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Numbers 8

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

2 λαλεω-VA--AAD2S ο- A--DSM *ααρων-N---DSM και-C ειπον-VF2-FAI2S προς-P αυτος- D--ASM οταν-D επιτιθημι-V7--PAS2S ο- A--APM λυχνος-N2--APM εκ-P μερος-N3E-GSN κατα-P προσωπον-N2N-ASN ο- A--GSF λυχνια-N1A-GSF φωτιζω-VF2-FAI3P ο- A--NPM επτα-M λυχνος-N2--NPM

3 και-C ποιεω-VAI-AAI3S ουτως-D *ααρων-N---NSM εκ-P ο- A--GSN εις-A3--GSN μερος-N3E-GSN κατα-P προσωπον-N2N-ASN ο- A--GSF λυχνια-N1A-GSF εκαπτω-VAI-AAI3S ο- A--APM λυχνος-N2--APM αυτος- D--GSF καθα-D συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

4 και-C ουτος- D--NSF ο- A--NSF κατασκευη-N1--NSF ο- A--GSF λυχνια-N1A-GSF στερεος-A1A-NSF χρυσους-A1C-NSF ο- A--NSM καυλος-N2--NSM αυτος- D--GSF και-C ο- A--NPN κρινον-N2N-NPN αυτος- D--GSF στερεος-A1A-NSF ολος-A1--NSF κατα-P ο- A--ASN ειδος-N3E-ASN ος- --NSN δεικνυω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM ουτως-D ποιεω-VAI-AAI3S ο- A--ASF λυχνια-N1A-ASF

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

6 λαμβανω-VB--AAD2S ο- A--APM *λευιτης-N1M-APM εκ-P μεσος-A1--GSM υιος-N2--GPM *ισραηλ-N---GSM και-C αποαγνιζω-VF2-FAI2S αυτος- D--APM

7 και-C ουτως-D ποιεω-VF--FAI2S αυτος- D--DPM ο- A--ASM αγνισμος-N2--ASM αυτος- D--GPM περιραινω-VF2-FAI2S αυτος- D--APM υδωρ-N3--NSN αγνισμος-N2--GSM και-C επιερχομαι-VF--FMI3S ξυρον-N2N-ASN επι-P πας-A3--ASN ο- A--ASN σωμα-N3M-ASN αυτος- D--GPM και-C πλυνω-VF2-FAI3P ο- A--APN ιματιον-N2N-APN αυτος- D--GPM και-C καθαρος-A1A-NPM ειμι-VF--FMI3P

8 και-C λαμβανω-VF--FMI3P μοσχος-N2--ASM εις-A3--ASM εκ-P βους-N3--GPM και-C ουτος- D--GSM θυσια-N1A-ASF σεμιδαλις-N3I-GSF αναποιεω-VM--XPPASF εν-P ελαιον-N2N-DSN και-C μοσχος-N2--ASM ενιαυσιος-A1A-ASM εκ-P βους-N3--GPM λαμβανω-VF--FMI2S περι-P αμαρτια-N1A-GSF

9 και-C προςαγω-VF--FAI2S ο- A--APM *λευιτης-N1M-APM εναντι-P ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN και-C συναγω-VF--FAI2S πας-A1S-ASF συναγωγη-N1--ASF υιος-N2--GPM *ισραηλ-N---GSM

10 και-C προςαγω-VF--FAI2S ο- A--APM *λευιτης-N1M-APM εναντι-P κυριος-N2--GSM και-C επιτιθημι-VF--FAI3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM ο- A--APF χειρ-N3--APF αυτος- D--GPM επι-P ο- A--APM *λευιτης-N1M-APM

11 και-C αποοριζω-VF2-FAI3S *ααρων-N---NSM ο- A--APM *λευιτης-N1M-APM αποδομα-N3M-ASN εναντι-P κυριος-N2--GSM παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C ειμι-VF--FMI3P ωστε-C εργαζομαι-V1--PMN ο- A--APN εργον-N2N-APN κυριος-N2--GSM

