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Numbers 16

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1 καί-C λαλέω-VAI-AAI3S *κορε-N---NSM υἱός-N2--NSM *ισσααρ-N---GSM υἱός-N2--GSM *κααθ-N---GSM υἱός-N2--GSM *λευί-N---GSM καί-C *δαθαν-N---NSM καί-C *αβιρων-N---NSM υἱός-N2--NPM *ελιαβ-N---GSM καί-C *αυν-N---NSM υἱός-N2--NSM *φαλεθ-N---GSM υἱός-N2--GSM *ρουβην-N---GSM

2 καί-C ἀναἵστημι-VHI-AAI3P ἔναντι-P *μωυσῆς-N1M-GSM καί-C ἀνήρ-N3--NPM ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM πεντήκοντα-M καί-C διακόσιοι-A1A-NPM ἀρχηγός-N2--NPM συναγωγή-N1--GSF σύγκλητος-A1B-NPM βουλή-N1--GSF καί-C ἀνήρ-N3--NPM ὀνομαστός-A1--NPM

3 συνἵστημι-VHI-AAI3P ἐπί-P *μωυσῆς-N1M-ASM καί-C *ἀαρών-N---ASM καί-C εἶπον-VAI-AAI3P ἔχω-V1--PAD3S σύ- P--DP ὅτι-C πᾶς-A1S-NSF ὁ- A--NSF συναγωγή-N1--NSF πᾶς-A3--NPM ἅγιος-A1A-NPM καί-C ἐν-P αὐτός- D--DPM κύριος-N2--NSM καί-C διά-P τίς- I--ASN κατα ἀναἵστημι-V6--PMI2P ἐπί-P ὁ- A--ASF συναγωγή-N1--ASF κύριος-N2--GSM

4 καί-C ἀκούω-VA--AAPNSM *μωυσῆς-N1M-NSM πίπτω-VAI-AAI3S ἐπί-P πρόσωπον-N2N-ASN

5 καί-C λαλέω-VAI-AAI3S πρός-P *κορε-N---ASM καί-C πρός-P πᾶς-A1S-ASF αὐτός- D--GSM ὁ- A--ASF συναγωγή-N1--ASF λέγω-V1--PAPNSM ἐπισκέπτω-VP--XMI3S καί-C γιγνώσκω-VZI-AAI3S ὁ- A--NSM θεός-N2--NSM ὁ- A--APM εἰμί-V9--PAPAPM αὐτός- D--GSM καί-C ὁ- A--APM ἅγιος-A1A-APM καί-C προςἄγω-VBI-AMI3S πρός-P ἑαυτοῦ- D--ASM καί-C ὅς- --APM ἐκλέγω-VAI-AMI3S ἑαυτοῦ- D--DSM προςἄγω-VBI-AMI3S πρός-P ἑαυτοῦ- D--ASM

6 οὗτος- D--ASN ποιέω-VA--AAD2P λαμβάνω-VB--AAD2P σύ- P--DP αὐτός- D--DPM πυρεῖον-N2N-NPN *κορε-N---NSM καί-C πᾶς-A1S-NSF ὁ- A--NSF συναγωγή-N1--NSF αὐτός- D--GSM

7 καί-C ἐπιτίθημι-VE--AAD2P ἐπί-P αὐτός- D--APN πῦρ-N3--ASN καί-C ἐπιτίθημι-VE--AAD2P ἐπί-P αὐτός- D--APN θυμίαμα-N3M-ASN ἔναντι-P κύριος-N2--GSM αὔριον-D καί-C εἰμί-VF--FMI3S ὁ- A--NSM ἀνήρ-N3--NSM ὅς- --ASM ἄν-X ἐκλέγω-VA--AMS3S κύριος-N2--NSM οὗτος- D--NSM ἅγιος-A1A-NSM ἱκανόω-V4--PMD3S σύ- P--DP υἱός-N2--NPM *λευί-N---GSM

8 καί-C εἶπον-VBI-AAI3S *μωυσῆς-N1M-NSM πρός-P *κορε-N---ASM εἰςἀκούω-VA--AAD2S ἐγώ- P--GS υἱός-N2--NPM *λευί-N---GSM

