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Leviticus 22

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

2 ειπον-VB--AAD2S *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM και-C προςεχω-V1--PAD3P απο-P ο- A--GPN αγιος-A1A-GPN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C ου-D βεβηλοω-VF--FAI3P ο- A--ASN ονομα-N3M-ASN ο- A--ASN αγιος-A1A-ASN εγω- P--GS οσος-A1--APN αυτος- D--NPM αγιαζω-V1--PAI3P εγω- P--DS εγω- P--NS κυριος-N2--NSM

3 ειπον-VB--AAD2S αυτος- D--DPM εις-P ο- A--APF γενεα-N1A-APF συ- P--GP πας-A3--NSM ανθρωπος-N2--NSM ος- --NSM αν-X προςερχομαι-VB--AAS3S απο-P πας-A3--GSN ο- A--GSN σπερμα-N3M-GSN συ- P--GP προς-P ο- A--APN αγιος-A1A-APN οσος-A1--APN αν-X αγιαζω-V1--PAS3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM ο- A--DSM κυριος-N2--DSM και-C ο- A--NSF ακαθαρσια-N1A-NSF αυτος- D--GSM επι-P αυτος- D--DSM εκολεθρευω-VC--FPI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF απο-P εγω- P--GS εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

4 και-C ανθρωπος-N2--NSM εκ-P ο- A--GSN σπερμα-N3M-GSN *ααρων-N---GSM ο- A--GSM ιερευς-N3V-GSM και-C ουτος- D--NSM λεπραω-V3--PAI3S η-C γονορρυης-A3H-NSM ο- A--GPN αγιος-A1A-GPN ου-D εσθιω-VF--FMI3S εως-C αν-X καθαριζω-VS--APS3S και-C ο- A--NSM απτομαι-V1--PMPNSM πας-A1S-GSF ακαθαρσια-N1A-GSF ψυχη-N1--GSF η-C ανθρωπος-N2--NSM ος- --DSM αν-X εκερχομαι-VB--AAS3S εκ-P αυτος- D--GSM κοιτη-N1--NSF σπερμα-N3M-GSN

5 η-C οστις- X--NSM αν-X απτομαι-VA--AMS3S πας-A3--GSN ερπετον-N2N-GSN ακαθαρτος-A1B-GSN ος- --NSN μιαινω-VF2-FAI3S αυτος- D--ASM η-C επι-P ανθρωπος-N2--DSM εν-P ος- --DSM μιαινω-VF2-FAI3S αυτος- D--ASM κατα-P πας-A1S-ASF ακαθαρσια-N1A-ASF αυτος- D--GSM

6 ψυχη-N1--NSF οστις- X--NSF αν-X απτομαι-VA--AMS3S αυτος- D--GPM ακαθαρτος-A1B-NSM ειμι-VF--FMI3S εως-P εσπερα-N1A-GSF ου-D εσθιω-VF--FMI3S απο-P ο- A--GPN αγιος-A1A-GPN εαν-C μη-D λουω-VA--AMS3S ο- A--ASN σωμα-N3M-ASN αυτος- D--GSM υδωρ-N3T-DSN

7 και-C δυω-V1--PAS3S ο- A--NSM ηλιος-N2--NSM και-C καθαρος-A1A-NSM ειμι-VF--FMI3S και-C τοτε-D εσθιω-VF--FMI3S ο- A--GPN αγιος-A1A-GPN οτι-C αρτος-N2--NSM ειμι-V9--PAI3S αυτος- D--GSM

8 θνησιμαιος-A1A-ASN και-C θηριαλωτος-A1B-ASN ου-D εσθιω-VF--FMI3S μιαινω-VC--APN αυτος- D--ASM εν-P αυτος- D--DPN εγω- P--NS κυριος-N2--NSM

