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Genesis 47

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1 ἔρχομαι-VB--AAPNSM δέ-X *ιωσηφ-N---NSM ἀποἀγγέλλω-VAI-AAI3S ὁ- A--DSM *φαραώ-N---DSM λέγω-V1--PAPNSM ὁ- A--NSM πατήρ-N3--NSM ἐγώ- P--GS καί-C ὁ- A--NPM ἀδελφός-N2--NPM ἐγώ- P--GS καί-C ὁ- A--NPN κτῆνος-N3E-NPN καί-C ὁ- A--NPM βοῦς-N3--NPM αὐτός- D--GPM καί-C πᾶς-A3--NPN ὁ- A--NPN αὐτός- D--GPM ἔρχομαι-VBI-AAI3P ἐκ-P γῆ-N1--GSF *χανααν-N---GS καί-C ἰδού-I εἰμί-V9--PAI3P ἐν-P γῆ-N1--DSF *γεσεμ-N----S

2 ἀπό-P δέ-X ὁ- A--GPM ἀδελφός-N2--GPM αὐτός- D--GSM παραλαμβάνω-VBI-AAI3S πέντε-M ἀνήρ-N3--APM καί-C ἵστημι-VAI-AAI3S αὐτός- D--APM ἐναντίον-P *φαραώ-N---GSM

3 καί-C εἶπον-VBI-AAI3S *φαραώ-N---NSM ὁ- A--DPM ἀδελφός-N2--DPM *ιωσηφ-N---GSM τίς- I--NSN ὁ- A--NSN ἔργον-N2N-NSN σύ- P--GP ὁ- A--NPM δέ-X εἶπον-VAI-AAI3P ὁ- A--DSM *φαραώ-N---DSM ποιμήν-N3--NPM πρόβατον-N2N-GPN ὁ- A--NPM παῖς-N3D-NPM σύ- P--GS καί-C ἐγώ- P--NP καί-C ὁ- A--NPM πατήρ-N3--NPM ἐγώ- P--GP

4 εἶπον-VAI-AAI3P δέ-X ὁ- A--DSM *φαραώ-N---DSM παραοἰκέω-V2--PAN ἐν-P ὁ- A--DSF γῆ-N1--DSF ἥκω-V1--PAI1P οὐ-D γάρ-X εἰμί-V9--PAI3S νομή-N1--NSF ὁ- A--DPN κτῆνος-N3E-DPN ὁ- A--GPM παῖς-N3D-GPM σύ- P--GS ἐνἰσχύω-VAI-AAI3S γάρ-X ὁ- A--NSM λιμός-N2--NSM ἐν-P γῆ-N1--DSF *χανααν-N----S νῦν-D οὖν-X καταοἰκέω-VF--FAI1P ὁ- A--NPM παῖς-N3D-NPM σύ- P--GS ἐν-P γῆ-N1--DSF *γεσεμ-N----S

5 εἶπον-VBI-AAI3S δέ-X *φαραώ-N---NSM ὁ- A--DSM *ιωσφη-N---DSM καταοἰκέω-VA--AAD3P ἐν-P γῆ-N1--DSF *γεσεμ-N----S εἰ-C δέ-X ἐπίσταμαι-V6--PMI2S ὅτι-C εἰμί-V9--PAI3P ἐν-P αὐτός- D--DPM ἀνήρ-N3--NPM δυνατός-A1--NPM καταἵστημι-VA--AAD2S αὐτός- D--APM ἄρχων-N3--APM ὁ- A--GPN ἐμός-A1--GPN κτῆνος-N3E-GPN ἔρχομαι-VBI-AAI3P δέ-X εἰς-P *αἴγυπτος-N2--ASF πρός-P *ιωσηφ-N---ASM *ἰακώβ-N---NSM καί-C ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GSM καί-C ἀκούω-VAI-AAI3S *φαραώ-N---NSM βασιλεύς-N3V-NSM *αἴγυπτος-N2--GSF καί-C εἶπον-VBI-AAI3S *φαραώ-N---NSM πρός-P *ιωσηφ-N---ASM λέγω-V1--PAPNSM ὁ- A--NSM πατήρ-N3--NSM σύ- P--GS καί-C ὁ- A--NPM ἀδελφός-N2--NPM σύ- P--GS ἥκω-V1--PAI3P πρός-P σύ- P--AS

