Novokřesťanské studium Bible

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Numbers 4

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

2 λαμβάνω-VB--AAD2S ὁ- A--ASN κεφάλαιον-N2N-ASN ὁ- A--GPM υἱός-N2--GPM *κααθ-N---GSM ἐκ-P μέσος-A1--GSM υἱός-N2--GPM *λευί-N---GSM κατά-P δῆμος-N2--APM αὐτός- D--GPM κατά-P οἶκος-N2--APM πατριά-N1A-GPF αὐτός- D--GPM

3 ἀπό-P εἴκοσι-M καί-C πέντε-M ἔτος-N3E-GPN καί-C ἐπάνω-D καί-C ἕως-P πεντήκοντα-M ἔτος-N3E-GPN πᾶς-A3--NSM ὁ- A--NSM εἰςπορεύομαι-V1--PMPNSM λειτουργέω-V2--PAN ποιέω-VA--AAN πᾶς-A3--APN ὁ- A--APN ἔργον-N2N-APN ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN

4 καί-C οὗτος- D--APN ὁ- A--APN ἔργον-N2N-APN ὁ- A--GPM υἱός-N2--GPM *κααθ-N---GSM ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN ἅγιος-A1A-ASN ὁ- A--GPN ἅγιος-A1A-GPN

5 καί-C εἰςἔρχομαι-VF--FMI3S *ἀαρών-N---NSM καί-C ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GSM ὅταν-D ἐκαἴρω-V1--PAS3S ὁ- A--NSF παρεμβολή-N1--NSF καί-C κατααἱρέω-VF2-FAI3P ὁ- A--ASN καταπέτασμα-N3M-ASN ὁ- A--ASN συσκιάζον-N2N-ASN καί-C κατακαλύπτω-VF--FAI3P ἐν-P αὐτός- D--DSN ὁ- A--ASF κιβωτός-N2--ASF ὁ- A--GSN μαρτύριον-N2N-GSN

6 καί-C ἐπιτίθημι-VF--FAI3P ἐπί-P αὐτός- D--ASN κατακάλυμμα-N3--ASN δέρμα-N3M-ASN ὑακίνθινος-A1--ASN καί-C ἐπιβάλλω-VF2-FAI3P ἐπί-P αὐτός- D--ASF ἱμάτιον-N2N-ASN ὅλος-A1--ASN ὑακίνθινος-A1--ASN ἄνωθεν-D καί-C δια ἐνβάλλω-VF2-FAI3P ὁ- A--APM ἀναφορεύς-N3V-APM

7 καί-C ἐπί-P ὁ- A--ASF τράπεζα-N1S-ASF ὁ- A--ASF προκεῖμαι-V5--PMPASF ἐπιβάλλω-VF2-FAI3P ἐπί-P αὐτός- D--ASF ἱμάτιον-N2N-ASN ὁλοπόρφυρος-A1B-ASN καί-C ὁ- A--APN τρυβλίον-N2N-APN καί-C ὁ- A--APF θυΐσκη-N1--APF καί-C ὁ- A--APM κύαθος-N2--APM καί-C ὁ- A--APN σπονδεῖον-N2N-APN ἐν-P ὅς- --DPN σπένδω-V1--PAI3S καί-C ὁ- A--NPM ἄρτος-N2--NPM ὁ- A--NPM διά-P πᾶς-A3--GSM ἐπί-P αὐτός- D--GSF εἰμί-VF--FMI3P

8 καί-C ἐπιβάλλω-VF2-FAI3P ἐπί-P αὐτός- D--ASF ἱμάτιον-N2N-ASN κόκκινος-A1--ASN καί-C καλύπτω-VF--FAI3P αὐτός- D--ASF κάλυμμα-N3M-DSN δερμάτινος-A1--DSN ὑακίνθινος-A1--DSN καί-C δια ἐνβάλλω-VF2-FAI3P διά-P αὐτός- D--GSF ὁ- A--APM ἀναφορεύς-N3V-APM

