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Numbers 15

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1 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNSM

2 λαλέω-VA--AAD2S ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM ὅταν-D εἰςἔρχομαι-VB--AAS2P εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSF κατοίκησις-N3I-GSF σύ- P--GP ὅς- --ASF ἐγώ- P--NS δίδωμι-V8--PAI1S σύ- P--DP

3 καί-C ποιέω-VF--FAI2S ὁλοκαύτωμα-N3M-APN κύριος-N2--DSM ὁλοκάρπωμα-N3M-ASN ἤ-C θυσία-N1A-ASF μεγαλύνω-VA--AAN εὐχή-N1--ASF ἤ-C κατά-P ἑκούσιος-A1A-ASM ἤ-C ἐν-P ὁ- A--DPF ἑορτή-N1--DPF σύ- P--GP ποιέω-VA--AAN ὀσμή-N1--ASF εὐωδία-N1A-GSF κύριος-N2--DSM εἰ-C μέν-X ἀπό-P ὁ- A--GPM βοῦς-N3--GPM ἤ-C ἀπό-P ὁ- A--GPN πρόβατον-N2N-GPN

4 καί-C προςφέρω-VF--FAI3S ὁ- A--NSM προςφέρω-V1--PAPNSM ὁ- A--ASN δῶρον-N2N-ASN αὐτός- D--GSM κύριος-N2--DSM θυσία-N1A-ASF σεμίδαλις-N3I-GSF δέκατος-A1--ASN ὁ- A--GSN οιφι-N---GSN ἀναποιέω-VM--XPPGSF ἐν-P ἔλαιον-N2N-DSN ἐν-P τέταρτος-A1--DSN ὁ- A--GSN ιν-N---GSN

5 καί-C οἶνος-N2--ASM εἰς-P σπονδή-N1--ASF ὁ- A--ASN τέταρτος-A1--ASN ὁ- A--GSN ιν-N---GSN ποιέω-VF--FAI2P ἐπί-P ὁ- A--GSF ὁλοκαύτωσις-N3I-GSF ἤ-C ἐπί-P ὁ- A--GSF θυσία-N1A-GSF ὁ- A--DSM ἀμνός-N2--DSM ὁ- A--DSM εἷς-A3--DSM ποιέω-VF--FAI2S τοσοῦτος- D--ASN κάρπωμα-N3M-ASN ὀσμή-N1--ASF εὐωδία-N1A-GSF ὁ- A--DSM κύριος-N2--DSM

6 καί-C ὁ- A--DSM κριός-N2--DSM ὅταν-D ποιέω-V2--PAS2P αὐτός- D--ASM ἤ-C εἰς-P ὁλοκαύτωμα-N3M-ASN ἤ-C εἰς-P θυσία-N1A-ASF ποιέω-VF--FAI2S θυσία-N1A-ASF σεμίδαλις-N3I-GSF δύο-M δέκατος-A1--APN ἀναποιέω-VM--XPPGSF ἐν-P ἔλαιον-N2N-DSN ὁ- A--ASN τρίτος-A1--ASN ὁ- A--GSN ιν-N---GSN

7 καί-C οἶνος-N2--ASM εἰς-P σπονδή-N1--ASF ὁ- A--ASN τρίτος-A1--ASN ὁ- A--GSN ιν-N---GSN προςφέρω-VF--FAI2P εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF κύριος-N2--DSM

8 ἐάν-C δέ-X ἀπό-P ὁ- A--GPM βοῦς-N3--GPM ποιέω-V2--PAS2P εἰς-P ὁλοκαύτωμα-N3M-ASN ἤ-C εἰς-P θυσία-N1A-ASF μεγαλύνω-VA--AAN εὐχή-N1--ASF ἤ-C εἰς-P σωτήριον-N2N-ASN κύριος-N2--DSM