9 και-C φυλασσω-VF--FMI3P ο- A--APN φυλαγμα-N3M-APN εγω- P--GS ινα-C μη-D λαμβανω-VB--AAS3P δια-P αυτος- D--APN αμαρτια-N1A-ASF και-C αποθνησκω-VB--AAS3P δια-P αυτος- D--APN εαν-C βεβηλοω-VA--AAS3P αυτος- D--APN εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM ο- A--NSM αγιαζω-V1--PAPNSM αυτος- D--APM

10 και-C πας-A3--NSM αλλογενης-A3H-NSM ου-D εσθιω-VF--FMI3S αγιος-A1A-APN παροικος-A1B-NSM ιερευς-N3V-GSM η-C μισθωτος-A1--NSM ου-D εσθιω-VF--FMI3S αγιος-A1A-APN

11 εαν-C δε-X ιερευς-N3V-NSM κταομαι-VA--AMS3S ψυχη-N1--ASF εγκτητος-A1B-ASF αργυριον-N2N-GSN ουτος- D--NSM εσθιω-VF--FMI3S εκ-P ο- A--GPM αρτος-N2--GPM αυτος- D--GSM και-C ο- A--NPM οικογενης-A3H-NPM αυτος- D--GSM και-C ουτος- D--NPM εσθιω-VF--FMI3P ο- A--GPM αρτος-N2--GPM αυτος- D--GSM

12 και-C θυγατηρ-N3--NSF ανθρωπος-N2--GSM ιερευς-N3V-GSM εαν-C γιγνομαι-VB--AMS3S ανηρ-N3--DSM αλλογενης-A3H-DSM αυτος- D--NSF ο- A--GPF απαρχη-N1--GPF ο- A--GPN αγιος-A1A-GPN ου-D εσθιω-VF--FMI3S

13 και-C θυγατηρ-N3--NSF ιερευς-N3V-GSM εαν-C γιγνομαι-VB--AMS3S χηρα-N1A-NSF η-C εκβαλλω-VM--XPPNSF σπερμα-N3M-NSN δε-X μη-D ειμι-V9--IAI3S αυτος- D--DSF επι αναστρεφω-VF--FAI3S επι-P ο- A--ASM οικος-N2--ASM ο- A--ASM πατρικος-A1--ASM κατα-P ο- A--ASF νεοτης-N3T-ASF αυτος- D--GSF απο-P ο- A--GPM αρτος-N2--GPM ο- A--GSM πατηρ-N3--GSM αυτος- D--GSF εσθιω-VF--FMI3S και-C πας-A3--NSM αλλογενης-A3H-NSM ου-D εσθιω-VF--FMI3S απο-P αυτος- D--GPM

14 και-C ανθρωπος-N2--NSM ος- --NSM αν-X εσθιω-VB--AMS3S αγιος-A1A-APN κατα-P αγνοια-N1A-ASF και-C προςτιθημι-VF--FAI3S ο- A--ASN επιπεμπτος-A1B-ASN αυτος- D--GSN επι-P αυτος- D--ASN και-C διδωμι-VF--FAI3S ο- A--DSM ιερευς-N3V-DSM ο- A--ASN αγιος-A1A-ASN

15 και-C ου-D βεβηλοω-VF--FAI3P ο- A--APN αγιος-A1A-APN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM ος- --APN αυτος- D--NPM αποαιρεω-V2--PAI3P ο- A--DSM κυριος-N2--DSM

16 και-C επιαγω-VF--FAI3P επι-P εαυτου- D--APM ανομια-N1A-ASF πλημμελεια-N1A-GSF εν-P ο- A--DSN εσθιω-V1--PAN αυτος- D--APM ο- A--APN αγιος-A1A-APN αυτος- D--GPM οτι-C εγω- P--NS κυριος-N2--NSM ο- A--NSM αγιαζω-V1--PAPNSM αυτος- D--APM

