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Exodus 29

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1 και-C ουτος- D--NPN ειμι-V9--PAI3S ος- --APN ποιεω-VF--FAI2S αυτος- D--DPM αγιαζω-VA--AAN αυτος- D--APM ωστε-C ιερατευω-V1--PAN εγω- P--DS αυτος- D--APM λαμβανω-VF--FMI2S μοσχαριον-N2N-ASN εκ-P βους-N3--GPM εις-A3--ASN και-C κριος-N2--APM δυο-M αμωμος-A1B-APM

2 και-C αρτος-N2--APM αζυμος-A1B-APM φυραω-VM--XMPAPM εν-P ελαιον-N2N-DSN και-C λαγανον-N2N-APN αζυμος-A1B-APN χριω-VT--XMPAPN εν-P ελαιον-N2N-DSN σεμιδαλις-N3I-ASF εκ-P πυρος-N2--GPM ποιεω-VF--FAI2S αυτος- D--APN

3 και-C επιτιθημι-VF--FAI2S αυτος- D--APN επι-P κανουν-N2N-ASN εις-A3--ASN και-C προςφερω-VF--FAI2S αυτος- D--APN επι-P ο- A--DSN κανουν-N2N-DSN και-C ο- A--ASN μοσχαριον-N2N-ASN και-C ο- A--APM δυο-M κριος-N2--APM

4 και-C *ααρων-N---ASM και-C ο- A--APM υιος-N2--APM αυτος- D--GSM προςαγω-VF--FAI2S επι-P ο- A--APF θυρα-N1A-GSF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN και-C λουω-VF--FAI2S αυτος- D--APM εν-P υδωρ-N3T-DSN

5 και-C λαμβανω-VB--AAPNSM ο- A--APF στολη-N1--APF ενδυω-VF--FAI2S *ααρων-N---NSM ο- A--ASM αδελφος-N2--ASM συ- P--GS και-C ο- A--ASM χιτων-N3W-ASM ο- A--ASM ποδηρης-A3--ASM και-C ο- A--ASF επωμις-N3D-ASF και-C ο- A--ASN λογειον-N2N-ASN και-C συναπτω-VF--FAI2S αυτος- D--DSM ο- A--ASN λογειον-N2N-ASN προς-P ο- A--ASF επωμις-N3D-ASF

6 και-C επιτιθημι-VF--FAI2S ο- A--ASF μιτρα-N1A-ASF επι-P ο- A--ASF κεφαλη-N1--ASF αυτος- D--GSM και-C επιτιθημι-VF--FAI2S ο- A--ASN πεταλον-N2N-ASN ο- A--ASN αγιασμα-N3M-ASN επι-P ο- A--ASF μιτρα-N1A-ASF

7 και-C λαμβανω-VF--FMI2S ο- A--GSN ελαιον-N2N-GSN ο- A--GSN χρισμα-N3M-GSN και-C επιχεω-VF2-FAI2S αυτος- D--ASN επι-P ο- A--ASF κεφαλη-N1--ASF αυτος- D--GSM και-C χριω-VF--FAI2S αυτος- D--ASM

8 και-C ο- A--APM υιος-N2--APM αυτος- D--GSM προςαγω-VF--FAI2S και-C ενδυω-VF--FAI2S αυτος- D--APM χιτων-N3W-APM

9 και-C ζωννυμι-VF--FAI2S αυτος- D--APM ο- A--DPF ζωνη-N1--DPF και-C περιτιθημι-VF--FAI2S αυτος- D--DPM ο- A--APF κιδαρις-N3I-APF και-C ειμι-VF--FMI3S αυτος- D--DPM ιερατεια-N1A-NSF εγω- P--DS εις-P ο- A--ASM αιων-N3W-ASM και-C τελειοω-VF--FAI2S ο- A--APF χειρ-N3--APF *ααρων-N---GSM και-C ο- A--APF χειρ-N3--APF ο- A--GPM υιος-N2--GPM αυτος- D--GSM

