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Numbers 3

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1 και-C ουτος- D--NPF ο- A--NPF γενεσις-N3I-NPF *ααρων-N---GSM και-C *μωυσης-N1M-GSM εν-P ος- --DSF ημερα-N1A-DSF λαλεω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM εν-P ορος-N3E-DSN *σινα-N---GS

2 και-C ουτος- D--NPN ο- A--NPN ονομα-N3M-NPN ο- A--GPM υιος-N2--GPM *ααρων-N---GSM πρωτοτοκος-A1B-NSM *ναδαβ-N---NSM και-C *αβιουδ-N---NSM *ελεαζαρ-N---NSM και-C *ιθαμαρ-N---NSM

3 ουτος- D--NPN ο- A--NPN ονομα-N3M-NPN ο- A--GPM υιος-N2--GPM *ααρων-N---GSM ο- A--NPM ιερευς-N3V-NPM ο- A--NPM αλειφω-VAI-AMPNPM ος- --APM τελειοω-VAI-AAI3P ο- A--APF χειρ-N3--APF αυτος- D--GPM ιερατευω-V1--PAN

4 και-C τελευταω-VAI-AAI3S *ναδαβ-N---ASM και-C *αβιουδ-N---ASM εναντι-P κυριος-N2--GSM προςφερω-V1--PAPGPM αυτος- D--GPM πυρ-N3--ASN αλλοτριος-A1A-ASN εναντι-P κυριος-N2--GSM εν-P ο- A--DSF ερημος-N2--DSF *σινα-N---DS και-C παιδιον-N2--NPN ου-D ειμι-V9--IAI3S αυτος- D--DPM και-C ιερατευω-VAI-AAI3S *ελεαζαρ-N---NSM και-C *ιθαμαρ-N---NSM μετα-P *ααρων-N---ASM ο- A--GSM πατηρ-N3--GSM αυτος- D--GPM

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

6 λαμβανω-VB--AAD2S ο- A--ASF φυλη-N1--ASF *λευι-N---GSM και-C ιστημι-VF--FAI2S αυτος- D--APM εναντιον-P *ααρων-N---GSM ο- A--GSM ιερευς-N3V-GSM και-C λειτουργεω-VF--FAI3P αυτος- D--DSM

7 και-C φυλασσω-VF--FAI3P ο- A--APF φυλακη-N1--APF αυτος- D--GSM και-C ο- A--APF φυλακη-N1--APF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM εναντι-P ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN εργαζομαι-V1--PMN ο- A--APN εργον-N2N-APN ο- A--GSF σκηνη-N1--GSF

8 και-C φυλασσω-VF--FAI3P πας-A3--APN ο- A--APN σκευος-N3--APN ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN και-C ο- A--APF φυλακη-N1--APF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM κατα-P πας-A3--APN ο- A--APN εργον-N2N-APN ο- A--GSF σκηνη-N1--GSF

9 και-C διδωμι-VF--FAI2S ο- A--APM *λευιτης-N1M-APM *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM ο- A--DPM ιερευς-N3V-DPM δομα-N3M-ASN διδωμι-VM--XMPNPM ουτος- D--NPM εγω- P--DS ειμι-V9--PAI3P απο-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM

10 και-C *ααρων-N---ASM και-C ο- A--APM υιος-N2--APM αυτος- D--GSM καταιστημι-VF--FAI2S επι-P ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN και-C φυλασσω-VF--FAI3P ο- A--ASF ιερατεια-N1A-ASF αυτος- D--GPM και-C πας-A3--APN ο- A--APN κατα-P ο- A--ASM βωμος-N2--ASM και-C εσω-D ο- A--GSN καταπετασμα-N3M-GSN και-C ο- A--NSM αλλογενης-A3H-NSM ο- A--NSM απτομαι-V1--PMPNSM αποθνησκω-VF2-FMI3S

