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Leviticus 8

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

2 λαμβανω-VB--AAD2S *ααρων-N---ASM και-C ο- A--APM υιος-N2--APM αυτος- D--GSM και-C ο- A--APF στολη-N1--APF αυτος- D--GSM και-C ο- A--ASN ελαιον-N2N-ASN ο- A--GSF χρισις-N3I-GSF και-C ο- A--ASM μοσχος-N2--ASM ο- A--ASM περι-P ο- A--GSF αμαρτια-N1A-GSF και-C ο- A--APM δυο-M κριος-N2--APM και-C ο- A--ASN κανουν-N2N-ASN ο- A--GPN αζυμος-A1B-GPN

3 και-C πας-A1S-ASF ο- A--ASF συναγωγη-N1--ASF εκκλησιαζω-VA--AAD2S επι-P ο- A--ASF θυρα-N1A-ASF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

4 και-C ποιεω-VAI-AAI3S *μωυσης-N1M-NSM ος- --ASM τροπος-N2--ASM συντασσω-VAI-AAI3S αυτος- D--DSM κυριος-N2--NSM και-C εκεκκλησιαζω-VAI-AAI3S ο- A--ASF συναγωγη-N1--ASF επι-P ο- A--ASF θυρα-N1A-ASF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

5 και-C ειπον-VBI-AAI3S *μωυσης-N1M-NSM ο- A--DSF συναγωγη-N1--DSF ουτος- D--NSN ειμι-V9--PAI3S ο- A--NSN ρημα-N3M-NSN ος- --ASN εντελλομαι-VAI-AMI3S κυριος-N2--NSM ποιεω-VA--AAN

6 και-C προςφερω-VAI-AAI3S *μωυσης-N1M-NSM ο- A--ASM *ααρων-N---ASM και-C ο- A--APM υιος-N2--APM αυτος- D--GSM και-C λουω-VAI-AAI3S αυτος- D--APM υδωρ-N3T-DSN

7 και-C ενδυω-VAI-AAI3S αυτος- D--ASM ο- A--ASM χιτων-N3W-ASM και-C ζωννυω-VAI-AAI3S αυτος- D--ASM ο- A--ASF ζωνη-N1--ASF και-C ενδυω-VAI-AAI3S αυτος- D--ASM ο- A--ASM υποδυτης-N1M-ASM και-C επιτιθημι-VAI-AAI3S επι-P αυτος- D--ASM ο- A--ASF επωμις-N3D-ASF και-C συνζωννυμι-VAI-AAI3S αυτος- D--ASM κατα-P ο- A--ASF ποιησις-N3I-ASF ο- A--GSF επωμις-N3D-GSF και-C συνσφιγγω-VAI-AAI3S αυτος- D--ASM εν-P αυτος- D--DSF

8 και-C επιτιθημι-VAI-AAI3S επι-P αυτος- D--ASF ο- A--ASN λογειον-N2N-ASN και-C επιτιθημι-VAI-AAI3S επι-P ο- A--ASN λογειον-N2N-ASN ο- A--ASF δηλωσις-N3I-ASF και-C ο- A--ASF αληθεια-N1A-ASF

9 και-C επιτιθημι-VAI-AAI3S ο- A--ASF μιτρα-N1A-ASF επι-P ο- A--ASF κεφαλη-N1--ASF αυτος- D--GSM και-C επιτιθημι-VAI-AAI3S επι-P ο- A--ASF μιτρα-N1A-ASF κατα-P προσωπον-N2N-ASN αυτος- D--GSM ο- A--ASN πεταλον-N2N-ASN ο- A--ASN χρυσους-A1C-ASN ο- A--ASN κατααγιαζω-VT--XPPASN αγιος-A1A-ASN ος- --ASM τροπος-N2--ASM συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

10 και-C λαμβανω-VBI-AAI3S *μωυσης-N1M-NSM απο-P ο- A--GSN ελαιον-N2N-GSN ο- A--GSF χρισις-N3I-GSF