10 και-C προςαγω-VF--FAI2S ο- A--ASM μοσχος-N2--ASM επι-P ο- A--APF θυρα-N1A-APF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN και-C επιτιθημι-VF--FAI3P *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM ο- A--APF χειρ-N3--APF αυτος- D--GPM επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSM μοσχος-N2--GSM εναντι-P κυριος-N2--GSM παρα-P ο- A--APF θυρα-N1A-APF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

11 και-C σφαζω-VF--FAI2S ο- A--ASM μοσχος-N2--ASM εναντι-P κυριος-N2--GSM παρα-P ο- A--APF θυρα-N1A-APF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

12 και-C λαμβανω-VF--FMI2S απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSM μοσχος-N2--GSM και-C τιθημι-VF--FAI2S επι-P ο- A--GPN κερας-N3T-GPN ο- A--GSN θυσιαστηριον-N2N-GSN ο- A--DSM δακτυλος-N2--DSM συ- P--GS ο- A--ASN δε-X λοιπος-A1--ASN πας-A3--ASN αιμα-N3M-ASN εκχεω-VF2-FAI2S παρα-P ο- A--ASF βασις-N3I-ASF ο- A--GSN θυσιαστηριον-N2N-GSN

13 και-C λαμβανω-VF--FMI2S πας-A3--ASN ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P ο- A--GSF κοιλια-N1A-GSF και-C ο- A--ASM λοβος-N2--ASM ο- A--GSN ηπαρ-N3T-GSN και-C ο- A--APM δυο-M νεφρος-N2--APM και-C ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P αυτος- D--GPM και-C επιτιθημι-VF--FAI2S επι-P ο- A--ASN θυσιαστηριον-N2N-ASN

14 ο- A--APN δε-X κρεας-N3--APN ο- A--GSM μοσχος-N2--GSM και-C ο- A--ASN δερμα-N3M-ASN και-C ο- A--ASF κοπρος-N2--ASF κατακαιω-VF--FAI2S πυρ-N3--DSN εξω-P ο- A--GSF παρεμβολη-N1--GSF αμαρτια-N1A-GSF γαρ-X ειμι-V9--PAI3S

15 και-C ο- A--ASM κριος-N2--ASM λαμβανω-VF--FMI2S ο- A--ASM εις-A3--ASM και-C επιτιθημι-VF--FAI3P *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM ο- A--APF χειρ-N3--APF αυτος- D--GPM επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSM κριος-N2--GSM

16 και-C σφαζω-VF--FAI2S αυτος- D--ASM και-C λαμβανω-VB--AAPNSM ο- A--ASN αιμα-N3M-ASN προςχεω-VF2-FAI2S προς-P ο- A--ASN θυσιαστηριον-N2N-ASN κυκλος-N2--DSM

17 και-C ο- A--ASM κριος-N2--ASM διχοτομεω-VF--FAI2S κατα-P μελος-N3E-APN και-C πλυνω-VF2-FAI2S ο- A--APN ενδοσθιον-N2--APN και-C ο- A--APM πους-N3D-APM υδωρ-N3T-DSN και-C επιτιθημι-VF--FAI2S επι-P ο- A--APN διχοτομημα-N3M-APN συν-P ο- A--DSF κεφαλη-N1--DSF

18 και-C αναφερω-VF--FAI2S ολος-A1--ASM ο- A--ASM κριος-N2--ASM επι-P ο- A--ASN θυσιαστηριον-N2N-ASN ολοκαυτωμα-N3M-ASN κυριος-N2--DSM εις-P οσμη-N1--ASF ευωδια-N1A-GSF θυσιασμα-N3M-NSN κυριος-N2--DSM ειμι-V9--PAI3S

19 και-C λαμβανω-VF--FMI2S ο- A--ASM κριος-N2--ASM ο- A--ASM δευτερος-A1A-ASM και-C επιτιθημι-VF--FAI3S *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM ο- A--APF χειρ-N3--APF αυτος- D--GPM επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSM κριος-N2--GSM