9 καί-C προςφέρω-VF--FAI3S ἐπί-P ὁ- A--GSM μόσχος-N2--GSM θυσία-N1A-ASF σεμίδαλις-N3I-GSF τρεῖς-A3--APN δέκατος-A1--APN ἀναποιέω-VM--XPPGSF ἐν-P ἔλαιον-N2N-DSN ἥμισυς-A3U-ASN ὁ- A--GSN ιν-N---GSN

10 καί-C οἶνος-N2--ASM εἰς-P σπονδή-N1--ASF ὁ- A--ASN ἥμισυς-A3U-ASN ὁ- A--GSN ιν-N---GSN κάρπωμα-N3M-ASN ὀσμή-N1--ASF εὐωδία-N1A-GSF κύριος-N2--DSM

11 οὕτως-D ποιέω-VF--FAI2S ὁ- A--DSM μόσχος-N2--DSM ὁ- A--DSM εἷς-A3--DSM ἤ-C ὁ- A--DSM κριός-N2--DSM ὁ- A--DSM εἷς-A3--DSM ἤ-C ὁ- A--DSM ἀμνός-N2--DSM ὁ- A--DSM εἷς-A3--DSM ἐκ-P ὁ- A--GPN πρόβατον-N2N-GPN ἤ-C ἐκ-P ὁ- A--GPM αἴξ-N3G-GPM

12 κατά-P ὁ- A--ASM ἀριθμός-N2--ASM ὅς- --GPM ἐάν-C ποιέω-VA--AAS2P οὕτως-D ποιέω-VF--FAI2P ὁ- A--DSM εἷς-A3--DSM κατά-P ὁ- A--ASM ἀριθμός-N2--ASM αὐτός- D--GPM

13 πᾶς-A3--NSM ὁ- A--NSM αὐτόχθων-N3N-NSM ποιέω-VF--FAI3S οὕτως-D τοιοῦτος-A1--APN προςφέρω-VA--AAN κάρπωμα-N3M-APN εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF κύριος-N2--DSM

14 ἐάν-C δέ-X προσήλυτος-N2--NSM ἐν-P σύ- P--DP προςγίγνομαι-VB--AMS3S ἐν-P ὁ- A--DSF γῆ-N1--DSF σύ- P--GP ἤ-C ὅς- --NSM ἄν-X γίγνομαι-VB--AMS3S ἐν-P σύ- P--DP ἐν-P ὁ- A--DPF γενεά-N1A-DPF σύ- P--GP καί-C ποιέω-VF--FAI3S κάρπωμα-N3M-ASN ὀσμή-N1--ASF εὐωδία-N1A-GSF κύριος-N2--DSM ὅς- --ASM τρόπος-N2--ASM ποιέω-V2--PAI2P σύ- P--NP οὕτως-D ποιέω-VF--FAI3S ὁ- A--NSF συναγωγή-N1--NSF κύριος-N2--DSM

15 νόμος-N2--NSM εἷς-A3--NSM εἰμί-VF--FMI3S σύ- P--DP καί-C ὁ- A--DPM προσήλυτος-N2--DPM ὁ- A--DPM προςκεῖμαι-V5--PMPDPM ἐν-P σύ- P--DP νόμος-N2--NSM αἰώνιος-A1B-NSM εἰς-P γενεά-N1A-APF σύ- P--GP ὡς-C σύ- P--NP καί-C ὁ- A--NSM προσήλυτος-N2--NSM εἰμί-VF--FMI3S ἔναντι-P κύριος-N2--GSM

16 νόμος-N2--NSM εἷς-A3--NSM εἰμί-VF--FMI3S καί-C δικαίωμα-N3M-ASN εἷς-A3--ASN εἰμί-VF--FMI3S σύ- P--DP καί-C ὁ- A--DSM προσήλυτος-N2--DSM ὁ- A--DSM προςκεῖμαι-V5--PMPDSM ἐν-P σύ- P--DP

