Novokřesťanské studium Bible

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Numbers 4

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

2 λαμβανω-VB--AAD2S ο- A--ASN κεφαλαιον-N2N-ASN ο- A--GPM υιος-N2--GPM *κααθ-N---GSM εκ-P μεσος-A1--GSM υιος-N2--GPM *λευι-N---GSM κατα-P δημος-N2--APM αυτος- D--GPM κατα-P οικος-N2--APM πατρια-N1A-GPF αυτος- D--GPM

3 απο-P εικοσι-M και-C πεντε-M ετος-N3E-GPN και-C επανω-D και-C εως-P πεντηκοντα-M ετος-N3E-GPN πας-A3--NSM ο- A--NSM ειςπορευομαι-V1--PMPNSM λειτουργεω-V2--PAN ποιεω-VA--AAN πας-A3--APN ο- A--APN εργον-N2N-APN εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN

4 και-C ουτος- D--APN ο- A--APN εργον-N2N-APN ο- A--GPM υιος-N2--GPM *κααθ-N---GSM εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN αγιος-A1A-ASN ο- A--GPN αγιος-A1A-GPN

5 και-C ειςερχομαι-VF--FMI3S *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM οταν-D εκαιρω-V1--PAS3S ο- A--NSF παρεμβολη-N1--NSF και-C κατααιρεω-VF2-FAI3P ο- A--ASN καταπετασμα-N3M-ASN ο- A--ASN συσκιαζον-N2N-ASN και-C κατακαλυπτω-VF--FAI3P εν-P αυτος- D--DSN ο- A--ASF κιβωτος-N2--ASF ο- A--GSN μαρτυριον-N2N-GSN

6 και-C επιτιθημι-VF--FAI3P επι-P αυτος- D--ASN κατακαλυμμα-N3--ASN δερμα-N3M-ASN υακινθινος-A1--ASN και-C επιβαλλω-VF2-FAI3P επι-P αυτος- D--ASF ιματιον-N2N-ASN ολος-A1--ASN υακινθινος-A1--ASN ανωθεν-D και-C δια ενβαλλω-VF2-FAI3P ο- A--APM αναφορευς-N3V-APM

7 και-C επι-P ο- A--ASF τραπεζα-N1S-ASF ο- A--ASF προκειμαι-V5--PMPASF επιβαλλω-VF2-FAI3P επι-P αυτος- D--ASF ιματιον-N2N-ASN ολοπορφυρος-A1B-ASN και-C ο- A--APN τρυβλιον-N2N-APN και-C ο- A--APF θυισκη-N1--APF και-C ο- A--APM κυαθος-N2--APM και-C ο- A--APN σπονδειον-N2N-APN εν-P ος- --DPN σπενδω-V1--PAI3S και-C ο- A--NPM αρτος-N2--NPM ο- A--NPM δια-P πας-A3--GSM επι-P αυτος- D--GSF ειμι-VF--FMI3P

8 και-C επιβαλλω-VF2-FAI3P επι-P αυτος- D--ASF ιματιον-N2N-ASN κοκκινος-A1--ASN και-C καλυπτω-VF--FAI3P αυτος- D--ASF καλυμμα-N3M-DSN δερματινος-A1--DSN υακινθινος-A1--DSN και-C δια ενβαλλω-VF2-FAI3P δια-P αυτος- D--GSF ο- A--APM αναφορευς-N3V-APM

9 και-C λαμβανω-VF--FMI3P ιματιον-N2N-ASN υακινθινος-A1--ASN και-C καλυπτω-VF--FAI3P ο- A--ASF λυχνια-N1A-ASF ο- A--ASF φωτιζω-V1--PAPASF και-C ο- A--APM λυχνος-N2--APM αυτος- D--GSF και-C ο- A--APF λαβις-N3D-APF αυτος- D--GSF και-C ο- A--APF επαρυστριδας-N3D-APF αυτος- D--GSF και-C πας-A3--APN ο- A--APN αγγειον-N2N-APN ο- A--GSN ελαιον-N2N-GSN ος- --DPN λειτουργεω-V2--PAI3P εν-P αυτος- D--DPN