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

12 και-C εγω- P--NS ιδου-I λαμβανω-VX--XAI1S ο- A--APM *λευιτης-N1M-APM εκ-P μεσος-A1--GSM ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM αντι-P πας-A3--GSM πρωτοτοκος-A1B-GSM δια αναοιγω-V1--PAPGSM μητρα-N1A-ASF παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM λυτρον-N2N-APN αυτος- D--GPM ειμι-VF--FMI3P και-C ειμι-VF--FMI3P εγω- P--DS ο- A--NPM *λευιτης-N1M-NPM

13 εγω- P--DS γαρ-X πας-A3--NSN πρωτοτοκος-A1B-NSN εν-P ος- --DSF ημερα-N1A-DSF πατασσω-VAI-AAI1S πας-A3--NSN πρωτοτοκος-A1B-NSN εν-P γη-N1--DSF *αιγυπτος-N2--GSF αγιαζω-VAI-AAI1S εγω- P--DS πας-A3--NSN πρωτοτοκος-A1B-NSN εν-P *ισραηλ-N---DSM απο-P ανθρωπος-N2--GSM εως-P κτηνος-N3E-GSN εγω- P--DS ειμι-VF--FMI3P εγω- P--NS κυριος-N2--NSM

14 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM εν-P ο- A--DSF ερημος-N2--DSF *σινα-N---GS λεγω-V1--PAPNSM

15 επισκεπτω-VA--AAN ο- A--APM υιος-N2--APM *λευι-N---GSM κατα-P οικος-N2--APM πατρια-N1A-GPF αυτος- D--GPM κατα-P δημος-N2--APM αυτος- D--GPM κατα-P συγγενεια-N1A-GSF αυτος- D--GPM πας-A3--NSN αρσενικος-A1--NSN απο-P μηνιαιος-A1A-GSM και-C επανω-D επισκεπτω-VA--AMD2P αυτος- D--APM

16 και-C επισκεπτω-VAI-AMI3P αυτος- D--APM *μωυσης-N1M-NSM και-C *ααρων-N---NSM δια-P φωνη-N1--GSF κυριος-N2--GSM ος- --ASM τροπος-N2--ASM συντασσω-VAI-AAI3S αυτος- D--DPM κυριος-N2--NSM

17 και-C ειμι-V9--IAI3P ουτος- D--NPM ο- A--NPM υιος-N2--NPM *λευι-N---GSM εκ-P ονομα-N3M-GPN αυτος- D--GPM *γεδσων-N---NSM *κααθ-N---NSM και-C *μεραρι-N---NSM

18 και-C ουτος- D--NPN ο- A--NPN ονομα-N3M-NPN ο- A--GPM υιος-N2--GPM *γεδσων-N---GSM κατα-P δημος-N2--APM αυτος- D--GPM *λοβενι-N---NSM και-C *σεμει-N---NSM

19 και-C υιος-N2--NPM *κααθ-N---GSM κατα-P δημος-N2--APM αυτος- D--GPM *αμραμ-N---NSM και-C *ισσααρ-N---NSM *χεβρων-N---NSM και-C *οζιηλ-N---NSM

20 και-C υιος-N2--NPM *μεραρι-N---GSM κατα-P δημος-N2--APM αυτος- D--GPM *μοολι-N---NSM και-C *μουσι-N---NSM ουτος- D--NPM ειμι-V9--PAI3P δημος-N2--NPM ο- A--GPM *λευιτης-N1M-GPM κατα-P οικος-N2--APM πατρια-N1A-GPF αυτος- D--GPM

21 ο- A--DSM *γεδσων-N---DSM δημος-N2--NSM ο- A--GSM *λοβενι-N---GSM και-C δημος-N2--NSM ο- A--GSM *σεμει-N---GSM ουτος- D--NPM δημος-N2--NPM ο- A--GSM *γεδσων-N---GSM

22 ο- A--NSF επισκεψις-N3I-NSF αυτος- D--GPM κατα-P αριθμος-N2--ASM πας-A3--GSM αρσενικος-A1--GSM απο-P μηνιαιος-A1A-GSM και-C επανω-D ο- A--NSF επισκεψις-N3I-NSF αυτος- D--GPM επτακισχιλιοι-A1A-NPM και-C πεντακοσιοι-A1A-NPM