6 ἰδού-I ὁ- A--NSF γῆ-N1--NSF *αἴγυπτος-N2--GSF ἐναντίον-P σύ- P--GS εἰμί-V9--PAI3S ἐν-P ὁ- A--DSF βελτίων-A1--DSFS γῆ-N1--DSF καταοἰκίζω-VA--AAD2S ὁ- A--ASM πατήρ-N3--ASM σύ- P--GS καί-C ὁ- A--APM ἀδελφός-N2--APM σύ- P--GS

7 εἰςἄγω-VBI-AAI3S δέ-X *ιωσηφ-N---NSM *ἰακώβ-N---ASM ὁ- A--ASM πατήρ-N3--ASM αὐτός- D--GSM καί-C ἵστημι-VAI-AAI3S αὐτός- D--ASM ἐναντίον-P *φαραώ-N---GSM καί-C εὐλογέω-VA--AAI3S *ἰακώβ-N---NSM ὁ- A--ASM *φαραώ-N---ASM

8 εἶπον-VBI-AAI3S δέ-X *φαραώ-N---NSM ὁ- A--DSM *ἰακώβ-N---DSM πόσος-A1A-NPN ἔτος-N3E-NPN ἡμέρα-N1A-GPF ὁ- A--GSF ζωή-N1--GSF σύ- P--GS

9 καί-C εἶπον-VBI-AAI3S *ἰακώβ-N---NSM ὁ- A--DSM *φαραώ-N---DSM ὁ- A--NPF ἡμέρα-N1A-NPF ὁ- A--GPN ἔτος-N3E-GPN ὁ- A--GSF ζωή-N1--GSF ἐγώ- P--GS ὅς- --APF παραοἰκέω-V2--PAI1S ἑκατόν-M τριάκοντα-M ἔτος-N3E-NPN μικρός-A1A-NPF καί-C πονηρός-A1A-NPF γίγνομαι-VX--XAI3P ὁ- A--NPF ἡμέρα-N1A-NPF ὁ- A--GPN ἔτος-N3E-GPN ὁ- A--GSF ζωή-N1--GSF ἐγώ- P--GS οὐ-D ἀποἱκνέομαι-VBI-AMI3P εἰς-P ὁ- A--APF ἡμέρα-N1A-APF ὁ- A--GPN ἔτος-N3E-GPN ὁ- A--GSF ζωή-N1--GSF ὁ- A--GPM πατήρ-N3--GPM ἐγώ- P--GS ὅς- --APF ἡμέρα-N1A-APF παραοἰκέω-VAI-AAI3P

10 καί-C εὐλογέω-VA--AAPNSM *ἰακώβ-N---NSM ὁ- A--ASM *φαραώ-N---ASM ἐκἔρχομαι-VBI-AAI3S ἀπό-P αὐτός- D--GSM

11 καί-C καταοἰκίζω-VAI-AAI3S *ιωσηφ-N---NSM ὁ- A--ASM πατήρ-N3--ASM καί-C ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM καί-C δίδωμι-VAI-AAI3S αὐτός- D--DPM κατάσχεσις-N3I-ASF ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--GSF ἐν-P ὁ- A--DSF βελτίων-A1--DSFS γῆ-N1--DSF ἐν-P γῆ-N1--DSF *ραμεσση-N----SF καθά-D προςτάσσω-VAI-AAI3S *φαραώ-N---NSM

12 καί-C σιτομετρέω-V2I-IAI3S *ιωσηφ-N---NSM ὁ- A--DSM πατήρ-N3--DSM καί-C ὁ- A--DPM ἀδελφός-N2--DPM αὐτός- D--GSM καί-C πᾶς-A3--DSM ὁ- A--DSM οἶκος-N2--DSM ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GSM σῖτος-N2--ASM κατά-P σῶμα-N3M-ASN

13 σῖτος-N2--NSM δέ-X οὐ-D εἰμί-V9--IAI3S ἐν-P πᾶς-A1S-DSF ὁ- A--DSF γῆ-N1--DSF ἐνἰσχύω-VAI-AAI3S γάρ-X ὁ- A--NSM λιμός-N2--NSM σφόδρα-D ἐκλείπω-VBI-AAI3S δέ-X ὁ- A--NSF γῆ-N1--NSF *αἴγυπτος-N2--GSF καί-C ὁ- A--NSF γῆ-N1--NSF *χανααν-N----S ἀπό-P ὁ- A--GSM λιμός-N2--GSM