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

18 λαλεω-VA--AAD2S *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM και-C πας-A1S-DSF συναγωγη-N1--DSF *ισραηλ-N---GSM και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM ανθρωπος-N2--NSM ανθρωπος-N2--NSM απο-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM η-C ο- A--GPM υιος-N2--GPM ο- A--GPM προσηλυτος-N2--GPM ο- A--GPM προςκειμαι-V5--PMPGPM προς-P αυτος- D--APM εν-P *ισραηλ-N---DSM ος- --NSM αν-X προςφερω-VA--AAS3S ο- A--APN δωρον-N2N-APN αυτος- D--GSM κατα-P πας-A1S-ASF ομολογια-N1A-ASF αυτος- D--GPM η-C κατα-P πας-A1S-ASF αιρεσις-N3I-ASF αυτος- D--GPM οσος-A1--NPN αν-X προςφερω-VA--AAS3P ο- A--DSM θεος-N2--DSM εις-P ολοκαυτωμα-N3M-ASN

19 δεκτος-A1--NPN συ- P--DP αμωμος-A1B-NPN αρσην-A3--NPN εκ-P ο- A--GPN βουκολιον-N2N-GPN και-C εκ-P ο- A--GPN προβατον-N2N-GPN και-C εκ-P ο- A--GPM αιξ-N3G-GPM

20 πας-A3--APN οσος-A1--NPN αν-X εχω-V1--PAS3S μωμος-N2--ASM εν-P αυτος- D--DSN ου-D προςαγω-VF--FAI3P κυριος-N2--DSM διοτι-C ου-D δεκτος-A1--NSN ειμι-VF--FMI3S συ- P--DP

21 και-C ανθρωπος-N2--NSM ος- --NSM αν-X προςφερω-VA--AAS3S θυσια-N1A-ASF σωτηριον-N2N-GSN ο- A--DSM κυριος-N2--DSM διαστελλω-VA--AAPNSM ευχη-N1--ASF κατα-P αιρεσις-N3I-ASF η-C εν-P ο- A--DPF εορτη-N1--DPF συ- P--GP εκ-P ο- A--GPN βουκολιον-N2N-GPN η-C εκ-P ο- A--GPN προβατον-N2N-GPN αμωμος-A1B-NSN ειμι-VF--FMI3S εις-P δεκτος-A1--ASN πας-A3--NSM μωμος-N2--NSM ου-D ειμι-VF--FMI3S εν-P αυτος- D--DSN

22 τυφλος-A1--ASN η-C συντριβω-VP--XPPASN η-C γλωσσοτμητος-A1B-ASN η-C μυρμηκιαω-V3--PAPAPN η-C ψωραγριαω-V3--PAPAPN η-C λειχην-N3N-APM εχω-V1--PAPAPN ου-D προςαγω-VF--FAI3P ουτος- D--APN ο- A--DSM κυριος-N2--DSM και-C εις-P καρπωσις-N3I-ASF ου-D διδωμι-VF--FAI2P απο-P αυτος- D--GPN επι-P ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--DSM κυριος-N2--DSM

23 και-C μοσχος-N2--ASM η-C προβατον-N2N-ASN ωτοτμητος-A1B-ASN η-C κολοβοκερκος-A1B-ASN σφαγιον-N2N-APN ποιεω-VF--FAI2S αυτος- D--APN σεαυτου- D--DSM εις-P δε-X ευχη-N1--ASF συ- P--GS ου-D δεχομαι-VQ--FPI3S

24 θλαδιας-N1T-ASM και-C εκθλιβω-VP--XPPASN και-C εκτομιας-N1T-ASM και-C αποσπαω-VM--XPPASN ου-D προςαγω-VF--FAI2S αυτος- D--APN ο- A--DSM κυριος-N2--DSM και-C επι-P ο- A--GSF γη-N1--GSF συ- P--GP ου-D ποιεω-VF--FAI2P

25 και-C εκ-P χειρ-N3--GSF αλλογενης-A3H-GSM ου-D προςφερω-VF--FAI2P ο- A--APN δωρον-N2N-APN ο- A--GSM θεος-N2--GSM συ- P--GP απο-P πας-A3--GPN ουτος- D--GPN οτι-C φθαρμα-N3M-NPN ειμι-V9--PAI3S εν-P αυτος- D--DPN μωμος-N2--NSM εν-P αυτος- D--DPN ου-D δεχομαι-VQ--FPI3S ουτος- D--NPN συ- P--DP

