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Leviticus 16

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1 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM μετα-P ο- A--ASN τελευταω-VA--AAN ο- A--APM δυο-M υιος-N2--APM *ααρων-N---GSM εν-P ο- A--DSN προςαγω-V1--PAN αυτος- D--APM πυρ-N3--ASN αλλοτριος-A1A-ASN εναντι-P κυριος-N2--GSM και-C τελευταω-VAI-AAI3P

2 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λαλεω-VA--AAD2S προς-P *ααρων-N---ASM ο- A--ASM αδελφος-N2--ASM συ- P--GS και-C μη-D ειςπορευομαι-V1--PMD3S πας-A1S-ASF ωρα-N1A-ASF εις-P ο- A--ASN αγιος-A1A-ASN εσωτερον-P ο- A--GSN καταπετασμα-N3M-GSN εις-P προσωπον-N2N-ASN ο- A--GSN ιλαστηριον-N2N-GSN ος- --NSN ειμι-V9--PAI3S επι-P ο- A--GSF κιβωτος-N2--GSF ο- A--GSN μαρτυριον-N2N-GSN και-C ου-D αποθνησκω-VF2-FMI3S εν-P γαρ-X νεφελη-N1--DSF οραω-VV--FPI1S επι-P ο- A--GSN ιλαστηριον-N2N-GSN

3 ουτως-D ειςερχομαι-VF--FMI3S *ααρων-N---NSM εις-P ο- A--ASN αγιος-A1A-ASN εν-P μοσχος-N2--DSM εκ-P βους-N3--GPM περι-P αμαρτια-N1A-GSF και-C κριος-N2--ASM εις-P ολοκαυτωμα-N3M-ASN

4 και-C χιτων-N3W-ASM λινους-A1C-ASM αγιαζω-VT--XPPASM ενδυω-VF--FMI3S και-C περισκελης-A3H-NSN λινους-A1C-NSN ειμι-VF--FMI3S επι-P ο- A--GSM χρως-N3T-GSM αυτος- D--GSM και-C ζωνη-N1--DSF λινους-A1C-DSF ζωννυω-VF--FMI3S και-C κιδαρις-N3I-ASF λινους-A1C-ASF περιτιθημι-VF--FMI3S ιματιον-N2N-NPN αγιος-A1A-NPN ειμι-V9--PAI3S και-C λουω-VF--FMI3S υδωρ-N3T-DSN πας-A3--ASN ο- A--ASN σωμα-N3M-ASN αυτος- D--GSM και-C ενδυω-VF--FMI3S αυτος- D--APN

5 και-C παρα-P ο- A--GSF συναγωγη-N1--GSF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM λαμβανω-VF--FMI3S δυο-M χιμαρος-N2--APM εκ-P αιξ-N3G-GPM περι-P αμαρτια-N1A-GSF και-C κριος-N2--ASM εις-A3--ASM εις-P ολοκαυτωμα-N3M-ASN

6 και-C προςαγω-VF--FAI3S *ααρων-N---NSM ο- A--ASM μοσχος-N2--ASM ο- A--ASM περι-P ο- A--GSF αμαρτια-N1A-GSF αυτος- D--GSM και-C εκιλασκομαι-VF--FMI3S περι-P αυτος- D--GSM και-C ο- A--GSM οικος-N2--GSM αυτος- D--GSM

7 και-C λαμβανω-VF--FMI3S ο- A--APM δυο-M χιμαρος-N2--APM και-C ιστημι-VF--FAI3S αυτος- D--APM εναντι-P κυριος-N2--GSM παρα-P ο- A--ASF θυρα-N1A-ASF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

8 και-C επιτιθημι-VF--FAI3S *ααρων-N---NSM επι-P ο- A--APM δυο-M χιμαρος-N2--APM κληρος-N2--ASM εις-A3--ASM ο- A--DSM κυριος-N2--DSM και-C κληρος-N2--ASM εις-A3--ASM ο- A--DSM αποπομπαιος-A1A-DSM