10 και-C ενβαλλω-VF2-FAI3P αυτος- D--ASF και-C πας-A3--APN ο- A--APN σκευος-N3--APN αυτος- D--GSF εις-P καλυμμα-N3M-ASN δερματινος-A1--ASN υακινθινος-A1--ASN και-C επιτιθημι-VF--FAI3P αυτος- D--ASF επι-P αναφορευς-N3V-GPM

11 και-C επι-P ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--ASN χρυσους-A1C-ASN επικαλυπτω-VF--FAI3P ιματιον-N2N-ASN υακινθινος-A1--ASN και-C καλυπτω-VF--FAI3P αυτος- D--ASN καλυμμα-N3M-DSN δερματινος-A1--DSN υακινθινος-A1--DSN και-C δια ενβαλλω-VF2-FAI3P ο- A--APM αναφορευς-N3V-APM αυτος- D--GSN

12 και-C λαμβανω-VF--FMI3P πας-A3--APN ο- A--APN σκευος-N3--APN ο- A--APN λειτουργικος-A1--APN οσος-A1--APN λειτουργεω-V2--PAI3P εν-P αυτος- D--DPN εν-P ο- A--DPN αγιος-A1A-DPN και-C ενβαλλω-VF2-FAI3P εις-P ιματιον-N2N-ASN υακινθινος-A1--ASN και-C καλυπτω-VF--FAI3P αυτος- D--APN καλυμμα-N3M-DSN δερματινος-A1--DSN υακινθινος-A1--DSN και-C επιτιθημι-VF--FAI3P επι-P αναφορευς-N3V-APM

13 και-C ο- A--ASM καλυπτηρ-N3--ASM επιτιθημι-VF--FAI3S επι-P ο- A--ASN θυσιαστηριον-N2N-ASN και-C επικαλυπτω-VF--FAI3P επι-P αυτος- D--ASN ιματιον-N2N-ASN ολοπορφυρος-A1--ASN

14 και-C επιτιθημι-VF--FAI3P επι-P αυτος- D--ASN πας-A3--APN ο- A--APN σκευος-N3--APN οσος-A1--DPN λειτουργεω-V2--PAI3P επι-P αυτος- D--ASN εν-P αυτος- D--DPN και-C ο- A--APN πυρειον-N2N-APN και-C ο- A--APF κρεαγρα-N1A-APF και-C ο- A--APF φιαλη-N1--APF και-C ο- A--ASM καλυπτηρ-N3--ASM και-C πας-A3--APN ο- A--APN σκευος-N3--APN ο- A--GSN θυσιαστηριον-N2N-GSN και-C επιβαλλω-VF2-FAI3P επι-P αυτος- D--ASN καλυμμα-N3M-ASN δερματινος-A1--ASN υακινθινος-A1--ASN και-C δια ενβαλλω-VF2-FAI3P ο- A--APM αναφορευς-N3V-NPM αυτος- D--GSN και-C λαμβανω-VF--FMI3P ιματιον-N2N-ASN πορφυρεος-A1B-ASN και-C συνκαλυπτω-VF--FAI3P ο- A--ASM λουτηρ-N3--ASM και-C ο- A--ASF βασις-N3I-ASF αυτος- D--GSN και-C ενβαλλω-VF2-FAI3P αυτος- D--APN εις-P καλυμμα-N3M-ASN δερματινος-A1--ASN υακινθινος-A1--ASN και-C επιτιθημι-VF--FAI3P επι-P αναφορευς-N3V-NPM

