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Leviticus 16

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1 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM μετά-P ὁ- A--ASN τελευτάω-VA--AAN ὁ- A--APM δύο-M υἱός-N2--APM *ἀαρών-N---GSM ἐν-P ὁ- A--DSN προςἄγω-V1--PAN αὐτός- D--APM πῦρ-N3--ASN ἀλλότριος-A1A-ASN ἔναντι-P κύριος-N2--GSM καί-C τελευτάω-VAI-AAI3P

2 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM λαλέω-VA--AAD2S πρός-P *ἀαρών-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM σύ- P--GS καί-C μή-D εἰςπορεύομαι-V1--PMD3S πᾶς-A1S-ASF ὥρα-N1A-ASF εἰς-P ὁ- A--ASN ἅγιος-A1A-ASN ἐσώτερον-P ὁ- A--GSN καταπέτασμα-N3M-GSN εἰς-P πρόσωπον-N2N-ASN ὁ- A--GSN ἱλαστήριον-N2N-GSN ὅς- --NSN εἰμί-V9--PAI3S ἐπί-P ὁ- A--GSF κιβωτός-N2--GSF ὁ- A--GSN μαρτύριον-N2N-GSN καί-C οὐ-D ἀποθνήσκω-VF2-FMI3S ἐν-P γάρ-X νεφέλη-N1--DSF ὁράω-VV--FPI1S ἐπί-P ὁ- A--GSN ἱλαστήριον-N2N-GSN

3 οὕτως-D εἰςἔρχομαι-VF--FMI3S *ἀαρών-N---NSM εἰς-P ὁ- A--ASN ἅγιος-A1A-ASN ἐν-P μόσχος-N2--DSM ἐκ-P βοῦς-N3--GPM περί-P ἁμαρτία-N1A-GSF καί-C κριός-N2--ASM εἰς-P ὁλοκαύτωμα-N3M-ASN

4 καί-C χιτών-N3W-ASM λινοῦς-A1C-ASM ἁγιάζω-VT--XPPASM ἐνδύω-VF--FMI3S καί-C περισκελής-A3H-NSN λινοῦς-A1C-NSN εἰμί-VF--FMI3S ἐπί-P ὁ- A--GSM χρώς-N3T-GSM αὐτός- D--GSM καί-C ζωνή-N1--DSF λινοῦς-A1C-DSF ζωννύω-VF--FMI3S καί-C κίδαρις-N3I-ASF λινοῦς-A1C-ASF περιτίθημι-VF--FMI3S ἱμάτιον-N2N-NPN ἅγιος-A1A-NPN εἰμί-V9--PAI3S καί-C λούω-VF--FMI3S ὕδωρ-N3T-DSN πᾶς-A3--ASN ὁ- A--ASN σῶμα-N3M-ASN αὐτός- D--GSM καί-C ἐνδύω-VF--FMI3S αὐτός- D--APN

5 καί-C παρά-P ὁ- A--GSF συναγωγή-N1--GSF ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM λαμβάνω-VF--FMI3S δύο-M χίμαρος-N2--APM ἐκ-P αἴξ-N3G-GPM περί-P ἁμαρτία-N1A-GSF καί-C κριός-N2--ASM εἷς-A3--ASM εἰς-P ὁλοκαύτωμα-N3M-ASN

6 καί-C προςἄγω-VF--FAI3S *ἀαρών-N---NSM ὁ- A--ASM μόσχος-N2--ASM ὁ- A--ASM περί-P ὁ- A--GSF ἁμαρτία-N1A-GSF αὐτός- D--GSM καί-C ἐκἱλάσκομαι-VF--FMI3S περί-P αὐτός- D--GSM καί-C ὁ- A--GSM οἶκος-N2--GSM αὐτός- D--GSM

7 καί-C λαμβάνω-VF--FMI3S ὁ- A--APM δύο-M χίμαρος-N2--APM καί-C ἵστημι-VF--FAI3S αὐτός- D--APM ἔναντι-P κύριος-N2--GSM παρά-P ὁ- A--ASF θύρα-N1A-ASF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN

8 καί-C ἐπιτίθημι-VF--FAI3S *ἀαρών-N---NSM ἐπί-P ὁ- A--APM δύο-M χίμαρος-N2--APM κλῆρος-N2--ASM εἷς-A3--ASM ὁ- A--DSM κύριος-N2--DSM καί-C κλῆρος-N2--ASM εἷς-A3--ASM ὁ- A--DSM ἀποπομπαῖος-A1A-DSM

9 καί-C προςἄγω-VF--FAI3S *ἀαρών-N---NSM ὁ- A--ASM χίμαρος-N2--ASM ἐπί-P ὅς- --ASM ἐπιἔρχομαι-VBI-AAI3S ἐπί-P αὐτός- D--ASM ὁ- A--NSM κλῆρος-N2--NSM ὁ- A--DSM κύριος-N2--DSM καί-C προςφέρω-VF--FAI3S περί-P ἁμαρτία-N1A-GSF

10 καί-C ὁ- A--ASM χίμαρος-N2--ASM ἐπί-P ὅς- --ASM ἐπιἔρχομαι-VBI-AAI3S ἐπί-P αὐτός- D--ASM ὁ- A--NSM κλῆρος-N2--NSM ὁ- A--GSM ἀποπομπαῖος-A1A-GSM ἵστημι-VF--FAI3S αὐτός- D--ASM ζάω-V3--PAPASM ἔναντι-P κύριος-N2--GSM ὁ- A--GSN ἐκἱλάσκομαι-VA--AMN ἐπί-P αὐτός- D--GSM ὥστε-C ἀποστέλλω-VA--AAN αὐτός- D--ASM εἰς-P ὁ- A--ASF ἀποπομπή-N1--ASF ἀποἵημι-VF--FAI3S αὐτός- D--ASM εἰς-P ὁ- A--ASF ἔρημος-N2--ASF

11 καί-C προςἄγω-VF--FAI3S *ἀαρών-N---NSM ὁ- A--ASM μόσχος-N2--ASM ὁ- A--ASM περί-P ὁ- A--GSF ἁμαρτία-N1A-GSF ὁ- A--ASM αὐτός- D--GSM καί-C ὁ- A--GSM οἶκος-N2--GSM αὐτός- D--GSM μόνος-A1--ASM καί-C ἐκἱλάσκομαι-VF--FMI3S περί-P αὐτός- D--GSM καί-C ὁ- A--GSM οἶκος-N2--GSM αὐτός- D--GSM καί-C σφάζω-VF--FAI3S ὁ- A--ASM μόσχος-N2--ASM ὁ- A--ASM περί-P ὁ- A--GSF ἁμαρτία-N1A-GSF ὁ- A--ASM αὐτός- D--GSM

12 καί-C λαμβάνω-VF--FMI3S ὁ- A--ASN πυρεῖον-N2N-ASN πλήρης-A3H-ASN ἄνθραξ-N3K-GPM πῦρ-N3--GSN ἀπό-P ὁ- A--GSN θυσιαστήριον-N2N-GSN ὁ- A--GSN ἀπέναντι-P κύριος-N2--GSM καί-C πίμπλημι-VF--FAI3S ὁ- A--APF χείρ-N3--APF θυμίαμα-N3M-GSN σύνθεσις-N3I-GSF λεπτός-A1--GSF καί-C εἰςφέρω-VF--FAI3S ἔσω-P ὁ- A--GSN καταπέτασμα-N3M-GSN

13 καί-C ἐπιτίθημι-VF--FAI3S ὁ- A--ASN θυμίαμα-N3M-ASN ἐπί-P ὁ- A--ASN πῦρ-N3--ASN ἔναντι-P κύριος-N2--GSM καί-C καλύπτω-VF--FAI3S ὁ- A--NSF ἀτμίς-N3D-NSF ὁ- A--GSN θυμίαμα-N3M-GSN ὁ- A--ASN ἱλαστήριον-N2N-ASN ὁ- A--ASN ἐπί-P ὁ- A--GPN μαρτύριον-N2N-GPN καί-C οὐ-D ἀποθνήσκω-VF2-FMI3S