23 και-C υιος-N2--NPM *γεδσων-N---GSM οπισω-P ο- A--GSF σκηνη-N1--GSF παρα-P θαλασσα-N1S-ASF παρα ενβαλλω-VF2-FAI3P

24 και-C ο- A--NSM αρχων-N3--NSM οικος-N2--GSM πατρια-N1A-GSF ο- A--GSM δημος-N2--GSM ο- A--GSM *γεδσων-N---GSM *ελισαφ-N---NSM υιος-N2--NSM *λαηλ-N---GSM

25 και-C ο- A--NSF φυλακη-N1--NSF υιος-N2--GPM *γεδσων-N---GSM εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN ο- A--NSF σκηνη-N1--NSF και-C ο- A--NSN καλυμμα-N3M-NSN και-C ο- A--NSN κατακαλυμμα-N3M-NSN ο- A--GSF θυρα-N1A-GSF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

26 και-C ο- A--APN ιστιον-N2--NPN ο- A--GSF αυλη-N1--GSF και-C ο- A--NSN καταπετασμα-N3M-NSN ο- A--GSF πυλη-N1--GSF ο- A--GSF αυλη-N1--GSF ο- A--GSF ειμι-V9--PAPGSF επι-P ο- A--GSF σκηνη-N1--GSF και-C ο- A--NPN καταλοιπος-A1B-NPN πας-A3--GPN ο- A--GPN εργον-N2N-GPN αυτος- D--GSM

27 ο- A--DSM *κααθ-N---DSM δημος-N2--NSM ο- A--NSM *αμραμις-N---NSM και-C δημος-N2--NSM ο- A--NSM *σααρις-N---NSM και-C δημος-N2--NSM ο- A--NSM *χεβρωνις-N---NSM και-C δημος-N2--NSM ο- A--NSM *οζιηλις-N---NSM ουτος- D--NPM ειμι-V9--PAI3P δημος-N2--NPM ο- A--GSM *κααθ-N---GSM

28 κατα-P αριθμος-N2--ASM πας-A3--ASM αρσενικος-A1--ASM απο-P μηνιαιος-A1A-GSM και-C επανω-D οκτακισχιλιοι-A1A-NPM και-C εξακοσιοι-A1A-NPM φυλασσω-V1--PAPNPM ο- A--APF φυλακη-N1--APF ο- A--GPM αγιος-A1A-GPM

29 ο- A--NPM δημος-N2--NPM ο- A--GPM υιος-N2--GPM *κααθ-N---GSM παρα ενβαλλω-VF2-FAI3P εκ-P πλαγιος-A1A-GPM ο- A--GSF σκηνη-N1--GSF κατα-P λιψ-N3--ASM

30 και-C ο- A--NSM αρχων-N3--NSM οικος-N2--GSM πατρια-N1A-GPF ο- A--GPM δημος-N2--GPM ο- A--GSM *κααθ-N---GSM *ελισαφαν-N---NSM υιος-N2--NSM *οζιηλ-N---GSM

31 και-C ο- A--NSF φυλακη-N1--NSF αυτος- D--GPM ο- A--NSF κιβωτος-N2--NSF και-C ο- A--NSF τραπεζα-N1S-NSF και-C ο- A--NSF λυχνια-N1A-NSF και-C ο- A--NPN θυσιαστηριον-N2N-NPN και-C ο- A--NPN σκευος-N3--NPN ο- A--GSM αγιος-A1A-GSM οσος-A1--APN λειτουργεω-V2--PAI3P εν-P αυτος- D--DPN και-C ο- A--NSN κατακαλυμμα-N3M-NSN και-C πας-A3--NPN ο- A--NPN εργον-N2N-NPN αυτος- D--GPN

