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Leviticus 21

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1 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNSM εἶπον-VB--AAD2S ὁ- A--DPM ἱερεύς-N3V-DPM ὁ- A--DPM υἱός-N2--DPM *ἀαρών-N---GSM καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM ἐν-P ὁ- A--DPF ψυχή-N1--DPF οὐ-D μιαίνω-VC--FPI3P ἐν-P ὁ- A--DSN ἔθνος-N3E-DSN αὐτός- D--GPM

2 ἀλλά-C ἤ-C ἐν-P ὁ- A--DSM οἰκεῖος-A1A-DSM ὁ- A--DSM ἐγγύς-D αὐτός- D--GPM ἐπί-P πατήρ-N3--DSM καί-C μήτηρ-N3--DSF καί-C υἱός-N2--DPM καί-C θυγάτηρ-N3--DPF ἐπί-P ἀδελφός-N2--DSM

3 καί-C ἐπί-P ἀδελφή-N1--DSF παρθένος-N2--DSF ὁ- A--DSF ἐγγίζω-V1--PAPDSF αὐτός- D--DSM ὁ- A--DSF μή-D ἐκδίδωμι-VM--XPPDSF ἀνήρ-N3--DSM ἐπί-P οὗτος- D--DPM μιαίνω-VC--FPI3S

4 οὐ-D μιαίνω-VC--FPI3S ἐξάπινα-D ἐν-P ὁ- A--DSM λαός-N2--DSM αὐτός- D--GSM εἰς-P βεβήλωσις-N3I-ASF αὐτός- D--GSM

5 καί-C φαλάκρωμα-N3M-ASN οὐ-D ξυράω-VC--FPI2P ὁ- A--ASF κεφαλή-N1--ASF ἐπί-P νεκρός-N2--DSM καί-C ὁ- A--ASF ὄψις-N3I-ASF ὁ- A--GSM πώγων-N3W-GSM οὐ-D ξυράω-VF--FMI3P καί-C ἐπί-P ὁ- A--APF σάρξ-N3K-APF αὐτός- D--GPM οὐ-D κατατέμνω-VF2-FAI3P ἐντομίς-N3D-APF

6 ἅγιος-A1A-NPM εἰμί-VF--FMI3P ὁ- A--DSM θεός-N2--DSM αὐτός- D--GPM καί-C οὐ-D βεβηλόω-VF--FAI3P ὁ- A--ASN ὄνομα-N3M-ASN ὁ- A--GSM θεός-N2--GSM αὐτός- D--GPM ὁ- A--APF γάρ-X θυσία-N1A-APF κύριος-N2--GSM δῶρον-N2N-APN ὁ- A--GSM θεός-N2--GSM αὐτός- D--GPM αὐτός- D--NPM προςφέρω-V1--PAI3P καί-C εἰμί-VF--FMI3P ἅγιος-A1A-NPM

7 γυνή-N3K-ASF πόρνη-N1--ASF καί-C βεβηλόω-VM--XPPASF οὐ-D λαμβάνω-VF--FMI3P καί-C γυνή-N3K-ASF ἐκβάλλω-VM--XPPASF ἀπό-P ἀνήρ-N3--GSM αὐτός- D--GSF ἅγιος-A1A-NSM εἰμί-V9--PAI3S ὁ- A--DSM κύριος-N2--DSM θεός-N2--DSM αὐτός- D--GSM

8 καί-C ἁγιάζω-VF--FAI3S αὐτός- D--ASM ὁ- A--APN δῶρον-N2N-APN κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GP οὗτος- D--NSM προςφέρω-V1--PAI3S ἅγιος-A1A-NSM εἰμί-VF--FMI3S ὅτι-C ἅγιος-A1A-NSM ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM ἁγιάζω-V1--PAPNSM αὐτός- D--APM

