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Exodus 40

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

2 εν-P ημερα-N1A-DSF εις-A1A-DSF ο- A--GSM μην-N3--GSM ο- A--GSM πρωτος-A1--GSMS νουμηνια-N1A-DSF ιστημι-VF--FAI2S ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN

3 και-C τιθημι-VF--FAI2S ο- A--ASF κιβωτος-N2--ASF ο- A--GSN μαρτυριον-N2N-GSN και-C σκεπαζω-VF--FAI2S ο- A--ASF κιβωτος-N2--ASF ο- A--DSN καταπετασμα-N3M-DSN

4 και-C ειςφερω-VF--FAI2S ο- A--ASF τραπεζα-N1S-ASF και-C προτιθημι-VF--FAI2S ο- A--ASF προθεσις-N3I-ASF αυτος- D--GSF και-C ειςφερω-VF--FAI2S ο- A--ASF λυχνια-N1A-ASF και-C επιτιθημι-VF--FAI2S ο- A--APM λυχνος-N2--APM αυτος- D--GSF

5 και-C τιθημι-VF--FAI2S ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--ASN χρυσους-A1C-ASN εις-P ο- A--ASN θυμιαω-V3--PAN εναντιον-P ο- A--GSF κιβωτος-N2--GSF και-C επιτιθημι-VF--FAI2S καλυμμα-N3M-ASN καταπετασμα-N3M-GSN επι-P ο- A--ASF θυρα-N1A-ASF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

6 και-C ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--GPN καρπωμα-N3M-GPN τιθημι-VF--FAI2S παρα-P ο- A--APF θυρα-N1A-APF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

8 και-C περιτιθημι-VF--FAI2S ο- A--ASF σκηνη-N1--ASF και-C πας-A3--APN ο- A--APN αυτος- D--GSF αγιαζω-VF--FAI2S κυκλος-N2--DSM

9 και-C λαμβανω-VF--FMI2S ο- A--ASN ελαιον-N2N-ASN ο- A--GSN χρισμα-N3M-GSN και-C χριω-VF--FAI2S ο- A--ASF σκηνη-N1--ASF και-C πας-A3--APN ο- A--APN εν-P αυτος- D--DSF και-C αγιαζω-VF--FAI2S αυτος- D--ASF και-C πας-A3--APN ο- A--APN σκευος-N3E-APN αυτος- D--GSF και-C ειμι-VF--FMI3S αγιος-A1A-APN

10 και-C χριω-VF--FAI2S ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--GPN καρπωμα-N3M-GPN και-C πας-A3--APN αυτος- D--GSN ο- A--APN σκευος-N3E-APN και-C αγιαζω-VF--FAI2S ο- A--ASN θυσιαστηριον-N2N-ASN και-C ειμι-VF--FMI3S ο- A--ASN θυσιαστηριον-N2N-ASN αγιος-A1A-ASN ο- A--GPN αγιος-A1A-GPN

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

13 και-C ενδυω-VF--FAI2S *ααρων-N---ASM ο- A--APF στολη-N1--APF ο- A--APF αγιος-A1A-APF και-C χριω-VF--FAI2S αυτος- D--ASM και-C αγιαζω-VF--FAI2S αυτος- D--ASM και-C ιερατευω-VF--FAI3S εγω- P--DS

14 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

15 και-C αλειφω-VF--FAI2S αυτος- D--APM ος- --ASM τροπος-N2--ASM αλειφω-VAI-AAI2S ο- A--ASM πατηρ-N3--ASM αυτος- D--GPM και-C ιερατευω-VF--FAI3P εγω- P--DS και-C ειμι-VF--FMI3S ωστε-C ειμι-V9--PAN αυτος- D--DPM χρισμα-N3M-NSN ιερατεια-N1A-GSF εις-P ο- A--ASM αιων-N3W-ASM εις-P ο- A--APF γενεα-N1A-APF αυτος- D--GPM