11 και-C ραινω-VAI-AAI3S απο-P αυτος- D--GSN επι-P ο- A--ASN θυσιαστηριον-N2N-ASN επτακις-D και-C χριω-VAI-AAI3S ο- A--ASN θυσιαστηριον-N2N-ASN και-C αγιαζω-VAI-AAI3S αυτος- D--ASN και-C πας-A3--APN ο- A--APN σκευος-N3E-APN αυτος- D--GSN και-C ο- A--ASM λουτηρ-N3--ASM και-C ο- A--ASF βασις-N3I-ASF αυτος- D--GSM και-C αγιαζω-VAI-AAI3S αυτος- D--APN και-C χριω-VAI-AAI3S ο- A--ASF σκηνη-N1--ASF και-C πας-A3--APN ο- A--APN εν-P αυτος- D--DSF και-C αγιαζω-VAI-AAI3S αυτος- D--ASF

12 και-C επιχεω-V2I-IAI3S *μωυσης-N1M-NSM απο-P ο- A--GSN ελαιον-N2N-GSN ο- A--GSF χρισις-N3I-GSF επι-P ο- A--ASF κεφαλη-N1--ASF *ααρων-N---GSM και-C χριω-VAI-AAI3S αυτος- D--ASM και-C αγιαζω-VAI-AAI3S αυτος- D--ASM

13 και-C προςαγω-VBI-AAI3S *μωυσης-N1M-NSM ο- A--APM υιος-N2--APM *ααρων-N---GSM και-C ενδυω-VAI-AAI3S αυτος- D--APM χιτων-N3W-APM και-C ζωννυω-VAI-AAI3S αυτος- D--APM ζωνη-N1--APF και-C περιτιθημι-VAI-AAI3S αυτος- D--DPM κιδαρις-N3I-APF καθαπερ-D συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

14 και-C προςαγω-VBI-AAI3S *μωυσης-N1M-NSM ο- A--ASM μοσχος-N2--ASM ο- A--ASM περι-P ο- A--GSF αμαρτια-N1A-GSF και-C επιτιθημι-VAI-AAI3S *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM ο- A--APF χειρ-N3--APF επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSM μοσχος-N2--GSM ο- A--GSM ο- A--GSF αμαρτια-N1A-GSF

15 και-C σφαζω-VAI-AAI3S αυτος- D--ASM και-C λαμβανω-VBI-AAI3S *μωυσης-N1M-NSM απο-P ο- A--GSN αιμα-N3M-GSN και-C επιτιθημι-VAI-AAI3S επι-P ο- A--APN κερας-N3T-APN ο- A--GSN θυσιαστηριον-N2N-GSN κυκλος-N2--DSM ο- A--DSM δακτυλος-N2--DSM και-C καθαριζω-VAI-AAI3S ο- A--ASN θυσιαστηριον-N2N-ASN και-C ο- A--ASN αιμα-N3M-ASN εκχεω-V2I-IAI3S επι-P ο- A--ASF βασις-N3I-ASF ο- A--GSN θυσιαστηριον-N2N-GSN και-C αγιαζω-VAI-AAI3S αυτος- D--ASN ο- A--GSN εκιλασκομαι-VA--AMN επι-P αυτος- D--GSN

16 και-C λαμβανω-VBI-AAI3S *μωυσης-N1M-NSM πας-A3--ASN ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P ο- A--GPN ενδοσθια-N2N-GPN και-C ο- A--ASM λοβος-N2--ASM ο- A--ASM επι-P ο- A--GSN ηπαρ-N3T-GSN και-C αμφοτεροι-A1A-APM ο- A--APM νεφρος-N2--APM και-C ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P αυτος- D--GPM και-C αναφερω-VAI-AAI3S *μωυσης-N1M-NSM επι-P ο- A--ASN θυσιαστηριον-N2N-ASN

17 και-C ο- A--ASM μοσχος-N2--ASM και-C ο- A--ASF βυρσα-N1A-ASF αυτος- D--GSM και-C ο- A--APN κρεας-N3--APN αυτος- D--GSM και-C ο- A--ASF κοπρος-N2--ASF αυτος- D--GSM και-C κατακαιω-VAI-AAI3S αυτος- D--APN πυρ-N3--DSN εξω-P ο- A--GSF παρεμβολη-N1--GSF ος- --ASM τροπος-N2--ASM συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

