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Leviticus 19

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

2 λαλεω-VA--AAD2S ο- A--DSF συναγωγη-N1--DSF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM αγιος-A1A-NPM ειμι-VF--FMI2P οτι-C εγω- P--NS αγιος-A1A-NSM κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

3 εκαστος-A1--NSM πατηρ-N3--ASM αυτος- D--GSM και-C μητηρ-N3--ASF αυτος- D--GSM φοβεω-V2--PMD3S και-C ο- A--APN σαββατον-N2N-APN εγω- P--GS φυλασσω-VF--FMI2P εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

4 ου-D επιακολουθεω-VF--FAI2P ειδωλον-N2N-DPN και-C θεος-N2--APM χωνευτος-A1--APM ου-D ποιεω-VF--FAI2P συ- P--DP εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

5 και-C εαν-C θυω-VA--AAS2P θυσια-N1A-ASF σωτηριον-N2N-GSN ο- A--DSM κυριος-N2--DSM δεκτος-A1--ASF συ- P--GP θυω-VF--FAI2P

6 ος- --DSF αν-X ημερα-N1A-DSF θυω-VA--AAS2P βιβρωσκω-VC--FPI3S και-C ο- A--DSF αυριον-D και-C εαν-C καταλειπω-VV--APS3S εως-P ημερα-N1A-GSF τριτος-A1--GSF εν-P πυρ-N3--DSN κατακαιω-VC--FPI3S

7 εαν-C δε-X βρωσις-N3I-DSF βιβρωσκω-VC--APS3S ο- A--DSF ημερα-N1A-DSF ο- A--DSF τριτος-A1--DSF αθυτος-A1B-NSN ειμι-V9--PAI3S ου-D δεχομαι-VQ--FPI3S

8 ο- A--NSM δε-X εσθιω-V1--PAPNSM αυτος- D--ASN αμαρτια-N1A-ASF λαμβανω-VF--FMI3S οτι-C ο- A--APN αγιος-A1A-APN κυριος-N2--GSM βεβηλοω-VAI-AAI3S και-C εκολεθρευω-VC--FPI3P ο- A--NPF ψυχη-N1--NPF ο- A--NPF εσθιω-V1--PAPNPF εκ-P ο- A--GSM λαος-N2--GSM αυτος- D--GPM

9 και-C εκθεριζω-V1--PAPGPM συ- P--GP ο- A--ASM θερισμος-N2--ASM ο- A--GSF γη-N1--GSF συ- P--GP ου-D συντελεω-VF--FAI2P ο- A--ASM θερισμος-N2--ASM συ- P--GP ο- A--GSM αγρος-N2--GSM εκθεριζω-VA--AAN και-C ο- A--APN αποπιπτω-V1--PAPAPN ο- A--GSM θερισμος-N2--GSM συ- P--GS ου-D συνλεγω-VF--FAI2S

10 και-C ο- A--ASM αμπελων-N3W-ASM συ- P--GS ου-D επι ανατρυγαω-VF--FAI2S ουδε-C ο- A--APM ρωξ-N3--APM ο- A--GSM αμπελων-N3W-GSM συ- P--GS συνλεγω-VF--FAI2S ο- A--DSM πτωχος-N2--DSM και-C ο- A--DSM προσηλυτος-N2--DSM καταλειπω-VF--FAI2S αυτος- D--APN εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

11 ου-D κλεπτω-VF--FAI2P ου-D ψευδω-VF--FMI2P ου-D συκοφαντεω-VF--FAI3S εκαστος-A1--NSM ο- A--ASM πλησιον-D

12 και-C ου-D ομνυμι-VF2-FMI2P ο- A--DSN ονομα-N3M-DSN εγω- P--GS επι-P αδικος-A1B-DSM και-C ου-D βεβηλοω-VF--FAI2P ο- A--ASN ονομα-N3M-ASN ο- A--GSM θεος-N2--GSM συ- P--GP εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

13 ου-D αδικεω-VF--FAI2S ο- A--ASM πλησιον-D και-C ου-D αρπαζω-VF--FAI2S και-C ου-D μη-D κοιμαω-VC--FPI3S ο- A--NSM μισθος-N2--NSM ο- A--GSM μισθωτος-A1--GSM παρα-P συ- P--DS εως-C πρωι-D