14 συνἄγω-VBI-AAI3S δέ-X *ιωσηφ-N---NSM πᾶς-A3--ASN ὁ- A--ASN ἀργύριον-N2N-ASN ὁ- A--ASN εὑρίσκω-VC--APPASN ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--GSF καί-C ἐν-P γῆ-N1--DSF *χανααν-N----S ὁ- A--GSM σῖτος-N2--GSM ὅς- --GSM ἀγοράζω-V1I-IAI3P καί-C σιτομετρέω-V2I-IAI3S αὐτός- D--DPM καί-C εἰςφέρω-VAI-AAI3S *ιωσηφ-N---NSM πᾶς-A3--ASN ὁ- A--ASN ἀργύριον-N2N-ASN εἰς-P ὁ- A--ASM οἶκος-N2--ASM *φαραώ-N---GSM

15 καί-C ἐκλείπω-VBI-AAI3S πᾶς-A3--NSN ὁ- A--NSN ἀργύριον-N2N-NSN ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF καί-C ἐκ-P γῆ-N1--GSF *χανααν-N---GS ἔρχομαι-VBI-AAI3P δέ-X πᾶς-A3--NPM ὁ- A--NPM *αἰγύπτιος-N2--NPM πρός-P *ιωσηφ-N---ASM λέγω-V1--PAPNPM δίδωμι-VO--AAD2S ἐγώ- P--DP ἄρτος-N2--APM καί-C ἵνα-C τίς- I--ASN ἀποθνήσκω-V1--PAI1P ἐναντίον-P σύ- P--GS ἐκλείπω-VX--XAI3S γάρ-X ὁ- A--NSN ἀργύριον-N2N-NSN ἐγώ- P--GP

16 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DPM *ιωσηφ-N---NSM φέρω-V1--PAD2P ὁ- A--APN κτῆνος-N3E-APN σύ- P--GP καί-C δίδωμι-VF--FAI1S σύ- P--DP ἄρτος-N2--APM ἀντί-P ὁ- A--GPN κτῆνος-N3E-GPN σύ- P--GP εἰ-C ἐκλείπω-VX--XAI3S ὁ- A--NSN ἀργύριον-N2N-NSN

17 ἄγω-VBI-AAI3P δέ-X ὁ- A--APN κτῆνος-N3E-APN πρός-P *ιωσηφ-N---ASM καί-C δίδωμι-VAI-AAI3S αὐτός- D--DPM *ιωσηφ-N---NSM ἄρτος-N2--APM ἀντί-P ὁ- A--GPM ἵππος-N2--GPM καί-C ἀντί-P ὁ- A--GPN πρόβατον-N2N-GPN καί-C ἀντί-P ὁ- A--GPM βοῦς-N3--GPM καί-C ἀντί-P ὁ- A--GPM ὄνος-N2--GPM καί-C ἐκτρέφω-VAI-AAI3S αὐτός- D--APM ἐν-P ἄρτος-N2--DPM ἀντί-P πᾶς-A3--GPN ὁ- A--GPN κτῆνος-N3E-GPN αὐτός- D--GPM ἐν-P ὁ- A--DSM ἐνιαυτός-N2--DSM ἐκεῖνος- D--DSM

18 ἐκἔρχομαι-VBI-AAI3S δέ-X ὁ- A--NSN ἔτος-N3E-NSN ἐκεῖνος- D--NSN καί-C ἔρχομαι-VBI-AAI3P πρός-P αὐτός- D--ASM ἐν-P ὁ- A--DSN ἔτος-N3E-DSN ὁ- A--DSN δεύτερος-A1A-DSN καί-C εἶπον-VAI-AAI3P αὐτός- D--DSM μήποτε-D ἐκτρίβω-VD--APS1P ἀπό-P ὁ- A--GSM κύριος-N2--GSM ἐγώ- P--GP εἰ-C γάρ-X ἐκλείπω-VX--XAI3S ὁ- A--NSN ἀργύριον-N2N-NSN καί-C ὁ- A--NPN ὑποἄρχω-V1--PAPNPN καί-C ὁ- A--NPN κτῆνος-N3E-NPN πρός-P σύ- P--AS ὁ- A--ASM κύριος-N2--ASM καί-C οὐ-D ὑπολείπω-V1--PPI3S ἐγώ- P--DP ἐναντίον-P ὁ- A--GSM κύριος-N2--GSM ἐγώ- P--GP ἀλλά-C ἤ-C ὁ- A--NSN ἴδιος-A1A-NSN σῶμα-N3M-NSN καί-C ὁ- A--NSF γῆ-N1--NSF ἐγώ- P--GP