16 και-C ποιεω-VAI-AAI3S *μωυσης-N1M-NSM πας-A3--APN οσος-A1--APN εντελλομαι-VAI-AMI3S αυτος- D--DSM κυριος-N2--NSM ουτως-D ποιεω-VAI-AAI3S

17 και-C γιγνομαι-VBI-AMI3S εν-P ο- A--DSM μην-N3--DSM ο- A--DSM πρωτος-A1--DSMS ο- A--DSN δευτερος-A1A-DSN ετος-N3E-DSN εκπορευομαι-V1--PMPGPM αυτος- D--GPM εκ-P *αιγυπτος-N2--GSF νουμηνια-N1A-DSF ιστημι-VCI-API3S ο- A--NSF σκηνη-N1--NSF

18 και-C ιστημι-VAI-AAI3S *μωυσης-N1M-NSM ο- A--ASF σκηνη-N1--ASF και-C επιτιθημι-VAI-AAI3S ο- A--APF κεφαλις-N3D-APF και-C δια ενβαλλω-VBI-AAI3S ο- A--APM μοχλος-N2--APM και-C ιστημι-VAI-AAI3S ο- A--APM στυλος-N2--APM

19 και-C εκτεινω-VAI-AAI3S ο- A--APF αυλαια-N1A-APF επι-P ο- A--ASF σκηνη-N1--ASF και-C επιτιθημι-VAI-AAI3S ο- A--ASN κατακαλυμμα-N3M-ASN ο- A--GSF σκηνη-N1--GSF επι-P αυτος- D--GSF ανωθεν-D καθα-D συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

20 και-C λαμβανω-VB--AAPNSM ο- A--APN μαρτυριον-N2N-APN ενβαλλω-VBI-AAI3S εις-P ο- A--ASF κιβωτος-N2--ASF και-C υποτιθημι-VAI-AAI3S ο- A--APM διωστηρ-N3--APM υπο-P ο- A--ASF κιβωτος-N2--ASF

21 και-C ειςφερω-VAI-AAI3S ο- A--ASF κιβωτος-N2--ASF εις-P ο- A--ASF σκηνη-N1--ASF και-C επιτιθημι-VAI-AAI3S ο- A--ASN κατακαλυμμα-N3M-ASN ο- A--GSN καταπετασμα-N3M-GSN και-C σκεπαζω-VAI-AAI3S ο- A--ASF κιβωτος-N2--ASF ο- A--GSN μαρτυριον-N2N-GSN ος- --ASM τροπος-N2--ASM συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

22 και-C τιθημι-VAI-AAI3S ο- A--ASF τραπεζα-N1S-ASF εις-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN επι-P ο- A--ASN κλιτος-N3E-ASN ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN ο- A--ASN προς-P βορεας-N1T-ASM εξωθεν-D ο- A--GSN καταπετασμα-N3M-GSN ο- A--GSF σκηνη-N1--GSF

23 και-C προτιθημι-VAI-AAI3S επι-P αυτος- D--GSF αρτος-N2--APM ο- A--GSF προθεσις-N3I-GSF εναντι-P κυριος-N2--GSM ος- --ASM τροπος-N2--ASM συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

24 και-C τιθημι-VAI-AAI3S ο- A--ASF λυχνια-N1A-ASF εις-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN εις-P ο- A--ASN κλιτος-N3E-ASN ο- A--GSF σκηνη-N1--GSF ο- A--ASN προς-P νοτος-N2--ASM

25 και-C επιτιθημι-VAI-AAI3S ο- A--APM λυχνος-N2--APM αυτος- D--GSF εναντι-P κυριος-N2--GSM ος- --ASM τροπος-N2--ASM συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

26 και-C τιθημι-VAI-AAI3S ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--ASN χρυσους-A1C-ASN εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN απεναντι-P ο- A--GSN καταπετασμα-N3M-GSN

27 και-C θυμιαω-VAI-AAI3S επι-P αυτος- D--GSN ο- A--ASN θυμιαμα-N3M-ASN ο- A--GSF συνθεσις-N3I-GSF καθαπερ-D συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