14 καί-C λαμβάνω-VF--FMI3S ἀπό-P ὁ- A--GSN αἷμα-N3M-GSN ὁ- A--GSM μόσχος-N2--GSM καί-C ῥαίνω-VF2-FAI3S ὁ- A--DSM δάκτυλος-N2--DSM ἐπί-P ὁ- A--ASN ἱλαστήριον-N2N-ASN κατά-P ἀνατολή-N1--APF κατά-P πρόσωπον-N2N-ASN ὁ- A--GSN ἱλαστήριον-N2N-GSN ῥαίνω-VF2-FAI3S ἑπτάκις-D ἀπό-P ὁ- A--GSN αἷμα-N3M-GSN ὁ- A--DSM δάκτυλος-N2--DSM

15 καί-C σφάζω-VF--FAI3S ὁ- A--ASM χίμαρος-N2--ASM ὁ- A--ASM περί-P ὁ- A--GSF ἁμαρτία-N1A-GSF ὁ- A--ASM περί-P ὁ- A--GSM λαός-N2--GSM ἔναντι-P κύριος-N2--GSM καί-C εἰςφέρω-VF--FAI3S ἀπό-P ὁ- A--GSN αἷμα-N3M-GSN αὐτός- D--GSM ἔσω-P ὁ- A--GSN καταπέτασμα-N3M-GSN καί-C ποιέω-VF--FAI3S ὁ- A--ASN αἷμα-N3M-ASN αὐτός- D--GSM ὅς- --ASM τρόπος-N2--ASM ποιέω-VAI-AAI3S ὁ- A--ASN αἷμα-N3M-ASN ὁ- A--GSM μόσχος-N2--GSM καί-C ῥαίνω-VF2-FAI3S ὁ- A--ASN αἷμα-N3M-ASN αὐτός- D--GSM ἐπί-P ὁ- A--ASN ἱλαστήριον-N2N-ASN κατά-P πρόσωπον-N2N-ASN ὁ- A--GSN ἱλαστήριον-N2N-GSN

16 καί-C ἐκἱλάσκομαι-VF--FMI3S ὁ- A--ASN ἅγιος-A1A-ASN ἀπό-P ὁ- A--GPF ἀκαθαρσία-N1A-GPF ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM καί-C ἀπό-P ὁ- A--GPN ἀδίκημα-N3M-GPN αὐτός- D--GPM περί-P πᾶς-A1S-GPF ὁ- A--GPF ἁμαρτία-N1A-GPF αὐτός- D--GPM καί-C οὕτως-D ποιέω-VF--FAI3S ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN ὁ- A--DSF ἐκκτίζω-VM--XPPDSF ἐν-P αὐτός- D--DPM ἐν-P μέσος-A1--DSN ὁ- A--GSF ἀκαθαρσία-N1A-GSF αὐτός- D--GPM

17 καί-C πᾶς-A3--NSM ἄνθρωπος-N2--NSM οὐ-D εἰμί-VF--FMI3S ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN εἰςπορεύομαι-V1--PMPGSM αὐτός- D--GSM ἐκἱλάσκομαι-VA--AMN ἐν-P ὁ- A--DSN ἅγιος-A1A-DSN ἕως-C ἄν-X ἐκἔρχομαι-VB--AAS3S καί-C ἐκἱλάσκομαι-VF--FMI3S περί-P αὐτός- D--GSM καί-C ὁ- A--GSM οἶκος-N2--GSM αὐτός- D--GSM καί-C περί-P πᾶς-A1S-GSF συναγωγή-N1--GSF υἱός-N2--GPM *ἰσραήλ-N---GSM