9 καί-C θυγάτηρ-N3--NSF ἄνθρωπος-N2--GSM ἱερεύς-N3V-GSM ἐάν-C βεβηλόω-VC--APS3S ὁ- A--GSN ἐκπορνεύω-VA--AAN ὁ- A--ASN ὄνομα-N3M-ASN ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GSF αὐτός- D--NSF βεβηλόω-V4--PAI3S ἐπί-P πῦρ-N3--GSN κατακαίω-VC--FPI3S

10 καί-C ὁ- A--NSM ἱερεύς-N3V-NSM ὁ- A--NSM μέγας-A1P-NSM ἀπό-P ὁ- A--GPM ἀδελφός-N2--GPM αὐτός- D--GSM ὁ- A--GSM ἐπιχέω-VM--XPPGSM ἐπί-P ὁ- A--ASF κεφαλή-N1--ASF ὁ- A--GSN ἔλαιον-N2N-GSN ὁ- A--GSM χριστός-A1--GSM καί-C τελειόω-VM--XPPGSM ἐνδύω-VA--AMN ὁ- A--APN ἱμάτιον-N2N-APN ὁ- A--ASF κεφαλή-N1--ASF οὐ-D ἀποκιδαρόω-VF--FAI3S καί-C ὁ- A--APN ἱμάτιον-N2N-APN οὐ-D διαῥήγνυμι-VF--FAI3S

11 καί-C ἐπί-P πᾶς-A1S-DSF ψυχή-N1--DSF τελευτάω-VX--XAPDSF οὐ-D εἰςἔρχομαι-VF--FMI3S ἐπί-P πατήρ-N3--DSM αὐτός- D--GSM οὐδέ-C ἐπί-P μήτηρ-N3--DSF αὐτός- D--GSM οὐ-D μιαίνω-VC--FPI3S

12 καί-C ἐκ-P ὁ- A--GPN ἅγιος-A1A-GPN οὐ-D ἐκἔρχομαι-VF--FMI3S καί-C οὐ-D βεβηλόω-VF--FAI3S ὁ- A--ASN ἁγιάζω-VT--XPPASN ὁ- A--GSM θεός-N2--GSM αὐτός- D--GSM ὅτι-C ὁ- A--NSN ἅγιος-A1A-NSN ἔλαιον-N2N-NSN ὁ- A--NSN χριστός-A1--NSN ὁ- A--GSM θεός-N2--GSM ἐπί-P αὐτός- D--DSM ἐγώ- P--NS κύριος-N2--NSM

13 οὗτος- D--NSM γυνή-N3K-ASF παρθένος-N2--ASF ἐκ-P ὁ- A--GSN γένος-N3E-GSN αὐτός- D--GSM λαμβάνω-VF--FMI3S

14 χήρα-N1A-ASF δέ-X καί-C ἐκβάλλω-VM--XPPASF καί-C βεβηλόω-VM--XPPASF καί-C πόρνη-N1--ASF οὗτος- D--APF οὐ-D λαμβάνω-VF--FMI3S ἀλλά-C ἤ-C παρθένος-N2--ASF ἐκ-P ὁ- A--GSN γένος-N3E-GSN αὐτός- D--GSM λαμβάνω-VF--FMI3S γυνή-N3K-ASF

15 καί-C οὐ-D βεβηλόω-VF--FAI3S ὁ- A--ASN σπέρμα-N3M-ASN αὐτός- D--GSM ἐν-P ὁ- A--DSM λαός-N2--DSM αὐτός- D--GSM ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM ἁγιάζω-V1--PAPNSM αὐτός- D--ASM

16 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNSM

17 εἶπον-VB--AAD2S *ἀαρών-N---DSM ἄνθρωπος-N2--NSM ἐκ-P ὁ- A--GSN γένος-N3E-GSN σύ- P--GS εἰς-P ὁ- A--APF γενεά-N1A-APF σύ- P--GP τίς- I--DSM ἐάν-C εἰμί-V9--PAS3S ἐν-P αὐτός- D--DSM μῶμος-N2--NSM οὐ-D προςἔρχομαι-VF--FMI3S προςφέρω-V1--PAN ὁ- A--APN δῶρον-N2N-APN ὁ- A--GSM θεός-N2--GSM αὐτός- D--GSM