9 καί-C λαμβάνω-VF--FMI3P ἱμάτιον-N2N-ASN ὑακίνθινος-A1--ASN καί-C καλύπτω-VF--FAI3P ὁ- A--ASF λυχνία-N1A-ASF ὁ- A--ASF φωτίζω-V1--PAPASF καί-C ὁ- A--APM λύχνος-N2--APM αὐτός- D--GSF καί-C ὁ- A--APF λαβίς-N3D-APF αὐτός- D--GSF καί-C ὁ- A--APF ἐπαρυστρίδας-N3D-APF αὐτός- D--GSF καί-C πᾶς-A3--APN ὁ- A--APN ἀγγεῖον-N2N-APN ὁ- A--GSN ἔλαιον-N2N-GSN ὅς- --DPN λειτουργέω-V2--PAI3P ἐν-P αὐτός- D--DPN

10 καί-C ἐνβάλλω-VF2-FAI3P αὐτός- D--ASF καί-C πᾶς-A3--APN ὁ- A--APN σκεῦος-N3--APN αὐτός- D--GSF εἰς-P κάλυμμα-N3M-ASN δερμάτινος-A1--ASN ὑακίνθινος-A1--ASN καί-C ἐπιτίθημι-VF--FAI3P αὐτός- D--ASF ἐπί-P ἀναφορεύς-N3V-GPM

11 καί-C ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN ὁ- A--ASN χρυσοῦς-A1C-ASN ἐπικαλύπτω-VF--FAI3P ἱμάτιον-N2N-ASN ὑακίνθινος-A1--ASN καί-C καλύπτω-VF--FAI3P αὐτός- D--ASN κάλυμμα-N3M-DSN δερμάτινος-A1--DSN ὑακίνθινος-A1--DSN καί-C δια ἐνβάλλω-VF2-FAI3P ὁ- A--APM ἀναφορεύς-N3V-APM αὐτός- D--GSN

12 καί-C λαμβάνω-VF--FMI3P πᾶς-A3--APN ὁ- A--APN σκεῦος-N3--APN ὁ- A--APN λειτουργικός-A1--APN ὅσος-A1--APN λειτουργέω-V2--PAI3P ἐν-P αὐτός- D--DPN ἐν-P ὁ- A--DPN ἅγιος-A1A-DPN καί-C ἐνβάλλω-VF2-FAI3P εἰς-P ἱμάτιον-N2N-ASN ὑακίνθινος-A1--ASN καί-C καλύπτω-VF--FAI3P αὐτός- D--APN κάλυμμα-N3M-DSN δερμάτινος-A1--DSN ὑακίνθινος-A1--DSN καί-C ἐπιτίθημι-VF--FAI3P ἐπί-P ἀναφορεύς-N3V-APM

13 καί-C ὁ- A--ASM καλυπτήρ-N3--ASM ἐπιτίθημι-VF--FAI3S ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN καί-C ἐπικαλύπτω-VF--FAI3P ἐπί-P αὐτός- D--ASN ἱμάτιον-N2N-ASN ὁλοπόρφυρος-A1--ASN