9 μή-D μικρός-A1A-NSN εἰμί-V9--PAI3S οὗτος- D--NSN σύ- P--DP ὅτι-C διαστέλλω-VAI-AAI3S ὁ- A--NSM θεός-N2--NSM *ἰσραήλ-N---GSM σύ- P--AP ἐκ-P συναγωγή-N1--GSF *ἰσραήλ-N---GSM καί-C προςἄγω-VBI-AMI3S σύ- P--AP πρός-P ἑαυτοῦ- D--ASM λειτουργέω-V2--PAN ὁ- A--APF λειτουργία-N1A-APF ὁ- A--GSF σκηνή-N1--GSF κύριος-N2--GSM καί-C παραἵστημι-V6--PMN ἔναντι-P ὁ- A--GSF συναγωγή-N1--GSF λατρεύω-V1--PAN αὐτός- D--DPM

10 καί-C προςἄγω-VBI-AMI3S σύ- P--AS καί-C πᾶς-A3--APM ὁ- A--APM ἀδελφός-N2--APM σύ- P--GS υἱός-N2--APM *λευί-N---GSM μετά-P σύ- P--GS καί-C ζητέω-V2--PAI2P ἱερατεύω-V1--PAN

11 οὕτως-D σύ- P--NS καί-C πᾶς-A1S-NSF ὁ- A--NSF συναγωγή-N1--NSF σύ- P--GS ὁ- A--NSF συνἀθροίζω-VT--XMPNSF πρός-P ὁ- A--ASM θεός-N2--ASM καί-C *ἀαρών-N---NSM τίς- I--NSM εἰμί-V9--PAI3S ὅτι-C διαγογγύζω-V1--PAI2P κατά-P αὐτός- D--GSM

12 καί-C ἀποστέλλω-VAI-AAI3S *μωυσῆς-N1M-NSM καλέω-VA--AAN *δαθαν-N---ASM καί-C *αβιρων-N---ASM υἱός-N2--APM *ελιαβ-N---GSM καί-C εἶπον-VAI-AAI3P οὐ-D ἀναβαίνω-V1--PAI1P

13 μή-D μικρός-A1A-NSN οὗτος- D--NSN ὅτι-C ἀναἄγω-VBI-AAI2S ἐγώ- P--AP ἐκ-P γῆ-N1--GSF ῥέω-V2--PAPGSF γάλα-N3--ASN καί-C μέλι-N3T-ASN ἀποκτείνω-VA--AAN ἐγώ- P--AP ἐν-P ὁ- A--DSF ἔρημος-N2--DSF ὅτι-C καταἄρχω-V1--PAI2S ἐγώ- P--GP ἄρχων-N3--NSM

14 εἰ-C καί-D εἰς-P γῆ-N1--ASF ῥέω-V2--PAPASF γάλα-N3--ASN καί-C μέλι-N3T-ASN εἰςἄγω-VBI-AAI2S ἐγώ- P--AP καί-C δίδωμι-VAI-AAI2S ἐγώ- P--DP κλῆρος-N2--ASM ἀγρός-N2--GSM καί-C ἀμπελών-N3W-APM ὁ- A--APM ὀφθαλμός-N2--APM ὁ- A--GPM ἄνθρωπος-N2--GPM ἐκεῖνος- D--GPM ἄν-X ἐκκόπτω-VAI-AAI2S οὐ-D ἀναβαίνω-V1--PAI1P

15 καί-C βαρυθυμέω-VAI-AAI3S *μωυσῆς-N1M-NSM σφόδρα-D καί-C εἶπον-VBI-AAI3S πρός-P κύριος-N2--ASM μή-D προἔχω-VB--AAS2S εἰς-P ὁ- A--ASF θυσία-N1A-ASF αὐτός- D--GPM οὐ-D ἐπιθύμημα-N3M-ASN οὐδείς-A3--GSM αὐτός- D--GPM λαμβάνω-VX--XAI1S οὐδέ-C κακόω-VAI-AAI1S οὐδείς-A3--ASM αὐτός- D--GPM

