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Leviticus 2

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1 ἐάν-C δέ-X ψυχή-N1--NSF προςφέρω-V1--PAS3S δῶρον-N2N-ASN θυσία-N1A-ASF ὁ- A--DSM κύριος-N2--DSM σεμίδαλις-N3I-NSF εἰμί-VF--FMI3S ὁ- A--NSN δῶρον-N2N-NSN αὐτός- D--GSM καί-C ἐπιχέω-VF2-FAI3S ἐπί-P αὐτός- D--ASN ἔλαιον-N2N-ASN καί-C ἐπιτίθημι-VF--FAI3S ἐπί-P αὐτός- D--ASN λίβανος-N2--ASM θυσία-N1A-NSF εἰμί-V9--PAI3S

2 καί-C φέρω-VF--FAI3S πρός-P ὁ- A--APM υἱός-N2--APM *ἀαρών-N---GSM ὁ- A--APM ἱερεύς-N3V-APM καί-C δράσσομαι-VA--AMPNSM ἀπό-P αὐτός- D--GSF πλήρης-A3H-ASF ὁ- A--ASF δράξ-N3K-ASF ἀπό-P ὁ- A--GSF σεμίδαλις-N3I-GSF σύν-P ὁ- A--DSN ἔλαιον-N2N-DSN καί-C πᾶς-A3--ASM ὁ- A--ASM λίβανος-N2--ASM αὐτός- D--GSF καί-C ἐπιτίθημι-VF--FAI3S ὁ- A--NSM ἱερεύς-N3V-NSM ὁ- A--ASN μνημόσυνον-N2N-ASN αὐτός- D--GSF ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN θυσία-N1A-NSF ὀσμή-N1--NSF εὐωδία-N1A-GSF ὁ- A--DSM κύριος-N2--DSM

3 καί-C ὁ- A--NSN λοιπός-A1--NSN ἀπό-P ὁ- A--GSF θυσία-N1A-GSF *ἀαρών-N---DSM καί-C ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM ἅγιος-A1A-NSN ὁ- A--GPN ἅγιος-A1A-GPN ἀπό-P ὁ- A--GPF θυσία-N1A-GPF κύριος-N2--GSM

4 ἐάν-C δέ-X προςφέρω-V1--PAS3S δῶρον-N2N-ASN θυσία-N1A-ASF πέσσω-VP--XPPASF ἐν-P κλίβανος-N2--DSM δῶρον-N2N-ASN κύριος-N2--DSM ἐκ-P σεμίδαλις-N3I-GSF ἄρτος-N2--APM ἄζυμος-A1B-APM φυράω-VM--XPPAPM ἐν-P ἔλαιον-N2N-DSN καί-C λάγανον-N2N-APN ἄζυμος-A1B-APN διαχρίω-VM--XPPAPN ἐν-P ἔλαιον-N2N-DSN

5 ἐάν-C δέ-X θυσία-N1A-NSF ἀπό-P τήγανον-N2N-GSN ὁ- A--NSN δῶρον-N2N-NSN σύ- P--GS σεμίδαλις-N3I-NSF φυράω-VM--XPPNSF ἐν-P ἔλαιον-N2N-DSN ἄζυμος-A1B-NPN εἰμί-VF--FMI3S

6 καί-C διαθρύπτω-VF--FAI2S αὐτός- D--APN κλάσμα-N3M-APN καί-C ἐπιχέω-VF2-FAI2S ἐπί-P αὐτός- D--APN ἔλαιον-N2N-ASN θυσία-N1A-NSF εἰμί-V9--PAI3S κύριος-N2--DSM

7 ἐάν-C δέ-X θυσία-N1A-NSF ἀπό-P ἐσχάρα-N1A-GSF ὁ- A--NSN δῶρον-N2N-NSN σύ- P--GS σεμίδαλις-N3I-NSF ἐν-P ἔλαιον-N2N-DSN ποιέω-VC--FPI3S

8 καί-C προςφέρω-VF--FAI3S ὁ- A--ASF θυσία-N1A-ASF ὅς- --ASF ἄν-X ποιέω-V2--PAS3S ἐκ-P οὗτος- D--GPN ὁ- A--DSM κύριος-N2--DSM καί-C προςφέρω-VF--FAI3S πρός-P ὁ- A--ASM ἱερεύς-N3V-ASM καί-C προςἐγγίζω-VA--AAPNSM πρός-P ὁ- A--ASN θυσιαστήριον-N2N-ASN