14 καί-C ἐπιτίθημι-VF--FAI3P ἐπί-P αὐτός- D--ASN πᾶς-A3--APN ὁ- A--APN σκεῦος-N3--APN ὅσος-A1--DPN λειτουργέω-V2--PAI3P ἐπί-P αὐτός- D--ASN ἐν-P αὐτός- D--DPN καί-C ὁ- A--APN πυρεῖον-N2N-APN καί-C ὁ- A--APF κρεάγρα-N1A-APF καί-C ὁ- A--APF φιάλη-N1--APF καί-C ὁ- A--ASM καλυπτήρ-N3--ASM καί-C πᾶς-A3--APN ὁ- A--APN σκεῦος-N3--APN ὁ- A--GSN θυσιαστήριον-N2N-GSN καί-C ἐπιβάλλω-VF2-FAI3P ἐπί-P αὐτός- D--ASN κάλυμμα-N3M-ASN δερμάτινος-A1--ASN ὑακίνθινος-A1--ASN καί-C δια ἐνβάλλω-VF2-FAI3P ὁ- A--APM ἀναφορεύς-N3V-NPM αὐτός- D--GSN καί-C λαμβάνω-VF--FMI3P ἱμάτιον-N2N-ASN πορφύρεος-A1B-ASN καί-C συνκαλύπτω-VF--FAI3P ὁ- A--ASM λουτήρ-N3--ASM καί-C ὁ- A--ASF βάσις-N3I-ASF αὐτός- D--GSN καί-C ἐνβάλλω-VF2-FAI3P αὐτός- D--APN εἰς-P κάλυμμα-N3M-ASN δερμάτινος-A1--ASN ὑακίνθινος-A1--ASN καί-C ἐπιτίθημι-VF--FAI3P ἐπί-P ἀναφορεύς-N3V-NPM

15 καί-C συντελέω-VF--FAI3P *ἀαρών-N---NSM καί-C ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GSM καλύπτω-V1--PAPNPM ὁ- A--APN ἅγιος-A1A-APN καί-C πᾶς-A3--APN ὁ- A--APN σκεῦος-N3--APN ὁ- A--APN ἅγιος-A1A-APN ἐν-P ὁ- A--DSN ἐκαἴρω-V1--PAN ὁ- A--ASF παρεμβολή-N1--ASF καί-C μετά-P οὗτος- D--APN εἰςἔρχομαι-VF--FMI3P υἱός-N2--NPM *κααθ-N---GSM αἴρω-V1--PAN καί-C οὐ-D ἅπτομαι-VF--FMI3P ὁ- A--GPN ἅγιος-A1A-GPN ἵνα-C μή-D ἀποθνήσκω-VB--AAS3P οὗτος- D--APN αἴρω-VF2-FAI3P ὁ- A--NPM υἱός-N2--NPM *κααθ-N---GSM ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN

16 ἐπισκοπός-N2--NSM *ελεαζαρ-N---NSM υἱός-N2--NSM *ἀαρών-N---GSM ὁ- A--GSM ἱερεύς-N3V-GSM ὁ- A--NSN ἔλαιον-N2N-NSN ὁ- A--GSN φῶς-N3T-GSN καί-C ὁ- A--NSN θυμίαμα-N3M-NSN ὁ- A--GSF σύνθεσις-N3I-GSF καί-C ὁ- A--NSF θυσία-N1A-NSF ὁ- A--NSF κατά-P ἡμέρα-N1A-ASF καί-C ὁ- A--NSN ἔλαιον-N2N-NSN ὁ- A--GSF χρίσις-N3I-GSF ὁ- A--NSF ἐπισκοπή-N1--NSF ὅλος-A1--GSF ὁ- A--GSF σκηνή-N1--GSF καί-C ὅσος-A1--NPN εἰμί-V9--PAI3S ἐν-P αὐτός- D--DSF ἐν-P ὁ- A--DSN ἅγιος-A1A-DSN ἐν-P πᾶς-A3--DPN ὁ- A--DPN ἔργον-N2N-DPN

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

18 μή-D ὀλεθρεύω-VA--AAS2P ὁ- A--GSF φυλή-N1--GSF ὁ- A--ASM δῆμος-N2--ASM ὁ- A--ASM *κααθ-N---ASM ἐκ-P μέσος-A1--GSN ὁ- A--GPM *λευίτης-N1M-GPM