18 καί-C ἐκἔρχομαι-VF--FMI3S ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN ὁ- A--ASN εἰμί-V9--PAPASN ἀπέναντι-P κύριος-N2--GSM καί-C ἐκἱλάσκομαι-VF--FMI3S ἐπί-P αὐτός- D--GSM καί-C λαμβάνω-VF--FMI3S ἀπό-P ὁ- A--GSN αἷμα-N3M-GSN ὁ- A--GSM μόσχος-N2--GSM καί-C ἀπό-P ὁ- A--GSN αἷμα-N3M-GSN ὁ- A--GSM χίμαρος-N2--GSM καί-C ἐπιτίθημι-VF--FAI3S ἐπί-P ὁ- A--APN κέρας-N3T-APN ὁ- A--GSN θυσιαστήριον-N2N-GSN κύκλος-N2--DSM

19 καί-C ῥαίνω-VF2-FAI3S ἐπί-P αὐτός- D--GSN ἀπό-P ὁ- A--GSN αἷμα-N3M-GSN ὁ- A--DSM δάκτυλος-N2--DSM ἑπτάκις-D καί-C καθαρίζω-VF2-FAI3S αὐτός- D--ASN καί-C ἁγιάζω-VF--FAI3S αὐτός- D--ASN ἀπό-P ὁ- A--GPF ἀκαθαρσία-N1A-GPF ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM

20 καί-C συντελέω-VF--FAI3S ἐκἱλάσκομαι-V1--PMPNSM ὁ- A--ASN ἅγιος-A1A-ASN καί-C ὁ- A--ASF σκηνή-N1--ASF ὁ- A--GSN μαρτύριον-N2N-GSN καί-C ὁ- A--ASN θυσιαστήριον-N2N-ASN καί-C περί-P ὁ- A--GPM ἱερεύς-N3V-GPM καθαρίζω-VF2-FAI3S καί-C προςἄγω-VF--FAI3S ὁ- A--ASM χίμαρος-N2--ASM ὁ- A--ASM ζάω-V3--PAPASM

21 καί-C ἐπιτίθημι-VF--FAI3S *ἀαρών-N---NSM ὁ- A--APF χείρ-N3--APF αὐτός- D--GSM ἐπί-P ὁ- A--ASF κεφαλή-N1--ASF ὁ- A--GSM χίμαρος-N2--GSM ὁ- A--GSM ζάω-V3--PAPGSM καί-C ἐκἀγορεύω-VF--FAI3S ἐπί-P αὐτός- D--GSM πᾶς-A1S-APF ὁ- A--APF ἀνομία-N1A-APF ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM καί-C πᾶς-A1S-APF ὁ- A--APF ἀδικία-N1A-APF αὐτός- D--GPM καί-C πᾶς-A1S-APF ὁ- A--APF ἁμαρτία-N1A-APF αὐτός- D--GPM καί-C ἐπιτίθημι-VF--FAI3S αὐτός- D--APF ἐπί-P ὁ- A--ASF κεφαλή-N1--ASF ὁ- A--GSM χίμαρος-N2--GSM ὁ- A--GSM ζάω-V3--PAPGSM καί-C ἐκ ἀποστέλλω-VF2-FAI3S ἐν-P χείρ-N3--DSF ἄνθρωπος-N2--GSM ἕτοιμος-A1--GSM εἰς-P ὁ- A--ASF ἔρημος-N2--ASF

22 καί-C λαμβάνω-VF--FMI3S ὁ- A--NSM χίμαρος-N2--NSM ἐπί-P ἑαυτοῦ- D--DSM ὁ- A--APF ἀδικία-N1A-APF αὐτός- D--GPM εἰς-P γῆ-N1--ASF ἄβατος-A1B-ASF καί-C ἐκ ἀποστέλλω-VF2-FAI3S ὁ- A--ASM χίμαρος-N2--ASM εἰς-P ὁ- A--ASF ἔρημος-N2--ASF