29 και-C ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--GPN καρπωμα-N3M-GPN τιθημι-VAI-AAI3S παρα-P ο- A--APF θυρα-N1A-APF ο- A--GSF σκηνη-N1--GSF

33 και-C ιστημι-VAI-AAI3S ο- A--ASF αυλη-N1--ASF κυκλος-N2--DSM ο- A--GSF σκηνη-N1--GSF και-C ο- A--GSN θυσιαστηριον-N2N-GSN και-C συντελεω-VAI-AAI3S *μωυσης-N1M-NSM πας-A3--APN ο- A--APN εργον-N2N-APN

34 και-C καλυπτω-VAI-AAI3S ο- A--NSF νεφελη-N1--NSF ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN και-C δοξα-N1S-GSF κυριος-N2--GSM πιμπλημι-VSI-API3S ο- A--NSF σκηνη-N1--NSF

35 και-C ου-D δυναμαι-VSI-API3S *μωυσης-N1M-NSM ειςερχομαι-VB--AAN εις-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN οτι-C επισκιαζω-V1I-IAI3S επι-P αυτος- D--ASF ο- A--NSF νεφελη-N1--NSF και-C δοξα-N1S-GSF κυριος-N2--GSM πιμπλημι-VSI-API3S ο- A--NSF σκηνη-N1--NSF

36 ηνικα-D δε-X αν-X αναβαινω-VZI-AAI3S ο- A--NSF νεφελη-N1--NSF απο-P ο- A--GSF σκηνη-N1--GSF αναζευγνυω-VAI-AAI3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM συν-P ο- A--DSF απαρτια-N1A-DSF αυτος- D--GPM

37 ει-C δε-X μη-D αναβαινω-VZI-AAI3S ο- A--NSF νεφελη-N1--NSF ου-D αναζευγνυω-VAI-AAI3P εως-P ο- A--GSF ημερα-N1A-GSF ος- --GSF αναβαινω-VZI-AAI3S ο- A--NSF νεφελη-N1--NSF

38 νεφελη-N1--NSF γαρ-X ειμι-V9--IAI3S επι-P ο- A--GSF σκηνη-N1--GSF ημερα-N1A-GSF και-C πυρ-N3--NSN ειμι-V9--IAI3S επι-P αυτος- D--GSF νυξ-N3--GSF εναντιον-P πας-A3--GSM *ισραηλ-N---GSM εν-P πας-A1S-DPF ο- A--DPF αναζυγη-N1--DPF αυτος- D--GPM

   

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Apocalypse Explained # 393

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393. Verse 10. And they cried out with a great voice, signifies their grief of mind. This is evident from the signification of "to cry out," as being vehement grief of mind, for this manifests itself by the sound of crying out in speech; consequently "crying out" in the Word signifies grief. Moreover, every affection, whether of grief or joy, expresses itself by sounds, and ideas of thought by the expressions in the sound. This is why sound in speech manifests both the quality and measure of the affection, and this more clearly in the spiritual world than in the natural world, for the reason that it is not permitted there to show forth any affections other than those that are the mind's own. In the spiritual world, therefore, anyone who is wise can hear and perceive the affection of another, solely from his speech. (That with spirits and angels sounds belong to affection, and words to the ideas of the thought, see in the work on Heaven and Hell 241, and above, n. 323.) That "to cry out," and "a crying out," in the Word, signify grief, is evident from many passages there, of which I will cite this only from Isaiah:

Heshbon cried out, and Elealeh; their voice was heard even to Jahaz; therefore the armed men of Moab shall shout; his soul shall be ill within him. My heart crieth out over Moab: for a crying out closeth round about the border of Moab, the howling thereof even unto Eglaim (Isaiah 15:4, 6, 8).