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

18 λαλέω-VA--AAD2S ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM ἐν-P ὁ- A--DSN εἰςπορεύομαι-V1--PMN σύ- P--AP εἰς-P ὁ- A--ASF γῆ-N1--ASF εἰς-P ὅς- --ASF ἐγώ- P--NS εἰςἄγω-V1--PAI1S σύ- P--AP ἐκεῖ-D

19 καί-C εἰμί-VF--FMI3S ὅταν-D ἐσθίω-V1--PAS2P σύ- P--NP ἀπό-P ὁ- A--GPM ἄρτος-N2--GPM ὁ- A--GSF γῆ-N1--GSF ἀποαἱρέω-VF2-FAI2P ἀφαίρεμα-N3M-ASN ἀφόρισμα-N3M-ASN κύριος-N2--DSM

20 ἀπαρχή-N1--ASF φύραμα-N3M-GSN σύ- P--GP ἄρτος-N2--ASM ἀφαίρεμα-N3M-ASN ἀποὁρίζω-VF2-FAI2P αὐτός- D--ASN ὡς-C ἀφαίρεμα-N3M-ASN ἀπό-P ἅλων-N3--GS οὕτως-D ἀποαἱρέω-VF2-FAI2P αὐτός- D--ASM

21 ἀπαρχή-N1--ASF φύραμα-N3M-GSN σύ- P--GP καί-C δίδωμι-VF--FAI2P κύριος-N2--DSM ἀφαίρεμα-N3M-ASN εἰς-P ὁ- A--APF γενεά-N1A-APF σύ- P--GP

22 ὅταν-D δέ-X διαμαρτυρέω-VB--AAS2P καί-C μή-D ποιέω-VA--AAS2P πᾶς-A1S-APF ὁ- A--APF ἐντολή-N1A-APF οὗτος- D--APF ὅς- --APF λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM

23 καθά-D συντάσσω-VAI-AAI3S κύριος-N2--NSM πρός-P σύ- P--AP ἐν-P χείρ-N3--DSF *μωυσῆς-N1M-GSM ἀπό-P ὁ- A--GSF ἡμέρα-N1A-GSF ὅς- --GSF συντάσσω-VAI-AAI3S κύριος-N2--NSM πρός-P σύ- P--AP καί-C ἐπέκεινα-D εἰς-P ὁ- A--APF γενεά-N1A-APF σύ- P--GP

24 καί-C εἰμί-VF--FMI3S ἐάν-C ἐκ-P ὀφθαλμός-N2--GPM ὁ- A--GSF συναγωγή-N1--GSF γίγνομαι-VC--APS3S ἀκουσίως-D καί-C ποιέω-VF--FAI3S πᾶς-A1S-NSF ὁ- A--NSF συναγωγή-N1--NSF μόσχος-N2--ASM εἷς-A3--ASM ἐκ-P βοῦς-N3--GPM ἄμωμος-A1B-ASM εἰς-P ὁλοκαύτωμα-N3M-ASN εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF κύριος-N2--DSM καί-C θυσία-N1A-ASF οὗτος- D--GSM καί-C σπονδή-N1--ASF αὐτός- D--GSM κατά-P ὁ- A--ASF σύνταξις-N3I-ASF καί-C χίμαρος-N2--ASM ἐκ-P αἴξ-N3G-GPM εἷς-A3--ASM περί-P ἁμαρτία-N1A-GSF

25 καί-C ἐκἱλάσκομαι-VF--FMI3S ὁ- A--NSM ἱερεύς-N3V-NSM περί-P πᾶς-A1S-GSF συναγωγή-N1--GSF υἱός-N2--GPM *ἰσραήλ-N---GSM καί-C ἀποἵημι-VC--FPI3S αὐτός- D--DPM ὅτι-C ἀκούσιος-A1B-ASM εἰμί-V9--PAI3S καί-C αὐτός- D--NPM φέρω-VAI-AAI3P ὁ- A--ASN δῶρον-N2N-ASN αὐτός- D--GPM κάρπωμα-N3M-ASN κύριος-N2--DSM περί-P ὁ- A--GSF ἁμαρτία-N1A-GSF αὐτός- D--GPM ἔναντι-P κύριος-N2--GSM περί-P ὁ- A--GPM ἀκούσιος-A1B-GPM αὐτός- D--GPM

