, particularly the inmost heaven, for this guard is there (See above n. 277, 313, 322, 362, 370, 462); therefore the "house that was filled with the cloud" signifies heaven and the church; the "inner court," which the cloud also filled, signifies the lowest heaven; and the "outer court," as far as which the voice of the wings of the cherubs was heard, signifies the entrance into heaven, which is specifically in the natural world, and afterwards in the world of spirits. For through the church in the world, and afterwards through the world of spirits, man enters into heaven. (What the world of spirits is, see in the work on Heaven and Hell 421-431 seq.) But the "cloud" and "the brightness of the glory of Jehovah" signify the Divine truth proceeding from the Lord.

[11] From this it can now be seen what is signified by "courts" in the following passages. In David:

Blessed is he whom thou choosest and causest to approach, he shall dwell in Thy courts; we shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Psalms 65:4).

This signifies that those who are in charity, or in spiritual affection, will live in heaven, and there will be in intelligence and wisdom from Divine truth and Divine good; "the chosen" (or he whom thou choosest) signifies those who are in love towards the neighbor or in charity; "causest to approach" signifies spiritual affection or love, for so far as man is in that love or that affection, so far he is with the Lord, for everyone approaches Him according to that love; "to dwell in courts" signifies to live in heaven, "to dwell" meaning to live, and "courts" meaning heaven; "to be satisfied with the goodness of the house" signifies to be in wisdom from Divine good; and "to be satisfied with the holiness of the temple" signifies to be in intelligence from Divine truth, and from both to enjoy heavenly joy; "the house of God" signifies heaven and the church in respect to Divine good, and the "temple" heaven and the church in respect to Divine truth, and "holiness" is predicated of spiritual good, which is truth.

[12] In the same:

A day in Thy courts is better than thousands, I have chosen to stand at the door in the house of my God (Psalms 84:10).

"Courts" here signify the first or lowest heaven, through which there is entrance into the higher heavens; therefore it is added, "I have chosen to stand at the door in the house of my God." In the same:

Give to Jehovah the glory of His name, bring an offering, and come into His courts (Psalms 96:8).

In the same:

Praise ye the name of Jehovah, praise, O ye servants of Jehovah, who stand in the house of Jehovah, in the courts of the house of our God (Psalms 135:1, 2).

In the same:

How amiable are Thy dwellings, O Jehovah of Hosts; my soul hath desired, yea is consumed for the courts of Jehovah (Psalms 84:1, 2).

In the same:

Come into His gates with confession, into His courts with praise, confess ye unto Him, bless His name (Psalms 100:4).

In the same:

I will pay my vows unto Jehovah before all His people, in the courts of the house of Jehovah, in the midst of thee, O Jerusalem (Psalms 116:14, 18, 19).

In the same:

The righteous shall flourish as the palm tree, he shall grow as a cedar in Lebanon. Planted in the house of Jehovah they shall spring forth in the courts of our God (Psalms 92:12, 13).

That in these passages "courts" mean heaven, in particular the lowest heaven and the church, can be seen without explanation.

[13] Likewise in the following passages. In Isaiah:

They shall gather the corn and the new wine, they shall eat and shall praise Jehovah, and they that shall bring it together shall drink in the courts of My holiness (Isaiah 62:9).

"They shall gather the corn and the new wine" signifies instruction in the goods and truths of doctrine and of the church; "they shall eat and shall praise Jehovah" signifies appropriation and the worship of the Lord; "they that shall bring it together shall drink in the courts of My holiness" signifies the enjoyment of Divine truth, and the consequent happiness in the heavens.

[14] In Joel:

Let the priests, the ministers of Jehovah, weep between the court and the altar, and let them say, Spare Thy people, O Jehovah (Joel 2:17);

"weeping between the court and the altar" signifies lamentation over the vastation of Divine truth and Divine good in the church; for the "court" has a similar signification as the "temple," namely, the church in respect to Divine truth, and the "altar" signifies the church in respect to Divine good; therefore "between the court and the altar" signifies the marriage of good and truth, which constitutes heaven and the church; and "to weep" signifies lamentation over its vastation. "Courts" also elsewhere in the Word signify the ultimates of heaven, also the externals of the church, of the Word, and of worship (as in Isaiah 1:12; Zechariah 3:7).

Poznámky pod čarou:

1. The Hebrew has "Gemariah."

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

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