16 καί-C εἶπον-VBI-AAI3S *μωυσῆς-N1M-NSM πρός-P *κορε-N---ASM ἁγιάζω-VA--AAD2S ὁ- A--ASF συναγωγή-N1--ASF σύ- P--GS καί-C γίγνομαι-V1--PMD2P ἕτοιμος-A1--NPM ἔναντι-P κύριος-N2--GSM σύ- P--NS καί-C αὐτός- D--NPM καί-C *ἀαρών-N---NSN αὔριον-D

17 καί-C λαμβάνω-VB--AAD2P ἕκαστος-A1--NSM ὁ- A--ASN πυρεῖον-N2--ASN αὐτός- D--GSM καί-C ἐπιτίθημι-VF--FAI2P ἐπί-P αὐτός- D--APN θυμίαμα-N3M-ASN καί-C προςἄγω-VF--FAI2P ἔναντι-P κύριος-N2--GSM ἕκαστος-A1--NSM ὁ- A--ASN πυρεῖον-N2--ASN αὐτός- D--GSM πεντήκοντα-M καί-C διακόσιοι-A1A-APN πυρεῖον-N2N-APN καί-C σύ- P--NS καί-C *ἀαρών-N---NSM ἕκαστος-A1--NSM ὁ- A--ASN πυρεῖον-N2N-ASN αὐτός- D--GSM

18 καί-C λαμβάνω-VBI-AAI3S ἕκαστος-A1--NSM ὁ- A--ASN πυρεῖον-N2N-ASN αὐτός- D--GSM καί-C ἐπιτίθημι-VAI-AAI3P ἐπί-P αὐτός- D--APN πῦρ-N3--ASN καί-C ἐπιβάλλω-VBI-AAI3P ἐπί-P αὐτός- D--ASN θυμίαμα-N3M-ASN καί-C ἵστημι-VAI-AAI3P παρά-P ὁ- A--APF θύρα-N1A-APF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN *μωυσῆς-N1M-NSM καί-C *ἀαρών-N---NSM

19 καί-C ἐπι συνἵστημι-VHI-AAI3S ἐπί-P αὐτός- D--APM *κορε-N---NSM ὁ- A--ASF πᾶς-A1S-ASF αὐτός- D--GSM συναγωγή-N1--ASF παρά-P ὁ- A--ASF θύρα-N1A-ASF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN καί-C ὁράω-VVI-API3S ὁ- A--NSF δόξα-N1S-NSF κύριος-N2--GSM πᾶς-A1S-DSF ὁ- A--DSF συναγωγή-N1--DSF

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

21 ἀποσχίζω-VS--APD2P ἐκ-P μέσος-A1--GSM ὁ- A--GSF συναγωγή-N1--GSF οὗτος- D--GSF καί-C ἐκ ἀναἁλίσκω-VF--FAI1S αὐτός- D--APM εἰς-P ἅπαξ-D

22 καί-C πίπτω-VAI-AAI3P ἐπί-P πρόσωπον-N2N-ASN αὐτός- D--GPM καί-C εἶπον-VAI-AAI3P θεός-N2--NSM θεός-N2--NSM ὁ- A--GPN πνεῦμα-N3M-GPN καί-C πᾶς-A1S-GSF σάρξ-N3K-GSF εἰ-C ἄνθρωπος-N2--NSM εἷς-A3--NSM ἁμαρτάνω-VBI-AAI3S ἐπί-P πᾶς-A1S-ASF ὁ- A--ASF συναγωγή-N1--ASF ὀργή-N1--NSF κύριος-N2--GSM

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

24 λαλέω-VA--AAD2S ὁ- A--DSF συναγωγή-N1--DSF λέγω-V1--PAPNSM ἀναχωρέω-VA--AAD2P κύκλος-N2--DSM ἀπό-P ὁ- A--GSF συναγωγή-N1--GSF *κορε-N---GSM