18 πᾶς-A3--NSM ἄνθρωπος-N2--NSM ὅς- --DSM ἄν-X εἰμί-V9--PAS3S ἐν-P αὐτός- D--DSM μῶμος-N2--NSM οὐ-D προςἔρχομαι-VF--FMI3S ἄνθρωπος-N2--NSM χωλός-A1--NSM ἤ-C τυφλός-A1--NSM ἤ-C κολοβόριν-A3--NSM ἤ-C ὠτότμητος-A1B-NSM

19 ἤ-C ἄνθρωπος-N2--NSM ὅς- --DSM εἰμί-V9--PAI3S ἐν-P αὐτός- D--DSM σύντριμμα-N3M-NSN χείρ-N3--GSF ἤ-C σύντριμμα-N3M-NSN πούς-N3D-GSM

20 ἤ-C κυρτός-A1--NSM ἤ-C ἔφηλος-A1B-NSM ἤ-C πτίλος-A1--NSM ὁ- A--APM ὀφθαλμός-N2--APM ἤ-C ἄνθρωπος-N2--NSM ὅς- --DSM ἄν-X εἰμί-V9--PAS3S ἐν-P αὐτός- D--DSM ψώρα-N1A-NSF ἄγριος-A1A-NSF ἤ-C λειχήν-N3N-NSM ἤ-C μόνορχις-N3I-NSM

21 πᾶς-A3--NSM ὅς- --DSM εἰμί-V9--PAI3S ἐν-P αὐτός- D--DSM μῶμος-N2--NSM ἐκ-P ὁ- A--GSN σπέρμα-N3M-GSN *ἀαρών-N---GSM ὁ- A--GSM ἱερεύς-N3V-GSM οὐ-D ἐγγίζω-VF2-FAI3S ὁ- A--GSN προςφέρω-VB--AAN ὁ- A--APF θυσία-N1A-APF ὁ- A--DSM θεός-N2--DSM σύ- P--GS ὅτι-C μῶμος-N2--NSM ἐν-P αὐτός- D--DSM ὁ- A--APN δῶρον-N2N-APN ὁ- A--GSM θεός-N2--GSM οὐ-D προςἔρχομαι-VF--FMI3S προςφέρω-VB--AAN

22 ὁ- A--APN δῶρον-N2N-APN ὁ- A--GSM θεός-N2--GSM ὁ- A--APN ἅγιος-A1A-APN ὁ- A--GPN ἅγιος-A1A-GPN καί-C ἀπό-P ὁ- A--GPN ἅγιος-A1A-GPN ἐσθίω-VF--FMI3S

23 πλήν-D πρός-P ὁ- A--ASN καταπέτασμα-N3M-ASN οὐ-D προςἔρχομαι-VF--FMI3S καί-C πρός-P ὁ- A--ASN θυσιαστήριον-N2N-ASN οὐ-D ἐγγίζω-VF2-FAI3S ὅτι-C μῶμος-N2--ASM ἔχω-V1--PAI3S καί-C οὐ-D βεβηλόω-VF--FAI3S ὁ- A--ASN ἅγιος-A1A-ASN ὁ- A--GSM θεός-N2--GSM αὐτός- D--GSM ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM ὁ- A--NSM ἁγιάζω-V1--PAPNSM αὐτός- D--APM

24 καί-C λαλέω-VAI-AAI3S *μωυσῆς-N1M-NSM πρός-P *ἀαρών-N---ASM καί-C ὁ- A--APM υἱός-N2--APM αὐτός- D--GSM καί-C πρός-P πᾶς-A3--APM υἱός-N2--APM *ἰσραήλ-N---GSM

   

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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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