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Exodus 30

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1 και-C ποιεω-VF--FAI2S θυσιαστηριον-N2N-ASN θυμιαμα-N3M-GSN εκ-P ξυλον-N2N-GPN ασηπτος-A1B-GPN και-C ποιεω-VF--FAI2S αυτος- D--ASN

2 πηχυς-N3E-GSM ο- A--ASN μηκος-N3E-ASN και-C πηχυς-N3E-GSM ο- A--NSN ευρος-N2--NSN τετραγωνος-A1B-NSN ειμι-VF--FMI3S και-C δυο-M πηχυς-N3E-GPM ο- A--ASN υψος-N3E-ASN εκ-P αυτος- D--GSN ειμι-VF--FMI3S ο- A--NPN κερας-N3T-NPN αυτος- D--GSN

3 και-C καταχρυσοω-VF--FAI2S αυτος- D--APN χρυσιον-N2N-DSN καθαρος-A1A-DSN ο- A--ASF εσχαρα-N1A-ASF αυτος- D--GSN και-C ο- A--APM τοιχος-N2--APM αυτος- D--GSN κυκλος-N2--DSM και-C ο- A--APN κερας-N3T-APN αυτος- D--GSN και-C ποιεω-VF--FAI2S αυτος- D--DSN στρεπτος-A1--ASF στεφανη-N1--ASF χρυσους-A1C-ASF κυκλος-N2--DSM

4 και-C δυο-M δακτυλιος-N2--APM χρυσους-A1C-APM καθαρος-A1A-APM ποιεω-VF--FAI2S υπο-P ο- A--ASF στρεπτος-A1--ASF στεφανη-N1--ASF αυτος- D--GSN εις-P ο- A--APN δυο-M κλιτος-N3E-APN ποιεω-VF--FAI2S εν-P ο- A--DPN δυο-M---DP πλευρον-N2N-DPN και-C ειμι-VF--FMI3P ψαλις-N3D-NPF ο- A--DPF σκυταλη-N1--DPF ωστε-C αιρω-V1--PAN αυτος- D--ASN εν-P αυτος- D--DPF

5 και-C ποιεω-VF--FAI2S σκυταλη-N1--APF εκ-P ξυλον-N2N-GPN ασηπτος-A1B-GPN και-C καταχρυσοω-VF--FAI2S αυτος- D--APF χρυσιον-N2N-DSN

6 και-C τιθημι-VF--FAI2S αυτος- D--ASN απεναντι-P ο- A--GSN καταπετασμα-N3M-GSN ο- A--GSN ειμι-V9--PAPGSN επι-P ο- A--GSF κιβωτος-N2--GSF ο- A--GPN μαρτυριον-N2N-GPN εν-P ος- --DPM γιγνωσκω-VS--FPI1S συ- P--DS εκειθεν-D

7 και-C θυμιαω-VF--FAI3S επι-P αυτος- D--GSN *ααρων-N---NSM θυμιαμα-N3M-ASN συνθετος-A1B-ASN λεπτος-A1--ASN ο- A--ASN πρωι-D πρωι-D οταν-D επισκευαζω-V1--PAS3S ο- A--APM λυχνος-N2--APM θυμιαω-VF--FAI3S επι-P αυτος- D--GSN

8 και-C οταν-D εκαπτω-V1--PAS3S *ααρων-N---NSM ο- A--APM λυχνος-N2--APM οψε-D θυμιαω-VF--FAI3S επι-P αυτος- D--GSN θυμιαμα-N3M-NSN ενδελεχισμος-N2--GSM δια-P πας-A3--GSM εναντι-P κυριος-N2--GSM εις-P γενεα-N1A-APF αυτος- D--GPM

9 και-C ου-D αναφερω-VF--FAI2S επι-P αυτος- D--GSN θυμιαμα-N3M-ASN ετερος-A1A-ASN καρπωμα-N3M-ASN θυσια-N1A-ASF και-C σπονδη-N1--ASF ου-D σπενδω-VF--FAI2S επι-P αυτος- D--GSN