9 και-C προςαγω-VF--FAI3S *ααρων-N---NSM ο- A--ASM χιμαρος-N2--ASM επι-P ος- --ASM επιερχομαι-VBI-AAI3S επι-P αυτος- D--ASM ο- A--NSM κληρος-N2--NSM ο- A--DSM κυριος-N2--DSM και-C προςφερω-VF--FAI3S περι-P αμαρτια-N1A-GSF

10 και-C ο- A--ASM χιμαρος-N2--ASM επι-P ος- --ASM επιερχομαι-VBI-AAI3S επι-P αυτος- D--ASM ο- A--NSM κληρος-N2--NSM ο- A--GSM αποπομπαιος-A1A-GSM ιστημι-VF--FAI3S αυτος- D--ASM ζαω-V3--PAPASM εναντι-P κυριος-N2--GSM ο- A--GSN εκιλασκομαι-VA--AMN επι-P αυτος- D--GSM ωστε-C αποστελλω-VA--AAN αυτος- D--ASM εις-P ο- A--ASF αποπομπη-N1--ASF αποιημι-VF--FAI3S αυτος- D--ASM εις-P ο- A--ASF ερημος-N2--ASF

11 και-C προςαγω-VF--FAI3S *ααρων-N---NSM ο- A--ASM μοσχος-N2--ASM ο- A--ASM περι-P ο- A--GSF αμαρτια-N1A-GSF ο- A--ASM αυτος- D--GSM και-C ο- A--GSM οικος-N2--GSM αυτος- D--GSM μονος-A1--ASM και-C εκιλασκομαι-VF--FMI3S περι-P αυτος- D--GSM και-C ο- A--GSM οικος-N2--GSM αυτος- D--GSM και-C σφαζω-VF--FAI3S ο- A--ASM μοσχος-N2--ASM ο- A--ASM περι-P ο- A--GSF αμαρτια-N1A-GSF ο- A--ASM αυτος- D--GSM

12 και-C λαμβανω-VF--FMI3S ο- A--ASN πυρειον-N2N-ASN πληρης-A3H-ASN ανθραξ-N3K-GPM πυρ-N3--GSN απο-P ο- A--GSN θυσιαστηριον-N2N-GSN ο- A--GSN απεναντι-P κυριος-N2--GSM και-C πιμπλημι-VF--FAI3S ο- A--APF χειρ-N3--APF θυμιαμα-N3M-GSN συνθεσις-N3I-GSF λεπτος-A1--GSF και-C ειςφερω-VF--FAI3S εσω-P ο- A--GSN καταπετασμα-N3M-GSN

13 και-C επιτιθημι-VF--FAI3S ο- A--ASN θυμιαμα-N3M-ASN επι-P ο- A--ASN πυρ-N3--ASN εναντι-P κυριος-N2--GSM και-C καλυπτω-VF--FAI3S ο- A--NSF ατμις-N3D-NSF ο- A--GSN θυμιαμα-N3M-GSN ο- A--ASN ιλαστηριον-N2N-ASN ο- A--ASN επι-P ο- A--GPN μαρτυριον-N2N-GPN και-C ου-D αποθνησκω-VF2-FMI3S

14 και-C λαμβανω-VF--FMI3S απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSM μοσχος-N2--GSM και-C ραινω-VF2-FAI3S ο- A--DSM δακτυλος-N2--DSM επι-P ο- A--ASN ιλαστηριον-N2N-ASN κατα-P ανατολη-N1--APF κατα-P προσωπον-N2N-ASN ο- A--GSN ιλαστηριον-N2N-GSN ραινω-VF2-FAI3S επτακις-D απο-P ο- A--GSN αιμα-N3M-GSN ο- A--DSM δακτυλος-N2--DSM