18 και-C προςαγω-VBI-AAI3S *μωυσης-N1M-NSM ο- A--ASM κριος-N2--ASM ο- A--ASM εις-P ολοκαυτωμα-N3M-ASN και-C επιτιθημι-VAI-AAI3S *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM ο- A--APF χειρ-N3--APF αυτος- D--GPM επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSM κριος-N2--GSM

19 και-C σφαζω-VAI-AAI3S *μωυσης-N1M-NSM ο- A--ASM κριος-N2--ASM και-C προςχεω-V2I-IAI3S *μωυσης-N1M-NSM ο- A--ASN αιμα-N3M-ASN επι-P ο- A--ASN θυσιαστηριον-N2N-ASN κυκλος-N2--DSM

20 και-C ο- A--ASM κριος-N2--ASM κρεανομεω-VAI-AAI3S κατα-P μελος-N3E-APN και-C αναφερω-VAI-AAI3S *μωυσης-N1M-NSM ο- A--ASF κεφαλη-N1--ASF και-C ο- A--APN μελος-N3E-APN και-C ο- A--ASN στεαρ-N3T-ASN

21 και-C ο- A--ASF κοιλια-N1A-ASF και-C ο- A--APM πους-N3D-APM πλυνω-VAI-AAI3S υδωρ-N3T-DSN και-C αναφερω-VAI-AAI3S *μωυσης-N1M-NSM ολος-A1--ASM ο- A--ASM κριος-N2--ASM επι-P ο- A--ASN θυσιαστηριον-N2N-ASN ολοκαυτωμα-N3M-ASN ος- --NSN ειμι-V9--PAI3S εις-P οσμη-N1--ASF ευωδια-N1A-GSF καρπωμα-N3M-NSN ειμι-V9--PAI3S ο- A--DSM κυριος-N2--DSM καθαπερ-D εντελλομαι-VAI-AMI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

22 και-C προςαγω-VBI-AAI3S *μωυσης-N1M-NSM ο- A--ASM κριος-N2--ASM ο- A--ASM δευτερος-A1A-ASM κριος-N2--ASM τελειωσις-N3I-GSF και-C επιτιθημι-VAI-AAI3S *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM ο- A--APF χειρ-N3--APF αυτος- D--GPM επι-P ο- A--ASF κεφαλη-N1--ASF ο- A--GSM κριος-N2--GSM

23 και-C σφαζω-VAI-AAI3S αυτος- D--ASM και-C λαμβανω-VBI-AAI3S *μωυσης-N1M-NSM απο-P ο- A--GSN αιμα-N3M-GSN αυτος- D--GSM και-C επιτιθημι-VAI-AAI3S επι-P ο- A--ASM λοβος-N2--ASM ο- A--GSN ους-N3T-GSN *ααρων-N---GSM ο- A--GSN δεξιος-A1A-GSN και-C επι-P ο- A--ASN ακρος-A1A-ASN ο- A--GSF χειρ-N3--GSF ο- A--GSF δεξιος-A1A-GSF και-C επι-P ο- A--ASN ακρος-A1A-ASN ο- A--GSM πους-N3D-GSM ο- A--GSM δεξιος-A1A-GSM

24 και-C προςαγω-VBI-AAI3S *μωυσης-N1M-NSM ο- A--APM υιος-N2--APM *ααρων-N---GSM και-C επιτιθημι-VAI-AAI3S *μωυσης-N1M-NSM απο-P ο- A--GSN αιμα-N3M-GSN επι-P ο- A--APM λοβος-N2--APM ο- A--GPN ους-N3T-GPN ο- A--GPN δεξιος-A1A-GPN και-C επι-P ο- A--APN ακρος-A1A-APN ο- A--GPF χειρ-N3--GPF αυτος- D--GPM ο- A--GPF δεξιος-A1A-GPF και-C επι-P ο- A--APN ακρος-A1A-APN ο- A--GPM πους-N3D-GPM αυτος- D--GPM ο- A--GPM δεξιος-A1A-GPM και-C προςχεω-V2I-IAI3S *μωυσης-N1M-NSM ο- A--ASN αιμα-N3M-ASN επι-P ο- A--ASN θυσιαστηριον-N2N-ASN κυκλος-N2--DSM