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

27 μοσχος-N2--ASM η-C προβατον-N2N-ASN η-C αιξ-N3G-ASM ως-C αν-X τικτω-VQ--APS3S και-C ειμι-VF--FMI3S επτα-M ημερα-N1A-APF υπο-P ο- A--ASF μητηρ-N3--ASF ο- A--DSF δε-X ημερα-N1A-DSF ο- A--DSF ογδοος-A1--DSF και-C επεκεινα-D δεχομαι-VQ--FPI3S εις-P δωρον-N2N-APN καρπωμα-N3M-ASN κυριος-N2--DSM

28 και-C μοσχος-N2--ASM η-C προβατον-N2N-ASN αυτος- D--ASF και-C ο- A--APN παιδιον-N2N-APN αυτος- D--GSF ου-D σφαζω-VF--FAI2S εν-P ημερα-N1A-DSF εις-A1A-DSF

29 εαν-C δε-X θυω-VA--AAS2S θυσια-N1A-ASF ευχη-N1--ASF χαρμοσυνη-N1--GSF κυριος-N2--DSM εις-P δεκτος-A1--ASN συ- P--DP θυω-VF--FAI2P αυτος- D--ASN

30 αυτος- D--DSF ο- A--DSF ημερα-N1A-DSF εκεινος- D--DSF βιβρωσκω-VC--FPI3S ου-D απολειπω-VF--FAI2P απο-P ο- A--GPN κρεας-N3--GPN εις-P ο- A--ASN πρωι-D εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM

31 και-C φυλασσω-VF--FAI2P ο- A--APF εντολη-N1A-APF εγω- P--GS και-C ποιεω-VF--FAI2P αυτος- D--APF

32 και-C ου-D βεβηλοω-VF--FAI2P ο- A--ASN ονομα-N3M-ASN ο- A--GSN αγιος-A1A-GSN και-C αγιαζω-VS--FPI1S εν-P μεσος-A1--DSM ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM εγω- P--NS κυριος-N2--NSM ο- A--NSM αγιαζω-V1--PAPNSM συ- P--AP

33 ο- A--NSM εκαγω-VB--AAPNSM συ- P--AP εκ-P γη-N1--GSF *αιγυπτος-N2--GSF ωστε-C ειμι-V9--PAN συ- P--GP θεος-N2--NSM εγω- P--NS κυριος-N2--NSM

   

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Arcana Coelestia # 5291

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5291. 'And let him take up a fifth part of the land [of Egypt]' means which are to be preserved and then stored away. This is clear from the meaning of 'taking up a fifth part' as that which implies something similar to taking tenths. In the Word 'taking tenths' means preserving remnants, and preserving remnants is a gathering together and then storing away of forms of truth and good. For remnants are the forms of good and truth that the Lord has stored away in the interior man, see 468, 530, 560, 561, 661, 1050, 1906, 2284, 5135, and 'tenths' is used in the Word to mean remnants, 576, 1738, 2280, and so also is 'ten', 1906, 2284. And the number five, which is half of ten, is likewise used to mean the same. Half or twice any number when used in the Word holds the same meaning as the number itself. Twenty for example holds the same meaning as ten, four the same as two, six the same as three, twenty-four the same as twelve, and so on. A multiplication of a number also holds the same meaning. A hundred or a thousand for example holds the same as ten; seventy-two and also a hundred and forty-four hold the same as twelve. Therefore what it is that composite numbers hold within them may be seen from the simple numbers of which they are the products. What the more simple numbers hold within them may be seen in a similar way from their integers. Five for example may be seen from ten, two and a half from five, and so on. In general it should be recognized that multiples hold the same meaning as their factors, yet more completely, while quotients hold the same meaning as their dividends, yet less completely.

