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Ezekiel 34

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1 καί-C γίγνομαι-VBI-AMI3S λόγος-N2--NSM κύριος-N2--GSM πρός-P ἐγώ- P--AS λέγω-V1--PAPNSM

2 υἱός-N2--VSM ἄνθρωπος-N2--GSM προφητεύω-VA--AAD2S ἐπί-P ὁ- A--APM ποιμήν-N3--APM ὁ- A--GSM *ἰσραήλ-N---GSM προφητεύω-VA--AAD2S καί-C εἶπον-VB--AAD2S ὁ- A--DPM ποιμήν-N3--DPM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM ὦ-I ποιμήν-N3--NPM *ἰσραήλ-N---GSM μή-D βόσκω-V1--PAI3P ποιμήν-N3--NPM ἑαυτοῦ- D--APM οὐ-D ὁ- A--APN πρόβατον-N2N-APN βόσκω-V1--PAI3P ὁ- A--NPM ποιμήν-N3--NPM

3 ἰδού-I ὁ- A--ASN γάλα-N3--ASN καταἐσθίω-V1--PAI2P καί-C ὁ- A--APN ἔριον-N2N-APN περιβάλλω-V1--PMI2P καί-C ὁ- A--ASN παχύς-A3U-ASN σφάζω-V1--PAI2P καί-C ὁ- A--APN πρόβατον-N2N-APN ἐγώ- P--GS οὐ-D βόσκω-V1--PAI2P

4 ὁ- A--ASN ἀσθενέω-VX--XAPASN οὐ-D ἐνἰσχύω-VA--AAI2P καί-C ὁ- A--ASN κακῶς-D ἔχω-V1--PAPASN οὐ-D σωματοποιέω-VAI-AAI2P καί-C ὁ- A--ASN συντρίβω-VP--XPPASN οὐ-D καταδέω-VAI-AAI2P καί-C ὁ- A--ASN πλανάω-V3--PMPASN οὐ-D ἐπιστρέφω-VAI-AAI2P καί-C ὁ- A--ASN ἀποὀλλύω-VX--XAPASN οὐ-D ζητέω-VAI-AAI2P καί-C ὁ- A--ASN ἰσχυρός-A1A-ASN καταἐργάζομαι-VAI-AMI2P μόχθος-N2--DSM

5 καί-C διασπείρω-VDI-API3S ὁ- A--APN πρόβατον-N2N-APN ἐγώ- P--GS διά-P ὁ- A--ASN μή-D εἰμί-V9--PAN ποιμήν-N3--APM καί-C γίγνομαι-VCI-API3S εἰς-P κατάβρωμα-N3M-ASN πᾶς-A3--DPN ὁ- A--DPN θηρίον-N2N-DPN ὁ- A--GSM ἀγρός-N2--GSM

6 καί-C διασπείρω-VDI-API3S ἐγώ- P--GS ὁ- A--NPN πρόβατον-N2N-NPN ἐν-P πᾶς-A3--DSN ὄρος-N3E-DSN καί-C ἐπί-P πᾶς-A3--ASN βουνός-N2--ASM ὑψηλός-A1--ASM καί-C ἐπί-P πρόσωπον-N2N-GSN πᾶς-A1S-GSF ὁ- A--GSF γῆ-N1--GSF διασπείρω-VDI-API3S καί-C οὐ-D εἰμί-V9--IAI3S ὁ- A--NSM ἐκζητέω-V2--PAPNSM οὐδέ-C ὁ- A--NSM ἀποστρέφω-V1--PAPNSM

7 διά-P οὗτος- D--ASN ποιμήν-N3--NPM ἀκούω-VA--AAD2P λόγος-N2--ASM κύριος-N2--GSM