15 και-C σφαζω-VF--FAI3S ο- A--ASM χιμαρος-N2--ASM ο- A--ASM περι-P ο- A--GSF αμαρτια-N1A-GSF ο- A--ASM περι-P ο- A--GSM λαος-N2--GSM εναντι-P κυριος-N2--GSM και-C ειςφερω-VF--FAI3S απο-P ο- A--GSN αιμα-N3M-GSN αυτος- D--GSM εσω-P ο- A--GSN καταπετασμα-N3M-GSN και-C ποιεω-VF--FAI3S ο- A--ASN αιμα-N3M-ASN αυτος- D--GSM ος- --ASM τροπος-N2--ASM ποιεω-VAI-AAI3S ο- A--ASN αιμα-N3M-ASN ο- A--GSM μοσχος-N2--GSM και-C ραινω-VF2-FAI3S ο- A--ASN αιμα-N3M-ASN αυτος- D--GSM επι-P ο- A--ASN ιλαστηριον-N2N-ASN κατα-P προσωπον-N2N-ASN ο- A--GSN ιλαστηριον-N2N-GSN

16 και-C εκιλασκομαι-VF--FMI3S ο- A--ASN αγιος-A1A-ASN απο-P ο- A--GPF ακαθαρσια-N1A-GPF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C απο-P ο- A--GPN αδικημα-N3M-GPN αυτος- D--GPM περι-P πας-A1S-GPF ο- A--GPF αμαρτια-N1A-GPF αυτος- D--GPM και-C ουτως-D ποιεω-VF--FAI3S ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN ο- A--DSF εκκτιζω-VM--XPPDSF εν-P αυτος- D--DPM εν-P μεσος-A1--DSN ο- A--GSF ακαθαρσια-N1A-GSF αυτος- D--GPM

17 και-C πας-A3--NSM ανθρωπος-N2--NSM ου-D ειμι-VF--FMI3S εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN ειςπορευομαι-V1--PMPGSM αυτος- D--GSM εκιλασκομαι-VA--AMN εν-P ο- A--DSN αγιος-A1A-DSN εως-C αν-X εκερχομαι-VB--AAS3S και-C εκιλασκομαι-VF--FMI3S περι-P αυτος- D--GSM και-C ο- A--GSM οικος-N2--GSM αυτος- D--GSM και-C περι-P πας-A1S-GSF συναγωγη-N1--GSF υιος-N2--GPM *ισραηλ-N---GSM

18 και-C εκερχομαι-VF--FMI3S επι-P ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--ASN ειμι-V9--PAPASN απεναντι-P κυριος-N2--GSM και-C εκιλασκομαι-VF--FMI3S επι-P αυτος- D--GSM και-C λαμβανω-VF--FMI3S απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSM μοσχος-N2--GSM και-C απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSM χιμαρος-N2--GSM και-C επιτιθημι-VF--FAI3S επι-P ο- A--APN κερας-N3T-APN ο- A--GSN θυσιαστηριον-N2N-GSN κυκλος-N2--DSM

19 και-C ραινω-VF2-FAI3S επι-P αυτος- D--GSN απο-P ο- A--GSN αιμα-N3M-GSN ο- A--DSM δακτυλος-N2--DSM επτακις-D και-C καθαριζω-VF2-FAI3S αυτος- D--ASN και-C αγιαζω-VF--FAI3S αυτος- D--ASN απο-P ο- A--GPF ακαθαρσια-N1A-GPF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM

20 και-C συντελεω-VF--FAI3S εκιλασκομαι-V1--PMPNSM ο- A--ASN αγιος-A1A-ASN και-C ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN και-C ο- A--ASN θυσιαστηριον-N2N-ASN και-C περι-P ο- A--GPM ιερευς-N3V-GPM καθαριζω-VF2-FAI3S και-C προςαγω-VF--FAI3S ο- A--ASM χιμαρος-N2--ASM ο- A--ASM ζαω-V3--PAPASM