25 και-C λαμβανω-VBI-AAI3S ο- A--ASN στεαρ-N3T-ASN και-C ο- A--ASF οσφυς-N3U-ASF και-C ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P ο- A--GSF κοιλια-N1A-GSF και-C ο- A--ASM λοβος-N2--ASM ο- A--GSN ηπαρ-N3T-GSN και-C ο- A--APM δυο-M νεφρος-N2--APM και-C ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P αυτος- D--GPM και-C ο- A--ASM βραχιων-N3N-ASM ο- A--ASM δεξιος-A1A-ASM

26 και-C απο-P ο- A--GSM κανουν-N2N-GSN ο- A--GSF τελειωσις-N3I-GSF ο- A--GSM ειμι-V9--PAPGSM εναντι-P κυριος-N2--GSM λαμβανω-VBI-AAI3S αρτος-N2--ASM εις-A3--ASM αζυμος-A1B-ASM και-C αρτος-N2--ASM εκ-P ελαιον-N2N-GSN εις-A3--ASM και-C λαγανον-N2N-ASN εις-A3--ASN και-C επιτιθημι-VAI-AAI3S επι-P ο- A--ASN στεαρ-N3T-ASN και-C ο- A--ASM βραχιων-N3N-ASM ο- A--ASM δεξιος-A1A-ASM

27 και-C επιτιθημι-VAI-AAI3S απας-A3--APN επι-P ο- A--APF χειρ-N3--APF *ααρων-N---GSM και-C επι-P ο- A--APF χειρ-N3--APF ο- A--GPM υιος-N2--GPM αυτος- D--GSM και-C αναφερω-VAI-AAI3S αυτος- D--APN αφαιρεμα-N3M-ASN εναντι-P κυριος-N2--GSM

28 και-C λαμβανω-VBI-AAI3S *μωυσης-N1M-NSM απο-P ο- A--GPF χειρ-N3--GPF αυτος- D--GPM και-C αναφερω-VAI-AAI3S αυτος- D--APN *μωυσης-N1M-NSM επι-P ο- A--ASN θυσιαστηριον-N2N-ASN επι-P ο- A--ASN ολοκαυτωμα-N3M-ASN ο- A--GSF τελειωσις-N3I-GSF ος- --NSN ειμι-V9--PAI3S οσμη-N1--NSF ευωδια-N1A-GSF καρπωμα-N3M-NSN ειμι-V9--PAI3S ο- A--DSM κυριος-N2--DSM

29 και-C λαμβανω-VB--AAPNSM *μωυσης-N1M-NSM ο- A--ASN στηθυνιον-N2N-ASN αποαιρεω-VBI-AAI3S αυτος- D--ASN επιθεμα-N3M-ASN εναντι-P κυριος-N2--GSM απο-P ο- A--GSM κριος-N2--GSM ο- A--GSF τελειωσις-N3I-GSF και-C γιγνομαι-VBI-AMI3S *μωυσης-N1M-DSM εν-P μερις-N3D-DSF καθα-D εντελλομαι-VAI-AMI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

30 και-C λαμβανω-VBI-AAI3S *μωυσης-N1M-NSM απο-P ο- A--GSN ελαιον-N2N-GSN ο- A--GSF χρισις-N3I-GSF και-C απο-P ο- A--GSN αιμα-N3M-GSN ο- A--GSN επι-P ο- A--GSN θυσιαστηριον-N2N-GSN και-C προςραινω-VAI-AAI3S επι-P *ααρων-N---ASM και-C ο- A--APF στολη-N1--APF αυτος- D--GSM και-C ο- A--APM υιος-N2--APM αυτος- D--GSM και-C ο- A--APF στολη-N1--APF ο- A--GPM υιος-N2--GPM αυτος- D--GSM μετα-P αυτος- D--GSM και-C αγιαζω-VAI-AAI3S *ααρων-N---ASM και-C ο- A--APF στολη-N1--APF αυτος- D--GSM και-C ο- A--APM υιος-N2--APM αυτος- D--GSM και-C ο- A--APF στολη-N1--APF ο- A--GPM υιος-N2--GPM αυτος- D--GSM μετα-P αυτος- D--GSM