8 ζάω-V3--PAI1S ἐγώ- P--NS λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM εἰ-C μήν-X ἀντί-P ὁ- A--GSN γίγνομαι-VB--AMN ὁ- A--NPN πρόβατον-N2N-NPN ἐγώ- P--GS εἰς-P προνομή-N1--ASF καί-C γίγνομαι-VB--AMN ὁ- A--NPN πρόβατον-N2N-NPN ἐγώ- P--GS εἰς-P κατάβρωμα-N3M-ASN πᾶς-A3--DPN ὁ- A--DPN θηρίον-N2N-DPN ὁ- A--GSN πεδίον-N2N-GSN παρά-P ὁ- A--ASN μή-D εἰμί-V9--PAN ποιμήν-N3--APM καί-C οὐ-D ἐκζητέω-VAI-AAI3P ὁ- A--NPM ποιμήν-N3--NPM ὁ- A--APN πρόβατον-N2N-APN ἐγώ- P--GS καί-C βόσκω-VAI-AAI3P ὁ- A--NPM ποιμήν-N3--NPM ἑαυτοῦ- D--APM ὁ- A--APN δέ-X πρόβατον-N2N-APN ἐγώ- P--GS οὐ-D βόσκω-VAI-AAI3P

9 ἀντί-P οὗτος- D--GSM ποιμήν-N3--NPM

10 ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM ἰδού-I ἐγώ- P--NS ἐπί-P ὁ- A--APM ποιμήν-N3--APM καί-C ἐκζητέω-VF--FAI1S ὁ- A--APN πρόβατον-N2N-APN ἐγώ- P--GS ἐκ-P ὁ- A--GPF χείρ-N3--GPF αὐτός- D--GPM καί-C ἀποστρέφω-VF--FAI1S αὐτός- D--APM ὁ- A--GSN μή-D ποιμαίνω-V1--PAN ὁ- A--APN πρόβατον-N2N-APN ἐγώ- P--GS καί-C οὐ-D βόσκω-VF--FAI3P ἔτι-D ὁ- A--NPM ποιμήν-N3--NPM αὐτός- D--APN καί-C ἐκαἱρέω-VF2-FMI1S ὁ- A--APN πρόβατον-N2N-APN ἐγώ- P--GS ἐκ-P ὁ- A--GSN στόμα-N3M-GSN αὐτός- D--GPM καί-C οὐ-D εἰμί-VF--FMI3P αὐτός- D--DPM ἔτι-D εἰς-P κατάβρωμα-N3M-ASN

11 διότι-C ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἰδού-I ἐγώ- P--NS ἐκζητέω-VF--FAI1S ὁ- A--APN πρόβατον-N2N-APN ἐγώ- P--GS καί-C ἐπισκέπτομαι-VF--FMI1S αὐτός- D--APN

12 ὥσπερ-D ζητέω-V2--PAI3S ὁ- A--NSM ποιμήν-N3--NSM ὁ- A--ASN ποίμνιον-N2N-ASN αὐτός- D--GSM ἐν-P ἡμέρα-N1A-DSF ὅταν-D εἰμί-V9--PAS3S γνόφος-N2--NSM καί-C νεφέλη-N1--NSF ἐν-P μέσος-A1--DSM πρόβατον-N2N-GPN διαχωρίζω-VT--XPPGPM οὕτως-D ἐκζητέω-VF--FAI1S ὁ- A--APN πρόβατον-N2N-APN ἐγώ- P--GS καί-C ἀποἐλαύνω-VF3-FAI1S αὐτός- D--APN ἀπό-P πᾶς-A3--GSM τόπος-N2--GSM ὅς- --GSM διασπείρω-VDI-API3P ἐκεῖ-D ἐν-P ἡμέρα-N1A-DSF νεφέλη-N1--GSF καί-C γνόφος-N2--GSM

13 καί-C ἐκἄγω-VF--FAI1S αὐτός- D--APM ἐκ-P ὁ- A--GPN ἔθνος-N3E-GPN καί-C συνἄγω-VF--FAI1S αὐτός- D--APM ἀπό-P ὁ- A--GPF χώρα-N1A-GPF καί-C εἰςἄγω-VF--FAI1S αὐτός- D--APM εἰς-P ὁ- A--ASF γῆ-N1--ASF αὐτός- D--GPM καί-C βόσκω-VF--FAI1S αὐτός- D--APM ἐπί-P ὁ- A--APN ὄρος-N3E-APN *ἰσραήλ-N---GSM καί-C ἐν-P ὁ- A--DPF φάραγξ-N3G-DPF καί-C ἐν-P πᾶς-A1S-DSF κατοικία-N1A-DSF ὁ- A--GSF γῆ-N1--GSF