23 καί-C εἰςἔρχομαι-VF--FMI3S *ἀαρών-N---NSM εἰς-P ὁ- A--ASF σκηνή-N1--ASF ὁ- A--GSN μαρτύριον-N2N-GSN καί-C ἐκδύω-VF--FMI3S ὁ- A--ASF στολή-N1--ASF ὁ- A--ASF λινοῦς-A1C-ASF ὅς- --ASF ἐνδύω-VXI-YAI3S εἰςπορεύομαι-V1--PMPGSM αὐτός- D--GSM εἰς-P ὁ- A--ASN ἅγιος-A1A-ASN καί-C ἀποτίθημι-VF--FAI3S αὐτός- D--ASF ἐκεῖ-D

24 καί-C λούω-VF--FMI3S ὁ- A--ASN σῶμα-N3M-ASN αὐτός- D--GSM ὕδωρ-N3T-DSN ἐν-P τόπος-N2--DSM ἅγιος-A1A-DSM καί-C ἐνδύω-VF--FMI3S ὁ- A--ASF στολή-N1--ASF αὐτός- D--GSM καί-C ἐκἔρχομαι-VB--AAPNSM ποιέω-VF--FAI3S ὁ- A--ASN ὁλοκάρπωμα-N3M-ASN αὐτός- D--GSM καί-C ὁ- A--ASN ὁλοκάρπωμα-N3M-ASN ὁ- A--GSM λαός-N2--GSM καί-C ἐκἱλάσκομαι-VF--FMI3S περί-P αὐτός- D--GSM καί-C περί-P ὁ- A--GSM οἶκος-N2--GSM αὐτός- D--GSM καί-C περί-P ὁ- A--GSM λαός-N2--GSM ὡς-C περί-P ὁ- A--GPM ἱερεύς-N3V-GPM

25 καί-C ὁ- A--ASN στέαρ-N3T-ASN ὁ- A--ASN περί-P ὁ- A--GPF ἁμαρτία-N1A-GPF ἀναφέρω-VF--FAI3S ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN

26 καί-C ὁ- A--NSM ἐκ ἀποστέλλω-V1--PAPNSM ὁ- A--ASM χίμαρος-N2--ASM ὁ- A--ASM διαστέλλω-VMI-YPPASM εἰς-P ἄφεσις-N3I-ASF πλύνω-VF2-FAI3S ὁ- A--APN ἱμάτιον-N2N-APN καί-C λούω-VF--FMI3S ὁ- A--ASN σῶμα-N3M-ASN αὐτός- D--GSM ὕδωρ-N3T-DSN καί-C μετά-P οὗτος- D--APN εἰςἔρχομαι-VF--FMI3S εἰς-P ὁ- A--ASF παρεμβολή-N1--ASF

27 καί-C ὁ- A--ASM μόσχος-N2--ASM ὁ- A--ASM περί-P ὁ- A--GSF ἁμαρτία-N1A-GSF καί-C ὁ- A--ASM χίμαρος-N2--ASM ὁ- A--ASM περί-P ὁ- A--GSF ἁμαρτία-N1A-GSF ὅς- --GPM ὁ- A--NSN αἷμα-N3M-NSN εἰςφέρω-VQI-API3S ἐκἱλάσκομαι-VA--AMN ἐν-P ὁ- A--DSN ἅγιος-A1A-DSN ἐκφέρω-VF--FAI3P αὐτός- D--APN ἔξω-P ὁ- A--GSF παρεμβολή-N1--GSF καί-C κατακαίω-VF--FAI3P αὐτός- D--APN ἐν-P πῦρ-N3--DSN καί-C ὁ- A--APN δέρμα-N3M-APN αὐτός- D--GPM καί-C ὁ- A--APN κρέας-N3--APN αὐτός- D--GPM καί-C ὁ- A--ASF κόπρος-N2--ASF αὐτός- D--GPM