32 και-C ο- A--NSM αρχων-N3--NSM επι-P ο- A--GPM αρχων-N3--GPM ο- A--GPM *λευιτης-N1M-GPM *ελεαζαρ-N---NSM ο- A--NSM υιος-N2--NSM *ααρων-N---GSM ο- A--GSM ιερευς-N3V-GSM καταιστημι-VMI-XMPNSM φυλασσω-V1--PAN ο- A--APF φυλακη-N1--APF ο- A--GPN αγιος-A1A-GPN

33 ο- A--DSM *μεραρι-N---DSM δημος-N2--NSM ο- A--NSM *μοολι-N---NSM και-C δημος-N2--NSM ο- A--NSM *μουσι-N---NSM ουτος- D--NPM ειμι-V9--PAI3P δημος-N2--NPM *μεραρι-N---GSM

34 ο- A--NSF επισκεψις-N3I-NSF αυτος- D--GPM κατα-P αριθμος-N2--ASM πας-A3--ASN αρσενικος-A1--ASM απο-P μηνιαιος-A1--GSM και-C επανω-D εξακισχιλιοι-A1A-NPM και-C πεντηκοντα-M

35 και-C ο- A--NSM αρχων-N3--NSM οικος-N2--GSM πατρια-N1A-GPF ο- A--GSM δημος-N2--GSM ο- A--GSM *μεραρι-N---GSM *σουριηλ-N---NSM υιος-N2--NSM *αβιχαιλ-N---GSM εκ-P πλαγιος-A1A-GPM ο- A--GSF σκηνη-N1--GSF παρα ενβαλλω-VF2-FAI3P προς-P βορεας-N1T-ASM

36 ο- A--NSF επισκεψις-N3I-NSF ο- A--NSF φυλακη-N1--NSF υιος-N2--GPM *μεραρι-N---GSM ο- A--APF κεφαλις-N3D-APF ο- A--GSF σκηνη-N1--GSF και-C ο- A--APM μοχλος-N2--APM αυτος- D--GSF και-C ο- A--APM στυλος-N2--APM αυτος- D--GSF και-C ο- A--APF βασις-N3I-APF αυτος- D--GSF και-C πας-A3--APN ο- A--APN σκευος-N3--APN αυτος- D--GPM και-C ο- A--APN εργον-N2N-APN αυτος- D--GPM

37 και-C ο- A--APM στυλος-N2--APM ο- A--GSF αυλη-N1--GSF κυκλος-N2--DSM και-C ο- A--APF βασις-N3I-APF αυτος- D--GPM και-C ο- A--APM πασσαλος-N2--APM και-C ο- A--APM καλος-A1--APM αυτος- D--GPM

38 και-C ο- A--NPM παρα ενβαλλω-V1--PAPNPM κατα-P προσωπον-N2N-ASN ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN απο-P ανατολη-N1--GSF *μωυσης-N1M-NSM και-C *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM φυλασσω-V1--PAPNPM ο- A--APF φυλακη-N1--APF ο- A--GSM αγιος-A1A-GSM εις-P ο- A--APF φυλακη-N1--APF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C ο- A--NSM αλλογενης-A3H-NSM ο- A--NSM απτομαι-V1--PMPNSM αποθνησκω-VF2-FMI3S

39 πας-A1S-NSF ο- A--NSF επισκεψις-N3I-NSF ο- A--GPM *λευιτης-N1M-GPM ος- --APM επισκεπτω-VAI-AMI3S *μωυσης-N1M-NSM και-C *ααρων-N---NSM δια-P φωνη-N1--GSF κυριος-N2--GSM κατα-P δημος-N2--APM αυτος- D--GPM πας-A3--ASN αρσενικος-A1--ASN απο-P μηνιαιος-A1A-GSM και-C επανω-D δυο-M και-C εικοσι-M χιλιας-N3D-NPF

40 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM επισκεπτω-VA--AAN πας-A3--NSN πρωτοτοκος-A1B-ASN αρσην-A3--ASN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM απο-P μηνιαιος-A1A-GSM και-C επανω-D και-C λαμβανω-VB--AAD2S ο- A--ASM αριθμος-N2--ASM εκ-P ονομα-N3M-GSN