14 ἐν-P νομή-N1--DSF ἀγαθός-A1--DSF βόσκω-VF--FAI1S αὐτός- D--APM καί-C ἐν-P ὁ- A--DSN ὄρος-N3E-DSN ὁ- A--DSN ὑψηλός-A1--DSN *ἰσραήλ-N---GSM εἰμί-VF--FMI3P ὁ- A--NPF μάνδρα-N1A-NPF αὐτός- D--GPM ἐκεῖ-D κοιμάω-VC--FPI3P καί-C ἐκεῖ-D ἀναπαύω-VF--FMI3P ἐν-P τρυφή-N1--DSF ἀγαθός-A1--DSF καί-C ἐν-P νομή-N1--DSF πίων-A3N-DSF βόσκω-VC--FPI3P ἐπί-P ὁ- A--GPN ὄρος-N3E-GPN *ἰσραήλ-N---GSM

15 ἐγώ- P--NS βόσκω-VF--FAI1S ὁ- A--APN πρόβατον-N2N-APN ἐγώ- P--GS καί-C ἐγώ- P--NS ἀναπαύω-VF--FAI1S αὐτός- D--APN καί-C γιγνώσκω-VF--FMI3P ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM

16 ὁ- A--ASN ἀποὀλλύω-VX--XAPASN ζητέω-VF--FAI1S καί-C ὁ- A--ASN πλανάω-V3--PMPASN ἐπιστρέφω-VF--FAI1S καί-C ὁ- A--ASN συντρίβω-VP--XPPASN καταδέω-VF--FAI1S καί-C ὁ- A--ASN ἐκλείπω-V1--PAPASN ἐνἰσχύω-VF--FAI1S καί-C ὁ- A--ASN ἰσχυρός-A1A-ASN φυλάσσω-VF--FAI1S καί-C βόσκω-VF--FAI1S αὐτός- D--APN μετά-P κρίμα-N3M-GSN

17 καί-C σύ- P--NP πρόβατον-N2N-NPN ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM ἰδού-I ἐγώ- P--NS διακρίνω-VF2-FAI1S ἀνά-P μέσος-A1--ASM πρόβατον-N2N-GSN καί-C πρόβατον-N2N-GSN κριός-N2--GPM καί-C τράγος-N2--GPM

18 καί-C οὐ-D ἱκανός-A1--NSN σύ- P--DP ὅτι-C ὁ- A--ASF καλός-A1--ASF νομή-N1--ASF νέμω-V1I-IMI2P καί-C ὁ- A--APN κατάλοιπος-A1B-APN ὁ- A--GSF νομή-N1--GSF σύ- P--GP καταπατέω-V2I-IAI2P ὁ- A--DPM πούς-N3D-DPM σύ- P--GP καί-C ὁ- A--ASN καταἵστημι-VXI-XAPASN ὕδωρ-N3--ASN πίνω-V1I-IAI2P καί-C ὁ- A--ASN λοιπός-A1--ASN ὁ- A--DPM πούς-N3D-DPM σύ- P--GP ταράσσω-V1I-IAI2P

19 καί-C ὁ- A--APN πρόβατον-N2N-APN ἐγώ- P--GS ὁ- A--APN πάτημα-N3M-APN ὁ- A--GPM πούς-N3D-GPM σύ- P--GP νέμω-V1I-IMI3P καί-C ὁ- A--ASN ταράσσω-VK--XPPASN ὕδωρ-N3--ASN ὑπό-P ὁ- A--GPM πούς-N3D-GPM σύ- P--GP πίνω-V1I-IAI3P

20 διά-P οὗτος- D--ASN ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM ἰδού-I ἐγώ- P--NS διακρίνω-VF2-FAI1S ἀνά-P μέσος-A1--ASM πρόβατον-N2N-GSN ἰσχυρός-A1A-GSN καί-C ἀνά-P μέσος-A1--ASM πρόβατον-N2N-GSN ἀσθενής-A3H-GSN