31 και-C ειπον-VBI-AAI3S *μωυσης-N1M-NSM προς-P *ααρων-N---ASM και-C ο- A--APM υιος-N2--APM αυτος- D--GSM εψω-VA--AAD2P ο- A--APN κρεας-N3--APN εν-P ο- A--DSF αυλη-N1--DSF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN εν-P τοπος-N2--DSM αγιος-A1A-DSM και-C εκει-D εσθιω-VF--FMI2P αυτος- D--APN και-C ο- A--APM αρτος-N2--APM ο- A--APM εν-P ο- A--DSN κανουν-N2N-DSN ο- A--GSF τελειωσις-N3I-GSF ος- --ASM τροπος-N2--ASM συντασσω-VK--XMI3S εγω- P--DS λεγω-V1--PAPNSM *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM εσθιω-VF--FMI3P αυτος- D--APN

32 και-C ο- A--NSN καταλειπω-VV--APPNSN ο- A--GPN κρεας-N3--GPN και-C ο- A--GPM αρτος-N2--GPM εν-P πυρ-N3--DSN κατακαιω-VC--FPI3S

33 και-C απο-P ο- A--GSF θυρα-N1A-GSF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN ου-D εκερχομαι-VF--FMI2P επτα-M ημερα-N1A-APF εως-C ημερα-N1A-NSF πληροω-VC--APS3S ημερα-N1A-NSF τελειωσις-N3I-GSF συ- P--GP επτα-M γαρ-X ημερα-N1A-APF τελειοω-VF--FAI3S ο- A--APF χειρ-N3--APF συ- P--GP

34 καθαπερ-D ποιεω-VAI-AAI3S εν-P ο- A--DSF ημερα-N1A-DSF ουτος- D--DSF εντελλομαι-VAI-AMI3S κυριος-N2--NSM ο- A--GSN ποιεω-VA--AAN ωστε-C εκιλασκομαι-VA--AMN περι-P συ- P--GP

35 και-C επι-P ο- A--ASF θυρα-N1A-ASF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN καταημαι-VF--FMI2P επτα-M ημερα-N1A-APF ημερα-N1A-ASF και-C νυξ-N3--ASF φυλασσω-VF--FMI2P ο- A--APN φυλαγμα-N3M-APN κυριος-N2--GSM ινα-C μη-D αποθνησκω-VB--AAS2P ουτως-D γαρ-X εντελλομαι-VAI-AMI3S εγω- P--DS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM

36 και-C ποιεω-VAI-AAI3S *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM πας-A3--APM ο- A--APM λογος-N2--APM ος- --APM συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

   

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Apocalypse Explained # 559

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559. Verse 10. And they had tails like scorpions, signifies sensual knowledges [scientifica] that are persuasive. This is evident from the signification of "tails," as meaning sensual knowledges [scientifica] (of which presently); and from the signification of "scorpions," as being an infatuating and suffocating persuasiveness (of which see above, n. 544; therefore "tails like scorpions" signify sensual knowledges which are persuasive. "Tails" signify sensual knowledges because the tails that protrude outwardly from animals of the earth are the continuations of the spinal cord, which is called the spinal marrow, and this is a continuation of the brain, and the "brain" in like manner as the "head," signifies intelligence and wisdom, because intelligence and wisdom in their beginnings have their seat there; and as tails are the ultimates of the brain they signify sensual knowledges, since these are the ultimates of intelligence and wisdom.