9 ἀποαἱρέω-VF2-FAI3S ὁ- A--NSM ἱερεύς-N3V-NSM ἀπό-P ὁ- A--GSF θυσία-N1A-GSF ὁ- A--ASN μνημόσυνον-N2N-ASN αὐτός- D--GSF καί-C ἐπιτίθημι-VF--FAI3S ὁ- A--NSM ἱερεύς-N3V-NSM ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN κάρπωμα-N3M-NSN ὀσμή-N1--NSF εὐωδία-N1A-GSF κύριος-N2--DSM

10 ὁ- A--NSN δέ-X καταλείπω-VV--APPNSN ἀπό-P ὁ- A--GSF θυσία-N1A-GSF *ἀαρών-N---DSM καί-C ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM ἅγιος-A1A-NPN ὁ- A--GPN ἅγιος-A1A-GPN ἀπό-P ὁ- A--GPN κάρπωμα-N3M-GPN κύριος-N2--GSM

11 πᾶς-A1S-ASF θυσία-N1A-ASF ὅς- --ASF ἄν-X προςφέρω-V1--PAS2P κύριος-N2--DSM οὐ-D ποιέω-VF--FAI2P ζυμωτός-A1--ASN πᾶς-A1S-ASF γάρ-X ζυμή-N1--ASF καί-C πᾶς-A3--ASN μέλι-N3--ASN οὐ-D προςφέρω-VF--FAI2P ἀπό-P αὐτός- D--GSM καρπόω-VA--AAN κύριος-N2--DSM

12 δῶρον-N2N-ASN ἀπαρχή-N1--GSF προςφέρω-VF--FAI2P αὐτός- D--APN κύριος-N2--DSM ἐπί-P δέ-X ὁ- A--ASN θυσιαστήριον-N2N-ASN οὐ-D ἀναβιβάζω-VC--FPI3S εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF κύριος-N2--DSM

13 καί-C πᾶς-A3--NSN δῶρον-N2N-NSN θυσία-N1A-GSF σύ- P--GP ἅλς-N3--DSM ἁλίζω-VC--FPI3S οὐ-D διαπαύω-VF--FAI2P ἅλς-N3--ASM διαθήκη-N1--GSF κύριος-N2--GSM ἀπό-P θυσίασμα-N3M-GPN σύ- P--GP ἐπί-P πᾶς-A3--GSN δῶρον-N2N-GSN σύ- P--GP προςφέρω-VF--FAI2P κύριος-N2--DSM ὁ- A--DSM θεός-N2--DSM σύ- P--GP ἅλς-N3--APM

14 ἐάν-C δέ-X προςφέρω-V1--PAS2S θυσία-N1A-ASF πρωτογένημα-N3M-GPN ὁ- A--DSM κύριος-N2--DSM νέος-A1A-APN φρύγω-VM--XPPAPN χίδρον-N2N-APN ἐρεικτός-A1--APN ὁ- A--DSM κύριος-N2--DSM καί-C προςφέρω-VF--FAI2S ὁ- A--ASF θυσία-N1A-ASF ὁ- A--GPN πρωτογένημα-N3M-GPN

15 καί-C ἐπιχέω-VF2-FAI2S ἐπί-P αὐτός- D--ASF ἔλαιον-N2N-ASN καί-C ἐπιτίθημι-VF--FAI2S ἐπί-P αὐτός- D--ASF λίβανος-N2--ASM θυσία-N1A-NSF εἰμί-V9--PAI3S

16 καί-C ἀναφέρω-VF--FAI3S ὁ- A--NSM ἱερεύς-N3V-NSM ὁ- A--ASN μνημόσυνον-N2N-ASN αὐτός- D--GSF ἀπό-P ὁ- A--GPN χίδρον-N2N-GPN σύν-P ὁ- A--DSN ἔλαιον-N2N-DSN καί-C πᾶς-A3--ASM ὁ- A--ASM λίβανος-N2--ASM αὐτός- D--GSF κάρπωμα-N3M-NSN εἰμί-V9--PAI3S κύριος-N2--DSM

   

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Arcana Coelestia # 10300

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10300. 'Salted' means the desire which truth has for good. This is clear from the meaning of 'salt' as desire belonging to the love which truth has for good, dealt with below, so that 'salted' means something in which that desire is present. The reason why the desire which truth has for good needs to be present is that this desire causes the two to be joined together; for to the extent that truth desires good it becomes joined to it. Truth and good joined together is what is called the heavenly marriage, which constitutes heaven itself with a person. Therefore when the desire for them to be joined together exists within the worship of God, within every single part of it, heaven - and accordingly the Lord - is present there within every single part. This is meant by the requirement for the incense to be salted. 'Salt' receives this meaning from its conjunctive properties; for it makes ingredients all combine and consequently brings out their flavour. Indeed it causes water and oil to combine, which otherwise do not combine.