[2] As regards the number five specifically, this has a dual meaning. First, it means that which is little and consequently something; second, it means remnants. It receives its meaning of that which is little from its relationship with other numbers meaning that which is much, namely a thousand and a hundred, and therefore ten also. For 'a thousand' and 'a hundred' mean that which is much, see 2575, 2636, and so therefore does 'ten', 3107, 4638, as a consequence of which 'five' means that which is little, and also something, 649, 4638. But 'five' means remnants when it has a connection with ten, 'ten' in this case meaning remnants, as stated above. For all numbers used in the Word have spiritual realities as their meaning, see 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265.

[3] Anyone who does not know that the Word has an internal sense which is not visible in the letter will be utterly astonished by the idea that spiritual realities too are meant by the numbers used in the Word. The specific reason for his astonishment is his inability to use numbers to give shape to any spiritual idea, when yet the spiritual ideas known to angels present themselves as numbers, see 5265. The identity of those ideas or spiritual realities to which numbers correspond can, it is true, be known; but the origin of such correspondence remains hidden, such as the origin of the correspondence of 'twelve' to all aspects of faith, the correspondence of 'seven' to things that are holy, as well as that of 'ten' and also 'five' to forms of good and truth stored up by the Lord within the interior man, and so on. Even so, it is enough if people know simply that such a correspondence does exist and that by virtue of that correspondence each number used in the Word denotes something present in the spiritual world, consequently that what is Divine has been inspired into them and so lies concealed within them.

[4] Examples of this are seen in the following places where 'five' is mentioned, such as the Lord's parable in Matthew 25:14 and following verses about the man who, before going away to a foreign country, placed his resources in the hands of his servants. To the first he gave five talents, to the second two, and to the third one. The servant who received five talents traded with them and earned five talents more. In a similar way the one who received two earned two more; but the servant who received one hid his master's money 1 in the earth. The person whose thought does not extend beyond the literal sense knows no other than this, that the numbers five, two, and one have been adopted merely to make up the story told in the parable and that they entail nothing more, when in fact those actual numbers hold some arcanum within them. The servant who received the five talents means those people who have accepted forms of good and truth from the Lord and so have received remnants. The one who received the two talents means those who at a more advanced stage in life have linked charity to faith, while the servant who received the one means someone who receives faith alone devoid of charity. Regarding this servant it is said that he hid his master's money 1 in the earth - the reason for this description being that the money 1 he is said to have received means in the internal sense truth which is the truth of faith, 1551, 2954; but faith that is devoid of charity cannot earn any interest, that is, it cannot be fruitful. These are the kinds of matters that numbers hold within them.

[5] Much the same is contained in other parables, such as the parable in Luke 19:12 and following verses regarding someone who journeyed to a far country to receive a kingdom. He gave his servants ten minas and told them to trade with these until he came back. When he returned the first said, 'Sir, your mina has earned ten minas'. He said to him, 'Well done, good servant; because you have been faithful over a very little, be over ten cities'. The second said, 'Sir, your mina has made five minas', and to him too he said, 'You also, be over five cities'. The third had kept his mina stored away in a handkerchief. But the master said, 'Take the mina from him and give it to him who has ten minas'. Here in a similar way 'ten' and 'five' mean remnants, 'ten' rather more, 'five' somewhat less. The one who kept his mina stored away in a handkerchief describes those who acquire the truths of faith but do not join them to the good deeds of charity, so that these truths do not gain interest or become fruitful at all.

[6] The same meaning exists in other places where the Lord uses these numbers, such as the place where He refers to what one of those invited to a supper said,

I have bought five yoke of oxen, and I am going away to test them. Luke 14:19.

Also in the place where He refers to what the rich man said to Abraham,

I have five brothers; send [Lazarus] to speak to them, lest they come into this place of torment. Luke 16:28.

And in the place where He talks about ten virgins, five of whom were wise and five were foolish, Matthew 25:1-13. The following words spoken by the Lord in a similar way contain such numbers,

Do you think that I have come to give peace on earth? No, I tell you, but division; for from now on there will be in one house five divided; three against two, and two against three. Luke 12:51-52.