19 οὗτος- D--ASN ποιέω-VA--AAD2P αὐτός- D--DPM καί-C ζάω-VF--FMI3P καί-C οὐ-D μή-D ἀποθνήσκω-VB--AAS3P προςπορεύομαι-V1--PMPGPM αὐτός- D--GPM πρός-P ὁ- A--APN ἅγιος-A1A-APN ὁ- A--GPN ἅγιος-A1A-GPN *ἀαρών-N---NSM καί-C ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GSM προςπορεύομαι-V1--PMD3P καί-C καταἵστημι-VF--FAI3P αὐτός- D--APM ἕκαστος-A1--ASM κατά-P ὁ- A--ASF ἀναφορά-N1A-ASF αὐτός- D--GSM

20 καί-C οὐ-D μή-D εἰςἔρχομαι-VB--AAS3P ὁράω-VB--AAN ἐξάπινα-D ὁ- A--APN ἅγιος-A1A-APN καί-C ἀποθνήσκω-VF2-FMI3P

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

22 λαμβάνω-VB--AAD2S ὁ- A--ASF ἀρχή-N1--ASF ὁ- A--GPM υἱός-N2--GPM *γεδσων-N---GSM καί-C οὗτος- D--APM κατά-P οἶκος-N2--APM πατριά-N1A-GPF αὐτός- D--GPM κατά-P δῆμος-N2--APM αὐτός- D--GPM

23 ἀπό-P /ςπεντεκαιεικοσαετο-N3--GSM καί-C ἐπάνω-D ἕως-P πεντηκονταετής-A3H-GSM ἐπισκέπτω-VA--AAN αὐτός- D--APM πᾶς-A3--NSM ὁ- A--NSM εἰςπορεύομαι-V1--PMPNSM λειτουργέω-V2--PAN καί-C ποιέω-V2--PAN ὁ- A--APN ἔργον-N2N-APN αὐτός- D--GSM ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN

24 οὗτος- D--NSF ὁ- A--NSF λειτουργία-N1A-NSF ὁ- A--GSM δῆμος-N2--GSM ὁ- A--GSM *γεδσων-N---GSM λειτουργέω-V2--PAN καί-C αἴρω-V1--PAN

25 καί-C αἴρω-VF2-FAI3S ὁ- A--APF δέρρις-N3I-APF ὁ- A--GSF σκηνή-N1--GSF καί-C ὁ- A--ASF σκηνή-N1--ASF ὁ- A--GSN μαρτύριον-N2N-GSN καί-C ὁ- A--ASN κάλυμμα-N3M-ASN αὐτός- D--GSF καί-C ὁ- A--ASN κάλυμμα-N3M-ASN ὁ- A--ASN ὑακίνθινος-A1--ASN ὁ- A--ASN εἰμί-V9--PAPASN ἐπί-P αὐτός- D--GSF ἄνωθεν-D καί-C ὁ- A--ASN κάλυμμα-N3M-ASN ὁ- A--GSF θύρα-N1A-GSF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN

26 καί-C ὁ- A--APN ἱστίον-N2N-APN ὁ- A--GSF αὐλή-N1--GSF ὅσος-A1--APN ἐπί-P ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN καί-C ὁ- A--APN περισσός-A1--APN καί-C πᾶς-A3--APN ὁ- A--APN σκεῦος-N3--APN ὁ- A--APN λειτουργικός-A1--APN ὅσος-A1--APN λειτουργέω-V2--PAI3P ἐν-P αὐτός- D--DPN ποιέω-VF--FAI3P

27 κατά-P στόμα-N3M-ASN *ἀαρών-N---GSM καί-C ὁ- A--GPM υἱός-N2--GPM αὐτός- D--GSM εἰμί-VF--FMI3S ὁ- A--NSF λειτουργία-N1A-NSF ὁ- A--GPM υἱός-N2--GPM *γεδσων-N---GSM κατά-P πᾶς-A1S-APF ὁ- A--APF λειτουργία-N1A-APF αὐτός- D--GPM καί-C κατά-P πᾶς-A3--APN ὁ- A--APN ἀρτός-N3--APN διά-P αὐτός- D--GPM καί-C ἐπισκέπτω-VA--AAS3S αὐτός- D--APM ἐκ-P ὄνομα-N3M-GPN πᾶς-A3--APN ὁ- A--APN ἀρτός-N3--APN ὑπό-P αὐτός- D--GPM