15 και-C συντελεω-VF--FAI3P *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM καλυπτω-V1--PAPNPM ο- A--APN αγιος-A1A-APN και-C πας-A3--APN ο- A--APN σκευος-N3--APN ο- A--APN αγιος-A1A-APN εν-P ο- A--DSN εκαιρω-V1--PAN ο- A--ASF παρεμβολη-N1--ASF και-C μετα-P ουτος- D--APN ειςερχομαι-VF--FMI3P υιος-N2--NPM *κααθ-N---GSM αιρω-V1--PAN και-C ου-D απτομαι-VF--FMI3P ο- A--GPN αγιος-A1A-GPN ινα-C μη-D αποθνησκω-VB--AAS3P ουτος- D--APN αιρω-VF2-FAI3P ο- A--NPM υιος-N2--NPM *κααθ-N---GSM εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN

16 επισκοπος-N2--NSM *ελεαζαρ-N---NSM υιος-N2--NSM *ααρων-N---GSM ο- A--GSM ιερευς-N3V-GSM ο- A--NSN ελαιον-N2N-NSN ο- A--GSN φως-N3T-GSN και-C ο- A--NSN θυμιαμα-N3M-NSN ο- A--GSF συνθεσις-N3I-GSF και-C ο- A--NSF θυσια-N1A-NSF ο- A--NSF κατα-P ημερα-N1A-ASF και-C ο- A--NSN ελαιον-N2N-NSN ο- A--GSF χρισις-N3I-GSF ο- A--NSF επισκοπη-N1--NSF ολος-A1--GSF ο- A--GSF σκηνη-N1--GSF και-C οσος-A1--NPN ειμι-V9--PAI3S εν-P αυτος- D--DSF εν-P ο- A--DSN αγιος-A1A-DSN εν-P πας-A3--DPN ο- A--DPN εργον-N2N-DPN

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

18 μη-D ολεθρευω-VA--AAS2P ο- A--GSF φυλη-N1--GSF ο- A--ASM δημος-N2--ASM ο- A--ASM *κααθ-N---ASM εκ-P μεσος-A1--GSN ο- A--GPM *λευιτης-N1M-GPM

19 ουτος- D--ASN ποιεω-VA--AAD2P αυτος- D--DPM και-C ζαω-VF--FMI3P και-C ου-D μη-D αποθνησκω-VB--AAS3P προςπορευομαι-V1--PMPGPM αυτος- D--GPM προς-P ο- A--APN αγιος-A1A-APN ο- A--GPN αγιος-A1A-GPN *ααρων-N---NSM και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM προςπορευομαι-V1--PMD3P και-C καταιστημι-VF--FAI3P αυτος- D--APM εκαστος-A1--ASM κατα-P ο- A--ASF αναφορα-N1A-ASF αυτος- D--GSM

20 και-C ου-D μη-D ειςερχομαι-VB--AAS3P οραω-VB--AAN εξαπινα-D ο- A--APN αγιος-A1A-APN και-C αποθνησκω-VF2-FMI3P

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

22 λαμβανω-VB--AAD2S ο- A--ASF αρχη-N1--ASF ο- A--GPM υιος-N2--GPM *γεδσων-N---GSM και-C ουτος- D--APM κατα-P οικος-N2--APM πατρια-N1A-GPF αυτος- D--GPM κατα-P δημος-N2--APM αυτος- D--GPM

23 απο-P ςπεντεκαιεικοσαετο-N3--GSM και-C επανω-D εως-P πεντηκονταετης-A3H-GSM επισκεπτω-VA--AAN αυτος- D--APM πας-A3--NSM ο- A--NSM ειςπορευομαι-V1--PMPNSM λειτουργεω-V2--PAN και-C ποιεω-V2--PAN ο- A--APN εργον-N2N-APN αυτος- D--GSM εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN

24 ουτος- D--NSF ο- A--NSF λειτουργια-N1A-NSF ο- A--GSM δημος-N2--GSM ο- A--GSM *γεδσων-N---GSM λειτουργεω-V2--PAN και-C αιρω-V1--PAN