And the following details given in the historical narrative also contain such numbers - the Lord fed five thousand people with five loaves and two fishes; He commanded them to sit down in groups of a hundred and groups of fifty; and after they had eaten they collected twelve baskets of broken pieces, Matthew 14:15-21; Mark 6:38 and following verses; Luke 9:12-17; John 6:5-13.

[7] It is hardly credible that the numbers included in such details, since these belong to a historical narrative, have a spiritual meaning. That is, five thousand, the number of people, has a spiritual meaning; so does five, the number of loaves, as well as two, the number of fishes. A hundred, and likewise fifty, the numbers of people sitting down together, each have a spiritual meaning; and so lastly does twelve, the number of baskets containing broken pieces. Though it may seem incredible, every detail holds some arcanum. Every single thing occurred providentially, to the end that Divine realities might be represented by them.

[8] In the following places too 'five' means things of a similar nature in the spiritual world, and it corresponds to such in both senses, the genuine sense and the contrary one: In Isaiah,

Gleanings will be left in it, as in the shaking of an olive tree, 2 two or three berries on the top of the [highest] branch, four or five on the branches of a fruitful tree. Isaiah 17:6-7.

In the same prophet,

On that day there will be five cities in the land of Egypt which speak in the lips of Canaan and swear to Jehovah Zebaoth. Isaiah 19:18.

In the same prophet,

One thousand at the rebuke of one, at the rebuke of five you are fleeing, until you remain like a flagstaff on top of a mountain, like a signal upon a hill. Isaiah 30:17.

In John,

The fifth angel sounded, at which point I saw a star that had fallen from heaven to the earth. To him was given the key of the pit of the abyss. It was given the locusts which were coming out from there, that they should not kill the people who did not have the seal of God on their foreheads, but that they should torment them five months. Revelation 9:1, 3, 5, 10.

In the same book,

Here is intelligence, if anyone has wisdom: The seven heads are seven mountains, on which the woman sits; and there are seven kings. Five have fallen; and one is, the other has not yet come. And when he comes he must remain a short time. Revelation 17:9-10.

[9] The number five holds a similar representative meaning in the following places,

The valuation for a man or for a woman was determined by their ages - between one month and five years, and between five years and twenty years. Leviticus 27:1-9.

If a field was redeemed, one-fifth was to be added. Leviticus 27:19.

If tithes were redeemed, again one fifth was to be added. Leviticus 27:31.

The firstborn who were in excess [of the Levites] were to be redeemed for five shekels [each]. Numbers 3:46-end.

The firstborn of an unclean beast was to be redeemed with the addition of one-fifth. Leviticus 27:27.

In the case of any wrongs that were done one-fifth was to be added as a penalty. Leviticus 22:14; 17:13, 15; Numbers 5:6-8.

Anyone who stole an ox or one of the flock, and who slaughtered it or sold it, had to restore five oxen for an ox, and four of the flock for one of the flock. Exodus 11:1.

[10] The fact that the number five contains some heavenly arcanum, as does ten also, is evident from the cherubs referred to in the first Book of Kings,

In the sanctuary Solomon made two cherubs of olive wood, each ten cubits high. The wing of one cherub was five cubits, and the wing of the other cherub five cubits; ten cubits from the tips of the wings of one to the tips of the wings of the other. Thus a cherub was ten cubits; both cherubs were the same size and same shape. 1 Kings 6:23-25.

The same fact is evident from the lavers around the temple, and also from the lampstands, described in the same book,

Five bases for the lavers were placed on the right side of the house, 3 and five on the left side of the house. 3 Also, five lampstands were placed on the right, and five on the left in front of the sanctuary. 1 Kings 7:39, 49.

The bronze sea was ten cubits from one brim to the other, and five cubits high, and thirty cubits in circumference. 1 Kings 7:13.