10 και-C εκιλασκομαι-VF--FMI3S επι-P αυτος- D--ASN *ααρων-N---NSM επι-P ο- A--GPN κερας-N3T-GPN αυτος- D--GSN απαξ-D ο- A--GSM ενιαυτος-N2--GSM απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSM καθαρισμος-N2--GSM ο- A--GPF αμαρτια-N1A-GPF ο- A--GSM εξιλασμος-N2--GSM απαξ-D ο- A--GSM ενιαυτος-N2--GSM καθαριζω-VF2-FAI3S αυτος- D--ASN εις-P ο- A--APF γενεα-N1A-APF αυτος- D--GPM αγιος-A1A-ASN ο- A--GPN αγιος-A1A-GPN ειμι-V9--PAI3S κυριος-N2--DSM

11 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

12 εαν-C λαμβανω-VB--AAS2S ο- A--ASM συλλογισμος-N2--ASM ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM εν-P ο- A--DSF επισκοπη-N1--DSF αυτος- D--GPM και-C διδωμι-VF--FAI3P εκαστος-A1--NSM λυτρον-N2N-APN ο- A--GSF ψυχη-N1--GSF αυτος- D--GSM ο- A--DSM κυριος-N2--DSM και-C ου-D ειμι-VF--FMI3S εν-P αυτος- D--DPM πτωσις-N3I-NSF εν-P ο- A--DSF επισκοπη-N1--DSF αυτος- D--GPM

13 και-C ουτος- D--NSN ειμι-V9--PAI3S ος- --ASN διδωμι-VF--FAI3P οσος-A1--NPM αν-X παραπορευομαι-V1--PMS3P ο- A--ASF επισκεψις-N3I-ASF ο- A--ASN ημισυς-A3U-ASN ο- A--GSN διδραγμον-N2N-GSN ος- --NSN ειμι-V9--PAI3S κατα-P ο- A--ASN διδραγμον-N2N-ASN ο- A--ASN αγιος-A1A-ASN εικοσι-M οβολος-N2--NPM ο- A--NSN διδραγμον-N2N-NSN ο- A--NSN δε-X ημισυς-A3U-ASN ο- A--GSN διδραγμον-N2N-GSN εισφορα-N1A-NSF κυριος-N2--DSM

14 πας-A3--NSM ο- A--NSM παραπορευομαι-V1--PMPNSM εις-P ο- A--ASF επισκεψις-N3I-ASF απο-P εικοσαετης-A3H-GSM και-C επανω-D διδωμι-VF--FAI3P ο- A--ASF εισφορα-N1A-ASF κυριος-N2--DSM

15 ο- A--NSM πλουτεω-V2--PAPNSM ου-D προςτιθημι-VF--FAI3S και-C ο- A--NSM πενομαι-V1--PMPNSM ου-D ελαττονεω-VF--FAI3S απο-P ο- A--GSN ημισυς-A3U-GSN ο- A--GSN διδραγμον-N2N-GSN εν-P ο- A--DSN διδωμι-V8--PAN ο- A--ASF εισφορα-N1A-ASF κυριος-N2--DSM εκιλασκομαι-VA--AMN περι-P ο- A--GPF ψυχη-N1--GPF συ- P--GP

16 και-C λαμβανω-VF--FMI2S ο- A--ASN αργυριον-N2N-ASN ο- A--GSF εισφορα-N1A-GSF παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C διδωμι-VF--FAI2S αυτος- D--ASN εις-P κατεργον-N2N-ASN ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN και-C ειμι-VF--FMI3S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM μνημοσυνον-N2N-NSN εναντι-P κυριος-N2--GSM εκιλασκομαι-VA--AMN περι-P ο- A--GPF ψυχη-N1--GPF συ- P--GP

17 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

18 ποιεω-VA--AAD2S λουτηρ-N3--ASM χαλκους-A1C-ASM και-C βασις-N3I-ASF αυτος- D--DSM χαλκους-A1C-ASF ωστε-C νιπτω-V1--PMN και-C τιθημι-VF--FAI2S αυτος- D--ASM ανα-P μεσος-A1--ASN ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN και-C ανα-P μεσος-A1--ASN ο- A--GSN θυσιαστηριον-N2N-GSN και-C εκχεω-VF2-FAI2S εις-P αυτος- D--ASM υδωρ-N3--ASN

19 και-C νιπτω-VF--FMI3S *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM εκ-P αυτος- D--GSM ο- A--APF χειρ-N3--APF και-C ο- A--APM πους-N3D-APM υδωρ-N3T-DSN