25 και-C αιρω-VF2-FAI3S ο- A--APF δερρις-N3I-APF ο- A--GSF σκηνη-N1--GSF και-C ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN και-C ο- A--ASN καλυμμα-N3M-ASN αυτος- D--GSF και-C ο- A--ASN καλυμμα-N3M-ASN ο- A--ASN υακινθινος-A1--ASN ο- A--ASN ειμι-V9--PAPASN επι-P αυτος- D--GSF ανωθεν-D και-C ο- A--ASN καλυμμα-N3M-ASN 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-N2N-APN ο- A--GSF αυλη-N1--GSF οσος-A1--APN επι-P ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN και-C ο- A--APN περισσος-A1--APN και-C πας-A3--APN ο- A--APN σκευος-N3--APN ο- A--APN λειτουργικος-A1--APN οσος-A1--APN λειτουργεω-V2--PAI3P εν-P αυτος- D--DPN ποιεω-VF--FAI3P

27 κατα-P στομα-N3M-ASN *ααρων-N---GSM και-C ο- A--GPM υιος-N2--GPM αυτος- D--GSM ειμι-VF--FMI3S ο- A--NSF λειτουργια-N1A-NSF ο- A--GPM υιος-N2--GPM *γεδσων-N---GSM κατα-P πας-A1S-APF ο- A--APF λειτουργια-N1A-APF αυτος- D--GPM και-C κατα-P πας-A3--APN ο- A--APN αρτος-N3--APN δια-P αυτος- D--GPM και-C επισκεπτω-VA--AAS3S αυτος- D--APM εκ-P ονομα-N3M-GPN πας-A3--APN ο- A--APN αρτος-N3--APN υπο-P αυτος- D--GPM

28 ουτος- D--NSF ο- A--NSF λειτουργια-N1A-NSF ο- A--GPM υιος-N2--GPM *γεδσων-N---GSM εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN και-C ο- A--NSF φυλακη-N1--NSF αυτος- D--GPM εν-P χειρ-N3--DSF *ιθαμαρ-N---GSM ο- A--GSM υιος-N2--GSM *ααρων-N---GSM ο- A--GSM ιερευς-N3V-GSM

29 υιος-N2--NPM *μεραρι-N---NPM κατα-P δημος-N2--APM αυτος- D--GPM κατα-P οικος-N2--APM πατρια-N1A-GPF αυτος- D--GPM επισκεπτω-VA--AMD2P αυτος- D--APM

30 απο-P ςπεντεκαιεικοσαετο-N3--GSM και-C επανω-D εως-P πεντηκονταετης-A3H-GSM επισκεπτω-VA--AMD2P αυτος- D--APM πας-A3--NSM ο- A--NSM ειςπορευομαι-V1--PMPNSM λειτουργεω-V2--PAN ο- A--APN εργον-N2N-APN ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

31 και-C ουτος- D--APN ο- A--APN φυλαγμα-N3M-APN ο- A--GPM αιρω-V1--PMPGPM υπο-P αυτος- D--GPM κατα-P πας-A3--APN ο- A--APN εργον-N2N-APN αυτος- D--GPM εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN ο- A--APF κεφαλις-N3D-APF ο- A--GSF σκηνη-N1--GSF και-C ο- A--APM μοχλος-N2--APM και-C ο- A--APM στυλος-N2--APM αυτος- D--GSF και-C ο- A--APF βασις-N3I-APF αυτος- D--GSF και-C ο- A--ASN κατακαλυμμα-N3M-ASN και-C ο- A--NPF βασις-N3I-NPF αυτος- D--GPN και-C ο- A--NPM στυλος-N2--NPM αυτος- D--GPN και-C ο- A--ASN κατακαλυμμα-N3M-ASN ο- A--GSF θυρα-N1A-GSF ο- A--GSF σκηνη-N1--GSF