21 και-C επιτιθημι-VF--FAI3S *ααρων-N---NSM ο- A--APF χειρ-N3--APF αυτος- D--GSM επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSM χιμαρος-N2--GSM ο- A--GSM ζαω-V3--PAPGSM και-C εκαγορευω-VF--FAI3S επι-P αυτος- D--GSM πας-A1S-APF ο- A--APF ανομια-N1A-APF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C πας-A1S-APF ο- A--APF αδικια-N1A-APF αυτος- D--GPM και-C πας-A1S-APF ο- A--APF αμαρτια-N1A-APF αυτος- D--GPM και-C επιτιθημι-VF--FAI3S αυτος- D--APF επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSM χιμαρος-N2--GSM ο- A--GSM ζαω-V3--PAPGSM και-C εκ αποστελλω-VF2-FAI3S εν-P χειρ-N3--DSF ανθρωπος-N2--GSM ετοιμος-A1--GSM εις-P ο- A--ASF ερημος-N2--ASF

22 και-C λαμβανω-VF--FMI3S ο- A--NSM χιμαρος-N2--NSM επι-P εαυτου- D--DSM ο- A--APF αδικια-N1A-APF αυτος- D--GPM εις-P γη-N1--ASF αβατος-A1B-ASF και-C εκ αποστελλω-VF2-FAI3S ο- A--ASM χιμαρος-N2--ASM εις-P ο- A--ASF ερημος-N2--ASF

23 και-C ειςερχομαι-VF--FMI3S *ααρων-N---NSM εις-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN και-C εκδυω-VF--FMI3S ο- A--ASF στολη-N1--ASF ο- A--ASF λινους-A1C-ASF ος- --ASF ενδυω-VXI-YAI3S ειςπορευομαι-V1--PMPGSM αυτος- D--GSM εις-P ο- A--ASN αγιος-A1A-ASN και-C αποτιθημι-VF--FAI3S αυτος- D--ASF εκει-D

24 και-C λουω-VF--FMI3S ο- A--ASN σωμα-N3M-ASN αυτος- D--GSM υδωρ-N3T-DSN εν-P τοπος-N2--DSM αγιος-A1A-DSM και-C ενδυω-VF--FMI3S ο- A--ASF στολη-N1--ASF αυτος- D--GSM και-C εκερχομαι-VB--AAPNSM ποιεω-VF--FAI3S ο- A--ASN ολοκαρπωμα-N3M-ASN αυτος- D--GSM και-C ο- A--ASN ολοκαρπωμα-N3M-ASN ο- A--GSM λαος-N2--GSM και-C εκιλασκομαι-VF--FMI3S περι-P αυτος- D--GSM και-C περι-P ο- A--GSM οικος-N2--GSM αυτος- D--GSM και-C περι-P ο- A--GSM λαος-N2--GSM ως-C περι-P ο- A--GPM ιερευς-N3V-GPM

25 και-C ο- A--ASN στεαρ-N3T-ASN ο- A--ASN περι-P ο- A--GPF αμαρτια-N1A-GPF αναφερω-VF--FAI3S επι-P ο- A--ASN θυσιαστηριον-N2N-ASN

26 και-C ο- A--NSM εκ αποστελλω-V1--PAPNSM ο- A--ASM χιμαρος-N2--ASM ο- A--ASM διαστελλω-VMI-YPPASM εις-P αφεσις-N3I-ASF πλυνω-VF2-FAI3S ο- A--APN ιματιον-N2N-APN και-C λουω-VF--FMI3S ο- A--ASN σωμα-N3M-ASN αυτος- D--GSM υδωρ-N3T-DSN και-C μετα-P ουτος- D--APN ειςερχομαι-VF--FMI3S εις-P ο- A--ASF παρεμβολη-N1--ASF

27 και-C ο- A--ASM μοσχος-N2--ASM ο- A--ASM περι-P ο- A--GSF αμαρτια-N1A-GSF και-C ο- A--ASM χιμαρος-N2--ASM ο- A--ASM περι-P ο- A--GSF αμαρτια-N1A-GSF ος- --GPM ο- A--NSN αιμα-N3M-NSN ειςφερω-VQI-API3S εκιλασκομαι-VA--AMN εν-P ο- A--DSN αγιος-A1A-DSN εκφερω-VF--FAI3P αυτος- D--APN εξω-P ο- A--GSF παρεμβολη-N1--GSF και-C κατακαιω-VF--FAI3P αυτος- D--APN εν-P πυρ-N3--DSN και-C ο- A--APN δερμα-N3M-APN αυτος- D--GPM και-C ο- A--APN κρεας-N3--APN αυτος- D--GPM και-C ο- A--ASF κοπρος-N2--ASF αυτος- D--GPM