19 ἵνα-C οὖν-X μή-D ἀποθνήσκω-VB--AAS1P ἐναντίον-P σύ- P--GS καί-C ὁ- A--NSF γῆ-N1--NSF ἐρημόω-VC--APS3S κτάομαι-VA--AMD2S ἐγώ- P--AP καί-C ὁ- A--ASF γῆ-N1--ASF ἐγώ- P--GP ἀντί-P ἄρτος-N2--GPM καί-C εἰμί-VF--FMI1P ἐγώ- P--NP καί-C ὁ- A--NSF γῆ-N1--NSF ἐγώ- P--GP παῖς-N3D-NPM *φαραώ-N---GSM δίδωμι-VO--AAD2S σπέρμα-N3M-ASN ἵνα-C σπείρω-VA--AAS1P καί-C ζάω-V3--PAI1P καί-C μή-D ἀποθνήσκω-VB--AAS1P καί-C ὁ- A--NSF γῆ-N1--NSF οὐ-D ἐρημόω-VC--FPI3S

20 καί-C κτάομαι-VAI-AMI3S *ιωσηφ-N---NSM πᾶς-A1S-ASF ὁ- A--ASF γῆ-N1--ASF ὁ- A--GPM *αἰγύπτιος-N2--GPM ὁ- A--DSM *φαραώ-N---DSM ἀποδίδωμι-VOI-AMI3P γάρ-X ὁ- A--NPM *αἰγύπτιος-N2--NPM ὁ- A--ASF γῆ-N1--ASF αὐτός- D--GPM ὁ- A--DSM *φαραώ-N---DSM ἐπικρατέω-VAI-AAI3S γάρ-X αὐτός- D--GPM ὁ- A--NSM λιμός-N2--NSM καί-C γίγνομαι-VBI-AMI3S ὁ- A--NSF γῆ-N1--NSF *φαραώ-N---DSM

21 καί-C ὁ- A--ASM λαός-N2--ASM καταδουλόω-VAI-AMI3S αὐτός- D--DSM εἰς-P παῖς-N3D-APM ἀπό-P ἄκρος-A1A-GPN ὅριον-N2N-GPN *αἴγυπτος-N2--GSF ἕως-P ὁ- A--GPN ἄκρος-A1A-GPN

22 χωρίς-P ὁ- A--GSF γῆ-N1--GSF ὁ- A--GPM ἱερεύς-N3V-GPM μόνον-D οὐ-D κτάομαι-VAI-AMI3S οὗτος- D--ASF *ιωσηφ-N---NSM ἐν-P δόσις-N3I-DSF γάρ-X δίδωμι-VAI-AAI3S δόμα-N3M-ASN ὁ- A--DPM ἱερεύς-N3V-DPM *φαραώ-N---GSM καί-C ἐσθίω-V1I-IAI3P ὁ- A--ASF δόσις-N3I-ASF ὅς- --ASF δίδωμι-VAI-AAI3S αὐτός- D--DPM *φαραώ-N---NSM διά-P οὗτος- D--ASN οὐ-D ἀποδίδωμι-VOI-AMI3P ὁ- A--ASF γῆ-N1--ASF αὐτός- D--GPM

23 εἶπον-VBI-AAI3S δέ-X *ιωσηφ-N---NSM πᾶς-A3--DPM ὁ- A--DPM *αἰγύπτιος-N2--DPM ἰδού-I κτάομαι-VM--XMI1S σύ- P--AP καί-C ὁ- A--ASF γῆ-N1--ASF σύ- P--GP σήμερον-D ὁ- A--DSM *φαραώ-N---DSM λαμβάνω-VB--AAD2P ἑαυτοῦ- D--DPM σπέρμα-N3M-ASN καί-C σπείρω-VA--AAD2P ὁ- A--ASF γῆ-N1--ASF