14 ου-D κακως-D ειπον-VF2-FAI2S κωφος-A1--ASM και-C απεναντι-P τυφλος-A1--GSM ου-D προςτιθημι-VF--FAI2S σκανδαλον-N2N-ASN και-C φοβεω-VC--FPI2S κυριος-N2--ASM ο- A--ASM θεος-N2--ASM συ- P--GS εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

15 ου-D ποιεω-VF--FAI2P αδικος-A1B-ASM εν-P κρισις-N3I-DSF ου-D λαμβανω-VF--FMI2S προσωπον-N2N-ASN πτωχος-N2--GSM ουδε-C θαυμαζω-VF--FAI2S προσωπον-N2N-ASN δυναστης-N1M-GSM εν-P δικαιοσυνη-N1--DSF κρινω-VF2-FAI2S ο- A--ASM πλησιον-D συ- P--GS

16 ου-D πορευομαι-VF--FMI2S δολος-N2--DSM εν-P ο- A--DSN εθνος-N3E-DSN συ- P--GS ου-D επι συνιστημι-VF--FMI2S επι-P αιμα-N3M-ASN ο- A--GSM πλησιον-D συ- P--GS εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

17 ου-D μισεω-VF--FAI2S ο- A--ASM αδελφος-N2--ASM συ- P--GS ο- A--DSF διανοια-N1A-DSF συ- P--GS ελεγμος-N2--DSM ελεγχω-VF--FAI2S ο- A--ASM πλησιον-D συ- P--GS και-C ου-D λαμβανω-VF--FMI2S δια-P αυτος- D--ASM αμαρτια-N1A-ASF

18 και-C ου-D εκδικαζω-VF2-FMI3S συ- P--GS ο- A--NSF χειρ-N3--NSF και-C ου-D μηνιω-VF--FAI2S ο- A--DPM υιος-N2--DPM ο- A--GSM λαος-N2--GSM συ- P--GS και-C αγαπαω-VF--FAI2S ο- A--ASM πλησιον-D συ- P--GS ως-C σεαυτου- D--ASM εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM

19 ο- A--ASM νομος-N2--ASM εγω- P--GS φυλασσω-VF--FMI2P ο- A--APN κτηνος-N3E-APN συ- P--GS ου-D καταοχευω-VF--FAI2S ετεροζυγος-A1B-DSN και-C ο- A--ASM αμπελων-N3W-ASM συ- P--GS ου-D κατασπειρω-VF2-FAI2S διαφορος-A1B-ASN και-C ιματιον-N2N-ASN εκ-P δυο-M υφαινω-VM--XPPASN κιβδηλος-A1B-ASN ου-D επιβαλλω-VF--FAI2S σεαυτου- D--DSM

20 και-C εαν-C τις- I--NSM κοιμαω-VC--APS3S μετα-P γυνη-N3K-GSF κοιτη-N1--ASF σπερμα-N3M-GSN και-C αυτος- D--NSF οικετις-N3--NSF διαφυλασσω-VK--XPPNSF ανθρωπος-N2--DSM και-C αυτος- D--NSF λυτρον-N2N-DPN ου-D λυτροω-VM--XPI3S η-C ελευθερια-N1A-NSF ου-D διδωμι-VCI-API3S αυτος- D--DSF επισκοπη-N1--NSF ειμι-VF--FMI3S αυτος- D--DPM ου-D αποθνησκω-VF2-FMI3P οτι-C ου-D αποελευθεροω-VCI-API3S

21 και-C προςαγω-VF--FAI3S ο- A--GSF πλημμελεια-N1A-GSF αυτος- D--GSM ο- A--DSM κυριος-N2--DSM παρα-P ο- A--ASF θυρα-N1A-ASF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN κριος-N2--ASM πλημμελεια-N1A-GSF