28 ο- A--NSM δε-X κατακαιω-V1--PAPNSM αυτος- D--APN πλυνω-VF2-FAI3S ο- A--APN ιματιον-N2N-APN και-C λουω-VF--FMI3S ο- A--ASN σωμα-N3M-ASN αυτος- D--GSM υδωρ-N3T-DSN και-C μετα-P ουτος- D--APN ειςερχομαι-VF--FMI3S εις-P ο- A--ASF παρεμβολη-N1--ASF

29 και-C ειμι-VF--FMI3S ουτος- D--NSN συ- P--DP νομιμος-A1--NSN αιωνιος-A1B-NSN εν-P ο- A--DSM μην-N3--DSM ο- A--DSM εβδομος-A1--DSM δεκατος-A1--DSF ο- A--GSM μην-N3--GSM ταπεινοω-VA--AAD2P ο- A--APF ψυχη-N1--APF συ- P--GP και-C πας-A3--ASN εργον-N2N-ASN ου-D ποιεω-VF--FAI2P ο- A--NSM αυτοχθων-N3N-NSM και-C ο- A--NSM προσηλυτος-N2--NSM ο- A--NSM προςκειμαι-V5--PMPNSM εν-P συ- P--DP

30 εν-P γαρ-X ο- A--DSF ημερα-N1A-DSF ουτος- D--DSF εκιλασκομαι-VF--FMI3S περι-P συ- P--GP καθαριζω-VA--AAN συ- P--AP απο-P πας-A1S-GPF ο- A--GPF αμαρτια-N1A-GPF συ- P--GP εναντι-P κυριος-N2--GSM και-C καθαριζω-VS--FPI2P

31 σαββατον-N2N-NPN σαββατον-N2N-GPN αναπαυσις-N3I-NSF ουτος- D--NSF ειμι-VF--FMI3S συ- P--DP και-C ταπεινοω-VF--FAI2P ο- A--APF ψυχη-N1--APF συ- P--GP νομιμος-A1--NSN αιωνιος-A1B-NSN

32 εκιλασκομαι-VF--FMI3S ο- A--NSM ιερευς-N3V-NSM ος- --ASM αν-X χριω-VA--AAS3P αυτος- D--ASM και-C ος- --ASM αν-X τελειοω-VF--FAI3P ο- A--APF χειρ-N3--APF αυτος- D--GSM ιερατευω-V1--PAN μετα-P ο- A--ASM πατηρ-N3--ASM αυτος- D--GSM και-C ενδυω-VF--FMI3S ο- A--ASF στολη-N1--ASF ο- A--ASF λινους-A1C-ASF στολη-N1--ASF αγιος-A1A-ASF

33 και-C εκιλασκομαι-VF--FMI3S ο- A--ASN αγιος-A1A-ASN ο- A--GSN αγιος-A1A-GSN και-C ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN και-C ο- A--ASN θυσιαστηριον-N2N-ASN εκιλασκομαι-VF--FMI3S και-C περι-P ο- A--GPM ιερευς-N3V-GPM και-C περι-P πας-A1S-GSF συναγωγη-N1--GSF εκιλασκομαι-VF--FMI3S

34 και-C ειμι-VF--FMI3S ουτος- D--NSN συ- P--DP νομιμος-A1--NSN αιωνιος-A1B-NSN εκιλασκομαι-V1--PMN περι-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM απο-P πας-A1S-GPF ο- A--GPF αμαρτια-N1A-GPF αυτος- D--GPM απαξ-D ο- A--GSM ενιαυτος-N2--GSM ποιεω-VC--FPI3S καθαπερ-D συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