26 καί-C ἀποἵημι-VC--FPI3S κατά-P πᾶς-A1S-ASF συναγωγή-N1--ASF υἱός-N2--GPM *ἰσραήλ-N---GSM καί-C ὁ- A--DSM προσήλυτος-N2--DSM ὁ- A--DSM προςκεῖμαι-V5--PMPDSM πρός-P σύ- P--AP ὅτι-C πᾶς-A3--DSM ὁ- A--DSM λαός-N2--DSM ἀκούσιος-A1B-ASM

27 ἐάν-C δέ-X ψυχή-N1--NSF εἷς-A1A-NSF ἁμαρτάνω-VB--AAS3S ἀκουσίως-D προςἄγω-VF--FAI3S αἴξ-N3G-ASM εἷς-A1A-ASF ἐνιαύσιος-A1A-ASF περί-P ἁμαρτία-N1A-GSF

28 καί-C ἐκἱλάσκομαι-VF--FMI3S ὁ- A--NSM ἱερεύς-N3V-NSM περί-P ὁ- A--GSF ψυχή-N1--GSF ὁ- A--GSF ἀκουσιάζω-VS--APPGSF καί-C ἁμαρτάνω-VB--AAPGSF ἀκουσίως-D ἔναντι-P κύριος-N2--GSM ἐκἱλάσκομαι-VA--AMN περί-P αὐτός- D--GSM

29 ὁ- A--DSM ἐγχώριος-A1B-DSM ἐν-P υἱός-N2--DPM *ἰσραήλ-N---GSM καί-C ὁ- A--DSM προσήλυτος-N2--DSM ὁ- A--DSM προςκεῖμαι-V5--PMPDSM ἐν-P αὐτός- D--DPM νόμος-N2--NSM εἷς-A3--NSM εἰμί-VF--FMI3S αὐτός- D--DPM ὅς- --NSM ἄν-X ποιέω-VA--AAS3S ἀκουσίως-D

30 καί-C ψυχή-N1--NSF ὅστις- X--NSF ποιέω-VF--FAI3S ἐν-P χείρ-N3--DSF ὑπερηφανία-N1A-GSF ἀπό-P ὁ- A--GPN αὐτόχθων-N3N-GPM ἤ-C ἀπό-P ὁ- A--GPM προσήλυτος-N2--GPM ὁ- A--ASM θεός-N2--ASM οὗτος- D--NSM παραὀξύνω-V1--PAI3S ἐκὀλεθρεύω-VC--FPI3S ὁ- A--NSF ψυχή-N1--NSF ἐκεῖνος- D--NSF ἐκ-P ὁ- A--GSM λαός-N2--GSM αὐτός- D--GSF

31 ὅτι-C ὁ- A--ASN ῥῆμα-N3M-ASN κύριος-N2--GSM φαυλίζω-VAI-AAI3S καί-C ὁ- A--APF ἐντολή-N1A-APF αὐτός- D--GSM διασκεδάζω-VAI-AAI3S ἐκτρίβω-VF--FAI3S ἐκτρίβω-VD--FPI3S ὁ- A--NSF ψυχή-N1--NSF ἐκεῖνος- D--NSF ὁ- A--NSF ἁμαρτία-N1A-NSF αὐτός- D--GSF ἐν-P αὐτός- D--DSF