24 καί-C εἰμί-VF--FMI3S ὁ- A--NPN γένημα-N3M-NPN αὐτός- D--GSF δίδωμι-VF--FAI2P ὁ- A--ASN πέμπτος-A1--ASN μέρος-N3E-ASN ὁ- A--DSM *φαραώ-N---DSM ὁ- A--NPN δέ-X τέσσαρες-A3--NPN μέρος-N3E-NPN εἰμί-VF--FMI3S σύ- P--DP αὐτός- D--DPM εἰς-P σπέρμα-N3M-ASN ὁ- A--DSF γῆ-N1--DSF καί-C εἰς-P βρῶσις-N3I-ASF σύ- P--DP καί-C πᾶς-A3--DPM ὁ- A--DPM ἐν-P ὁ- A--DPM οἶκος-N2--DPM σύ- P--GP

25 καί-C εἶπον-VAI-AAI3P σώζω-VX--XAI2S ἐγώ- P--AP εὑρίσκω-VB--AAI1P χάρις-N3--ASF ἐναντίον-P ὁ- A--GSM κύριος-N2--GSM ἐγώ- P--GP καί-C εἰμί-VF--FMI1P παῖς-N3D-NPM *φαραώ-N---GSM

26 καί-C τίθημι-VEI-AMI3S αὐτός- D--DPM *ιωσηφ-N---NSM εἰς-P πρόσταγμα-N3M-ASN ἕως-P ὁ- A--GSF ἡμέρα-N1A-GSF οὗτος- D--GSF ἐπί-P γῆ-N1--ASF *αἴγυπτος-N2--GSF ὁ- A--DSM *φαραώ-N---DSM ἀποπεμπτόω-V4--PAPNSM χωρίς-P ὁ- A--GSF γῆ-N1--GSF ὁ- A--GPM ἱερεύς-N3V-GPM μόνον-D οὐ-D εἰμί-V9--IAI3S ὁ- A--DSM *φαραώ-N---DSM

27 καταοἰκέω-VAI-AAI3S δέ-X *ἰσραήλ-N---NSM ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF ἐπί-P ὁ- A--GSF γῆ-N1--GSF *γεσεμ-N----S καί-C κληρονομέω-VAI-AAI3P ἐπί-P αὐτός- D--GSF καί-C αὐξάνω-VCI-API3P καί-C πληθύνω-VCI-API3P σφόδρα-D

28 ἐπιζάω-VAI-AAI3S δέ-X *ἰακώβ-N---NSM ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF δέκα-M ἑπτά-M ἔτος-N3E-APN γίγνομαι-VBI-AMI3P δέ-X ὁ- A--NPF ἡμέρα-N1A-NPF *ἰακώβ-N---GSM ἐνιαυτός-N2--GPM ὁ- A--GSF ζωή-N1--GSF αὐτός- D--GSM ἑκατόν-M τεσσαράκοντα-M ἑπτά-M ἔτος-N3E-APN

29 ἐγγίζω-VAI-AAI3P δέ-X ὁ- A--NPF ἡμέρα-N1A-NPF *ἰσραήλ-N---GSM ὁ- A--GSN ἀποθνήσκω-VB--AAN καί-C καλέω-VAI-AAI3S ὁ- A--ASM υἱός-N2--ASM αὐτός- D--GSM *ιωσηφ-N---ASM καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM εἰ-C εὑρίσκω-VX--XAI1S χάρις-N3--ASF ἐναντίον-P σύ- P--GS ὑποτίθημι-VE--AAD2S ὁ- A--ASF χείρ-N3--ASF σύ- P--GS ὑπό-P ὁ- A--ASM μηρός-N2--ASM ἐγώ- P--GS καί-C ποιέω-VF--FAI2S ἐπί-P ἐγώ- P--AS ἐλεημοσύνη-N1--ASF καί-C ἀλήθεια-N1A-ASF ὁ- A--GSN μή-D ἐγώ- P--AS θάπτω-VA--AAN ἐν-P *αἴγυπτος-N2--DSF

30 ἀλλά-C κοιμάω-VC--FPI1S μετά-P ὁ- A--GPM πατήρ-N3--GPM ἐγώ- P--GS καί-C αἴρω-VF2-FAI2S ἐγώ- P--AS ἐκ-P *αἴγυπτος-N2--GSF καί-C θάπτω-VF--FAI2S ἐγώ- P--AS ἐν-P ὁ- A--DSM τάφος-N2--DSM αὐτός- D--GPM ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S ἐγώ- P--NS ποιέω-VA--AAS1S κατά-P ὁ- A--ASN ῥῆμα-N3M-ASN σύ- P--GS