20 και-C σφαζω-VF--FAI2S αυτος- D--ASM και-C λαμβανω-VF--FMI2S ο- A--GSN αιμα-N3M-GSN αυτος- D--GSM και-C επιτιθημι-VF--FAI2S επι-P ο- A--ASM λοβος-N2--ASM ο- A--GSN ους-N3T-GSN *ααρων-N---GSM ο- A--GSN δεξιος-A1A-GSN και-C επι-P ο- A--ASN ακρος-A1A-ASN ο- A--GSF χειρ-N3--GSF ο- A--GSF δεξιος-A1A-GSF και-C επι-P ο- A--ASN ακρος-A1A-ASN ο- A--GSM πους-N3D-GSM ο- A--GSM δεξιος-A1A-GSM και-C επι-P ο- A--APM λοβος-N2--APM ο- A--GPN ους-N3T-GPN ο- A--GPM υιος-N2--GPM αυτος- D--GSM ο- A--GPN δεξιος-A1A-GPN και-C επι-P ο- A--APN ακρος-A1A-APN ο- A--GPF χειρ-N3--GPF αυτος- D--GPM ο- A--GPF δεξιος-A1A-GPF και-C επι-P ο- A--APN ακρος-A1A-APN ο- A--GPM πους-N3D-GPM αυτος- D--GPM ο- A--GPM δεξιος-A1A-GPM

21 και-C λαμβανω-VF--FMI2S απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSN απο-P ο- A--GSN θυσιαστηριον-N2N-GSN και-C απο-P ο- A--GSN ελαιον-N2N-GSN ο- A--GSF χρισις-N3I-GSF και-C ραινω-VF2-FAI2S επι-P *ααρων-N---ASM και-C επι-P ο- A--ASF στολη-N1--ASF αυτος- D--GSM και-C επι-P ο- A--APM υιος-N2--APM αυτος- D--GSM και-C επι-P ο- A--APF στολη-N1--APF ο- A--GPM υιος-N2--GPM αυτος- D--GSM μετα-P αυτος- D--GSM και-C αγιαζω-VS--FPI3S αυτος- D--NSM και-C ο- A--NSF στολη-N1--NSF αυτος- D--GSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM και-C ο- A--NPF στολη-N1--NPF ο- A--GPM υιος-N2--GPM αυτος- D--GSM μετα-P αυτος- D--GSM ο- A--ASN δε-X αιμα-N3M-ASN ο- A--GSM κριος-N2--GSM προςχεω-VF2-FAI2S προς-P ο- A--ASN θυσιαστηριον-N2N-ASN κυκλος-N2--DSM

22 και-C λαμβανω-VF--FMI2S απο-P ο- A--GSM κριος-N2--GSM ο- A--ASN στεαρ-N3--ASN αυτος- D--GSM και-C ο- A--ASN στεαρ-N3--ASN ο- A--ASN κατακαλυπτω-V1--PAPASN ο- A--ASF κοιλια-N1A-ASF και-C ο- A--ASM λοβος-N2--ASM ο- A--GSN ηπαρ-N3T-GSN και-C ο- A--APM δυο-M νεφρος-N2--APM και-C ο- A--ASN στεαρ-N3--ASN ο- A--ASN επι-P αυτος- D--GPM και-C ο- A--ASM βραχιων-N3N-ASM ο- A--ASM δεξιος-A1A-ASM ειμι-V9--PAI3S γαρ-X τελειωσις-N3I-NSF ουτος- D--NSF

23 και-C αρτος-N2--ASM εις-A3--ASM εκ-P ελαιον-N2N-GSN και-C λαγανον-N2N-ASN εις-A3--ASN απο-P ο- A--GSN κανουν-N2N-GSN ο- A--GPM αζυμος-A1B-GPM ο- A--GPM προτιθημι-VT--XMPGPM εναντι-P κυριος-N2--GSM