32 καί-C εἰμί-V9--IAI3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ἐν-P ὁ- A--DSF ἔρημος-N2--DSF καί-C εὑρίσκω-VB--AAI3P ἀνήρ-N3--ASM συνλέγω-V1--PAPASM ξύλον-N2N-APN ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--GPN σάββατον-N2N-GPN

33 καί-C προςἄγω-VBI-AAI3P αὐτός- D--ASM ὁ- A--NPM εὑρίσκω-VB--AAPNPM αὐτός- D--ASM συνλέγω-V1--PAPASM ξύλον-N2N-APN ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--GPN σάββατον-N2N-GPN πρός-P *μωυσῆς-N1M-ASM καί-C *ἀαρών-N---ASM καί-C πρός-P πᾶς-A1S-ASF συναγωγή-N1--ASF υἱός-N2--GPM *ἰσραήλ-N---GSM

34 καί-C ἀποτίθημι-VEI-AMI3P αὐτός- D--ASM εἰς-P φυλακή-N1--ASF οὐ-D γάρ-X συνκρίνω-VAI-AAI3P τίς- I--ASN ποιέω-VA--AAS3P αὐτός- D--ASM

35 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNSM θάνατος-N2--DSM θανατόω-V4--PMD3S ὁ- A--NSM ἄνθρωπος-N2--NSM λιθοβολέω-VA--AAD2P αὐτός- D--ASM λίθος-N2--DPM πᾶς-A1S-NSF ὁ- A--NSF συναγωγή-N1--NSF

36 καί-C ἐκἄγω-VBI-AAI3P αὐτός- D--ASM πᾶς-A1S-NSF ὁ- A--NSF συναγωγή-N1--NSF ἔξω-P ὁ- A--GSF παρεμβολή-N1--GSF καί-C λιθοβολέω-VAI-AAI3P αὐτός- D--ASM πᾶς-A1S-NSF ὁ- A--NSF συναγωγή-N1--NSF λίθος-N2--DPM ἔξω-P ὁ- A--GSF παρεμβολή-N1--GSF καθά-D συντάσσω-VAI-AAI3S κύριος-N2--NSM ὁ- A--DSM *μωυσῆς-N1M-DSM

37 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNSM

38 λαλέω-VA--AAD2S ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM καί-C ποιέω-VA--AAD3P ἑαυτοῦ- D--DPM κράσπεδον-N2N-APN ἐπί-P ὁ- A--APN πτερυγίον-N2N-APN ὁ- A--GPN ἱμάτιον-N2N-GPN αὐτός- D--GPM εἰς-P ὁ- A--APF γενεά-N1A-APF αὐτός- D--GPM καί-C ἐπιτίθημι-VF--FAI2P ἐπί-P ὁ- A--APN κράσπεδον-N2N-APN ὁ- A--GPN πτερυγίον-N2N-GPN κλῶσμα-N3M-ASN ὑακίνθινος-A1--ASN

39 καί-C εἰμί-VF--FMI3S σύ- P--DP ἐν-P ὁ- A--DPN κράσπεδον-N2N-DPN καί-C ὁράω-VF--FMI2P αὐτός- D--APN καί-C μιμνήσκω-VS--FPI2P πᾶς-A1S-GPF ὁ- A--GPF ἐντολή-N1A-GPF κύριος-N2--GSM καί-C ποιέω-VF--FAI2P αὐτός- D--APF καί-C οὐ-D διαστρέφω-VD--FPI2P ὀπίσω-P ὁ- A--GPF διάνοια-N1A-GPF σύ- P--GP καί-C ὀπίσω-P ὁ- A--GPM ὀφθαλμός-N2--GPM σύ- P--GP ἐν-P ὅς- --DPM σύ- P--NP ἐκπορνεύω-V1--PAI2P ὀπίσω-P αὐτός- D--GPM