41 και-C λαμβανω-VF--FMI2S ο- A--APM *λευιτης-N1M-APM εγω- P--DS εγω- P--NS κυριος-N2--NSM αντι-P πας-A3--GPN ο- A--GPN πρωτοτοκος-A1B-GPN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C ο- A--APN κτηνος-N3E-APN ο- A--GPM *λευιτης-N1M-GPM αντι-P πας-A3--GPN ο- A--GPN πρωτοτοκος-A1B-GPN εν-P ο- A--DPN κτηνος-N3E-DPN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM

42 και-C επισκεπτω-VAI-AMI3S *μωυσης-N1M-NSM ος- --ASM τροπος-N2--ASM εντελλομαι-VAI-AMI3S κυριος-N2--NSM πας-A3--ASN πρωτοτοκος-A1B-ASN εν-P ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM

43 και-C γιγνομαι-VBI-AMI3P πας-A3--NPN ο- A--NPN πρωτοτοκος-A1B-NPN ο- A--NPN αρσενικος-A1--NPN κατα-P αριθμος-N2--ASM εκ-P ονομα-N3M-GSN απο-P μηνιαιος-A1A-GSM και-C επανω-D εκ-P ο- A--GSF επισκεψις-N3I-GSF αυτος- D--GPM δυο-M και-C εικοσι-M χιλιας-N3D-NPF τρεις-A3--NPM και-C εβδομηκοντα-M και-C διακοσιοι-A1A-NPM

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

45 λαμβανω-VB--AAD2S ο- A--APM *λευιτης-N1M-APM αντι-P πας-A3--GPN ο- A--GPN πρωτοτοκος-A1B-GPN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C ο- A--APN κτηνος-N3E-APN ο- A--GPM *λευιτης-N1M-GPM αντι-P ο- A--GPN κτηνος-N3E-GPN αυτος- D--GPM και-C ειμι-VF--FMI3P εγω- P--DS ο- A--NPM *λευιτης-N1M-NPM εγω- P--NS κυριος-N2--NSM

46 και-C ο- A--APN λυτρον-N2N-APN τρεις-A3--GPM και-C εβδομηκοντα-M και-C διακοσιοι-A1A-GPM ο- A--NPM πλεοναζω-V1--PAPNPM παρα-P ο- A--APM *λευιτης-N1M-APM απο-P ο- A--GPN πρωτοτοκος-A1B-GPN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM

47 και-C λαμβανω-VF--FMI2S πεντε-M σικλος-N2--APM κατα-P κεφαλη-N1--ASF κατα-P ο- A--ASN διδραγμον-N2N-ASN ο- A--ASN αγιος-A1A-ASN λαμβανω-VF--FMI2S εικοσι-M οβολος-N2--APM ο- A--GSM σικλος-N2--GSM

48 και-C διδωμι-VF--FAI2S ο- A--ASN αργυριον-N2N-ASN *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM λυτρον-N2N-APN ο- A--GPM πλεοναζω-V1--PAPGPM εν-P αυτος- D--DPM

49 και-C λαμβανω-VBI-AAI3S *μωυσης-N1M-NSM ο- A--ASN αργυριον-N2N-ASN ο- A--APN λυτρον-N2N-APN ο- A--GPM πλεοναζω-V1--PAPGPM εις-P ο- A--ASF εκλυτροω-V4--PAS3P ο- A--GPM *λευιτης-N1M-GPM

50 παρα-P ο- A--GPN πρωτοτοκος-A1B-GPN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM λαμβανω-VBI-AAI3S ο- A--ASN αργυριον-N2N-ASN χιλιοι-A1A-APM τριακοσιοι-A1A-APM εξηκοντα-M πεντε-M σικλος-N2--APM κατα-P ο- A--ASM σικλος-N2--ASM ο- A--ASM αγιος-A1A-ASM