All this was prescribed so that holy things might be meant spiritually not only by the numbers ten and five but also by thirty, for although geometrically this number giving the circumference is not right for the stated diameter, it nevertheless implies spiritually what is meant by the rim of a vessel.

[11] All numbers mentioned in the Word mean things existing in the spiritual world, as is clearly evident from the numbers used in Ezekiel, where a new land, a new city, a new temple, and a detailed measuring of these by the angel are described; see Chapters 40-43, 45-49 [sic.]. Numbers are used in these chapters to describe practically every sacred object, and therefore anyone unacquainted with what those numbers hold within them can know scarcely anything about the arcana present there. The number ten and the number five occur there in Ezekiel 40:7, 11, 48; 41:2, 9, 11-12; 42:4; 45:11, 14, in addition to the multiplications of such numbers, namely twenty-five, fifty, five hundred, and five thousand. As regards the new land, the new city, and the new temple mentioned in those chapters, these mean the Lord's kingdom in heaven, and therefore His Church on earth, as is clear from every detail mentioned there.

[12] All the references above to 'five' have been gathered together for the reason that here and in what follows the subject is the land of Egypt, where, in the seven years of abundance, a fifth part of the corn was to be gathered and preserved for use in the succeeding years of famine. This demonstrates that 'the fifth part' means the forms of good and truth which a person has received from the Lord, who has stored them away and preserved them in that person for future use when there is a famine, that is, when there is an absence and deprivation of goodness and truth. For unless the Lord stored away in a person such forms of good and truth, there would be nothing to raise him up in a state of temptation and vastation and consequently to make it possible for him to be regenerated, so that he would be left without any means of salvation in the next life.

Poznámky pod čarou:

1. or silver

2. The Latin means fig tree, but the Hebrew means olive tree, which Swedenborg has in other places where he quotes this verse.

3. literally, beside the shoulder of the house towards the right/left

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

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Ezekiel 40

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1 In the five and twentieth year of our captivity, in the beginning of the year, in the tenth [day] of the month, in the fourteenth year after that the city was struck, in the same day, the hand of Yahweh was on me, and he brought me there.

2 In the visions of God brought he me into the land of Israel, and set me down on a very high mountain, whereon was as it were the frame of a city on the south.

3 He brought me there; and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.

4 The man said to me, Son of man, see with your eyes, and hear with your ears, and set your heart on all that I shall show you; for, to the intent that I may show them to you, you are brought here: declare all that you see to the house of Israel.

5 Behold, a wall on the outside of the house all around, and in the man's hand a measuring reed six cubits long, of a cubit and a handbreadth each: so he measured the thickness of the building, one reed; and the height, one reed.

6 Then came he to the gate which looks toward the east, and went up its steps: and he measured the threshold of the gate, one reed broad; and the other threshold, one reed broad.

7 Every lodge was one reed long, and one reed broad; and [the space] between the lodges was five cubits; and the threshold of the gate by the porch of the gate toward the house was one reed.

8 He measured also the porch of the gate toward the house, one reed.

9 Then measured he the porch of the gate, eight cubits; and its posts, two cubits; and the porch of the gate was toward the house.

10 The lodges of the gate eastward were three on this side, and three on that side; they three were of one measure: and the posts had one measure on this side and on that side.

11 He measured the breadth of the opening of the gate, ten cubits; and the length of the gate, thirteen cubits;

12 and a border before the lodges, one cubit [on this side], and a border, one cubit on that side; and the lodges, six cubits on this side, and six cubits on that side.

13 He measured the gate from the roof of the one lodge to the roof of the other, a breadth of twenty-five cubits; door against door.

14 He made also posts, sixty cubits; and the court [reached] to the posts, around the gate.

15 [From] the forefront of the gate at the entrance to the forefront of the inner porch of the gate were fifty cubits.

16 There were closed windows to the lodges, and to their posts within the gate all around, and likewise to the arches; and windows were around inward; and on [each] post were palm trees.