25 καί-C ἀναἵστημι-VHI-AAI3S *μωυσῆς-N1M-NSM καί-C πορεύομαι-VCI-API3S πρός-P *δαθαν-N---ASM καί-C *αβιρων-N---ASM καί-C συνπορεύομαι-VCI-API3P μετά-P αὐτός- D--GSM πᾶς-A3--NPM ὁ- A--NPM πρεσβύτερος-N2--NPM *ἰσραήλ-N---GSM

26 καί-C λαλέω-VAI-AAI3S πρός-P ὁ- A--ASF συναγωγή-N1--ASF λέγω-V1--PAPNSM ἀποσχίζω-VS--APD2P ἀπό-P ὁ- A--GPF σκηνή-N1--GPF ὁ- A--GPM ἄνθρωπος-N2--GPM ὁ- A--GPM σκληρός-A1A-GPM οὗτος- D--GPM καί-C μή-D ἅπτομαι-V1--PMI2P ἀπό-P πᾶς-A3--GPM ὅς- --GPM εἰμί-V9--PAI3S αὐτός- D--DPM μή-D συν ἀποὀλλύω-VA--AMS2P ἐν-P πᾶς-A1S-DSF ὁ- A--DSF ἁμαρτία-N1A-DSF αὐτός- D--GPM

27 καί-C ἀποἵστημι-VHI-AAI3P ἀπό-P ὁ- A--GSF σκηνή-N1--GSF *κορε-N---NSM κύκλος-N2--DSM καί-C *δαθαν-N---NSM καί-C *αβιρων-N---NSM ἐκἔρχομαι-VBI-AAI3P καί-C ἵστημι-VXI-YAI3P παρά-P ὁ- A--APF θύρα-N1A-APF ὁ- A--GPM σκηνή-N1--GPF αὐτός- D--GPM καί-C ὁ- A--NPF γυνή-N3K-NPF αὐτός- D--GPM καί-C ὁ- A--APN τέκνον-N2N-NPN αὐτός- D--GPM καί-C ὁ- A--NSF ἀποσκευή-N1--NSF αὐτός- D--GPM

28 καί-C εἶπον-VBI-AAI3S *μωυσῆς-N1M-NSM ἐν-P οὗτος- D--DSM γιγνώσκω-VF--FMI2P ὅτι-C κύριος-N2--NSM ἀποστέλλω-VAI-AAI3S ἐγώ- P--AS ποιέω-VA--AAN πᾶς-A3--APN ὁ- A--APN ἔργον-N2N-APN οὗτος- D--APN ὅτι-C οὐ-D ἀπό-P ἐμαυτός- D--GSM

29 εἰ-C κατά-P θάνατος-N2--ASM πᾶς-A3--GPM ἄνθρωπος-N2--GPM ἀποθνήσκω-VF2-FMI3P οὗτος- D--NPM εἰ-C καί-C κατά-P ἐπίσκεψις-N3I-ASF πᾶς-A3--GPM ἄνθρωπος-N2--GPM ἐπισκοπή-N1--NSF εἰμί-VF--FMI3S αὐτός- D--GPM οὐ-D κύριος-N2--NSM ἀποστέλλω-VX--XAI3S ἐγώ- P--AS

30 ἀλλά-C ἤ-C ἐν-P φάσμα-N3M-DSN δεικνύω-VF--FAI3S κύριος-N2--NSM καί-C ἀναοἴγω-VA--AAPNSF ὁ- A--NSF γῆ-N1--NSF ὁ- A--ASN στόμα-N3M-ASN αὐτός- D--GSF καταπίνω-VF--FMI3S αὐτός- D--APM καί-C ὁ- A--APM οἶκος-N2--APM αὐτός- D--GPM καί-C ὁ- A--APF σκηνή-N1--APF αὐτός- D--GPM καί-C πᾶς-A3--APN ὅσος-A1--APN εἰμί-V9--PAI3S αὐτός- D--DPM καί-C καταβαίνω-VF--FMI3P ζάω-V3--PAPNPM εἰς-P ᾅδης-N1M-GSM καί-C γιγνώσκω-VF--FMI2P ὅτι-C παραὀξύνω-VAI-AAI3P ὁ- A--NPM ἄνθρωπος-N2--NPM οὗτος- D--NPM ὁ- A--ASM κύριος-N2--ASM