31 εἶπον-VBI-AAI3S δέ-X ὄμνυμι-VA--AAD2S ἐγώ- P--DS καί-C ὄμνυμι-VAI-AAI3S αὐτός- D--DSM καί-C προςκυνέω-VAI-AAI3S *ἰσραήλ-N---NSM ἐπί-P ὁ- A--ASN ἄκρος-A1A-ASN ὁ- A--GSF ῥάβδος-N2--GSF αὐτός- D--GSM

   

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Arcana Coelestia # 6148

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6148. Only the ground of the priests bought he not. That this signifies that the internal procured for itself from the natural, capacities to receive good, because these are from itself, is evident from the representation of Joseph, of whom these things are said, as being the internal (of which above); from the signification of the “ground,” as being the receptacle of truth (of which also above, n. 6135-6137), here the capacity to receive good, for capacity is receptibility, and this must be within it, in order that a receptacle may be a receptacle. This capacity comes from good, that is, through good from the Lord; for unless the good of love flowed in from the Lord, no man would have the capacity to receive either truth or good. It is the influx of good of love from the Lord which causes all things within man to be disposed for reception. That the capacity to receive good is from the natural, is signified by the ground being in Egypt, for by “Egypt” is signified the natural in respect to memory-knowledges (n. 6142). The internal sense as given above is further evident from the signification of “priests,” as being good (of which in what follows); and from the signification of “not buying,” as being not to appropriate to himself these capacities as he had appropriated to himself truths and the goods of truth with their receptacles (which was done by means of desolations and sustainings), for the reason that these capacities were from himself, that is, from the internal. Thus it is that by these words, “Only the ground of the priests bought he not” is signified that the internal procured for itself from the natural, capacities to receive good, because these are from itself.

[2] The case herein is this. The capacities in man to receive truth and good are immediately from the Lord, nor does man render any aid in the procuring of them. For man is always kept in the capacity to receive good and truth, and from this capacity he has understanding and will; but a man’s not receiving them is the result of his turning to evil: the capacity does indeed then remain, but the approach to the thought and feeling of them is closed against him; and therefore the capacity to see truth and feel good perishes in proportion as a man turns himself to evil and confirms himself therein in life and faith. That man contributes nothing whatever to the capacity to receive truth and good, is known from the doctrine of the church, that nothing of the truth of faith and nothing of the good of charity comes from man, but that all comes from the Lord. Nevertheless a man can destroy this capacity in himself. From this it may now be seen how it is to be understood that the internal procured for itself from the natural, capacities to receive good, because these are from itself. It is said “from the natural,” because the influx of good from the Lord is effected by the Lord through the internal into the natural. When a capacity to receive has been acquired in the natural, then there is influx, for then there is reception (as may be seen above, n. 5828).

[3] In regard to goods being signified by “priests,” be it known that there are two things which proceed from the Lord, namely, good and truth. The Divine good was represented by priests, and the Divine truth by kings. Hence it is that by “priests” are signified goods, and by “kings” truths. (Concerning the priesthood and royalty which are predicated of the Lord, see n. 1728, 2015, 3670.) In the Ancient Representative Church the priesthood and the royalty were joined together in one person, because the good and truth which proceed from the Lord are united, and in heaven with the angels are also joined together.

[4] The person in whom these two things in the Ancient Church were joined together was called “Melchizedek,” or “King of Righteousness,” as may be seen from the Melchizedek who came to Abraham, of whom it is thus written:

Melchizedek king of Salem brought forth bread and wine; and he was priest to God Most High; and he blessed Abraham (Genesis 14:18-19).

That he represented the Lord as to both is manifest from the fact that he was king and at the same time priest, and that he was allowed to bless Abraham and to offer him bread and wine, which at that time also were symbols of the good of love and the truth of faith. That Melchizedek represented the Lord as to both is further manifest from David:

Jehovah hath sworn and He will not repent, Thou art a priest eternally after the manner of Melchizedek (Psalms 110:4);

which was said of the Lord; “after the manner of Melchizedek” means that he was both king and priest, that is, in the supreme sense, that from Him proceed the Divine good and the Divine truth together.