[2] Sensual knowledges are such knowledges as enter from the world through the five bodily senses, and thence viewed in themselves are more material, corporeal, and worldly than those that are interior. All who are in the love of self and have confirmed themselves against Divine and spiritual things are sensual men, and when they are left to themselves and think in their spirit, they think about Divine and spiritual things from sensual knowledges, and consequently they reject Divine and spiritual things as not to be believed, because they do not see them with their eyes or touch them with their hands; and they apply their knowledges, which they have made sensual and material, to the destruction of these. For example, men who are learned in this kind of knowledge, who are skilled in physics, anatomy, botany, and other branches of human learning, when they see the wonderful things in the animal and vegetable kingdoms say in their hearts that all these things are from nature, and not from the Divine, and this because they believe in nothing that they do not see with their eyes and touch with their hands; for they are unable to elevate their minds upward so as to see these things from the light of heaven, for that light is thick darkness to them; but they detain their minds in earthly things, much the same as the animals of the earth do, with which indeed they compare themselves. In a word, with such all knowledges [scientiae] are made sensual; for such as the man himself is, such are all things of his understanding and will; if the man is spiritual all things become spiritual; if he is merely natural all things become natural and not spiritual; if the man is sensual all things become sensual, and this however learned and erudite he may seem to the world to be. But as every man has the faculty to understand truths and perceive goods, such men are able from that faculty to talk about these things like those who are spiritual-rational, although in respect to their spirit they are sensual; for when such men speak before others they do not speak from the spirit but from the bodily memory.

[3] All this has been said to make known what sensual knowledges are. These are what especially persuade, or are especially persuasive, because they are the ultimates of the understanding; for into these as into its ultimates the understanding closes, and these captivate the common people because they are appearances drawn from such things as they see in the world with their eyes; and so long as the thought clings to these it is impossible to dispose the mind to think interiorly or above them until they are put away; for the interior things of the mind all close into ultimates and rest upon them, as a house upon its foundation; consequently these are especially persuasive, but only with those whose minds cannot be elevated above sensual things; and the mind is elevated above them with those who are in the light of heaven from the Lord, for the light of heaven dissipates them. For this reason spiritual men rarely think from things sensual, for they think from things rational and intellectual; but sensual men, who have confirmed themselves in falsities against Divine and spiritual things, when they are left to themselves think only from sensual things.

[4] That "tails" signify sensual knowledges [scientifica] can be seen from the following passages. In Isaiah:

Jehovah will cut off from Israel head and tail, branch and rush. The old man and the honorable, he is the head; but the prophet, the teacher of lies, he is the tail (Isaiah 9:14, 9:16).

This means that all intelligence and wisdom and all knowledge [scientia] of truth will perish; the "head" signifies intelligence and wisdom, wherefore it is said "the old man and the honorable, he is the head," for the "old man" signifies the understanding of truth, and the "honorable" the wisdom of good; but the "tail" signifies sensual knowledge [scientificum], which is the ultimate of intelligence and wisdom; when this is not joined to spiritual intelligence it becomes false knowledge, or knowledge applied to confirm falsities, which is sensual knowledge, like that of the sensual man who sees nothing from the understanding. This is why "the prophet who teacheth lies" is called the "tail," a "prophet" signifying the doctrine of truth, and thence the knowledge of truth, but here doctrine and the knowledge of falsity, for a "lie" signifies falsity, and the "teacher of a lie" one who teaches falsity by applying knowledges from the sense of the letter of the Word to confirm falsities.

[5] In the same:

Neither shall there be for Egypt any work that may make head or tail, branch or rush (Isaiah 19:15).

"Egypt" signifies knowledge [scientia] both of spiritual and of natural things; "no work for it that may make head or tail" signifies that it has no spiritual things, neither natural things by which spiritual things are confirmed, the "head" signifies here the cognitions of spiritual things which are means of intelligence, and the "tail" natural knowledges [scientifica] which are serviceable to things spiritual for intelligence; "branch and rush" have a similar signification, "branch" being spiritual truth, and "rush" sensual knowledge, which is ultimate truth; for if what is prior and what is posterior, or what is first and what is last, do not make one in man, he has no "head and tail."