24 και-C επιτιθημι-VF--FAI2S ο- A--APN πας-A3--APN επι-P ο- A--APF χειρ-N3--APF *ααρων-N---GSM και-C επι-P ο- A--APF χειρ-N3--APF ο- A--GPM υιος-N2--GPM αυτος- D--GSM και-C αποοριζω-VF2-FAI2S αυτος- D--APM αφορισμα-N3M-ASN εναντι-P κυριος-N2--GSM

25 και-C λαμβανω-VF--FMI2S αυτος- D--APN εκ-P ο- A--GPF χειρ-N3--GPF αυτος- D--GPM και-C αναφερω-VF--FAI2S επι-P ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--GSF ολοκαυτωσις-N3I-GSF εις-P οσμη-N1--ASF ευωδια-N1A-GSF εναντι-P κυριος-N2--GSM καρπωμα-N3M-NSN ειμι-V9--PAI3S κυριος-N2--DSM

26 και-C λαμβανω-VF--FMI2S ο- A--ASN στηθυνιον-N2--ASN απο-P ο- A--GSM κριος-N2--GSM ο- A--GSF τελειωσις-N3I-GSF ος- --NSN ειμι-V9--PAI3S *ααρων-N---NSM και-C αποοριζω-VF2-FAI2S αυτος- D--ASN αφορισμα-N3M-ASN εναντι-P κυριος-N2--GSM και-C ειμι-VF--FMI3S συ- P--DS εν-P μερις-N3D-DSF

27 και-C αγιαζω-VF--FAI2S ο- A--ASN στηθυνιον-N2--ASN αφορισμα-N3M-ASN και-C ο- A--ASM βραχιων-N3N-ASM ο- A--GSN αφαιρεμα-N3M-GSN ος- --NSM αποοριζω-VT--XMI3S και-C ος- --NSM αποαιρεω-VM--XMI3S απο-P ο- A--GSM κριος-N2--GSM ο- A--GSF τελειωσις-N3I-GSF απο-P ο- A--GSM *ααρων-N---GSM και-C απο-P ο- A--GPM υιος-N2--GPM αυτος- D--GSM

28 και-C ειμι-VF--FMI3S *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM νομιμος-A1--NSN αιωνιος-A1B-NSN παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM ειμι-V9--PAI3S γαρ-X αφαιρεμα-N3M-NSN ουτος- D--NSN και-C αφαιρεμα-N3M-NSN ειμι-VF--FMI3S παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM απο-P ο- A--GPN θυμα-N3M-GPN ο- A--GPM σωτηριον-N2N-GPN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM αφαιρεμα-N3M-NSN κυριος-N2--DSM

29 και-C ο- A--NSF στολη-N1--NSF ο- A--GSN αγιος-A1A-GSN ος- --NSF ειμι-V9--PAI3S *ααρων-N---DSM ειμι-VF--FMI3S ο- A--DPM υιος-N2--DPM αυτος- D--GSM μετα-P αυτος- D--ASM χριω-VC--APN αυτος- D--APM εν-P αυτος- D--DPM και-C τελειοω-VA--AAN ο- A--APF χειρ-N3--APF αυτος- D--GPM

30 επτα-M ημερα-N1A-APF ενδυω-VF--FMI3S αυτος- D--APN ο- A--NSM ιερευς-N3V-NSM ο- A--NSM αντι-P αυτος- D--GSM ο- A--GPM υιος-N2--GPM αυτος- D--GSM ος- --NSM ειςερχομαι-VF--FMI3S εις-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN λειτουργεω-V2--PAN εν-P ο- A--DPN αγιος-A1A-DPN

31 και-C ο- A--ASM κριος-N2--ASM ο- A--GSF τελειωσις-N3I-GSF λαμβανω-VF--FMI2S και-C εψω-VF--FAI2S ο- A--APN κρεας-N3--APN εν-P τοπος-N2--DSM αγιος-A1A-DSM