Because "crying out" signifies grief, it is customary to speak of "crying out unto God," when the mind is in a state of grief (as in Isaiah 19:20; 30:19; 65:19; Jeremiah 14:2 elsewhere). That "crying out" in the Word is predicated of various affections, such as interior lamentation, beseeching and supplication from anguish, attestation and indignation, confession, supplication, and also exultation and other states (See Arcana Coelestia 2240, 2821, 2841, 4779, 5016, 5018, 5027, 5323, 5365, 5870, 6801, 6802, 6862, 7119, 7142, 7782, 8179, 8353, 9202).

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Arcana Coelestia # 5365

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5365. 'And the people cried out to Pharaoh for bread' means the need of good which was felt by truth. This is clear from the meaning of 'crying out' as the expression of someone enduring pain and grief, and so of someone in need; from the meaning of 'people' as truth, dealt with in 1259, 1260, 3295, 3581; from the representation of 'Pharaoh' as the natural, dealt with in 5079, 5080, 5095, 5160; and from the meaning of 'bread' as the celestial element of love, and so good, dealt with in 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976. From these meanings it follows that 'the people cried out to Pharaoh for bread' means the need of good that was felt by truth in the natural. This meaning seems, it is true, to be remote from the historical sense of the letter. Nevertheless, since people acquainted with the internal sense understand 'crying out', 'the people', 'Pharaoh', and 'bread' in no other way than mentioned above, such is the meaning that emerges from those words.

[2] What is implied by the need of good which was felt by truth must be stated. Truth has a need of good, and good has a need of truth; also, when truth has a need of good, truth is joined to good, and when good has a need of truth, good is joined to truth. The reciprocal joining together of good and truth - that is to say, the joining of truth to good, and of good to truth - is the heavenly marriage. During the initial phases when a person is being regenerated truth is multiplied, but good less so. And because at these times truth has no good to which it is joined, truth is therefore drawn into and deposited within the interior parts of the natural, so that it may be called forth from there in the measure that good is increased. In this state truth stands in need of good, and in the measure that good enters the natural a joining of truth to good is effected. Even so, this joining together does not lead to any fruitfulness. But once the person has been regenerated good increases, and as it does so it stands in need of truth and also acquires truth to itself and becomes joined to it. This is a joining of good to truth, and when this takes place truth is made fruitful by good, and good by truth.

[3] This process is one about which people in the world are totally ignorant, whereas those in heaven have a very good knowledge of it. If people in the world however knew, and not only knew but also had a perception of what celestial love or love to the Lord was, and what spiritual love or charity towards the neighbour was, they would also know what good was; for all good is the object of those loves. Above all they would know that good had a desire for truth, and truth had a desire for good, and that this desire and the essential nature of it determine the extent to which the two are joined together. Such would be evident to them from the fact that whenever they are thinking about truth, good presents itself linked together with that truth; and when good is stimulated, truth presents itself linked together with that good. And whenever both present themselves together they are accompanied by affection, desire, delight. or sacred yearning, from which they would then know what the joining together was essentially like. But because no knowledge is acquired by them as a result of an inner awareness or perception of what good is, such matters do not begin to be recognized by them. For what people know nothing about is unintelligible to them even if it happens to them.

[4] Also, because people are ignorant of what spiritual good is - that it is charity towards the neighbour - controversy therefore exists in the world, especially among the learned, over what the highest good may be. Scarcely anyone says 1 it is the feeling of delight, bliss, blessedness, and happiness which flows from mutual love that does not have any selfish or worldly end in view attached to it and which constitutes heaven itself. From this it is also evident that the world at the present day knows nothing at all about what spiritual good is. Still less does it know that good and truth form themselves into a marriage, or that heaven consists in this marriage, or that those in whom the marriage exists possess wisdom and intelligence, or that they enjoy feelings of bliss and happiness in endless, indescribable variety. The world knows nothing about even a single one of those variations; consequently it neither acknowledges nor believes that any such thing exists, when in fact it is heaven itself or heavenly joy itself, about which the Church has so much to say.

Poznámky pod čarou:

1. Reading dicit (says), which Swedenborg has in his rough draft, for dixit (has said)

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

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