32 και-C ο- A--APM στυλος-N2--APM ο- A--GSF αυλη-N1--GSF κυκλος-N2--DSM και-C ο- A--NPF βασις-N3I-NPF αυτος- D--GPN και-C ο- A--APM στυλος-N2--APM ο- A--GSN καταπετασμα-N3M-GSN ο- A--GSF πυλη-N1--GSF ο- A--GSF αυλη-N1--GSF και-C ο- A--APF βασις-N3I-APF αυτος- D--GPN και-C ο- A--APM πασσαλος-N2--APM αυτος- D--GPN και-C ο- A--APM καλος-A1--APM αυτος- D--GPN και-C πας-A3--APN ο- A--APN σκευος-N3--APN αυτος- D--GPN και-C πας-A3--APN ο- A--APN λειτουργημα-N3--APN αυτος- D--GPN εκ-P ονομα-N3M-GPN επισκεπτω-VA--AMD2P αυτος- D--APM και-C πας-A3--APN ο- A--APN σκευος-N3--APN ο- A--GSF φυλακη-N1--GSF ο- A--GPM αιρω-V1--PMPGPM υπο-P αυτος- D--GPM

33 ουτος- D--NSF ο- A--NSF λειτουργια-N1A-NSF δημος-N2--GSM υιος-N2--GPM *μεραρι-N---GSM εν-P πας-A3--DPN ο- A--DPN εργον-N2N-DPN αυτος- D--GPM εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN εν-P χειρ-N3--DSF *ιθαμαρ-N---GSM υιος-N2--GSM *ααρων-N---GSM ο- A--GSM ιερευς-N3V-GSM

34 και-C επισκεπτω-VAI-AMI3S *μωυσης-N1M-NSM και-C *ααρων-N---NSM και-C ο- A--NPM αρχων-N3--NPM *ισραηλ-N---GSM ο- A--APM υιος-N2--APM *κααθ-N---GSM κατα-P δημος-N2--APM αυτος- D--GPM κατα-P οικος-N2--APM πατρια-N1A-GPF αυτος- D--GPM

35 απο-P ςπεντεκαιεικοσαετο-N3--GSM και-C επανω-D εως-P πεντηκονταετης-A3H-GSM πας-A3--NSM ο- A--NSM ειςπορευομαι-V1--PMPNSM λειτουργεω-V2--PAN και-C ποιεω-V2--PAN εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN

36 και-C γιγνομαι-VBI-AMI3S ο- A--NSF επισκεψις-N3I-NSF αυτος- D--GPM κατα-P δημος-N2--APM αυτος- D--GPM δισχιλιοι-A1A-NPM διακοσιοι-A1A-NPM πεντηκοντα-M

37 ουτος- D--NSF ο- A--NSF επισκεψις-N3I-NSF δημος-N2--GSM *κααθ-N---GSM πας-A3--NSM ο- A--NSM λειτουργεω-V2--PAPNSM εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN καθα-D επισκεπτω-VAI-AMI3S *μωυσης-N1M-NSM και-C *ααρων-N---NSM δια-P φωνη-N1--GSF κυριος-N2--GSM εν-P χειρ-N3--DSF *μωυση-N1M-GSM

38 και-C επισκεπτω-VDI-API3P υιος-N2--NPM *γεδσων-N---GSM κατα-P δημος-N2--APM αυτος- D--GPM κατα-P οικος-N2--APM πατρια-N1A-GPF αυτος- D--GPM

39 απο-P ςπεντεκαιεικοσαετο-N3--GSM και-C επανω-D εως-P πεντηκονταετης-A3H-GSM πας-A3--NSM ο- A--NSM ειςπορευομαι-V1--PMPNSM λειτουργεω-V2--PAN και-C ποιεω-V2--PAN ο- A--APN εργον-N2N-APN εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN

40 και-C γιγνομαι-VBI-AMI3S ο- A--NSF επισκεψις-N3I-NSF αυτος- D--GPM κατα-P δημος-N2--APM αυτος- D--GPM κατα-P οικος-N2--APM πατρια-N1A-GPF αυτος- D--GPM δισχιλιοι-A1A-NPM εξακοσιοι-A1A-NPM τριακοντα-M