12 ο- A--NPM δε-X *λευιτης-N1M-NPM επιτιθημι-VF--FAI3P ο- A--APF χειρ-N3--APF επι-P ο- A--APF κεφαλη-N1--APF ο- A--GPM μοσχος-N2--GPM και-C ποιεω-VF--FAI3S ο- A--ASM εις-A3--ASM περι-P αμαρτια-N1A-GSF και-C ο- A--ASM εις-A3--ASM εις-P ολοκαυτωμα-N3M-ASN κυριος-N2--DSM εκιλασκομαι-VA--AMN περι-P αυτος- D--GPM

13 και-C ιστημι-VF--FAI2S ο- A--APM *λευιτης-N1M-APM εναντι-P κυριος-N2--GSM και-C εναντι-P *ααρων-N---GSM και-C εναντι-P ο- A--GPM υιος-N2--GPM αυτος- D--GSM και-C αποδιδωμι-VF--FAI2S αυτος- D--APM αποδομα-N3M-ASN εναντι-P κυριος-N2--GSM

14 και-C διαστελλω-VF2-FAI2S ο- A--APM *λευιτης-N1M-APM εκ-P μεσος-A1--GSM υιος-N2--GPM *ισραηλ-N---GSM και-C ειμι-VF--FMI3P εγω- P--DS

15 και-C μετα-P ουτος- D--APN ειςερχομαι-VF--FMI3P ο- A--NPM *λευιτης-N1M-NPM εργαζομαι-V1--PMN ο- A--APN εργον-N2N-APN ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN και-C καθαριζω-VF2-FAI2S αυτος- D--APM και-C αποδιδωμι-VF--FAI2S αυτος- D--APM εναντι-P κυριος-N2--GSM

16 οτι-C αποδομα-N3M-NSN αποδιδωμι-VM--XMPNPM ουτος- D--NPM εγω- P--DS ειμι-V9--PAI3P εκ-P μεσος-A1--GSM υιος-N2--GPM *ισραηλ-N---GSM αντι-P ο- A--GPM δια αναοιγω-V1--PAPGPM πας-A1S-ASF μητρα-N1A-ASF πρωτοτοκος-A1B-GPM πας-A3--GPM εκ-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM λαμβανω-VX--XAI1S αυτος- D--APM εγω- P--DS

17 οτι-C εγω- P--DS πας-A3--ASN πρωτοτοκος-A1B-ASN εν-P υιος-N2--DPM *ισραηλ-N---GSM απο-P ανθρωπος-N2--GSM εως-P κτηνος-N3E-GSN ος- --DSF ημερα-N1A-DSF πατασσω-VAI-AAI1S πας-A3--ASN πρωτοτοκος-A1B-ASN εν-P γη-N1--DSF *αιγυπτος-N2--DSF αγιαζω-VAI-AAI1S αυτος- D--APM εγω- P--DS

18 και-C λαμβανω-VBI-AAI3P ο- A--APM *λευιτης-N1M-APM αντι-P πας-A3--GSN πρωτοτοκος-A1B-GSN εν-P υιος-N2--DPM *ισραηλ-N---GSM

19 και-C αποδιδωμι-VAI-AAI1S ο- A--APM *λευιτης-N1M-APM αποδομα-N3M-ASN διδωμι-VM--XMPAPM *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM εκ-P μεσος-A1--GSM υιος-N2--GPM *ισραηλ-N---GSM εργαζομαι-V1--PMN ο- A--APN εργον-N2N-APN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN και-C εκιλασκομαι-V1--PMN περι-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C ου-D ειμι-VF--FMI3S εν-P ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM προςεγγιζω-V1--PAPNSM προς-P ο- A--APN αγιος-A1A-APN