28 οὗτος- D--NSF ὁ- A--NSF λειτουργία-N1A-NSF ὁ- A--GPM υἱός-N2--GPM *γεδσων-N---GSM ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN καί-C ὁ- A--NSF φυλακή-N1--NSF αὐτός- D--GPM ἐν-P χείρ-N3--DSF *ιθαμαρ-N---GSM ὁ- A--GSM υἱός-N2--GSM *ἀαρών-N---GSM ὁ- A--GSM ἱερεύς-N3V-GSM

29 υἱός-N2--NPM *μεραρι-N---NPM κατά-P δῆμος-N2--APM αὐτός- D--GPM κατά-P οἶκος-N2--APM πατριά-N1A-GPF αὐτός- D--GPM ἐπισκέπτω-VA--AMD2P αὐτός- D--APM

30 ἀπό-P /ςπεντεκαιεικοσαετο-N3--GSM καί-C ἐπάνω-D ἕως-P πεντηκονταετής-A3H-GSM ἐπισκέπτω-VA--AMD2P αὐτός- D--APM πᾶς-A3--NSM ὁ- A--NSM εἰςπορεύομαι-V1--PMPNSM λειτουργέω-V2--PAN ὁ- A--APN ἔργον-N2N-APN ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN

31 καί-C οὗτος- D--APN ὁ- A--APN φύλαγμα-N3M-APN ὁ- A--GPM αἴρω-V1--PMPGPM ὑπό-P αὐτός- D--GPM κατά-P πᾶς-A3--APN ὁ- A--APN ἔργον-N2N-APN αὐτός- D--GPM ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN ὁ- A--APF κεφαλίς-N3D-APF ὁ- A--GSF σκηνή-N1--GSF καί-C ὁ- A--APM μοχλός-N2--APM καί-C ὁ- A--APM στῦλος-N2--APM αὐτός- D--GSF καί-C ὁ- A--APF βάσις-N3I-APF αὐτός- D--GSF καί-C ὁ- A--ASN κατακάλυμμα-N3M-ASN καί-C ὁ- A--NPF βάσις-N3I-NPF αὐτός- D--GPN καί-C ὁ- A--NPM στῦλος-N2--NPM αὐτός- D--GPN καί-C ὁ- A--ASN κατακάλυμμα-N3M-ASN ὁ- A--GSF θύρα-N1A-GSF ὁ- A--GSF σκηνή-N1--GSF

32 καί-C ὁ- A--APM στῦλος-N2--APM ὁ- A--GSF αὐλή-N1--GSF κύκλος-N2--DSM καί-C ὁ- A--NPF βάσις-N3I-NPF αὐτός- D--GPN καί-C ὁ- A--APM στῦλος-N2--APM ὁ- A--GSN καταπέτασμα-N3M-GSN ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF αὐλή-N1--GSF καί-C ὁ- A--APF βάσις-N3I-APF αὐτός- D--GPN καί-C ὁ- A--APM πάσσαλος-N2--APM αὐτός- D--GPN καί-C ὁ- A--APM καλός-A1--APM αὐτός- D--GPN καί-C πᾶς-A3--APN ὁ- A--APN σκεῦος-N3--APN αὐτός- D--GPN καί-C πᾶς-A3--APN ὁ- A--APN λειτούργημα-N3--APN αὐτός- D--GPN ἐκ-P ὄνομα-N3M-GPN ἐπισκέπτω-VA--AMD2P αὐτός- D--APM καί-C πᾶς-A3--APN ὁ- A--APN σκεῦος-N3--APN ὁ- A--GSF φυλακή-N1--GSF ὁ- A--GPM αἴρω-V1--PMPGPM ὑπό-P αὐτός- D--GPM