41 ουτος- D--NSF ο- A--NSF επισκεψις-N3I-NSF δημος-N2--GSM υιος-N2--GPM *γεδσων-N---GSM πας-A3--NSM ο- A--NSM λειτουργεω-V2--PAPNSM εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN ος- --APM επισκεπτω-VAI-AMI3S *μωυσης-N1M-NSM και-C *ααρων-N---NSM δια-P φωνη-N1--GSF κυριος-N2--GSM εν-P χειρ-N3--DSF *μωυση-N1M-GSM

42 επισκεπτω-VDI-API3P δε-X και-C δημος-N2--NSM υιος-N2--GPM *μεραρι-N---GSM κατα-P δημος-N2--APM αυτος- D--GPM κατα-P οικος-N2--APM πατρια-N1A-GPF αυτος- D--GPM

43 απο-P ςπεντεκαιεικοσαετο-N3--GSM και-C επανω-D εως-P πεντηκονταετης-A3H-GSM πας-A3--NSM ο- A--NSM ειςπορευομαι-V1--PMPNSM λειτουργεω-V2--PAN προς-P ο- A--APN εργον-N2N-APN ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

44 και-C γιγνομαι-VCI-API3S ο- A--NSF επισκεψις-N3I-NSF αυτος- D--GPM κατα-P δημος-N2--APM αυτος- D--GPM κατα-P οικος-N2--APM πατρια-N1A-GPF αυτος- D--GPM τρισχιλιοι-A1A-NPM και-C διακοσιοι-A1A-NPM

45 ουτος- D--NSF ο- A--NSF επισκεψις-N3I-NSF δημος-N2--GSM υιος-N2--GPM *μεραρι-N---GSM ος- --APM επισκεπτω-VAI-AMI3S *μωυσης-N1M-NSM και-C *ααρων-N---NSM δια-P φωνη-N1--GSF κυριος-N2--GSM εν-P χειρ-N3--DSF *μωυση-N1M-GSM

46 πας-A3--NPM ο- A--NPM επισκεπτω-VP--XMPNPM ος- --APM επισκεπτω-VAI-AMI3S *μωυσης-N1M-NSM και-C *ααρων-N---NSM και-C ο- A--NPM αρχων-N3--NPM *ισραηλ-N---GSM ο- A--APM *λευιτης-N1M-APM κατα-P δημος-N2--APM κατα-P οικος-N2--APM πατρια-N1A-GPF αυτος- D--GPM

47 απο-P ςπεντεκαιεικοσαετο-N3--GSM και-C επανω-D εως-P πεντηκονταετης-A3H-GSM πας-A3--NSM ο- A--NSM ειςπορευομαι-V1--PMPNSM προς-P ο- A--ASN εργον-N2N-ASN ο- A--GPN εργον-N2N-GPN και-C ο- A--APN εργον-N2N-APN ο- A--APN αιρω-V1--PMPAPN εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN

48 και-C γιγνομαι-VCI-API3P ο- A--NPM επισκεπτω-VD--APPNPM οκτακισχιλιοι-A1A-NPM πεντακοσιοι-A1A-NPM ογδοηκοντα-M

49 δια-P φωνη-N1--GSF κυριος-N2--GSM επισκεπτω-VAI-AMI3S αυτος- D--APM εν-P χειρ-N3--DSF *μωυσης-N1M-GSM ανηρ-N3--ASM κατα-P ανηρ-N3--ASM επι-P ο- A--GPN εργον-N2N-GPN αυτος- D--GPM και-C επι-P ος- --GPM αιρω-V1--PAI3P αυτος- D--NPM και-C επισκεπτω-VDI-API3P ος- --ASM τροπος-N2--ASM συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

   

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Arcana Coelestia # 6148

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6148. 'Only the ground of the priests 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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