17 Then brought he me into the outer court; and behold, there were rooms and a pavement, made for the court all around: thirty rooms were on the pavement.

18 The pavement was by the side of the gates, answerable to the length of the gates, even the lower pavement.

19 Then he measured the breadth from the forefront of the lower gate to the forefront of the inner court outside, one hundred cubits, [both] on the east and on the north.

20 The gate of the outer court whose prospect is toward the north, he measured its length and its breadth.

21 The lodges of it were three on this side and three on that side; and its posts and its arches were after the measure of the first gate: its length was fifty cubits, and the breadth twenty-five cubits.

22 The windows of it, and its arches, and the palm trees of it, were after the measure of the gate whose prospect is toward the east; and they went up to it by seven steps; and its arches were before them.

23 There was a gate to the inner court over against the [other] gate, [both] on the north and on the east; and he measured from gate to gate one hundred cubits.

24 He led me toward the south; and behold, a gate toward the south: and he measured its posts and its arches according to these measures.

25 There were windows in it and in its arches all around, like those windows: the length was fifty cubits, and the breadth twenty-five cubits.

26 There were seven steps to go up to it, and its arches were before them; and it had palm trees, one on this side, and another on that side, on its posts.

27 There was a gate to the inner court toward the south: and he measured from gate to gate toward the south a hundred cubits.

28 Then he brought me to the inner court by the south gate: and he measured the south gate according to these measures;

29 and its lodges, and its posts, and its arches, according to these measures: and there were windows in it and in its arches all around; it was fifty cubits long, and twenty-five cubits broad.

30 There were arches all around, twenty-five cubits long, and five cubits broad.

31 The arches of it were toward the outer court; and palm trees were on its posts: and the ascent to it had eight steps.

32 He brought me into the inner court toward the east: and he measured the gate according to these measures;

33 and its lodges, and its posts, and its arches, according to these measures: and there were windows therein and in its arches all around; it was fifty cubits long, and twenty-five cubits broad.

34 The arches of it were toward the outer court; and palm trees were on its posts, on this side, and on that side: and the ascent to it had eight steps.

35 He brought me to the north gate: and he measured [it] according to these measures;

36 its lodges, its posts, and its arches: and there were windows therein all around; the length was fifty cubits, and the breadth twenty-five cubits.

37 The posts of it were toward the outer court; and palm trees were on its posts, on this side, and on that side: and the ascent to it had eight steps.

38 A room with its door was by the posts at the gates; there they washed the burnt offering.

39 In the porch of the gate were two tables on this side, and two tables on that side, to kill thereon the burnt offering and the sin offering and the trespass offering.

40 On the [one] side outside, as one goes up to the entry of the gate toward the north, were two tables; and on the other side, which belonged to the porch of the gate, were two tables.

41 Four tables were on this side, and Four tables on that side, by the side of the gate; eight tables, whereupon they killed [the sacrifices].

42 There were four tables for the burnt offering, of cut stone, a cubit and a half long, and a cubit and a half broad, and one cubit high; whereupon they laid the instruments with which they killed the burnt offering and the sacrifice.

43 The hooks, a handbreadth long, were fastened within all around: and on the tables was the flesh of the offering.

44 Outside of the inner gate were rooms for the singers in the inner court, which was at the side of the north gate; and their prospect was toward the south; one at the side of the east gate having the prospect toward the north.

45 He said to me, This room, whose prospect is toward the south, is for the priests, the keepers of the duty of the house;

46 and the room whose prospect is toward the north is for the priests, the keepers of the duty of the altar: these are the sons of Zadok, who from among the sons of Levi come near to Yahweh to minister to him.

47 He measured the court, one hundred cubits long, and a hundred cubits broad, foursquare; and the altar was before the house.

48 Then he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side: and the breadth of the gate was three cubits on this side, and three cubits on that side.

49 The length of the porch was twenty cubits, and the breadth eleven cubits; even by the steps by which they went up to it: and there were pillars by the posts, one on this side, and another on that side.