31 ὡς-C δέ-X παύω-VAI-AMI3S λαλέω-V2--PAPNSM πᾶς-A3--APM ὁ- A--APM λόγος-N2--APM οὗτος- D--APM ῥήγνυμι-VDI-API3S ὁ- A--NSF γῆ-N1--NSF ὑποκάτω-P αὐτός- D--GPM

32 καί-C ἀναοἴγω-VQI-API3S ὁ- A--NSF γῆ-N1--NSF καί-C καταπίνω-VBI-AAI3S αὐτός- D--APM καί-C ὁ- A--APM οἶκος-N2--APM αὐτός- D--GPM καί-C πᾶς-A3--APM ὁ- A--APM ἄνθρωπος-N2--APM ὁ- A--APM εἰμί-V9--PAPAPM μετά-P *κορε-N---GSM καί-C ὁ- A--APN κτῆνος-N3E-APN αὐτός- D--GPM

33 καί-C καταβαίνω-VZI-AAI3P αὐτός- D--NPM καί-C ὅσος-A1--APN εἰμί-V9--PAI3S αὐτός- D--GPM ζάω-V3--PAPASM εἰς-P ᾅδης-N1M-GSM καί-C καλύπτω-VAI-AAI3S αὐτός- D--APM ὁ- A--NSF γῆ-N1--NSF καί-C ἀποὀλλύω-VBI-AMI3P ἐκ-P μέσος-A1--GSM ὁ- A--GSF συναγωγή-N1--GSF

34 καί-C πᾶς-A3--NSM *ἰσραήλ-N---NSM ὁ- A--NPM κύκλος-N2--DSM αὐτός- D--GPM φεύγω-VBI-AAI3P ἀπό-P ὁ- A--GSF φωνή-N1--GSF αὐτός- D--GPM ὅτι-C λέγω-V1--PAPNPM μήποτε-D καταπίνω-VF--FMI2S ἐγώ- P--AP ὁ- A--NSF γῆ-N1--NSF

35 καί-C πῦρ-N3--ASN ἐκἔρχομαι-VBI-AAI3S παρά-P κύριος-N2--GSM καί-C καταἐσθίω-VBI-AAI3S ὁ- A--APM πεντήκοντα-M καί-C διακόσιοι-A1A-APM ἀνήρ-N3--APM ὁ- A--APM προςφέρω-V1--PAPAPM ὁ- A--ASN θυμίαμα-N3M-ASN

   

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Arcana Coelestia # 10137

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/ 10837  
  

10137. 'And a drink offering of a quarter of a hin of wine' means spiritual truth, the amount needed for a joining together. This is clear from the meaning of 'wine' as truth, dealt with in 1071, 1798, 6377, at this point spiritual truth answering to the spiritual good derived from celestial good, meant by 'fine flour mixed with oil', dealt with immediately above in 10136 (where good is the subject in the Word, so too is truth, and indeed the truth belonging to the same class as the good. This is so because every single thing in heaven and also in the world has connection with good or with truth, and with both if it is to have any real existence, since good without truth is not good and truth without good is not truth, see the places referred to in 9263, 9314. This explains why when a minchah, which consisted of bread, was offered, so was a drink offering, which consisted of wine, in much the same way as in the Holy Supper. So it is that 'a drink offering of wine' is used here to mean the truth that answers to the good meant by a minchah, dealt with immediately above); and from the meaning of 'a quarter of a hin' as the amount needed for a joining together, dealt with immediately above in 10136.