22 και-C εκιλασκομαι-VF--FMI3S περι-P αυτος- D--GSM ο- A--NSM ιερευς-N3V-NSM εν-P ο- A--DSM κριος-N2--DSM ο- A--GSF πλημμελεια-N1A-GSF εναντι-P κυριος-N2--GSM περι-P ο- A--GSF αμαρτια-N1A-GSF ος- --GSF αμαρτανω-VBI-AAI3S και-C αποιημι-VC--FPI3S αυτος- D--DSM ο- A--NSF αμαρτια-N1A-NSF ος- --ASF αμαρτανω-VBI-AAI3S

23 οταν-D δε-X ειςερχομαι-VB--AAS2P εις-P ο- A--ASF γη-N1--ASF ος- --ASF κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP διδωμι-V8--PAI3S συ- P--DP και-C καταφυτευω-VF--FAI2P πας-A3--ASN ξυλον-N2N-ASN βρωσιμος-A1B-ASN και-C περικαθαριζω-VF2-FAI2P ο- A--ASF ακαθαρσια-N1A-ASF αυτος- D--GSN ο- A--NSM καρπος-N2--NSM αυτος- D--GSN τρεις-A3--APN ετος-N3E-APN ειμι-VF--FMI3S συ- P--DP απερικαθαρτος-AIB-NSM ου-D βιβρωσκω-VC--FPI3S

24 και-C ο- A--DSN ετος-N3E-DSN ο- A--DSN τεταρτος-A1--DSN ειμι-VF--FMI3S πας-A3--NSM ο- A--NSM καρπος-N2--NSM αυτος- D--GSM αγιος-A1A-NSM αινετος-A1--NSM ο- A--DSM κυριος-N2--DSM

25 εν-P δε-X ο- A--DSN ετος-N3E-DSN ο- A--DSN πεμπτος-A1--DSN εσθιω-VF--FMI2P ο- A--ASM καρπος-N2--ASM προσθεμα-N3M-NSN συ- P--DP ο- A--NPN γενημα-N3M-NPN αυτος- D--GSM εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

26 μη-D εσθιω-V1--PAD2P επι-P ο- A--GPN ορος-N3E-GPN και-C ου-D οιωνιζομαι-VF2-FMI2P ουδε-C ορνιθοσκοπεομαι-VF--FMI2P

27 ου-D ποιεω-VF--FAI2P σισοη-N1--ASF εκ-P ο- A--GSF κομη-N1--GSF ο- A--GSF κεφαλη-N1--GSF συ- P--GP ουδε-C φθειρω-VF2-FAI2P ο- A--ASF οψις-N3I-ASF ο- A--GSM πωγων-N3W-GSM συ- P--GP

28 και-C εντομις-N3--APF επι-P ψυχη-N1--DSF ου-D ποιεω-VF--FAI2P εν-P ο- A--DSN σωμα-N3M-DSN συ- P--GP και-C γραμμα-N3M-APN στικτος-A1--APN ου-D ποιεω-VF--FAI2P εν-P συ- P--DP εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

29 ου-D βεβηλοω-VF--FAI2S ο- A--ASF θυγατηρ-N3--ASF συ- P--GS εκπορνευω-VA--AAN αυτος- D--ASF και-C ου-D εκπορνευω-VF--FAI3S ο- A--NSF γη-N1--NSF και-C ο- A--NSF γη-N1--NSF πιμπλημι-VS--FPI3S ανομια-N1A-GSF

30 ο- A--APN σαββατον-N2N-APN εγω- P--GS φυλασσω-VF--FMI2P και-C απο-P ο- A--GPN αγιος-A1A-GPN εγω- P--GS φοβεω-VC--FPI2P εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM

31 ου-D επιακολουθεω-VF--FAI2P εγγαστριμυθος-A1B-DPM και-C ο- A--DPM επαοιδος-N2--DPM ου-D προςκολλαω-VC--FPI2P εκμιαινω-VC--APN εν-P αυτος- D--DPM εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

32 απο-P προσωπον-N2N-GSN πολιος-A1A-GSM εκ ανιστημι-VF--FMI2S και-C τιμαω-VF--FAI2S προσωπον-N2N-ASN πρεσβυτερος-A1A-GSMC και-C φοβεω-VC--FPI2S ο- A--ASM θεος-N2--ASM συ- P--GS εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

33 εαν-C δε-X τις- I--NSM προςερχομαι-VB--AAS3S προσηλυτος-N2--NSM συ- P--DP εν-P ο- A--DSF γη-N1--DSF συ- P--GP ου-D θλιβω-VF--FAI2P αυτος- D--ASM