20 και-C ποιεω-VAI-AAI3S *μωυσης-N1M-NSM και-C *ααρων-N---NSM και-C πας-A1S-NSF συναγωγη-N1--NSF υιος-N2--GPM *ισραηλ-N---GSM ο- A--DPM *λευιτης-N1M-DPM καθα-D εντελλομαι-VAI-AMI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM περι-P ο- A--GPM *λευιτης-N1M-GPM ουτως-D ποιεω-VAI-AAI3P αυτος- D--DPM ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM

21 και-C αγνιζω-VAI-AMI3P ο- A--NPM *λευιτης-N1M-NPM και-C πλυνω-VAI-AMI3P ο- A--APN ιματιον-N2N-APN και-C αποδιδωμι-VAI-AAI3S αυτος- D--APM *ααρων-N---NSM αποδομα-N3M-ASN εναντι-P κυριος-N2--GSM και-C εκιλασκομαι-VAI-AMI3S περι-P αυτος- D--GPM *ααρων-N---NSM αποαγνιζω-VA--AMN αυτος- D--APM

22 και-C μετα-P ουτος- D--APN ειςερχομαι-VBI-AAI3P ο- A--NPM *λευιτης-N1M-NPM λειτουργεω-V2--PAN ο- A--ASF λειτουργια-N1A-ASF αυτος- D--GPM εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN εναντι-P *ααρων-N---GSM και-C εναντι-P ο- A--GPM υιος-N2--GPM αυτος- D--GSM καθως-D συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM περι-P ο- A--GPM *λευιτης-N1M-GPM ουτως-D ποιεω-VAI-AAI3P αυτος- D--DPM

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

24 ουτος- D--NSN ειμι-V9--PAI3S ο- A--NSN περι-P ο- A--GPM *λευιτης-N1M-GPM απο-P ςπεντεκαιεικοσαετο-N3--GSM και-C επανω-D ειςερχομαι-VF--FMI3P ενεργεω-V2--PAN εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN

25 και-C απο-P πεντηκονταετης-A3H-GSM αποιστημι-VF--FMI3S απο-P ο- A--GSF λειτουργια-N1A-GSF και-C ου-D εργαζομαι-VF2-FMI3S ετι-D

26 και-C λειτουργεω-VF--FAI3S ο- A--NSM αδελφος-N2--NSM αυτος- D--GSM εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN φυλασσω-V1--PAN φυλακη-N1--APF εργον-N2N-APN δε-X ου-D εργαζομαι-VF2-FMI3S ουτως-D ποιεω-VF--FAI2S ο- A--DPM *λευιτης-N1M-DPM εν-P ο- A--DPF φυλακη-N1--DPF αυτος- D--GPM

   

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Apocalypse Explained # 279

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279. And the second animal like a calf. That this signifies the appearance in ultimates of the Divine good as to defence is evident from the signification of a calf, or young bullock, as being the good of the natural man, and specifically his good of innocence and charity; and because it denotes this good, it also denotes the good of the ultimate heaven, for this heaven is spiritual-natural (as may be seen in the work, Heaven and Hell. n. 29-31). And because this good is in the ultimate heaven, therefore it is a guard, or defence, to prevent the higher heavens from being approached except by the good of love and of charity; this is why one cherub was like a calf. That this appearance was in ultimates, may be seen just above (n. 278). The reason why a calf or young bullock signifies the good of the natural man, is that those animals which belonged to the herd signified the affections of good and truth in the external or natural man, and those which belonged to the flock signified the affections of good and truth in the internal or spiritual man. Those animals which belong to the flock are lambs, she-goats, sheep, rams, and he-goats; and those which belong to the herd are oxen, calves, young bullocks.

[2] That young bullocks and calves signify the good of the natural man is evident from the passages of the Word where they are mentioned. And first from the description of the feet of the cherubim, in Ezekiel:

"Their right foot and the soles of their feet, as it were the soles of a calf's foot, and they were shining, as the colour of polished brass" (1:7).