32 και-C εσθιω-VF--FMI3P *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM ο- A--APN κρεας-N3--APN ο- A--GSM κριος-N2--GSM και-C ο- A--APM αρτος-N2--APM ο- A--APM εν-P ο- A--DSN κανουν-N2N-DSN παρα-P ο- A--APF θυρα-N1A-APF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

33 εσθιω-VF--FMI3P αυτος- D--APN εν-P ος- --DPN αγιαζω-VSI-API3P εν-P αυτος- D--DPN τελειοω-VA--AAN ο- A--APF χειρ-N3--APF αυτος- D--GPM αγιαζω-VA--AAN αυτος- D--APM και-C αλλογενης-A3H-NSM ου-D εσθιω-VF--FMI3S απο-P αυτος- D--GPN ειμι-V9--PAI3S γαρ-X αγιος-A1A-NPN

34 εαν-C δε-X καταλειπω-VV--APS3S απο-P ο- A--GPN κρεας-N3--GPN ο- A--GSF θυσια-N1A-GSF ο- A--GSF τελειωσις-N3I-GSF και-C ο- A--GPM αρτος-N2--GPM εως-P πρωι-D κατακαιω-VF--FAI2S ο- A--APN λοιπος-A1--APN πυρ-N3--DSN ου-D βιβρωσκω-VC--FPI3S αγιασμα-N3M-NSN γαρ-X ειμι-V9--PAI3S

35 και-C ποιεω-VF--FAI2S *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM ουτως-D κατα-P πας-A3--APN οσος-A1--APN εντελλομαι-VAI-AMI1S συ- P--DS επτα-M ημερα-N1A-APF τελειοω-VF--FAI2S αυτος- D--GPM ο- A--APF χειρ-N3--APF

36 και-C ο- A--ASN μοσχαριον-N2N-ASN ο- A--GSF αμαρτια-N1A-GSF ποιεω-VF--FAI2S ο- A--DSF ημερα-N1A-DSF ο- A--GSM καθαρισμος-N2--GSM και-C καθαριζω-VF2-FAI2S ο- A--ASN θυσιαστηριον-N2N-ASN εν-P ο- A--DSN αγιαζω-V1--PAN συ- P--AS επι-P αυτος- D--DSN και-C χριω-VF--FAI2S αυτος- D--ASN ωστε-C αγιαζω-VA--AAN αυτος- D--ASN

37 επτα-M ημερα-N1A-APF καθαριζω-VF2-FAI2S ο- A--ASN θυσιαστηριον-N2N-ASN και-C αγιαζω-VF--FAI2S αυτος- D--ASN και-C ειμι-VF--FMI3S ο- A--NSN θυσιαστηριον-N2N-NSN αγιος-A1A-NSN ο- A--GSN αγιος-A1A-GSN πας-A3--NSM ο- A--NSM απτομαι-V1--PMPNSM ο- A--GSN θυσιαστηριον-N2N-GSN αγιαζω-VS--FPI3S

38 και-C ουτος- D--NPN ειμι-V9--PAI3S ος- --APN ποιεω-VF--FAI2S επι-P ο- A--GSN θυσιαστηριον-N2N-GSN αμνος-N2--APM ενιαυσιος-A1A-APM αμωμος-A1B-APM δυο-M ο- A--ASF ημερα-N1A-ASF επι-P ο- A--ASN θυσιαστηριον-N2N-ASN ενδελεχως-D καρπωμα-N3M-ASN ενδελεχισμος-N2--GSM

39 ο- A--ASM αμνος-N2--ASM ο- A--ASM εις-A3--ASM ποιεω-VF--FAI2S ο- A--ASN πρωι-D και-C ο- A--ASM αμνος-N2--ASM ο- A--ASM δευτερος-A1A-ASM ποιεω-VF--FAI2S ο- A--ASN δειλινος-A1--ASN