[5] Moreover as a representative church was instituted with the posterity of Jacob, therefore in one person conjointly was represented the Divine good and the Divine truth which proceed united from the Lord. But on account of the wars and of the idolatry of that people, these two offices were at first divided, and they who ruled over the people were called “leaders,” and afterward “judges;” while they who officiated in holy things were called “priests,” and were of the seed of Aaron, and Levites. Yet afterward these two offices were joined together in one person, as in Eli and in Samuel. But because the people were of such a character that a representative church could not be instituted among them, but only the representative of a church, by reason of the idolatrous disposition which prevailed among them, therefore it was permitted that the two offices should be separated, and that the Lord as to Divine truth should be represented by kings, and as to Divine good by priests. That this was done at the will of the people, and not of the Lord’s good pleasure, is manifest from the word of Jehovah unto Samuel:

Obey the voice of the people in all that they shall say unto thee; for they have not rejected thee, but they have rejected Me, that I should not reign over them; and thou shalt show them the king’s right (1 Samuel 8:7 to the end, and 12:19-20).

[6] The reason why these two offices were not to be separated, was that the Divine truth separated from the Divine good condemns everyone; whereas the Divine truth united to the Divine good saves. For from the Divine truth man is condemned to hell, but by the Divine good he is taken out therefrom, and is elevated into heaven. Salvation is of mercy, thus from the Divine good; but damnation is when man refuses mercy, and thus rejects from himself the Divine good; wherefore he is left to judgment from truth. (That kings represented the Divine truth may be seen, n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.)

[7] That priests represented the Lord as to Divine good, and that from this they signify good, may be seen from all those things in the internal sense which were instituted with respect to the priesthood when Aaron was chosen, and afterward the Levites; as that the high priest alone should enter into the Holy of holies and there minister; that the holy things of Jehovah should be for the priest (Leviticus 23:20; 27:21); that they should not have a portion and inheritance in the land, but that Jehovah should be their portion and inheritance (Numbers 18:20; Deuteronomy 10:9; 18:1); that the Levites were given to Jehovah instead of the firstborn, and that by Jehovah they were given to Aaron (Numbers 3:9, 12-13, 40 to the end; 8:16-19); that the high priest with the Levites should be in the midst of the camp when they pitched and when they set forward (Numbers 1:50-54; 2:17; 3:23-38; 4:1 to the end); that no one of the seed of Aaron in whom was any blemish should come near to offer burnt-offerings and sacrifices (Leviticus 21:17-21); besides many other things (see Leviticus 21:9-13, and elsewhere).

[8] All these things represented in the supreme sense the Divine good of the Lord, and thus in the relative sense the good which is of love and of charity. But the garments of Aaron, which were called the “garments of holiness,” represented the Divine truth from the Divine good; concerning which garments of the Lord’s Divine mercy more shall be said in the explications of what is written in Exodus.

[9] As truth is signified by “kings,” and good by “priests,” therefore in the Word “kings and priests” are frequently mentioned together; as in Revelation:

Jesus Christ hath made us kings and priests to God and His Father (Revelation 1:5-6; 5:10);

“kings” are said to be “made” from the truth which is of faith, and “priests” from the good which is of charity. Thus with those who are in the Lord truth and good are joined together, as they are in heaven (as was said above), and this is meant by “being made kings and priests.”

[10] In Jeremiah:

It shall come to pass in that day that the heart of the king and of the princes shall perish; and the priests shall be amazed; and the prophets shall wonder (Jeremiah 4:9).

Again:

The house of Israel are ashamed; they, their kings, their princes, and their priests, and their prophets (Jeremiah 2:26).

Again:

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem (Jeremiah 8:1).

In these passages “kings” denote truths; “princes,” primary truths (n. 1482, 2089, 5044); “priests,” goods; and “prophets,” those who teach (n. 2534).

[11] Be it known further that the fact of Joseph’s not buying the ground of the priests was a representative that all capacity to receive truth and good is from the Lord, is evident from a similar law concerning the fields of the Levites in Moses:

The field of the suburbs of the cities of the Levites may not be sold; for it is their eternal possession (Leviticus 25:34);

by this is meant in the internal sense that no man ought to claim for himself anything of the good of the church, which is the good of love and of charity, because this is from the Lord alone.