   

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Arcana Coelestia # 6148

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6148. Only the ground of the priests bought he not. That this signifies that the internal procured for itself from the natural, capacities to receive good, because these are from itself, is evident from the representation of Joseph, of whom these things are said, as being the internal (of which above); from the signification of the “ground,” as being the receptacle of truth (of which also above, n. 6135-6137), here the capacity to receive good, for capacity is receptibility, and this must be within it, in order that a receptacle may be a receptacle. This capacity comes from good, that is, through good from the Lord; for unless the good of love flowed in from the Lord, no man would have the capacity to receive either truth or good. It is the influx of good of love from the Lord which causes all things within man to be disposed for reception. That the capacity to receive good is from the natural, is signified by the ground being in Egypt, for by “Egypt” is signified the natural in respect to memory-knowledges (n. 6142). The internal sense as given above is further evident from the signification of “priests,” as being good (of which in what follows); and from the signification of “not buying,” as being not to appropriate to himself these capacities as he had appropriated to himself truths and the goods of truth with their receptacles (which was done by means of desolations and sustainings), for the reason that these capacities were from himself, that is, from the internal. Thus it is that by these words, “Only the ground of the priests bought he not” is signified that the internal procured for itself from the natural, capacities to receive good, because these are from itself.

[2] The case herein is this. The capacities in man to receive truth and good are immediately from the Lord, nor does man render any aid in the procuring of them. For man is always kept in the capacity to receive good and truth, and from this capacity he has understanding and will; but a man’s not receiving them is the result of his turning to evil: the capacity does indeed then remain, but the approach to the thought and feeling of them is closed against him; and therefore the capacity to see truth and feel good perishes in proportion as a man turns himself to evil and confirms himself therein in life and faith. That man contributes nothing whatever to the capacity to receive truth and good, is known from the doctrine of the church, that nothing of the truth of faith and nothing of the good of charity comes from man, but that all comes from the Lord. Nevertheless a man can destroy this capacity in himself. From this it may now be seen how it is to be understood that the internal procured for itself from the natural, capacities to receive good, because these are from itself. It is said “from the natural,” because the influx of good from the Lord is effected by the Lord through the internal into the natural. When a capacity to receive has been acquired in the natural, then there is influx, for then there is reception (as may be seen above, n. 5828).

[3] In regard to goods being signified by “priests,” be it known that there are two things which proceed from the Lord, namely, good and truth. The Divine good was represented by priests, and the Divine truth by kings. Hence it is that by “priests” are signified goods, and by “kings” truths. (Concerning the priesthood and royalty which are predicated of the Lord, see n. 1728, 2015, 3670.) In the Ancient Representative Church the priesthood and the royalty were joined together in one person, because the good and truth which proceed from the Lord are united, and in heaven with the angels are also joined together.

[4] The person in whom these two things in the Ancient Church were joined together was called “Melchizedek,” or “King of Righteousness,” as may be seen from the Melchizedek who came to Abraham, of whom it is thus written:

Melchizedek king of Salem brought forth bread and wine; and he was priest to God Most High; and he blessed Abraham (Genesis 14:18-19).

That he represented the Lord as to both is manifest from the fact that he was king and at the same time priest, and that he was allowed to bless Abraham and to offer him bread and wine, which at that time also were symbols of the good of love and the truth of faith. That Melchizedek represented the Lord as to both is further manifest from David:

Jehovah hath sworn and He will not repent, Thou art a priest eternally after the manner of Melchizedek (Psalms 110:4);

which was said of the Lord; “after the manner of Melchizedek” means that he was both king and priest, that is, in the supreme sense, that from Him proceed the Divine good and the Divine truth together.