40 και-C δεκατος-A1--ASN σεμιδαλις-N3I-GSF φυραω-VM--XPPGSF εν-P ελαιον-N2N-DSN κοπτω-VP--XMPDSN ο- A--DSN τεταρτος-A1--DSN ο- A--GSN ιν-N---GSN και-C σπονδη-N1--ASF ο- A--ASN τεταρτος-A1--ASN ο- A--GSN ιν-N---GSN οινος-N2--GSM ο- A--DSM αμνος-N2--DSM ο- A--DSM εις-A3--DSM

41 και-C ο- A--ASM αμνος-N2--ASM ο- A--ASM δευτερος-A1A-ASM ποιεω-VF--FAI2S ο- A--ASN δειλινος-A1--ASN κατα-P ο- A--ASF θυσια-N1A-ASF ο- A--ASF πρωινος-A1--ASF και-C κατα-P ο- A--ASF σπονδη-N1--ASF αυτος- D--GSM ποιεω-VF--FAI2S εις-P οσμη-N1--ASF ευωδια-N1A-GSF καρπωμα-N3M-ASN κυριος-N2--DSM

42 θυσια-N1A-ASF ενδελεχισμος-N2--GSM εις-P γενεα-N1A-APF συ- P--GP επι-P θυρα-N1A-GSF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN εναντι-P κυριος-N2--GSM εν-P ος- --DPM γιγνωσκω-VS--FPI1S συ- P--DS εκειθεν-D ωστε-C λαλεω-VA--AAN συ- P--DS

43 και-C τασσω-VF--FMI1S εκει-D ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM και-C αγιαζω-VS--FPI1S εν-P δοξα-N1S-DSF εγω- P--GS

44 και-C αγιαζω-VF--FAI1S ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN και-C ο- A--ASN θυσιαστηριον-N2N-ASN και-C *ααρων-N---ASM και-C ο- A--APM υιος-N2--APM αυτος- D--GSM αγιαζω-VF--FAI1S ιερατευω-V1--PAN εγω- P--DS

45 και-C επικαλεω-VC--FPI1S εν-P ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM και-C ειμι-VF--FMI1S αυτος- D--GPM θεος-N2--NSM

46 και-C γιγνωσκω-VF--FMI3P οτι-C εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM αυτος- D--GPM ο- A--NSM εκαγω-VB--AAPNSM αυτος- D--APM εκ-P γη-N1--GSF *αιγυπτος-N2--GSF επικαλεω-VC--APN αυτος- D--DPM και-C θεος-N2--NSM ειμι-V9--PAN αυτος- D--GPM

   

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Apocalypse Explained # 559

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559. And they had tails like unto scorpions.- That this signifies sensual scientifics, which are persuasive, is evident from the signification of tails, as denoting sensual scientifics, concerning which in what follows; and from the signification of scorpions, as denoting things persuasive, infatuating, and suffocating (see above, n. 544). Hence tails like unto scorpions signify sensual scientifics, which are persuasive. Tails signify sensual scientifics, because the tails which the animals of the earth have, are continuations of the spine of the back, which is called the spinal marrow, and this is a continuation of the brain, and the brain like the head, signifies intelligence and wisdom, because intelligence and wisdom reside there in their beginnings, and because tails are the ultimates of it, they signify sensual scientifics, for these are the ultimates of intelligence and wisdom.

[2] Sensual scientifics are those scientifics which enter from the world through the five senses of the body, and hence, viewed in themselves, are material, corporeal, and worldly, as compared with those which are more interior. All those who are in the love of self, and have confirmed themselves against Divine and spiritual things, are sensual men, and when they think in their spirit, as is the case when they are left to themselves, they think concerning things Divine and spiritual things from sensual scientifics, and therefore they reject Divine and spiritual things as not worthy of belief, because they do not see them with their eyes, or touch them with their hands, and they apply their own scientifics, which they have made sensual and material, for the purpose of destroying them.