28 ὁ- A--NSM δέ-X κατακαίω-V1--PAPNSM αὐτός- D--APN πλύνω-VF2-FAI3S ὁ- A--APN ἱμάτιον-N2N-APN καί-C λούω-VF--FMI3S ὁ- A--ASN σῶμα-N3M-ASN αὐτός- D--GSM ὕδωρ-N3T-DSN καί-C μετά-P οὗτος- D--APN εἰςἔρχομαι-VF--FMI3S εἰς-P ὁ- A--ASF παρεμβολή-N1--ASF

29 καί-C εἰμί-VF--FMI3S οὗτος- D--NSN σύ- P--DP νόμιμος-A1--NSN αἰώνιος-A1B-NSN ἐν-P ὁ- A--DSM μήν-N3--DSM ὁ- A--DSM ἕβδομος-A1--DSM δέκατος-A1--DSF ὁ- A--GSM μήν-N3--GSM ταπεινόω-VA--AAD2P ὁ- A--APF ψυχή-N1--APF σύ- P--GP καί-C πᾶς-A3--ASN ἔργον-N2N-ASN οὐ-D ποιέω-VF--FAI2P ὁ- A--NSM αὐτόχθων-N3N-NSM καί-C ὁ- A--NSM προσήλυτος-N2--NSM ὁ- A--NSM προςκεῖμαι-V5--PMPNSM ἐν-P σύ- P--DP

30 ἐν-P γάρ-X ὁ- A--DSF ἡμέρα-N1A-DSF οὗτος- D--DSF ἐκἱλάσκομαι-VF--FMI3S περί-P σύ- P--GP καθαρίζω-VA--AAN σύ- P--AP ἀπό-P πᾶς-A1S-GPF ὁ- A--GPF ἁμαρτία-N1A-GPF σύ- P--GP ἔναντι-P κύριος-N2--GSM καί-C καθαρίζω-VS--FPI2P

31 σάββατον-N2N-NPN σάββατον-N2N-GPN ἀνάπαυσις-N3I-NSF οὗτος- D--NSF εἰμί-VF--FMI3S σύ- P--DP καί-C ταπεινόω-VF--FAI2P ὁ- A--APF ψυχή-N1--APF σύ- P--GP νόμιμος-A1--NSN αἰώνιος-A1B-NSN

32 ἐκἱλάσκομαι-VF--FMI3S ὁ- A--NSM ἱερεύς-N3V-NSM ὅς- --ASM ἄν-X χρίω-VA--AAS3P αὐτός- D--ASM καί-C ὅς- --ASM ἄν-X τελειόω-VF--FAI3P ὁ- A--APF χείρ-N3--APF αὐτός- D--GSM ἱερατεύω-V1--PAN μετά-P ὁ- A--ASM πατήρ-N3--ASM αὐτός- D--GSM καί-C ἐνδύω-VF--FMI3S ὁ- A--ASF στολή-N1--ASF ὁ- A--ASF λινοῦς-A1C-ASF στολή-N1--ASF ἅγιος-A1A-ASF

33 καί-C ἐκἱλάσκομαι-VF--FMI3S ὁ- A--ASN ἅγιος-A1A-ASN ὁ- A--GSN ἅγιος-A1A-GSN καί-C ὁ- A--ASF σκηνή-N1--ASF ὁ- A--GSN μαρτύριον-N2N-GSN καί-C ὁ- A--ASN θυσιαστήριον-N2N-ASN ἐκἱλάσκομαι-VF--FMI3S καί-C περί-P ὁ- A--GPM ἱερεύς-N3V-GPM καί-C περί-P πᾶς-A1S-GSF συναγωγή-N1--GSF ἐκἱλάσκομαι-VF--FMI3S

34 καί-C εἰμί-VF--FMI3S οὗτος- D--NSN σύ- P--DP νόμιμος-A1--NSN αἰώνιος-A1B-NSN ἐκἱλάσκομαι-V1--PMN περί-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἀπό-P πᾶς-A1S-GPF ὁ- A--GPF ἁμαρτία-N1A-GPF αὐτός- D--GPM ἅπαξ-D ὁ- A--GSM ἐνιαυτός-N2--GSM ποιέω-VC--FPI3S καθάπερ-D συντάσσω-VAI-AAI3S κύριος-N2--NSM ὁ- A--DSM *μωυσῆς-N1M-DSM