20 οταν-D ειςπορευομαι-V1--PMS3P εις-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN νιπτω-VF--FMI3P υδωρ-N3T-DSN και-C ου-D μη-D αποθνησκω-VB--AAS3P η-C οταν-D προςπορευομαι-V1--PMS3P προς-P ο- A--ASN θυσιαστηριον-N2N-ASN λειτουργεω-V2--PAN και-C αναφερω-V1--PAN ο- A--APN ολοκαυτωμα-N3M-APN κυριος-N2--DSM

21 νιπτω-VF--FMI3P ο- A--APF χειρ-N3--APF και-C ο- A--APM πους-N3D-APM υδωρ-N3T-DSN οταν-D ειςπορευομαι-V1--PMS3P εις-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN νιπτω-VF--FMI3P υδωρ-N3T-DSN ινα-C μη-D αποθνησκω-VB--AAS3P και-C ειμι-VF--FMI3S αυτος- D--DPM νομιμος-A1--NSN αιωνιος-A1B-NSN αυτος- D--DSM και-C ο- A--DPF γενεα-N1A-DPF αυτος- D--GSM μετα-P αυτος- D--ASM

22 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

23 και-C συ- P--NS λαμβανω-VB--AAD2S ηδυσμα-N3M-APN ο- A--ASN ανθος-N3E-ASN σμυρνα-N1S-GSF εκλεκτος-A1--GSF πεντακοσιοι-A1A-APM σικλος-N2--APM και-C κινναμωμον-N2N-GSN ευωδης-A3H-GSN ο- A--ASN ημισυς-A3U-ASN ουτος- D--GSM διακοσιοι-A1A-APM πεντηκοντα-M και-C καλαμος-N2--GSM ευωδης-A3H-GSM διακοσιοι-A1A-APM πεντηκοντα-M

24 και-C ιρις-N3I-GSF πεντακοσιοι-A1A-APM σικλος-N2--APM ο- A--GSN αγιος-A1A-GSN και-C ελαιον-N2N-ASN εκ-P ελαιον-N2N-GPN ιν-N---ASN

25 και-C ποιεω-VF--FAI2S αυτος- D--ASN ελαιον-N2N-ASN χρισμα-N3M-ASN αγιος-A1A-ASN μυρον-N2N-ASN μυρεψικος-N2N-ASN τεχνη-N1--DSF μυρεψος-N2--GSM ελαιον-N2N-NSN χρισμα-N3M-NSN αγιος-A1A-NSN ειμι-VF--FMI3S

26 και-C χριω-VF--FAI2S εκ-P αυτος- D--GSM ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN και-C ο- A--ASF κιβωτος-N2--ASF ο- A--GSN μαρτυριον-N2N-GSN

27 και-C ο- A--ASF λυχνια-N1A-ASF και-C πας-A3--APN ο- A--APN σκευος-N3E-APN αυτος- D--GSF και-C ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--GSN θυμιαμα-N3M-GSN

28 και-C ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--GPN ολοκαυτωμα-N3M-GPN και-C πας-A3--APN αυτος- D--GSN ο- A--APN σκευος-N3E-APN και-C ο- A--ASF τραπεζα-N1S-ASF και-C πας-A3--APN ο- A--APN σκευος-N3E-APN αυτος- D--GSF και-C ο- A--ASM λουτηρ-N3--ASM και-C ο- A--ASF βασις-N3I-ASF αυτος- D--GSM

29 και-C αγιαζω-VF--FAI2S αυτος- D--APN και-C ειμι-VF--FMI3S αγιος-A1A-NPN ο- A--GPN αγιος-A1A-GPN πας-A3--NSM ο- A--NSM απτομαι-V1--PMPNSM αυτος- D--GPN αγιαζω-VS--FPI3S

30 και-C *ααρων-N---ASM και-C ο- A--APM υιος-N2--APM αυτος- D--GSM χριω-VF--FAI2S και-C αγιαζω-VF--FAI2S αυτος- D--APM ιερατευω-V1--PAN εγω- P--DS

31 και-C ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM λαλεω-VF--FAI2S λεγω-V1--PAPNSM ελαιον-N2N-NSN αλειμμα-N3M-NSN χρισις-N3I-GSF αγιος-A1A-NSN ειμι-VF--FMI3S τουτο- D--NSN συ- P--DP εις-P ο- A--APF γενεα-N1A-APF συ- P--GP