The reason their right foot was thus seen was that the cherubim represented the Divine guardianship of the Lord, and the feet and soles of the feet represented the same in ultimates, or in the spiritual-natural heaven and in the natural world. For by the feet is signified in general the Natural; by the right foot is signified the Natural as to good; by the sole of the foot the ultimates therein, and similarly polished brass signifies good in the Natural. It is therefore evident that good in the Natural is signified by a calf, and that here is the ultimate good which guards and defends lest the heavens should be approached except by the good of love and of charity. (That the feet signify the Natural may be seen, Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is on the right signifies good from which is truth, n. 9604, 9736, 10061: hence the right foot signifies the Natural as to good. That the palms of the hands, the soles of the feet, and hoofs, signify the ultimates in the Natural, may be seen, n. 4938, 7729; and that polished brass signifies natural good, may be seen above, n. 70).

[3] In Hosea:

"Return ye to Jehovah; say unto him, Take away all iniquity, and accept good, and we will render the bullocks of our lips" (14:2).

What is meant by rendering the bullocks of the lips, no one can know unless he understands what bullocks, and what the lips signify. That confession and thanksgiving from a good heart is here denoted, is evident; but it is thus expressed because bullocks signify external good, and the lips signify doctrine; hence by rendering the bullocks of the lips, is signified to confess and give thanks from the goods of doctrine. (That the lips signify doctrine, may be seen,Arcana Coelestia 1286, 1288.)

[4] In Amos:

"Ye draw the habitation of violence; they lie upon beds of ivory, and eat the lambs out of the flock and the calves out of the midst of the stall" (6:3, 4).

The subject here treated of is those who possess in abundance the knowledges of good and truth, and yet lead an evil life. To eat the lambs out of the flock signifies to drink in the knowledges of internal good or of the spiritual man; and to eat the calves out of the midst of the stall signifies to drink in the knowledges of external goods or of the natural man; and to draw the habitation of violence is to live a life contrary to charity.

[5] In Malachi:

"But unto you that fear my name shall the sun of righteousness arise and healing in his wings; that ye may go forth, and grow up as calves of the stall" (4:2).

The sun of righteousness which shall arise to them that fear the name of Jehovah, signifies the good of love; and healing in his wings, signifies the truth of faith; hence, to go forth, and to grow up as calves of the stall, signifies an increase of all good; fatted, and also fat, signifying good.

[6] In Luke:

The father said to his servants concerning the prodigal son who returned penitent in heart, "Bring forth the best robe, and put it on him; and put a ring on his hand and shoes on his feet; and bring hither the fatted calf, and kill it; and let us eat and be merry" (15:22, 23).

He who understands only the sense of the letter might suppose that this passage contains nothing deeper than appears in that sense, when nevertheless every particular involves something heavenly; as that they should put on the returning prodigal the best robe, that they should put a ring on his hand and shoes on his feet, that they should bring forth the fatted calf, that they should kill it, and eat and be merry. By the prodigal son are meant those who are prodigal of spiritual riches, which are knowledges (cognitiones) of truth and good; by his return to his father, and his confession that he was not worthy to be called his son, are signified penitence of heart and humiliation. By the best, or chief (primarium) robe being put on him, are signified general and primary truths; by a ring upon the hand is signified the conjunction of truth and good in the internal or spiritual man; by shoes upon the feet is signified the same in the external or natural man; and by both these, regeneration. By the fatted calf is signified the good of love and of charity; and by their eating and being merry are signified association and heavenly joy.

[7] In Jeremiah:

"I will give the men who have transgressed my covenant, who have not established the words of my covenant which they made before me, the covenant of the calf which they cut into two pieces that they might pass between the parts thereof, the princes of Judah and the princes of Jerusalem, the royal ministers and priests, and all the people of the land, passing between the parts of the calf, I will even give them into the hands of their enemies, that their carcass may be for food to the bird of the heavens" (34:18-20).