21 ἐπί-P ὁ- A--DPF πλευρά-N1A-DPF καί-C ὁ- A--DPM ὦμος-N2--DPM σύ- P--GP διαὠθέω-V2--PMI2P καί-C ὁ- A--DPN κέρας-N3T-DPN σύ- P--GP κερατίζω-V1I-IAI2P καί-C πᾶς-A3--ASN ὁ- A--ASN ἐκλείπω-V1--PAPASN ἐκθλίβω-V1I-IAI2P

22 καί-C σώζω-VF--FAI1S ὁ- A--APN πρόβατον-N2N-APN ἐγώ- P--GS καί-C οὐ-D μή-D εἰμί-V9--PAS3P ἔτι-D εἰς-P προνομή-N1--ASF καί-C κρίνω-VF2-FAI1S ἀνά-P μέσος-A1--ASM κριός-N2--GSM πρός-P κριός-N2--ASM

23 καί-C ἀναἵστημι-VF--FAI1S ἐπί-P αὐτός- D--APM ποιμήν-N3--ASM εἷς-A3--ASM καί-C ποιμαίνω-VF2-FAI3S αὐτός- D--APM ὁ- A--ASM δοῦλος-N2--ASM ἐγώ- P--GS *δαυίδ-N---ASM καί-C εἰμί-VF--FMI3S αὐτός- D--GPM ποιμήν-N3--NSM

24 καί-C ἐγώ- P--NS κύριος-N2--NSM εἰμί-VF--FMI1S αὐτός- D--DPM εἰς-P θεός-N2--ASM καί-C *δαυίδ-N---NSM ἐν-P μέσος-A1--DSM αὐτός- D--GPM ἄρχων-N3--NSM ἐγώ- P--NS κύριος-N2--NSM λαλέω-VAI-AAI1S

25 καί-C διατίθημι-VF--FMI1S ὁ- A--DSM *δαυίδ-N---DSM διαθήκη-N1--ASF εἰρήνη-N1--GSF καί-C ἀπο ἀναἵζω-VF2-FAI1S θηρίον-N2N-APN πονηρός-A1A-APN ἀπό-P ὁ- A--GSF γῆ-N1--GSF καί-C καταοἰκέω-VF--FAI3P ἐν-P ὁ- A--DSF ἔρημος-N2--DSF καί-C ὑπνόω-VF--FAI3P ἐν-P ὁ- A--DPM δρυμός-N2--DPM

26 καί-C δίδωμι-VF--FAI1S αὐτός- D--APM περικύκλῳ-D ὁ- A--GSN ὄρος-N3E-GSN ἐγώ- P--GS καί-C δίδωμι-VF--FAI1S ὁ- A--ASM ὑετός-N2--ASM σύ- P--DP ὑετός-N2--ASM εὐλογία-N1A-GSF

27 καί-C ὁ- A--NPN ξύλον-N2N-NPN ὁ- A--NPN ἐν-P ὁ- A--DSN πεδίον-N2N-DSN δίδωμι-VF--FAI3S ὁ- A--ASM καρπός-N2--ASM αὐτός- D--GPM καί-C ὁ- A--NSF γῆ-N1--NSF δίδωμι-VF--FAI3S ὁ- A--ASF ἰσχύς-N3--ASF αὐτός- D--GSF καί-C καταοἰκέω-VF--FAI3P ἐπί-P ὁ- A--GSF γῆ-N1--GSF αὐτός- D--GPM ἐν-P ἐλπίς-N3D-DSF εἰρήνη-N1--GSF καί-C γιγνώσκω-VF--FMI3P ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM ἐν-P ὁ- A--DSN συντρίβω-VA--AAN ἐγώ- P--AS ὁ- A--ASM ζυγός-N2--ASM αὐτός- D--GPM καί-C ἐκαἱρέω-VF2-FMI1S αὐτός- D--APM ἐκ-P χείρ-N3--GSF ὁ- A--GPM καταδουλόω-VA--AMPGPM αὐτός- D--APM