[5] Moreover as a representative church was instituted with the posterity of Jacob, therefore in one person conjointly was represented the Divine good and the Divine truth which proceed united from the Lord. But on account of the wars and of the idolatry of that people, these two offices were at first divided, and they who ruled over the people were called “leaders,” and afterward “judges;” while they who officiated in holy things were called “priests,” and were of the seed of Aaron, and Levites. Yet afterward these two offices were joined together in one person, as in Eli and in Samuel. But because the people were of such a character that a representative church could not be instituted among them, but only the representative of a church, by reason of the idolatrous disposition which prevailed among them, therefore it was permitted that the two offices should be separated, and that the Lord as to Divine truth should be represented by kings, and as to Divine good by priests. That this was done at the will of the people, and not of the Lord’s good pleasure, is manifest from the word of Jehovah unto Samuel:

Obey the voice of the people in all that they shall say unto thee; for they have not rejected thee, but they have rejected Me, that I should not reign over them; and thou shalt show them the king’s right (1 Samuel 8:7 to the end, and 12:19-20).

[6] The reason why these two offices were not to be separated, was that the Divine truth separated from the Divine good condemns everyone; whereas the Divine truth united to the Divine good saves. For from the Divine truth man is condemned to hell, but by the Divine good he is taken out therefrom, and is elevated into heaven. Salvation is of mercy, thus from the Divine good; but damnation is when man refuses mercy, and thus rejects from himself the Divine good; wherefore he is left to judgment from truth. (That kings represented the Divine truth may be seen, n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.)

[7] That priests represented the Lord as to Divine good, and that from this they signify good, may be seen from all those things in the internal sense which were instituted with respect to the priesthood when Aaron was chosen, and afterward the Levites; as that the high priest alone should enter into the Holy of holies and there minister; that the holy things of Jehovah should be for the priest (Leviticus 23:20; 27:21); that they should not have a portion and inheritance in the land, but that Jehovah should be their portion and inheritance (Numbers 18:20; Deuteronomy 10:9; 18:1); that the Levites were given to Jehovah instead of the firstborn, and that by Jehovah they were given to Aaron (Numbers 3:9, 12-13, 40 to the end; 8:16-19); that the high priest with the Levites should be in the midst of the camp when they pitched and when they set forward (Numbers 1:50-54; 2:17; 3:23-38; 4:1 to the end); that no one of the seed of Aaron in whom was any blemish should come near to offer burnt-offerings and sacrifices (Leviticus 21:17-21); besides many other things (see Leviticus 21:9-13, and elsewhere).

[8] All these things represented in the supreme sense the Divine good of the Lord, and thus in the relative sense the good which is of love and of charity. But the garments of Aaron, which were called the “garments of holiness,” represented the Divine truth from the Divine good; concerning which garments of the Lord’s Divine mercy more shall be said in the explications of what is written in Exodus.

[9] As truth is signified by “kings,” and good by “priests,” therefore in the Word “kings and priests” are frequently mentioned together; as in Revelation:

Jesus Christ hath made us kings and priests to God and His Father (Revelation 1:5-6; 5:10);

“kings” are said to be “made” from the truth which is of faith, and “priests” from the good which is of charity. Thus with those who are in the Lord truth and good are joined together, as they are in heaven (as was said above), and this is meant by “being made kings and priests.”

[10] In Jeremiah:

It shall come to pass in that day that the heart of the king and of the princes shall perish; and the priests shall be amazed; and the prophets shall wonder (Jeremiah 4:9).

Again:

The house of Israel are ashamed; they, their kings, their princes, and their priests, and their prophets (Jeremiah 2:26).

Again:

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem (Jeremiah 8:1).

In these passages “kings” denote truths; “princes,” primary truths (n. 1482, 2089, 5044); “priests,” goods; and “prophets,” those who teach (n. 2534).

[11] Be it known further that the fact of Joseph’s not buying the ground of the priests was a representative that all capacity to receive truth and good is from the Lord, is evident from a similar law concerning the fields of the Levites in Moses:

The field of the suburbs of the cities of the Levites may not be sold; for it is their eternal possession (Leviticus 25:34);

by this is meant in the internal sense that no man ought to claim for himself anything of the good of the church, which is the good of love and of charity, because this is from the Lord alone.

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

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