[2] Everyone may see that not merely bread and wine should be understood by a minchah, which consisted of bread, and a drink offering, which consisted of wine, but something that belongs to the Church and to heaven, thus spiritual and celestial things, which are heaven's and the Church's. If this had not been so what would have been the point of putting the bread and wine on the fire on the altar? How could this have been pleasing to Jehovah, or how could it have been, as it says, an odour of rest to Him? How could it have expiated a person? Anyone who thinks reverently about the Word cannot imagine how an action so earthly could be pleasing to Jehovah unless something Divine on a deeper, more internal level was contained in it. The person who believes that the Word is Divine and spiritual throughout ought to believe completely that every detail there has some heavenly arcanum concealed within it. But the reason why no one up to now has known just where such an arcanum lies is that no one has known that an internal sense, which is spiritual and Divine, exists within every detail there. Nor has anyone known that angels are present with each person, perceiving his thoughts and understanding the Word in a spiritual manner when he reads it; that then through them a holy influence from the Lord reaches him; and that therefore through those angels heaven is linked to the person, to whom the Lord is linked by means of the heavens. It is for this reason that the kind of Word just described has been given to mankind, that Word being the sole means by which the Lord can provide for his salvation.

[3] The fact that 'minchah', consisting of bread, means the good of love and that 'drink offering', consisting of wine, means the good of faith, and that this is what the angels see in them, becomes clear from all those places in the Word which make reference to a minchah or a drink offering, such as these verses in Joel,

The minchah has been cut off, and the drink offering, from the house of Jehovah; the priests have been mourning, the ministers of Jehovah. The field has been devastated, the land has been mourning because the grain has been devastated, the new wine has dried up, the oil languishes. The vine has dried up and the fig tree languishes. Wail, O ministers of the altar, because the minchah and the drink offering have been withheld from the house of your God. For the day of Jehovah is near, and comes as destruction from Shaddai. Joel 1:9-15.

This refers to the final period of the Church, when the good of love and truth of faith are not present there any longer, meant by 'the day of Jehovah is near, and comes as destruction from Shaddai'.

[4] From this it is evident that by the minchah and drink offering which have been cut off from the house of Jehovah, the field which has been devastated, the land which mourns, the grain which too has been devastated, the new wine which has dried up, the oil which languishes, and the vine and fig which do so, such things as belong to the Church and to heaven are meant. It is the internal sense however that shows what it is they mean. From that sense it is evident that 'the field' means the Church as regards its reception of truth, see 3766, 4982, 7502, 7571, 9295; 'the land' the Church as regards [its reception of] good, see the places referred to in 9325; 'the grain' all the good that the Church has, 5295, 5410, 5959; 'the new wine' all the truth that the Church has, 3580; 'the oil' the good of love, 4582, 4638, 9780; 'the vine' the spiritual Church's interior good, 5113, 6376, 9277; and 'the fig' its exterior good, 217, 4231, 5113. From all this it is evident that 'the minchah' and 'the drink offering' mean worship springing from the good of love and from the good of faith.

[5] In Malachi,

I will not accept a minchah from your hands. For from the rising of the sun even to its setting, great is the name of Jehovah among the nations; and in every place [there will be] incense, offered to My name, and a pure minchah. Malachi 1:10-11.

It is evident that a minchah should not be understood here either by 'a minchah', nor incense by 'incense', since the subject is the Church among the gentile nations, among whom there was no minchah. For it says, 'From the rising of the sun to its setting, great is the name of Jehovah among the nations; and in every place [there will be] a pure minchah and incense', 'incense' meaning adoration springing from the good of faith, see 9475.

[6] Something similar occurs in David,

My prayers are acceptable, [as] incense before You, the lifting up of my hands, [as] the evening minchah. Psalms 141:2.

'The evening minchah' means the good of love in the external man.

[7] In Isaiah,

You inflamed yourselves among the gods under every green tree. You have also poured out a drink offering to them; you have presented a gift 1 . You offer the king a gift in oil, and multiply your perfumes; and you debase yourself even to hell. Isaiah 57:5-6, 9.