Take for example, learned men of this kind who are skilled in natural philosophy, anatomy, botany, and the other branches of human learning; when such persons see the wonderful things that exist in the animal and vegetable kingdoms, they say in their hearts that all these things are from nature, and not from the Divine, because they believe in nothing but what they can see with their eyes, and touch with their hands. For they cannot raise their minds, and thus see those things from the light of heaven, this light being thick darkness to them, but they keep their minds fixed on earthly things, almost like the animals of the earth, with which they also compare themselves. In a word, with such persons, all knowledges (scientiae) become sensual. For as is the man himself, such are all things pertaining to his understanding and will. If the man is spiritual, all things become spiritual; if he is only natural, all things become natural and not spiritual; if he is sensual, all things become sensual, and this is the case, however learned and scholarly he may appear to be before the world. But since all men have the faculty of understanding truths and perceiving goods, they are able to speak, by virtue of this faculty, as though they were spiritual-rational, but still they are sensual as to the spirit, for when such persons speak before the world, they do so not from the spirit, but from the memory which pertains to the body. These things are stated in order that it may be known what sensual scientifics are.

[3] The reason why these are exceedingly persuasive is, that they are the ultimates of the understanding; for the understanding terminates therein, as in its ultimates, and these captivate the vulgar, because they are appearances arising from such things as they see with their eyes in the world; and as long as the thought adheres in them, the mind cannot be disposed to think interiorly or above them, until they are removed. For the interior things of the mind all terminate in ultimates, and rest upon them as a house upon its foundation, wherefore [sensual scientifics] are exceedingly persuasive, but only in the case of those whose minds cannot be elevated above sensual things. But with those who are in the light of heaven from the Lord, the mind is elevated above these things, and the light of heaven dissipates them. Spiritual men therefore rarely think from sensual things, for they think from things rational and intellectual, while sensual men, who have confirmed themselves in falsities against things divine and spiritual, think only from things sensual when they are left to themselves.

[4] That tails signify sensual scientifics, is evident from the following passages.

Thus in Isaiah:

"Jehovah will cut off from Israel head and tail, branch and rush. The old man and honourable, he is the head; but the prophet that teacheth lies, he is the tail" (9:14, 15).

These words mean that all intelligence and wisdom are about to perish, and all the knowledge (scientia) of truth. By the head are signified intelligence and wisdom, therefore it is said, "the old man and honourable, he is the head," for an old man signifies the intelligence of truth, and the honourable, the wisdom of good. But by the tail is signified sensual knowledge (scientificum), which is the ultimate of intelligence and wisdom; when this is not conjoined with spiritual intelligence, it becomes false knowledge, or knowledge applied to confirm falsities, which is sensual knowledge like that of the sensual man, who sees nothing from the understanding. Hence the prophet that teacheth a lie is called the tail; for a prophet signifies the doctrine of truth, and therefore the knowledge (scientia) of truth, but in this case the doctrine and knowledge (scientia) of falsity. For a lie signifies falsity, and the teacher of a lie, him who teaches falsity by applying scientifics from the sense of the letter of the Word to confirm falsities.

[5] Again, in the same prophet:

"Neither shall there be any work for Egypt, which may make the head and tail, branch and rush" (19:15).

Here Egypt signifies the knowledge (scientia) of both spiritual and natural things. By there being no work for it which may make the head and tail, is signified, that it possesses neither spiritual things, nor natural things that confirm the spiritual, the head there denoting the cognitions of spiritual things by means of which comes intelligence, and the tail denoting natural scientifics, which are serviceable to spiritual things as means of intelligence. Similar things are signified by the branch and the rush, the branch denoting spiritual truth, and the rush, the sensual scientific, which is ultimate truth; for if the prior and the posterior, or the first and ultimate, do not make one in man, then he has not the head and the tail.

[6] So in Moses:

"Thus Jehovah shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath, if that thou hearken unto the commandments of thy God" (Deuteronomy 28:13).