51 και-C διδωμι-VAI-AAI3S *μωυσης-N1M-NSM ο- A--APN λυτρον-N2N-APN ο- A--GPM πλεοναζω-V1--PAPGPM *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM δια-P φωνη-N1--GSF κυριος-N2--GSM ος- --ASM τροπος-N2--ASM συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

   

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6148. 'Only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. This is clear from the representation of 'Joseph', about whom these things are said, as the internal, dealt with already; from the meaning of 'the ground' as the receptacle of truth, dealt with above in 6135-6137, at this point the capacity to receive good, for the capacity of something is its inherent ability to receive, which causes a receptacle to be a receptacle (that capacity comes from good, that is, from the Lord through good, for if the good of love did not flow in from the Lord no one would ever have the capacity to receive truth or good. That inflow of the good of love from the Lord causes everything present inwardly in a person to be of a receptive nature. The truth that the capacity to receive good comes from the natural is meant by the fact that the ground lay in Egypt, since 'Egypt' means the natural in respect of factual knowledge, 6142); from the meaning of 'the priests' as good, dealt with below; and from the meaning of 'not buying' as not taking those capacities to itself - not in the way that it made truths and forms of the good of truth, together with their receptacles, its own, which came about through periods of desolation and sustainment - for the reason that those capacities came from itself, from the internal. All these meanings serve to show that 'only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself.

[2] The implications of all this are that a person's capacities to receive truth and good come directly from the Lord; he obtains them without any help at all from himself. A person's capacity to receive goodness and truth is maintained in him unceasingly; and from that capacity he possesses understanding and will. But a person does not receive them if he turns to evil. The capacity to receive does, it is true, remain, but its access to thought and sensitivity is blocked, on account of which his capacity to see what is true and have a sensitive awareness of what is good perishes. And it perishes to the extent that he turns to evil and in faith and life becomes firmly settled in it. The fact that a person contributes nothing whatever to his capacity to receive truth and good is well known from the Church's teaching that nothing at all of the truth of faith and nothing at all of the good of charity comes from man but from the Lord. Yet a person can destroy that capacity residing with him. From all this one may now see how one should understand the idea that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. The expression 'from the natural' is used because the inflow of good from the Lord is effected by the Lord through the internal into the natural; and once the capacity to receive has been obtained from there, the inflow takes place, for now there is reception, see 5828.

[3] So far as the meaning of 'the priests' as forms of good is concerned, it should be recognized that there are two realities which go forth from the Lord - goodness and truth. Divine Good was represented by priests, and Divine Truth by kings; and this is why 'the priests' means forms of good and 'the kings' truths. Regarding the attribution of Priesthood and Kingship to the Lord, see 1728, 2015 (end), 3670. In the representative Ancient Church those two offices of priest and king existed jointly in one personage, the reason for this being that goodness and truth which go forth from the Lord are united; and they are also joined together in heaven among the angels.

[4] A personage in the Ancient Church in whom the two offices existed joined together was called Melchizedek, a name meaning king of righteousness. This may be seen from the following statement about Melchizedek who came to Abraham, 1

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

His representation of the Lord in both offices is evident from the fact that he was a king and at the same time a priest, and from the fact that he was allowed to bless Abraham and offer him bread and wine, which even at that time were the symbols of the good of love and the truth of faith. His representation of the Lord in both offices is further evident in David,

Jehovah has sworn and will not repent, You are a priest for ever after the manner of Melchizedek. Psalms 110:4.

These words were spoken in reference to the Lord. 'After the manner of Melchizedek' means that He is both King and Priest, that is, in the highest sense that Divine Good and Divine Truth go forth together from Him.