34 ως-C ο- A--NSM αυτοχθων-N3N-NSM εν-P συ- P--DP ειμι-VF--FMI3S ο- A--NSM προσηλυτος-N2--NSM ο- A--NSM προςπορευομαι-V1--PMPNSM προς-P συ- P--AP και-C αγαπαω-VF--FAI2S αυτος- D--ASM ως-C σεαυτου- D--ASM οτι-C προσηλυτος-N2--NPM γιγνομαι-VCI-API2P εν-P γη-N1--DSF *αιγυπτος-N2--DSF εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

35 ου-D ποιεω-VF--FAI2P αδικος-A1B-ASM εν-P κρισις-N3I-DSF εν-P μετρον-N2N-DPN και-C εν-P σταθμιον-N2N-DPN και-C εν-P ζυγον-N2N-DPN

36 ζυγον-N2N-NPN δικαιος-A1A-NPN και-C σταθμιον-N2N-NPN δικαιος-A1A-NPN και-C χους-N3--NSM δικαιος-A1A-NSM ειμι-VF--FMI3S συ- P--DP εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP ο- A--NSM εκαγω-VB--AAPNSM συ- P--AP εκ-P γη-N1--GSF *αιγυπτος-N2--GSF

37 και-C φυλασσω-VF--FMI2P πας-A3--ASM ο- A--ASM νομος-N2--ASM εγω- P--GS και-C πας-A3--APN ο- A--APN προσταγμα-N3M-APN εγω- P--GS και-C ποιεω-VF--FAI2P αυτος- D--APN εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

   

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Apocalypse Explained # 204

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204. These things saith he that is holy, he that is true. That this signifies from whom is that faith is evident from the signification of holy and true, when said of the Lord, as denoting that charity and faith are from Him, the term holy being used in reference to charity, and the term true, to faith. That the Lord is called holy because charity is from Him, and hence, that holiness in the Word is said of charity and of faith therefrom, will be seen presently. But that the Lord is called true because faith is from Him, and that hence truth in the Word is spoken of faith, is because all truth has reference to faith: for that is said to be true which is believed; other things have not reference to faith, because they are not believed. But as the subject now treated of is the faith of charity, something shall first be said concerning faith and its quality.

[2] There is spiritual faith, and there is merely natural faith. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbour, is to love what is true, sincere and just, and, from the will, to act accordingly. For the neighbour, in the spiritual sense, is not any particular man, but is that which is in man; if this is what is true, sincere and just, and a man be loved from these, then the neighbour is loved. That this is meant by charity in the spiritual sense, any one may know if he will but reflect; for every one loves another, not for the sake of his person, but for the sake of that which is in him; this is the source of all friendship, favour and honour.

From this it follows, that to love men for the sake of what is true, sincere and just in them, is spiritual love; for truth, sincerity and justice are spiritual things, because they are out of heaven from the Lord. No one thinks, wills and does anything good, which is good in itself, but everything is from the Lord; and truth, sincerity and justice are the goods which are essentially good when from the Lord. These things, now, are the neighbour in the spiritual sense; it is therefore clear what is meant in that sense by love towards the neighbour, or charity. This is the source of spiritual faith; for whatever is loved is said to be true when it is thought of. That this is the case every one may know if he but reflects; for every one confirms what he loves by many things in his thought, and all these he calls truths; no one has any truth but from this source: it therefore follows that, according to the quality of a man's love, such are his truths; consequently, if that love is spiritual, so also will be the truths, because they act in unity with the love. All truths in the aggregate, because they are believed, are called faith; hence it is clear, that spiritual faith in its essence is charity.