   

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Arcana Coelestia # 6148

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6148. 'Only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. This is clear from the representation of 'Joseph', about whom these things are said, as the internal, dealt with already; from the meaning of 'the ground' as the receptacle of truth, dealt with above in 6135-6137, at this point the capacity to receive good, for the capacity of something is its inherent ability to receive, which causes a receptacle to be a receptacle (that capacity comes from good, that is, from the Lord through good, for if the good of love did not flow in from the Lord no one would ever have the capacity to receive truth or good. That inflow of the good of love from the Lord causes everything present inwardly in a person to be of a receptive nature. The truth that the capacity to receive good comes from the natural is meant by the fact that the ground lay in Egypt, since 'Egypt' means the natural in respect of factual knowledge, 6142); from the meaning of 'the priests' as good, dealt with below; and from the meaning of 'not buying' as not taking those capacities to itself - not in the way that it made truths and forms of the good of truth, together with their receptacles, its own, which came about through periods of desolation and sustainment - for the reason that those capacities came from itself, from the internal. All these meanings serve to show that 'only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself.

[2] The implications of all this are that a person's capacities to receive truth and good come directly from the Lord; he obtains them without any help at all from himself. A person's capacity to receive goodness and truth is maintained in him unceasingly; and from that capacity he possesses understanding and will. But a person does not receive them if he turns to evil. The capacity to receive does, it is true, remain, but its access to thought and sensitivity is blocked, on account of which his capacity to see what is true and have a sensitive awareness of what is good perishes. And it perishes to the extent that he turns to evil and in faith and life becomes firmly settled in it. The fact that a person contributes nothing whatever to his capacity to receive truth and good is well known from the Church's teaching that nothing at all of the truth of faith and nothing at all of the good of charity comes from man but from the Lord. Yet a person can destroy that capacity residing with him. From all this one may now see how one should understand the idea that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. The expression 'from the natural' is used because the inflow of good from the Lord is effected by the Lord through the internal into the natural; and once the capacity to receive has been obtained from there, the inflow takes place, for now there is reception, see 5828.

[3] So far as the meaning of 'the priests' as forms of good is concerned, it should be recognized that there are two realities which go forth from the Lord - goodness and truth. Divine Good was represented by priests, and Divine Truth by kings; and this is why 'the priests' means forms of good and 'the kings' truths. Regarding the attribution of Priesthood and Kingship to the Lord, see 1728, 2015 (end), 3670. In the representative Ancient Church those two offices of priest and king existed jointly in one personage, the reason for this being that goodness and truth which go forth from the Lord are united; and they are also joined together in heaven among the angels.

[4] A personage in the Ancient Church in whom the two offices existed joined together was called Melchizedek, a name meaning king of righteousness. This may be seen from the following statement about Melchizedek who came to Abraham, 1

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

His representation of the Lord in both offices is evident from the fact that he was a king and at the same time a priest, and from the fact that he was allowed to bless Abraham and offer him bread and wine, which even at that time were the symbols of the good of love and the truth of faith. His representation of the Lord in both offices is further evident in David,

Jehovah has sworn and will not repent, You are a priest for ever after the manner of Melchizedek. Psalms 110:4.

These words were spoken in reference to the Lord. 'After the manner of Melchizedek' means that He is both King and Priest, that is, in the highest sense that Divine Good and Divine Truth go forth together from Him.