[5] Because a representative Church was going to be established also among the descendants of Jacob, they too were to have a single personage to represent jointly Divine Good and Divine Truth, which go forth from the Lord united. But on account of the wars and the idolatry of that people the two were in fact divided right from the start; those who ruled over the attended to sacred duties were referred to as the priests, who belonged to the seed of Aaron and were the Levites. At a later time the two functions were joined together in a single person, as they were in Eli and Samuel. Yet because the nature of the people was such that the representative Church could not be established among them, only a representative of the Church, on account of the practice of idolatry prevalent among them, the two functions were allowed to be separated. The Lord was then represented in respect of Divine Truth by kings and in respect of Divine Good by priests. The separation took place because the people desired it, not because the Lord took any pleasure in it, as is clear from the Word of Jehovah to Samuel,

Obey the voice of the people in all that they have said to you, for they have not rejected you, but they have rejected Me, that I should not reign over them; and show them the right of the king. 1 Samuel 8:7-end; 12:19-20.

[6] The reason why the two functions were not meant to be separated was that Divine Truth separated from Divine Good condemns all people, whereas Divine Truth united to Divine Good saves them. Judged by Divine Truth a person is condemned to hell, but Divine Good brings him out of there and raises him into heaven. Salvation comes of mercy and so sprigs from Divine Good; but damnation exists when a person rejects mercy and so casts Divine Good away from himself, as a consequence of which he is left to be judged by Truth. As regards 'kings' representing Divine Truth, see 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.

[7] 'The priests' represented the Lord in respect of Divine Good, and for that reason good is meant by them. This becomes clear from the internal sense of all that was prescribed regarding the priesthood when Aaron was chosen, and after him the Levites, such as these prescriptions:

The High Priest alone should enter the Holy of holies and minister there. [Leviticus 16.]

Things holy to Jehovah were to be for the priest. Leviticus 23:20; 27:21.

They were not to have any portion or inheritance in the land, but Jehovah would be their portion and inheritance. Numbers 18:20; Deuteronomy 10:9; 18:1.

The Levites were given to Jehovah instead of the firstborn, and they were given by Jehovah to Aaron. Numbers 3:9, 12-13, Numbers 3:40-end; 8:16-19.

The high priest and the Levites were to be in the middle of the camp when they pitched it and when they were journeying. Numbers 1:50-54; 2:17; 3:23-38; 4:1-end.

No one from the seed of Aaron who had a blemish in himself was to approach to offer burnt offerings or sacrifices. Leviticus 21:17-20.

And there are many other prescriptions besides these, such as those in Leviticus 21:9-13, and elsewhere.

[8] In the highest sense all these prescriptions relating to the priests represented the Lord's Divine Good and therefore in the relative sense the good of love and charity. Aaron's vestments however, called 'vestments of holiness', represented Divine Truth from Divine Good. These matters will in the Lord's Divine mercy be dealt with in the explanations of what appears in Exodus.

[9] Since truth is meant by 'kings' and good by 'priests', 'kings and priests' are mentioned together many times in the Word, as in John, Jesus Christ has made us kings and priests to His God and Father. Revelation 1:6; 5:10.

By virtue of the truth of faith we are said to have been made 'kings', and by virtue of the good of charity to have been made 'priests', so that the truth and good residing with those who abide in the Lord have been joined together, in the way they are in heaven, as stated above. This is what is meant by 'being made kings and priests'.

[10] In Jeremiah,

It will happen on that day, that the heart of the king and of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.

In the same prophet,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.

In the same prophet,

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

In these places 'kings stands for truths, 'princes' for first and foremost truths, 1482, 1089, 5044, 'priests' for forms of good, and 'prophets' for those who teach, 2534.

[11] Quite apart from this it should be recognized that Joseph did not buy the ground of the priests. The fact that this was representative of the consideration that the whole of a person's capacity to receive truth and good comes from the Lord is evident from a similar law in Moses regarding the fields belonging to the Levites,

The field of the country surrounding the cities of the Levites shall not be sold, for it is their eternal possession. Leviticus 25:34.

The meaning here in the internal sense is that no one ought to lay any claim to the good of the Church, which is the good of love and charity, because that good is from the Lord alone.

Poznámky pod čarou:

1. At this time the patriarch's name was still Abram.

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

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