40 ὅπως-C ἄν-X μιμνήσκω-VS--APS2P καί-C ποιέω-VA--AAS2P πᾶς-A1S-APF ὁ- A--APF ἐντολή-N1A-APF ἐγώ- P--GS καί-C εἰμί-VF--FMI2P ἅγιος-A1A-NPM ὁ- A--DSM θεός-N2--DSM σύ- P--GP

41 ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP ὁ- A--NSM ἐκἄγω-VB--AAPNSM σύ- P--AP ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF εἰμί-V9--PAN σύ- P--GP θεός-N2--NSM ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP

   

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Apocalypse Explained # 1042

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1042. (Verse 4) And the woman was arrayed in crimson and scarlet. That this signifies the appearance of that religious persuasion in externals, as if it were from celestial good and truth, although in internals it is from diabolical evil and falsity, is evident from the signification of the woman, as denoting the religious persuasion among the Papists; and from the signification of being arrayed, as denoting to be in externals; for garments denote things external that cover - hence being arrayed, denotes the appearance in externals; and from the signification of crimson, as denoting good from a celestial origin, and also the evil that is the opposite of this, which is called diabolical evil, of which we shall speak presently. And from the signification of scarlet, as denoting truth from a celestial origin, and also the falsity that is the opposite of this, which is called diabolical falsity. That those goods and truths differ from the goods and truths that are from a spiritual origin, and similarly the evils and falsities that are their opposites, which are called infernal evils and falsities, will be seen in the following article.

[2] The reason why the woman, who is the whore and Babylon, is thus described is, that those who are in evils and falsities therefrom are described in the Word from their external appearance; thus, such as they are in the eyes of the men who worship them. The reason why they are thus described is, that the sense of the letter of the Word consists of appearances. But the spiritual sense puts off those appearances, and presents interior things naked, without garments, which, when they appear, do so in quite another form. As in the present case, the woman outwardly appearing clothed in purple and scarlet is, in the internal form, called the mother of the whoredoms and abominations of the earth. Just as it is said of

The rich man clothed in crimson and fine linen, who notwithstanding was cast into hell (Luke 16:19).

And also concerning the Assyrians, with whom Ohola and Oholibah, that is, Samaria and Jerusalem, committed whoredom, who are said to be

Clothed in blue, officers and leaders, horsemen riding upon horses (Ezekiel 23:6, 12).

And so in other passages. Babylon here described as a whore appears in the world, splendidly clothed, but still abominable, because full of uncleanness.

[3] Before it is confirmed from the Word that crimson and scarlet signify goods and truths from a celestial origin, something shall first be said about those goods and truths. The Divine good that proceeds from the Lord is united with His Divine truth, as the heat of the sun with its light in the time of spring. But the angels who are recipients of the Divine good and Divine truth proceeding from the Lord, are distinguished into celestial and spiritual. Those who receive the Divine good more than the Divine truth of the Lord are called celestial angels, because these constitute the kingdom of the Lord which is called the celestial kingdom. But the angels who receive the Lord's Divine truth more than His Divine good are called spiritual angels, because of these consists the Lord's spiritual kingdom. It is therefore evident that goods and truths are of a twofold origin - from a celestial origin and a spiritual origin. Those goods and truths that are from a celestial origin are the goods and truths of love to the Lord; whereas those goods and truths that are from a spiritual origin are the goods and truths of love towards the neighbour. The difference is like that between what is higher and what is lower, or between what is interior and what is exterior; consequently, as between those things that are in a higher or interior degree, and those that are in a lower or exterior. What is the nature of this difference is evident from what is said in the work on Heaven and Hell concerning the three degrees of the heavens, and thence of the angels; and also of their intelligence and wisdom (n. 33, 34, 38, 39, 208, 209, 211, 435).

[4] That crimson in the Word signifies that good, and scarlet that truth, is evident from the passages in the Word where they are mentioned. As in Ezekiel:

"Fine linen of needlework from Egypt was thy expansion; blue and crimson from the isles of Elisha was thy covering" (27:7).