33 οὗτος- D--NSF ὁ- A--NSF λειτουργία-N1A-NSF δῆμος-N2--GSM υἱός-N2--GPM *μεραρι-N---GSM ἐν-P πᾶς-A3--DPN ὁ- A--DPN ἔργον-N2N-DPN αὐτός- D--GPM ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN ἐν-P χείρ-N3--DSF *ιθαμαρ-N---GSM υἱός-N2--GSM *ἀαρών-N---GSM ὁ- A--GSM ἱερεύς-N3V-GSM

34 καί-C ἐπισκέπτω-VAI-AMI3S *μωυσῆς-N1M-NSM καί-C *ἀαρών-N---NSM καί-C ὁ- A--NPM ἄρχων-N3--NPM *ἰσραήλ-N---GSM ὁ- A--APM υἱός-N2--APM *κααθ-N---GSM κατά-P δῆμος-N2--APM αὐτός- D--GPM κατά-P οἶκος-N2--APM πατριά-N1A-GPF αὐτός- D--GPM

35 ἀπό-P /ςπεντεκαιεικοσαετο-N3--GSM καί-C ἐπάνω-D ἕως-P πεντηκονταετής-A3H-GSM πᾶς-A3--NSM ὁ- A--NSM εἰςπορεύομαι-V1--PMPNSM λειτουργέω-V2--PAN καί-C ποιέω-V2--PAN ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN

36 καί-C γίγνομαι-VBI-AMI3S ὁ- A--NSF ἐπίσκεψις-N3I-NSF αὐτός- D--GPM κατά-P δῆμος-N2--APM αὐτός- D--GPM δισχίλιοι-A1A-NPM διακόσιοι-A1A-NPM πεντήκοντα-M

37 οὗτος- D--NSF ὁ- A--NSF ἐπίσκεψις-N3I-NSF δῆμος-N2--GSM *κααθ-N---GSM πᾶς-A3--NSM ὁ- A--NSM λειτουργέω-V2--PAPNSM ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN καθά-D ἐπισκέπτω-VAI-AMI3S *μωυσῆς-N1M-NSM καί-C *ἀαρών-N---NSM διά-P φωνή-N1--GSF κύριος-N2--GSM ἐν-P χείρ-N3--DSF *μωυσῆ-N1M-GSM

38 καί-C ἐπισκέπτω-VDI-API3P υἱός-N2--NPM *γεδσων-N---GSM κατά-P δῆμος-N2--APM αὐτός- D--GPM κατά-P οἶκος-N2--APM πατριά-N1A-GPF αὐτός- D--GPM

39 ἀπό-P /ςπεντεκαιεικοσαετο-N3--GSM καί-C ἐπάνω-D ἕως-P πεντηκονταετής-A3H-GSM πᾶς-A3--NSM ὁ- A--NSM εἰςπορεύομαι-V1--PMPNSM λειτουργέω-V2--PAN καί-C ποιέω-V2--PAN ὁ- A--APN ἔργον-N2N-APN ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN

40 καί-C γίγνομαι-VBI-AMI3S ὁ- A--NSF ἐπίσκεψις-N3I-NSF αὐτός- D--GPM κατά-P δῆμος-N2--APM αὐτός- D--GPM κατά-P οἶκος-N2--APM πατριά-N1A-GPF αὐτός- D--GPM δισχίλιοι-A1A-NPM ἑξακόσιοι-A1A-NPM τριάκοντα-M

41 οὗτος- D--NSF ὁ- A--NSF ἐπίσκεψις-N3I-NSF δῆμος-N2--GSM υἱός-N2--GPM *γεδσων-N---GSM πᾶς-A3--NSM ὁ- A--NSM λειτουργέω-V2--PAPNSM ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN ὅς- --APM ἐπισκέπτω-VAI-AMI3S *μωυσῆς-N1M-NSM καί-C *ἀαρών-N---NSM διά-P φωνή-N1--GSF κύριος-N2--GSM ἐν-P χείρ-N3--DSF *μωυσῆ-N1M-GSM