32 επι-P σαρξ-N3K-ASF ανθρωπος-N2--GSM ου-D χριω-VC--FPI3S και-C κατα-P ο- A--ASF συνθεσις-N3I-ASF ουτος- D--ASF ου-D ποιεω-VF--FAI2P συ- P--DP εαυτου- D--DPM ωσαυτως-D αγιος-A1A-NSN ειμι-V9--PAI3S και-C αγιασμα-N3M-NSN ειμι-VF--FMI3S συ- P--DP

33 ος- --NSM αν-X ποιεω-VA--AAS3S ωσαυτως-D και-C ος- --NSM αν-X διδωμι-VO--AAS3S απο-P αυτος- D--GSN αλλογενης-A3H-DSM εκολεθρευω-VC--FPI3S εκ-P ο- A--GSM λαος-N2--GSM αυτος- D--GSM

34 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λαμβανω-VB--AAD2S σεαυτου- D--DSM ηδυσμα-N3M-APN στακτη-N1--ASF ονυξ-N3--ASM χαλβανη-N1--ASF ηδυσμος-N2--GSM και-C λιβανος-N2--ASM διαφανης-A3H-ASM ισος-A1--NSN ισος-A1--DSN ειμι-VF--FMI3S

35 και-C ποιεω-VF--FAI3P εν-P αυτος- D--DSN θυμιαμα-N3M-ASN μυρεψικος-A1--ASN εργον-N2N-ASN μυρεψος-N2--GSM μιγνυμι-VK--XPPASN καθαρος-A1A-ASN εργον-N2N-ASN αγιος-A1A-ASN

36 και-C συνκοπτω-VF--FAI2S εκ-P ουτος- D--GPN λεπτος-A1--ASM και-C τιθημι-VF--FAI2S απεναντι-P ο- A--GPN μαρτυριον-N2N-GPN εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN οθεν-D γιγνωσκω-VS--FPI1S συ- P--DS εκειθεν-D αγιος-A1A-ASM ο- A--GPN αγιος-A1A-GPN ειμι-VF--FMI3S συ- P--DP

37 θυμιαμα-N3M-ASN κατα-P ο- A--ASF συνθεσις-N3I-ASF ουτος- D--ASF ου-D ποιεω-VF--FAI2P συ- P--DP αυτος- D--DPM αγιασμα-N3M-NSN ειμι-VF--FMI3S συ- P--DP κυριος-N2--DSM

38 ος- --NSM αν-X ποιεω-VA--AAS3S ωσαυτως-D ωστε-C οσφραινομαι-V1--PMN εν-P αυτος- D--DSN αποολλυω-VF2-FMI3S εκ-P ο- A--GSM λαος-N2--GSM αυτος- D--GSM

   

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Arcana Coelestia # 10252

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10252. 'The best myrrh' means the perception of truth on the level of the senses. This is clear from the meaning of 'odour-bearing myrrh' as the perception of truth on the level of the senses; for its 'odour' means perception, as immediately above, and 'myrrh' truth on the level of the senses. The subject in the verses that come now is the anointing oil, by which celestial good, which is the Divine Good of the Lord's Divine Love in the inmost heaven, is meant. The nature of that good is described by the fragrant substances from which it was made. These were the best myrrh, sweet-smelling cinnamon, sweet-smelling calamus, cassia, and olive oil, which mean celestial truths and forms of good in their proper order, that is to say, ranging from those which are last and lowest in order to those which are first, or from those which are outermost to those which are inmost, the last or outermost being meant by 'myrrh'. The reason why celestial good, or the good of the inmost heaven, is described in this manner is that the truths meant by those spices are the means by which such good comes into being and is also kept in being.

[2] But since this matter demands to be investigated more deeply, the whole nature of it must be explained more fully. In order that the birth of celestial good, which is inmost good, may take place in a person, which is accomplished through being regenerated by the Lord, truths must be acquired from the Word, or from the teachings of the Church which are drawn from the Word. These truths first find 1 their seat in the memory within the natural or external man. From there they are summoned by the Lord into the internal man, which happens when the person leads a life in keeping with them. And so far as the person has an affection for them, that is, loves them, they are raised by the Lord to an even higher or more internal level, where they are transformed into celestial good.

[3] Celestial good is the good of the love which desires to put truths from the Word into practice for the sake of good, thus for the Lord's sake since the Lord is the source of good and therefore is such good. This is how that good comes to be born, from which it is evident that such good is brought into being by means of truths from the Word, first by their presence on the most external level in a person, which is that of the senses, then by their being raised to an internal level, and finally to the inmost one itself, where those truths are transformed into celestial good. And since that good is brought into being in this way by means of truths in their own order, so subsequently is it kept in being in similar order by means of those very truths; for continuance in being is a perpetual coming into being. When good is kept in being in that manner, the same as it had been brought into being, it is complete. For now higher things descending in order have lower ones to depend on as an infrastructure for their continued existence, for a resting-place, and for a plane of support.