[3] So far concerning spiritual faith; but faith merely natural is not the faith of the church, although it is called faith; but is mere knowledge (scientia). The reason of this is, that it proceeds not from love towards the neighbour, or charity, which is the very spiritual itself whence faith is derived, but from some natural love which has reference either to the love of self or of the world; and whatever proceeds from these loves is natural. Love forms man's spirit, for a man as to his spirit is entirely his love, as it were: hence he thinks, wills and acts; therefore no other truth constitutes his faith but that which comes from his love; and truth which belongs to the love of self or of the world is merely natural, because it comes from man and from the world, and not from the Lord and out of heaven; for he loves truth, not for its own sake, but for the sake of honour, gain and reputation, to which it is subservient; and because his truth is of such a quality, such also is his faith. This is why such faith is not the faith of the truth of the church, or faith in a spiritual sense, but in a natural sense, which is knowledge (scientia): therefore also, because nothing thereof is in man's spirit, but only in his memory, together with other worldly things, it is dissipated after death. For that alone remains with a man after death that belongs to his love; for, as has been said, love forms man's spirit, and man as to his spirit is entirely such as his love is. Other things concerning charity and faith therefrom, may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of (n. 84-106, and n. 108-122); also in the small work, The Last Judgment 33-39), where it is shown that there is no faith where there is no charity.

[4] That the term holy in the Word is used in reference to Divine truth, and hence to charity and its faith, is evident from the passages where it is used. There are two things that proceed from the Lord and are received by the angels - Divine good and Divine truth; these proceed unitedly from the Lord, but are received by the angels variously; some receive Divine good more than Divine truth, and some receive Divine truth more than Divine good. The former constitute the celestial kingdom of the Lord, and are called celestial angels, and, in the Word, they are called the just; but the latter constitute the spiritual kingdom of the Lord, and are called spiritual angels, and in the Word holy (concerning those two kingdoms and the angels thereof, see the work, Heaven and Hell 20-28). This is why by just and justice in the Word is meant Divine good and what thence proceeds, and by holy and holiness is meant Divine truth and what thence proceeds.

From these considerations it will be seen what is meant in the Word by being justified, and what by being sanctified, as in the Apocalypse:

"He that is just let him be just still, and he that is holy let him be holy still" (22:11).

And in Luke:

"To serve him in holiness and justice" (1:74).

[5] Because Divine truth proceeding from the Lord is meant by holy, therefore in the Word the Lord is called the Holy One, the Holy One of God, the Holy One of Israel, the Holy One of Jacob; and therefore, also, angels are called holy, and also prophets and apostles; hence also Jerusalem is called holy. That the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, may be seen in Isaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Dan. 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called King of saints in the Apocalypse:

"Just and true are thy ways, thou King of saints" (15:3).

The reason why the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, is, because He alone and none else is holy, which is also declared in the Apocalypse:

"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy" (15:4).

[6] The reason why angels, prophets and apostles are called holy is, that by them, in the spiritual sense, is meant Divine truth; and the reason why Jerusalem is called the holy city is, that by that city, in the spiritual sense, is meant the church as to the doctrine of truth. That angels are in the Word called holy, may be seen in Matthew 25:31; Mark 8:38; Luke 9:26. That prophets are called holy, may be seen, Mark 6:20; Luke 1:70; Apoc. 18:20. That the apostles are called holy, may be seen, Apoc. 18:20. And that Jerusalem is called the holy city, may be seen, Isaiah 48:2; 66:20, 22; Dan. 9:24; Matthew 27:53; Apoc. 21:2, 10. (That by angels in the Word is meant Divine truth proceeding from the Lord, may be seen above, 130, 200; that the same is signified by prophets, may be seen in Arcana Coelestia 2534, 7269; as also by the apostles, see above, n. 100; that by Jerusalem in the Word is meant the church as to the doctrine of truth, may be seen in The Doctrine of the New Jerusalem 6.)

From these considerations it is evident why the Divine truth proceeding from the Lord is called the Spirit of truth, and the Holy Spirit, as may be seen above (n. 183), also why heaven is called the habitation of holiness (Isaiah 63:15; Deuteronomy 26:15), and why the church is called the sanctuary (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).

[7] That holiness is said of Divine truth, is clear in the following passages. In John:

Jesus, when praying, said, "Father, sanctify them through thy truth; thy word is truth. And for their sakes I sanctify myself, that they also might be sanctified in the truth (17:17, 19).

Here to be sanctified is clearly said of Divine truth, and sanctified of those who receive Divine truth from the Lord. In Moses:

"Jehovah came from Sinai, out of the myriads of holiness; from his right hand they had the fire of the law; even he who loveth the people, in thy hand are all his saints, and they are prostrated at thy foot; he shall receive of thy words" (Deuteronomy 33:2, 3).