42 ἐπισκέπτω-VDI-API3P δέ-X καί-C δῆμος-N2--NSM υἱός-N2--GPM *μεραρι-N---GSM κατά-P δῆμος-N2--APM αὐτός- D--GPM κατά-P οἶκος-N2--APM πατριά-N1A-GPF αὐτός- D--GPM

43 ἀπό-P /ςπεντεκαιεικοσαετο-N3--GSM καί-C ἐπάνω-D ἕως-P πεντηκονταετής-A3H-GSM πᾶς-A3--NSM ὁ- A--NSM εἰςπορεύομαι-V1--PMPNSM λειτουργέω-V2--PAN πρός-P ὁ- A--APN ἔργον-N2N-APN ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN

44 καί-C γίγνομαι-VCI-API3S ὁ- A--NSF ἐπίσκεψις-N3I-NSF αὐτός- D--GPM κατά-P δῆμος-N2--APM αὐτός- D--GPM κατά-P οἶκος-N2--APM πατριά-N1A-GPF αὐτός- D--GPM τρισχίλιοι-A1A-NPM καί-C διακόσιοι-A1A-NPM

45 οὗτος- D--NSF ὁ- A--NSF ἐπίσκεψις-N3I-NSF δῆμος-N2--GSM υἱός-N2--GPM *μεραρι-N---GSM ὅς- --APM ἐπισκέπτω-VAI-AMI3S *μωυσῆς-N1M-NSM καί-C *ἀαρών-N---NSM διά-P φωνή-N1--GSF κύριος-N2--GSM ἐν-P χείρ-N3--DSF *μωυσῆ-N1M-GSM

46 πᾶς-A3--NPM ὁ- A--NPM ἐπισκέπτω-VP--XMPNPM ὅς- --APM ἐπισκέπτω-VAI-AMI3S *μωυσῆς-N1M-NSM καί-C *ἀαρών-N---NSM καί-C ὁ- A--NPM ἄρχων-N3--NPM *ἰσραήλ-N---GSM ὁ- A--APM *λευίτης-N1M-APM κατά-P δῆμος-N2--APM κατά-P οἶκος-N2--APM πατριά-N1A-GPF αὐτός- D--GPM

47 ἀπό-P /ςπεντεκαιεικοσαετο-N3--GSM καί-C ἐπάνω-D ἕως-P πεντηκονταετής-A3H-GSM πᾶς-A3--NSM ὁ- A--NSM εἰςπορεύομαι-V1--PMPNSM πρός-P ὁ- A--ASN ἔργον-N2N-ASN ὁ- A--GPN ἔργον-N2N-GPN καί-C ὁ- A--APN ἔργον-N2N-APN ὁ- A--APN αἴρω-V1--PMPAPN ἐν-P ὁ- A--DSF σκηνή-N1--DSF ὁ- A--GSN μαρτύριον-N2N-GSN

48 καί-C γίγνομαι-VCI-API3P ὁ- A--NPM ἐπισκέπτω-VD--APPNPM ὀκτακισχίλιοι-A1A-NPM πεντακόσιοι-A1A-NPM ὀγδοήκοντα-M

49 διά-P φωνή-N1--GSF κύριος-N2--GSM ἐπισκέπτω-VAI-AMI3S αὐτός- D--APM ἐν-P χείρ-N3--DSF *μωυσῆς-N1M-GSM ἀνήρ-N3--ASM κατά-P ἀνήρ-N3--ASM ἐπί-P ὁ- A--GPN ἔργον-N2N-GPN αὐτός- D--GPM καί-C ἐπί-P ὅς- --GPM αἴρω-V1--PAI3P αὐτός- D--NPM καί-C ἐπισκέπτω-VDI-API3P ὅς- --ASM τρόπος-N2--ASM 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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