[4] And they have outermost or last and lowest ones, which are truths present within knowledge on the level of the senses, as a foundation. These truths are described in John, in the Book of Revelation, by the precious stones forming the foundations of the wall of the Holy Jerusalem coming down out of heaven, Revelation 21:19-20. By 'precious stones' God's truths received within good are meant, see 9476, 9863, 9873, 9905.

The fact that 'odour-bearing myrrh' means truth on the level of the senses is also clear in David,

You have loved righteousness; therefore God, Your God, has anointed You with the oil of gladness more than Your companions. With myrrh, aloes, and kessia 2 [He has anointed] all Your garments. Psalms 45:7-8.

These words refer to the Lord, who alone is Jehovah's Anointed, because the Divine Good of Divine Love, meant by 'anointing oil', was within Him, 9954. By 'His garments', which are said to have been anointed with myrrh, aloes, and kessia, Divine Truths springing from His Divine Good, present in the natural degree, are meant, 5954, 9212, 9216, 9814, so that 'myrrh' means Divine Truth on the level of the senses since it is mentioned first.

[5] In Matthew,

Opening their treasures the wise men from the east offered gifts to the new-born Lord - gold, frankincense, and myrrh. Matthew 2:11.

'Gold' here means good, 'frankincense' internal truth, and 'myrrh' external truth; both kinds of truth spring from good. In this instance 'gold' is the first to be mentioned because it means good, which is inmost; 'frankincense' is the second because it means internal truth springing from good; and 'myrrh' is the third or last to be mentioned because it means external truth springing from good. For the meaning of 'gold' as good, see in the places referred to in 9874, 9881; and for that of 'frankincense' as internal truth springing from good, see below at verse 34 of the present chapter.

[6] The wise men from the east offered those gifts to the Lord born at that time to indicate His Divinity within His Humanity; for having a knowledge of correspondences and representations they knew what gold, frankincense, and myrrh each served to mean. That knowledge was the chief kind that existed in those times among Arabs, Ethiopians, and others in the east, which also explains why in the Word those who possess cognitions or knowledge of heavenly things are meant in the internal sense by Arabia, Ethiopia, and 'the sons of the east', 1171, 3240, 3242, 3762. But such knowledge during that time perished, for when the good of life passed away the knowledge was turned into magic. First it was erased among the Israelite nation, and subsequently among all the rest. At the present day it has been erased to such an extent that people do not even know of its existence; indeed it is so completely absent from the Christian world that if anyone tells them that all things in the literal sense of the Word serve by virtue of their correspondence to mean heavenly realities, and that these constitute its internal sense, they do not know what to make of it.

[7] Because myrrh served to mean the most external truth, which is truth on the level of the senses, and perception of that truth, the bodies of those who had died were anointed in former times with myrrh and aloes. That anointing served to mean the preservation of all of a person's truths and forms of good, and also to mean resurrection. Therefore also such [spices] were used as served to mean the last and lowest level of a person's life, called the life of the senses. The Lord's body was anointed with such, and together with them was wrapped in a linen cloth; and this was the custom among the Jews, see John 19:39-40, and also Luke 23:55-56. But it should be remembered that things said in the Word about the Lord Himself are to be understood in a pre-eminent sense. Consequently the spices mentioned in those verses mean His Divine life on the level of the senses, which is the life proper to the body, and also the resurrection of this with Him. As is well known, unlike anyone else the Lord rose again with the whole body He had in the world, for He left nothing in the tomb. Therefore also, when the disciples beheld the Lord and thought that they were seeing a spirit, He said to them,

Why are you troubled? See My hands and My feet; handle Me, see; for a spirit does not have flesh and bones as you see Me have. Luke 24:38-39.

Poznámky pod čarou:

1. Reading nanciscuntur (find) for nascuntur (are born)

2. The Hebrew word which appears in Psalms 45:8 is q'tsi-oth, the plural of q'tsi-ah, while that in Exodus 30:24 and Ezekiel 27:19 is qiddah. Nowadays both Hebrew words are taken to mean cassia; but the unusual spelling kessia is used to show the difference.

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

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