"To make the head" signifies to make [a man] spiritual and intelligent, so that he may be elevated out of the light of the world into the light of heaven; and to make the tail, denotes to make [a man] sensual and foolish, so that he looks not to heaven but to the world; therefore it is said, "and thou shalt be above only, and thou shalt not be beneath." To be above denotes to be elevated by the Lord so as to look to heaven, and to be beneath denotes not to be elevated by the Lord, but from self, and man from self looks only to the world. For the interiors of man which pertain to thought and affection are raised to heaven by the Lord, when he is in good of life and thence in truths of doctrine, but if he is in evil of life, and consequently in falsities, then lower things look downwards, thus only to his own body and to such things as are in the world, and thus to hell, whence he puts off the nature which is truly human, and puts on the nature of a beast; for beasts look downwards, and to such things only as they meet with in the world and upon the earth. Elevation into the light of heaven by the Lord is an actual elevation of the interiors of man to the Lord, and depression or casting down to such things as are beneath and outside of the eyes, is an actual depression and casting down of the interiors, and when this is the case, then all the thought of his spirit is immersed in the ultimate Sensual.

[7] Again, in Moses:

"The sojourner who is in the midst of thee shall ascend high above thee more and more, but thou shalt descend downwards more and more. He shall lend to thee, but thou shalt not lend to him; he shall be the head, but thou shalt be the tail" (Deuteronomy 28:43, 44).

These words must be similarly understood. To be the head signifies to be spiritual and intelligent, and to be the tail signifies to be sensual and foolish; therefore it is also said, "he shall lend to thee, but thou shalt not lend to him," by which is signified, that he shall teach thee truths, but thou shalt not teach him.

[8] So in Isaiah:

"Say unto him, Take heed, and be quiet; fear not, neither be fainthearted, for the two tails of smoking fire-brands, for the fierce anger of Rezin and Syria, and of the son of Remaliah" (7:4).

Rezin and Syria signify the Rational perverted, and the son of Remaliah the king of Israel, also called Ephraim, signifies the Intellectual perverted. It is the Intellectual in relation to the Word that is signified by the king of Israel and by Ephraim, while it is the Rational in relation to confirmatory knowledges (scientiae) that is signified by Rezin and Syria. For a man must have a Rational in order that he may understand the Word. When these two are perverted, they look only downwards to the earth, and outward to the world, as sensual men do who are in the falsities of evil; therefore they are called tails. A smoking fire-brand signifies the lust (concupiscentia) of falsity, and thence wrath against the truths and goods of the church.

[9] So again, in Moses:

"Jehovah said unto Moses, Put forth thy hand, and take the serpent by the tail. And he put forth his hand, and caught it, and it became a rod in his hand" (Exodus 4:4).

That here also by tail is meant the Sensual, which is the ultimate of the natural, may be seen in the Arcana Coelestia 6951-6955). Since tails signify the ultimates of intelligence and wisdom, which are sensual scientifics, and since all the details of the sacrifices signified celestial and spiritual Divine things, therefore also it was commanded that they should remove the tail near the spine of the back, and also should sacrifice it with other parts there mentioned (Leviticus 3:9; 8:25; 9:19; Exodus 29:22). That the burnt-offerings and sacrifices signified celestial and spiritual Divine things, which are the internals of the church, and from which worship is performed, may be seen in the Arcana Coelestia 2180, 2805, 2807, 2830, 3519, 6905, 8936). Because tails signify sensual scientifics, which, when separated from interior things which are spiritual - that is, when they do not with the interiors, look inwards and upwards, but outwards and downwards - signify falsities confirmed by scientifics, therefore also in the following parts of the Apocalypse, where falsities from that source are treated of, it is said that the tails of the horses seen in the vision were like serpents, having heads with which they do hurt (9:19); and afterwards that the dragon drew with his tail the third part of the stars of heaven, and cast them upon the earth (12:3, 4). These things may be seen explained below.

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

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