What is meant by the covenant of the calf, and by passing between the parts thereof, no one can know unless he knows what is signified by covenant, what by calf, what by its being cut into two parts; also, what is meant by the princes of Judah and of Jerusalem, by the royal ministers, the priests, and the people of the land. That there is some heavenly arcanum herein is evident. Nevertheless it can be understood, when it is known that a covenant denotes conjunction; a calf, good; a calf cut into two parts, the good proceeding from the Lord on one part, and the good received by man on the other, whence there is conjunction; and that the princes of Judah and of Jerusalem, the royal ministers, the priests, and the people of the land, denote the goods and truths which pertain to the church; and that to pass between the parts denotes to conjoin. When these things are known the internal sense of the passage may be known, which is, that there was no conjunction by the goods and truths of the church with that nation, but disjunction.

[8] Similar things are involved in the covenant of the calf with Abram, concerning which it is thus written in Genesis:

Jehovah said to Abram, "Take to thee a calf of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon. And he took unto himself all these, and divided them in the midst, and laid each part one against another; and the birds divided he not. And when the fowls came down upon the carcasses, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, a horror of great darkness fell upon him. And in that day Jehovah made a covenant with Abram" (15:9-12, 18).

The horror of great darkness which fell upon Abram signified the state of the Jewish nation, which was in the greatest darkness as to the truths and goods of the church; this state of that nation is what is described in the Prophet by the covenant ratified by dividing the calf into two parts, between which they passed. Because by a calf is signified the good of the natural man and its truth, which is scientific truth (scientificum); and since the natural man and the scientific thereof is signified by Egypt, therefore Egypt in the Word is called a she-calf, and also a he-calf; therefore, also, after they applied the scientifics (scientifica) of the church to magical and idolatrous purposes they turned the calf into an idol. This is why the sons of Israel made to themselves a calf in the wilderness, and worshipped it, and also why they had a calf in Samaria.

[9] That Egypt is thus designated is evident in Jeremiah:

"A very fair she-calf is Egypt; destruction cometh out of the north, and her mercenaries in the midst of her as calves of the stall" (46:20, 21).

(Concerning the calf which the sons of Israel made to themselves in the wilderness, see Exodus 32; and concerning the calf of Samaria, 1 Kings 12:25-32).

Again, in Hosea:

"They have made a king, but not by me; they have made princes, and I knew it not; of their silver and their gold have they made them idols, that it may be cut off. Thy calf, O Samaria, hath forsaken thee. For from Israel was it also; the workman made it, not God; the calf of Samaria shall be broken in pieces" (8:4-6).

The subject here treated of is the corrupt explanation of the Word, the sense of the letter of which is turned to favour their own loves and the principles of religion thence conceived. To make a king but not by Jehovah, and to make princes and I have not known, signifies doctrinals from man's own intelligence, which are essentially falsities, but which they make to appear as truths. For a king signifies truth, and, in an opposite sense, falsity; princes signify primary truths, and, in the opposite sense, falsities which are called principles of religion. To make idols of their silver and gold signifies their perversion of the truths and goods of the church, and worshipping them as holy, although, being derived from their own intelligence, they are destitute of life. Silver denotes the truth, and gold the good, which are from the Lord. Idols signify worship from doctrine which is from man's own intelligence; "the workman made it, and not God," signifies, that it is from man's proprium and not from the Divine; to be broken in pieces, signifies to be dissipated; hence it is evident what is signified by the calf of Samaria. Because calves signified the good of the natural man, therefore also calves were sacrificed, concerning which see Exodus 29:11, 12 and following verses; Leviticus 4:3, 13 and following verses; 8:15 and following verses; 9:2; 16:3; 23:18; Numbers 8:8 and following verses; 15:24; 28:19, 20; Judg. 6:25-29; 1 Sam. 1:25; 16:2; 1 Kings 18:23-26, 33. For all the animals which were sacrificed signified various classes of the goods of the church.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.