This refers to worship based on evils and falsities which come from hell. 'The gods' in the internal sense are falsities, for although those who worshipped other gods called them by name, nevertheless falsities arising from evils were what they worshipped. Regarding the gods of the foreigner in the Word, that falsities are meant by them, see 4402(end), 8941. '[Every] green tree' means every perception, recognition, and corroboration of falsity, 2722, 2972, 4552, 7692, 'green' implying a sensory apprehension, 7691. 'Inflaming oneself' means worship that is passionate, for 'the fire' that causes such fervour is love in both senses, 5215, 6832, 7575. 'Pouring out a drink offering' is worship springing from the falsities of evil; 'offering the king a gift in oil' is the worship of Satan springing from evils, 'a gift in oil' being a minchah, and 'multiplying perfumes' is multiplying offerings of incense, by which acts of adoration are meant, 9475. Therefore it also says that he debases himself even to hell.

[8]From these considerations it becomes clear that 'a minchah', which consisted of bread, and 'a drink offering', which consisted of wine, mean things such as belong to the Church and to heaven, namely heavenly food and drink, in the same way as the bread and wine in the Holy Supper do - for the reason given above, that heaven may join itself to a person through the Word, consequently that the Lord may do so through heaven by means of the Word. Since the Divine presence in the Word consists in such things it nourishes the minds not only of people in the world but also of angels and causes heaven and the world to be one.

[9] From this it also becomes clear that all the things without exception which have been stated and commanded in the Word regarding the minchah and drink offering, or bread and wine, contain Divine arcana within them. This is so for example with the requirement that a minchah should consist of fine flour which had oil and also frankincense on it, that it should be altogether salted, and that it should be unleavened or without yeast. Then there is the requirement that there was to be one set of proportions for the mixture when a lamb was sacrificed, another when it was a ram, another when it was a young bull, and yet another in guilt- and sin-sacrifices, while the proportions in other sacrifices were different again. The proportion of wine in the drink offering varied in a similar way. Unless these specific requirements had embodied the arcana of heaven no such things would ever have been commanded in connection with the various forms of worship.

[10] To enable these different requirements to be seen alongside one another, let them be set out here in their own order, as contained in the eucharistic sacrifices and burnt offerings, in Numbers 15:4-12; 28:9-12, 20-21, 28-29; 29:3-4, 9-10, 14-15, 18, 21, 24, 27, 30, 33, 37,

For each lamb there was a minchah consisting of one tenth of an ephah of fine flour mixed with a quarter of a hin of oil; and the wine for the drink offering was a quarter of a hin.

For each ram there was a minchah consisting of two tenths [of an ephah] of fine flour, and a third of a hin of oil; and a third of a hin of wine for the drink offering.

For each young bull there was a minchah consisting of three tenths [of an ephah] of fine flour mixed with oil, a half of a hin; and half of a hin of wine for the drink offering.

The reason why the proportions of fine flour, oil, and wine for a lamb should be different from those for a ram or for a young bull was that a lamb meant the inmost good of innocence, a ram the middle good of innocence, and a young bull the lowest or external good of innocence. For there are three heavens - the inmost, the middle, and the lowest - and therefore also there are three degrees of the good of innocence. The increase of it from first to last is meant by the increase in the proportions of fine flour, oil, and wine. It should be remembered that the good of innocence is the very soul of heaven, because that good alone is the recipient of the love, charity, and faith which constitute the heavens.

'A lamb' means the inmost good of innocence, see 3994, 10132.

'A ram' means the middle or interior good of innocence, 10042.

'A young bull' means the lowest or external good of innocence, 9391, 9990.

[11] In sacrifices for thanksgiving (confessio) however there was a minchah consisting of unleavened cakes mixed with oil, unleavened wafers anointed with oil, cakes made of fried flour and mixed with oil, and in addition leavened bread cakes, Leviticus 7:11-12; and in guilt- and sin-sacrifices there was a minchah consisting of a tenth of an ephah of fine flour, but without oil or frankincense on top of it, Leviticus 5:11. The reason why no oil or frankincense should be put on top of the minchah composing a sin- or guilt-sacrifice was that 'oil' is a sign of the good of love and 'frankincense' a sign of the truth which goes with that good, and a sin- or a guilt-sacrifice is a sign of purification and expiation from evils and the falsities arising from them, which therefore were not to be mingled with good or the truth springing from it.