[5] Because a representative Church was going to be established also among the descendants of Jacob, they too were to have a single personage to represent jointly Divine Good and Divine Truth, which go forth from the Lord united. But on account of the wars and the idolatry of that people the two were in fact divided right from the start; those who ruled over the attended to sacred duties were referred to as the priests, who belonged to the seed of Aaron and were the Levites. At a later time the two functions were joined together in a single person, as they were in Eli and Samuel. Yet because the nature of the people was such that the representative Church could not be established among them, only a representative of the Church, on account of the practice of idolatry prevalent among them, the two functions were allowed to be separated. The Lord was then represented in respect of Divine Truth by kings and in respect of Divine Good by priests. The separation took place because the people desired it, not because the Lord took any pleasure in it, as is clear from the Word of Jehovah to Samuel,

Obey the voice of the people in all that they have said to you, for they have not rejected you, but they have rejected Me, that I should not reign over them; and show them the right of the king. 1 Samuel 8:7-end; 12:19-20.

[6] The reason why the two functions were not meant to be separated was that Divine Truth separated from Divine Good condemns all people, whereas Divine Truth united to Divine Good saves them. Judged by Divine Truth a person is condemned to hell, but Divine Good brings him out of there and raises him into heaven. Salvation comes of mercy and so sprigs from Divine Good; but damnation exists when a person rejects mercy and so casts Divine Good away from himself, as a consequence of which he is left to be judged by Truth. As regards 'kings' representing Divine Truth, see 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.

[7] 'The priests' represented the Lord in respect of Divine Good, and for that reason good is meant by them. This becomes clear from the internal sense of all that was prescribed regarding the priesthood when Aaron was chosen, and after him the Levites, such as these prescriptions:

The High Priest alone should enter the Holy of holies and minister there. [Leviticus 16.]

Things holy to Jehovah were to be for the priest. Leviticus 23:20; 27:21.

They were not to have any portion or inheritance in the land, but Jehovah would be their portion and inheritance. Numbers 18:20; Deuteronomy 10:9; 18:1.

The Levites were given to Jehovah instead of the firstborn, and they were given by Jehovah to Aaron. Numbers 3:9, 12-13, Numbers 3:40-end; 8:16-19.

The high priest and the Levites were to be in the middle of the camp when they pitched it and when they were journeying. Numbers 1:50-54; 2:17; 3:23-38; 4:1-end.

No one from the seed of Aaron who had a blemish in himself was to approach to offer burnt offerings or sacrifices. Leviticus 21:17-20.

And there are many other prescriptions besides these, such as those in Leviticus 21:9-13, and elsewhere.

[8] In the highest sense all these prescriptions relating to the priests represented the Lord's Divine Good and therefore in the relative sense the good of love and charity. Aaron's vestments however, called 'vestments of holiness', represented Divine Truth from Divine Good. These matters will in the Lord's Divine mercy be dealt with in the explanations of what appears in Exodus.

[9] Since truth is meant by 'kings' and good by 'priests', 'kings and priests' are mentioned together many times in the Word, as in John, Jesus Christ has made us kings and priests to His God and Father. Revelation 1:6; 5:10.

By virtue of the truth of faith we are said to have been made 'kings', and by virtue of the good of charity to have been made 'priests', so that the truth and good residing with those who abide in the Lord have been joined together, in the way they are in heaven, as stated above. This is what is meant by 'being made kings and priests'.

[10] In Jeremiah,

It will happen on that day, that the heart of the king and of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.

In the same prophet,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.

In the same prophet,

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

In these places 'kings stands for truths, 'princes' for first and foremost truths, 1482, 1089, 5044, 'priests' for forms of good, and 'prophets' for those who teach, 2534.

[11] Quite apart from this it should be recognized that Joseph did not buy the ground of the priests. The fact that this was representative of the consideration that the whole of a person's capacity to receive truth and good comes from the Lord is evident from a similar law in Moses regarding the fields belonging to the Levites,

The field of the country surrounding the cities of the Levites shall not be sold, for it is their eternal possession. Leviticus 25:34.

The meaning here in the internal sense is that no one ought to lay any claim to the good of the Church, which is the good of love and charity, because that good is from the Lord alone.

Poznámky pod čarou:

1. At this time the patriarch's name was still Abram.

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

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