[6] In Moses:

Thus Jehovah shall make thee as the head, and not as the tail; and thou shalt be above only, and thou shalt not be beneath, if thou shalt hearken unto the commandments of thy God (Deuteronomy 28:13).

"To make as the head" means to make spiritual and intelligent, and thus to elevate out of the light of the world into the light of heaven; and "to make as the tail" means to make sensual and foolish, so as not to look to heaven but only to the world; therefore it is said "and thou shalt be above only, and thou shalt not be beneath," "to be above" meaning to be elevated by the Lord so as to look to heaven, and "to be beneath" meaning not to be elevated by the Lord, but by self, and man by self looks only to the world. For man's interiors which belong to his thought and affection are elevated to heaven by the Lord when man is in the good of life and thence in the truths of doctrine; but when he is in the evil of life and thence in falsities, his lower things look downward, thus only to his body and to such things as are in the world, and thus to hell. Thus man puts off his truly human nature and puts on a beastly nature, for beasts look downward and to such things only as are met with in the world and upon the earth. Elevation into the light of heaven by the Lord is an actual elevation of man's interiors to the Lord; and a depression or casting down to such things as are below and outside the eyes is an actual depression and casting down of the interiors, and when this takes place, all the thought of the spirit is immersed in the ultimate sensual.

[7] In Moses:

The sojourner who is in the midst of thee shall ascend above thee higher and higher, but thou shalt come down lower and lower. He shall lend to thee, and thou shalt not lend to him; he shall be as the head, and thou shalt be as the tail (Deuteronomy 28:43, 44).

This must have a like meaning; "to be as the head" signifying to be spiritual and intelligent, and "to be as the tail" to be sensual and stupid; therefore it is added "he shall lend to thee, and thou shalt not lend to him," which signifies that he shall teach thee truths, but thou shalt not teach him.

[8] In Isaiah:

Say unto him, Take heed, and be quiet; fear not, neither let thine heart be soft because of the two tails of smoking firebrands, for the glowing anger of Rezin and Syria, and of the son of Remaliah (Isaiah 7:4).

"Rezin and Syria" signify the perverted rational, and "the son of Remaliah," king of Israel, who is also called "Ephraim," signifies the perverted intellectual; it is the intellectual in respect to the Word that is signified by "the king of Israel" and "Ephraim;" and it is the rational in respect to the knowledges [scientiae] that confirm that is signified by "Rezin and Syria," for a man in order to have an understanding of the Word must have a rational, and when these two are perverted they look only downward to the earth, and outward to the world, as sensual men do who are in the falsities of evil; therefore they are called "tails." A "smoking firebrand" signifies the lust of falsity and consequent wrath against the truths and goods of the church.

[9] In Moses:

Jehovah said unto Moses, Put forth thine hand and take hold of the tail of the serpent. And he put forth his hand and took hold of it, and it became a staff in his hand (Exodus 4:4).

That here, too, "tail" means the sensual which is the ultimate of the natural may be seen in the Arcana Coelestia 6951-6955). Because "tails" signify the ultimates of intelligence and wisdom, which are sensual knowledges [scientifica], and because all the processes attending the sacrifices signified Divine celestial and spiritual things, therefore:

It was commanded that they should take away the tail hard by the backbone, and should sacrifice it with the other parts there mentioned (Leviticus 3:9; 8:25; 9:19; Exodus 29:22).

(That the burnt-offerings and sacrifices signified Divine celestial and spiritual things, which are the internals of the church, of which worship consists, see Arcana Coelestia 2180, 2805, 2807, 3830, 3519, 6905, 8936.) Because "tails" signify sensual knowledges [scientifica], and when these knowledges are separated from things interior which are spiritual, and in consequence do not with things interior look inward and upward but look outward and downward, they signify falsities confirmed by knowledges. Therefore also in what follows in Revelation, where falsities from that origin are treated of, it is said:

That the tails of the horses seen in vision were like unto serpents, and that they had heads with which they did hurt (Revelation 9:19).

And afterwards:

That the dragon with his tail drew the third part of the stars of heaven, and cast them to the earth (Revelation 12:3, 4);

which things may be seen explained below.

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

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