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

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Leviticus 16

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1 Yahweh spoke to Moses, after the death of the two sons of Aaron, when they drew near before Yahweh, and died;

2 and Yahweh said to Moses, "Tell Aaron your brother, not to come at all times into the Most Holy Place within the veil, before the mercy seat which is on the ark; lest he die: for I will appear in the cloud on the mercy seat.

3 "Herewith shall Aaron come into the sanctuary: with a young bull for a sin offering, and a ram for a burnt offering.

4 He shall put on the holy linen coat, and he shall have the linen breeches on his body, and shall put on the linen sash, and he shall be clothed with the linen turban. They are the holy garments. He shall bathe his body in water, and put them on.

5 He shall take from the congregation of the children of Israel two male goats for a sin offering, and one ram for a burnt offering.

6 "Aaron shall offer the bull of the sin offering, which is for himself, and make atonement for himself and for his house.

7 He shall take the two goats, and set them before Yahweh at the door of the Tent of Meeting.

8 Aaron shall cast lots for the two goats; one lot for Yahweh, and the other lot for the scapegoat.

9 Aaron shall present the goat on which the lot fell for Yahweh, and offer him for a sin offering.

10 But the goat, on which the lot fell for the scapegoat, shall be presented alive before Yahweh, to make atonement for him, to send him away for the scapegoat into the wilderness.

11 "Aaron shall present the bull of the sin offering, which is for himself, and shall make atonement for himself and for his house, and shall kill the bull of the sin offering which is for himself.

12 He shall take a censer full of coals of fire from off the altar before Yahweh, and two handfuls of sweet incense beaten small, and bring it within the veil:

13 and he shall put the incense on the fire before Yahweh, that the cloud of the incense may cover the mercy seat that is on the testimony, so that he will not die.

14 He shall take some of the blood of the bull, and sprinkle it with his finger on the mercy seat on the east; and before the mercy seat he shall sprinkle some of the blood with his finger seven times.

15 "Then he shall kill the goat of the sin offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bull, and sprinkle it on the mercy seat, and before the mercy seat:

16 and he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, even all their sins; and so he shall do for the Tent of Meeting, that dwells with them in the midst of their uncleanness.

17 No one shall be in the Tent of Meeting when he enters to make atonement in the Holy Place, until he comes out, and has made atonement for himself and for his household, and for all the assembly of Israel.

18 "He shall go out to the altar that is before Yahweh and make atonement for it, and shall take some of the bull's blood, and some of the goat's blood, and put it around on the horns of the altar.

19 He shall sprinkle some of the blood on it with his finger seven times, and cleanse it, and make it holy from the uncleanness of the children of Israel.

20 "When he has made an end of atoning for the Holy Place, the Tent of Meeting, and the altar, he shall present the live goat.

21 Aaron shall lay both his hands on the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them on the head of the goat, and shall send him away into the wilderness by the hand of a man who is in readiness.

22 The goat shall carry all their iniquities on himself to a solitary land, and he shall let the goat go in the wilderness.

23 "Aaron shall come into the Tent of Meeting, and shall take off the linen garments, which he put on when he went into the Holy Place, and shall leave them there.

24 Then he shall bathe himself in water in a holy place, and put on his garments, and come out and offer his burnt offering and the burnt offering of the people, and make atonement for himself and for the people.

25 The fat of the sin offering he shall burn on the altar.

26 "He who lets the goat go for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

27 The bull for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried forth outside the camp; and they shall burn their skins, their flesh, and their dung with fire.

28 He who burns them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

29 "It shall be a statute to you forever: in the seventh month, on the tenth day of the month, you shall afflict your souls, and shall do no kind of work, the native-born, or the stranger who lives as a foreigner among you:

30 for on this day shall atonement be made for you, to cleanse you; from all your sins you shall be clean before Yahweh.

31 It is a Sabbath of solemn rest to you, and you shall afflict your souls; it is a statute forever.

32 The priest, who is anointed and who is consecrated to be priest in his father's place, shall make the atonement, and shall put on the linen garments, even the holy garments.

33 Then he shall make atonement for the Holy Sanctuary; and he shall make atonement for the Tent of Meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly.

34 "This shall be an everlasting statute for you, to make atonement for the children of Israel once in the year because of all their sins." It was done as Yahweh commanded Moses.