[12] In addition to these there were the minchah of Aaron and his sons on the day they were going to be anointed, see Leviticus 6:20-22; the minchah of the firstfruits of the harvest, Leviticus 2:14-15; 23:10, 12-13, 17; the minchah of the Nazirite, Numbers 6:13-21]; the minchah of jealousy, Numbers 5:11-31]; the minchah of one cleansed from leprosy, Leviticus 14:1-32]; and also the minchah baked in an oven, the minchah prepared in a pan, and the minchah cooked in a pot, Leviticus 2:4-7. There was was to be no yeast in a minchah, nor any honey; and the minchah had to be fully salted, Leviticus 2:11, 13. The reason why there should be no yeast in a minchah, nor any honey, was that in the spiritual sense 'yeast' means falsity arising from evil, and 'honey' external delight very much mixed with the delight belonging to love of the world, which also causes fermentation in heavenly forms of good and truths and subsequent disintegration of them. And the reason why they should be fully salted was that 'salt' was a sign of truth desiring good and so joining the two together.

'Yeast' means falsity arising from evil, see 2342, 7906, 8051, 9992.

'Honey' means external delight, thus such delight belonging to love in both senses, 5620.

'Salt' means truth desiring good, 9207.

Poznámky pod čarou:

1. literally, you have caused a gift to go up/ascend

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

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Arcana Coelestia # 9474

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9474. 'Spices for the anointing oil' means internal truths belonging to the good that consecrates. This is clear from the meaning of 'spices' as interior truths, which are the truths of internal good, dealt with below; from the meaning of 'oil' as the good of love, as above in 9473; and from the meaning of 'anointing' as consecrating to serve as a representative sign. For objects which were to represent realities that were holy were anointed with oil smelling sweetly of spices and thereby consecrated, as is clear from these words later on in Exodus,

Take for yourself the chief spices - best myrrh, sweet-smelling cinnamon, sweet-scented cane, cassia, olive oil. Afterwards you shall make it a holy anointing oil, a perfect ointment; 1 a holy anointing oil it shall be. With it you shall anoint the tent, the ark of the Testimony, the table and all its vessels, the lampstand and its vessels, the altar of incense, the altar of burnt offering and all its vessels, and the laver and its base. Thus shall you sanctify them, that they may be most holy. 2 And you shall anoint Aaron and his sons. Exodus 30:23-31.

The reason why objects were holy when they had been anointed was that they then represented realities that were holy; and from this it is evident that the anointing of something was the consecration of it to serve as a representative sign.

[2] The reason why oil was used for anointing was that oil was the sign of celestial good, and celestial good is the good of love received from the Lord, and consequently is the good of love to the Lord. This good is the indispensable element within every single aspect of heaven and eternal life. Sweet-smelling spices were used to make that oil sweet-scented, to the end that what was delightful might be represented; for 'odour' means perception, and 'a pleasant and sweet odour' means a delightful perception, see 925, 1514, 1517-1519, 3577, 4624-4634, 4748. And since every perception of good comes through truth, spices were used, by which interior truths are meant, 4748, 5621.

[3] Something more must be stated briefly about why the anointing oil and also the incense were to be made sweet-smelling. As stated above, 'oil' means the good of love, and 'spice' internal truth. But the good of love cannot come to be perceived except through truths; for truth bears witness to good, indeed is the revealer of it, and may be called the outward form of good. This is like the situation with human will and understanding, in that the will cannot make itself known except through the understanding. For the understanding takes to itself and reveals the good of the will; also the understanding is the outward form of the will, in addition to which truth belongs to the understanding and good to the will. From all this it becomes clear why the anointing oil was made to smell sweetly of spices, as also was the incense. But the difference between them is that the spicy smell of the anointing oil means the delightfulness of internal perception, whereas the spicy smell of incense means the delightfulness of external perception. For the spicy smell of the anointing oil was given off without any smoke, and so presented a sweet odour without any external appearance, whereas the spicy smell of incense was given off with the smoke.

Poznámky pod čarou:

1. literally, ointment of ointment

2. literally, the holy thing of holy things

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