[2] When it is known that 'salt' means the desire for truth and good to be joined together it may be seen what the Lord's words in Mark mean,

Everyone will be salted with fire, and every sacrifice will be salted with salt. Salt is good; but if the salt becomes tasteless, how will you season it? Have salt in yourselves. Mark 9:49-50.

'Everyone will be salted with fire' means that each person must have a desire that is present as a result of true love. 'Every sacrifice will be salted with salt' means that the desire present as a result of true love must exist within all worship. 'Tasteless salt' means a desire present as a result of a love other than that true love. 'Having salt in themselves' means possessing truth that has a desire for good.

Love is meant by 'fire', see 4906, 5071(end), 5215, 6314, 6832, 10055.

Worship in general is meant by 'sacrifice', 922, 6905, 8680, 8936.

Can anyone without knowledge of what 'fire' means, or what 'salt' and 'being salted' mean, know what 'being salted with fire' means, why a sacrifice had to be salted, or what the command to have salt in themselves means?

[3] Something similar occurs in Luke,

Any of you who does not renounce all his possessions cannot be My disciple. Salt is good; but if the salt is made tasteless, by what will it be seasoned? It is fit neither for the land nor for the dunghill; people will throw it outdoors. Luke 14:33-35.

'Renouncing all their possessions' means loving the Lord above all things, 'possessions' being what is a person's own. 'Tasteless salt' means desire that springs from the proprium or self, thus from self-love and love of the world. This kind of desire is meant by salt that is tasteless, fit for nothing, as also in Matthew,

You are the salt of the earth; but if the salt is tasteless, by what will it be made salty? It no longer has any use, except to be thrown outdoors and trodden down by people. Matthew 5:13-14.

[4] The need for all worship to contain truth that has a desire for good is also meant by the requirement that every offering of a minchah should be salted, and that the salt of Jehovah's covenant should be on every offering, Leviticus 2:13. By 'the minchah and offering' which compose the sacrifice worship is meant, as above; and the salt is called in that verse 'the salt of Jehovah's covenant' because 'covenant' means a joining together, see 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 9416. Also desire is the actual ardour that flames from and so is an extension of love, and love is spiritual togetherness.

[5] Just as truth's desire for good has the capacity to link things together, so falsity's desire for evil has the capacity to separate them; and that which has the capacity to separate them also has the capacity to destroy them. For this reason 'salt' in the contrary sense means the destruction and laying waste of truth and good, as in Jeremiah,

Cursed is the man (vir) who makes flesh his arm. He will not see when good comes; but he will inhabit very hot places, a salt land which is not inhabited. Jeremiah 17:5-6.

'Making flesh his arm' means trusting in himself, in his proprium, and not in the Divine, 10283; and since the proprium consists in loving self more than God and the neighbour, self-love is what those words describe. This is why it says that he will not see when good comes, and that he will inhabit very hot places and a salt land, that is, will lead a life ruled by foul kinds of love and their desires, which have destroyed the Church's goodness and truth.

[6] In Zephaniah,

It will be like Gomorrah, a place abandoned to the nettle, and a saltpit, and a waste forever. Zephaniah 2:9.

'A place abandoned to the nettle' stands for the ardour and passion in a person's life that spring from self-love. 'A saltpit' stands for the desire falsity possesses; and because this is destructive of truth and good, the expression 'a waste forever' is used. The reason for its being said that 'it will be like Gomorrah' is that Gomorrah and Sodom mean self-love, 2220.

[7] Where it said at Genesis 19:26 that Lot's wife was turned into a pillar of salt because she turned her face towards those cities, the meaning was the laying waste of truth and good; for in the internal sense 'turning the face' towards something means loving it, 10189. This explains why the Lord says,

Let him not return to the things behind him. Remember Lot's wife. Luke 17:31-32.

And in Moses,

Its whole land will be brimstone and salt, and a burning, as at the overthrow of Sodom and Gomorrah. Deuteronomy 29:23.

Here, as also elsewhere in the Word, 'land' is used to mean the Church, see in the places referred to in 9325.

[8] So it was that cities which were not to be inhabited any longer were sown with salt after they had been destroyed, Judges 9:45.

From all this it is evident that in the genuine sense 'salt' means the desire that truth has for good, thus its conjunctive power, and in the contrary sense the desire that falsity has for evil, thus its destructive power.

[9] Anyone therefore who knows that 'salt' means truth's desire for good and the force that joins the two together is also able to know what is meant where it says that the water of Jericho was healed by Elisha, by his throwing salt into its source, 2 Kings 2:19-22. For Elisha, like Elijah, represented the Lord in respect of the Word, 2762, 8029; 'water' means the truths of the Word, 'the water of Jericho', and in like manner 'the source' of that water, meaning the truths of the Word in the literal sense; and 'salt' means the desire truth has for good, the joining together of the two, and consequent healing.

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