This is spoken of Tyre, by which is signified the church as to the knowledges of truth and good. Blue and crimson denote those knowledges from a celestial origin. By covering and expansion are signified the externals of that church.

In Luke:

"There was a certain rich man, who was clothed in crimson and fine linen, and fared sumptuously every day" (Luke 16:19).

By the rich man is meant the Jewish nation, and the church there, called rich from the knowledges of good and truth from the Word, which they possessed, crimson having relation to the knowledges of good, and fine linen to the knowledges of truth, both from a celestial origin.

In Lamentations:

"Those that fed delicately are devastated in the streets; those that were brought up upon scarlet, embrace the dunghill" (4:5).

To be brought up upon scarlet denotes to be instructed from infancy in truths from celestial good.

[5] Because the tent of the assembly represented heaven, and the garments of Aaron the holy things of heaven, and crimson and scarlet signified the goods and truths of heaven, therefore, the curtains and veils of the tent, also the garments of Aaron, were wrought with blue, purple, scarlet double-dyed, and fine-twined linen. As, for example,

Upon the curtains of the tabernacle (Exodus 26:1).

Upon the veil before the ark (Exodus 26:31).

Upon the covering for the door of the tent (Exodus 26:36).

Upon the covering at the gate of the outer court (Exodus 27:16).

Upon the ephod (Exodus 28:6).

Upon the belt (Exodus 28:8).

Upon the breastplate of judgment (Exodus 28:15).

Upon the borders of the cloak of the ephod (Exodus 28:33).

Because double-dyed signified the truth of celestial good,

A cloth of scarlet double-dyed was spread over the table upon which was the bread of faces, and afterwards it was covered with a covering of badgers' skin (Numbers 4:8).

For the inmost things of the celestial kingdom were signified by those things that were upon the table, which were the bread, but the exterior things by those that covered them; these have reference to truths from good.

[6] Because truth from celestial good, which is the truth of the sense of the letter of the Word, is signified by scarlet, therefore it was used for the sake of remembrance, as when it was ordered,

That the sons of Israel should make for themselves a fringe upon the borders of their garments, and should put upon the fringe of the borders a scarlet thread, that by it they might remember all the precepts of Jehovah, and do them (Numbers 15:38, 39).

For the same reason also it was a custom in ancient times, when significatives were in use, to tie a scarlet thread, in order to remember a thing. As we read concerning Perez, the son of Tamar,

That the midwife tied scarlet upon his hand (Genesis 38:28, 30).

And concerning the harlot Rahab,

That she tied in the window a scarlet thread, that the searchers might remember their promise (Jos. 2:17, 21).

[7] Because all purifications from evils take place by means of truths from the Word, therefore

In the cleansings they made use of cedar-wood, scarlet, and hyssop (Leviticus 14:4-7, 49-52);

And the scarlet from a red cow for the waters of expiation and separation (19:6).

The reason of such significations of crimson and scarlet is from their colours. For there are colours in heaven far more brilliant than in the world, that have their origin in the light there. And because red colour originates there from something fiery or flamy, and what is fiery and flamy there is from the good of love, hence crimson signifies good from a celestial origin. But scarlet, which derives its colour from what is flaming and white together, and the white from light signifies truth, therefore that colour signifies the truth of celestial good.

[8] As most things in the Word have an opposite sense, so also have crimson and scarlet; then they signify evils and falsities, the opposites of those goods and truths. As in Isaiah:

"Though your sins were as scarlet, they shall become white as snow; though they were red like crimson, they shall be as wool" (Isaiah 1:8).

Because by scarlet is signified truth, the same as by snow; and by crimson is signified good, the same as by wool; and since by scarlet and crimson, in the opposite sense, is signified falsity and evil, therefore, because falsity and truth, and evil and good, have an opposite correspondence to each other, it is said, "Though your sins were as scarlet, they shall become white as snow, and though they were red like crimson, they shall be as wool."

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.