Sinai signifies heaven, where the Lord is, from whom proceeds Divine truth, or from whom comes the law, both in a limited and a general sense; myriads of holiness signify Divine truths; the law signifies, in a limited sense, the ten precepts of the Decalogue, and in a general sense, the whole Word, which is Divine truth. Those are called peoples in the Word who are in truths, and those of the people who are in truths are called holy. By they are prostrated at thy foot, he shall receive of thy words, is meant holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and instruction therefrom.

From these considerations it can be known what the particulars in that prophecy signify in the spiritual sense. (That Sinai in the Word signifies heaven, where the Lord is, from whom is Divine truth, or from whom is the law, both in a limited and a general sense, Arcana Coelestia 8399, 8753, 8793, 8805, 9420. That the law signifies, in a limited sense, the ten precepts of the Decalogue, and, in a general sense, the whole Word, n. 2606, 3382, 6752, 7463. That those who are in truths are called peoples, and nations those who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That foot, a place for the feet, and footstool, when said of the Lord, signify Divine truth in ultimates, thus the Word in the letter, n. 9406.) Hence it is clear that by myriads of holiness are meant Divine truths, and that those who are in Divine truths are called holy.

[8] Again, in Moses:

"Speak unto the whole assembly of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah of Israel am holy" (Leviticus 19:2).

The subject treated of in that chapter is the statutes, judgments and precepts that were to be observed; and because Divine truths are thereby signified, it is therefore commanded that they should be holy. By Israel is also signified the spiritual church, or the church which is in Divine truths, and therefore it is said, I Jehovah of Israel am holy.

In Moses:

"Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep my statutes that ye may do them" (Leviticus 20:7, 8).

The subject here treated of is also the statutes, judgments and precepts which were to be observed. Again:

"If they keep my statutes and judgments, they shall be a people holy to Jehovah" (Deuteronomy 26:17, 19).

In David:

"We shall be satisfied with the goodness of thy house, with the holiness of thy temple" (Psalms 65:4).

Here they are said to be satisfied with the goodness of the house of Jehovah, and with the holiness of His temple, because the house of God, in the highest sense, signifies the Lord as to Divine good, and temple as to Divine truth (see Arcana Coelestia 3720). In Zechariah:

"In that day there shall be upon the bells of the horses holiness unto Jehovah" (14:20).

The establishment of a new church is there treated of, and by the bells of the horses are signified scientific truths (scientifica vera) from the Intellectual. (That bells signify scientific truths may be seen, Arcana Coelestia 9921, 9926; and that a horse signifies the Intellectual, may be seen in the small work. The White Horse 1-4.)

[9] From these considerations it is evident what was represented and signified by it being commanded,

That upon the mitre, which was upon the head of Aaron, should be placed a plate of pure gold, upon which was engraved "holiness to Jehovah" (Exodus 28:36-38; 39:30, 31);

for the mitre signified wisdom, which pertains to Divine truth (see Arcana Coelestia 9827, 9949). It may also be known what is signified and represented

By Aaron and his sons, their garments, the altar, the tabernacle, with everything pertaining thereto, being anointed with oil, and that thus "they should be sanctified" (Exodus 29:1-36; 30:22, 24-30; Leviticus 8:1 to the end).

For oil signified the Divine good of the Divine love, and sanctification the proceeding Divine; for it is the Divine good which sanctifies, and the Divine truth is that which is thence holy.

[10] That the word holy is used of charity, is evident from what was said above concerning the angels of heaven, namely, that there are some of them who receive more Divine good than Divine truth, and that there are others who receive more Divine truth than Divine good: the former constitute the celestial kingdom of the Lord, and are those who are in love to the Lord, and because they are in love to the Lord, they are called just; but the latter constitute the spiritual kingdom of the Lord, and are those who are in charity towards the neighbour, and on that account are called holy. (That there are two loves which constitute heaven - love to the Lord, and love towards the neighbour, or charity, and that the heavens are thence distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom, may be seen in the work, Heaven and Hell 13-19 and n. 20-28.)

  
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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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