28 καί-C οὐ-D εἰμί-VF--FMI3P ἔτι-D ἐν-P προνομή-N1--DSF ὁ- A--DPN ἔθνος-N3E-DPN καί-C ὁ- A--NPN θηρίον-N2N-NPN ὁ- A--GSF γῆ-N1--GSF οὐκέτι-D μή-D ἐσθίω-VB--AAS3P αὐτός- D--APM καί-C καταοἰκέω-VF--FAI3P ἐν-P ἐλπίς-N3D-DSF καί-C οὐ-D εἰμί-VF--FMI3S ὁ- A--NSM ἐκφοβέω-V2--PAPNSM αὐτός- D--APM

29 καί-C ἀναἵστημι-VF--FAI1S αὐτός- D--DPM φυτόν-N2N-ASN εἰρήνη-N1--GSF καί-C οὐκέτι-D εἰμί-VF--FMI3P ἀποὀλλύω-V5--PMPNPM λιμός-N2--DSM ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C οὐ-D μή-D φέρω-VA--AAS3P ἔτι-D ὀνειδισμός-N2--ASM ἔθνος-N3E-GPN

30 καί-C γιγνώσκω-VF--FMI3P ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM αὐτός- D--GPM καί-C αὐτός- D--NPM λαός-N2--NSM ἐγώ- P--GS οἶκος-N2--NSM *ἰσραήλ-N---GSM λέγω-V1--PAI3S κύριος-N2--NSM

31 πρόβατον-N2N-NPN ἐγώ- P--GS καί-C πρόβατον-N2N-NPN ποίμνιον-N2N-GSN ἐγώ- P--GS εἰμί-V9--PAI2P καί-C ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM

   

Aus Swedenborgs Werken

 

Apocalypse Explained #645

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645. And they have power over the waters to turn them into blood, signifies that truths with such are turned into falsities from evil. This is evident from the signification of "having power" when "the olive trees and lampstands" are referred to, as signifying the goods of love and the truths of doctrine; not that these themselves have such power, namely, to turn truths into falsities, since this is contrary to their nature, which is to turn falsities into truths, for good acts with them and not evil, and yet they appear to have this power and appear to do this, because this occurs when they are hurt; but it is the evil that is from hell, or hell from which all evil comes, that "turns waters into blood," that is, truths into falsities from evil. The above is evident also from the signification of "waters," as being truths (of which above, n. 71, 483, 518, 537, 538); also from the signification of "blood," as being the truth of the Word, and thence of doctrine from the Word, and in the contrary sense falsity, in particular the truth of the Word falsified, for "to shed blood" signifies to do violence to charity, and also to Divine truth which is in the Word. (But as to the signification of "blood" in both senses, see above, n. 329.)

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

Aus Swedenborgs Werken

 

Apocalypse Explained #204

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204. These things saith He that is Holy, He that is True, signifies from whom is that faith. This is evident from the signification of "He that is Holy, He that is True," as being, in reference to the Lord, He from whom are charity and faith. He is called "holy" because charity is from Him, and "true" because faith is from Him. That the Lord is called "holy" because charity is from Him, and consequently that "holy" in the Word is predicated of charity and of faith therefrom will be seen presently. But the Lord is called "true" because faith is from Him, and consequently "true" in the Word is predicated of faith, for the reason that all truth is of faith; for that is called "true" which is believed; other things are not of faith because they are not believed. But because the faith of charity is here treated of, something shall first be said about faith and what it is.

[2] There is spiritual faith, and there is faith merely natural. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbor, is to love truth, sincerity, and what is just, and to do them from willing them. For the neighbor in the spiritual sense is not every man, but it is that which is with man; if this be truth, sincerity, and what is just, and the man is loved on account of these, then the neighbor is loved. That this is what charity means, in the spiritual sense, anyone may know if he will but reflect. Everyone loves another, not for the sake of his person, but for the sake of what is with him; this is the ground of all friendship, all favor, and all honor. From this it follows, that to love men for the sake of what is true, sincere, and just in them is spiritual love; for what is true, sincere, and just are spiritual things, because they are out of heaven from the Lord. For no man thinks, wills, and does any good thing that is good in itself, but it is all from the Lord; and what is true, sincere, and just are good things that are good in themselves when they are from the Lord. These things, then, are the neighbor in the spiritual sense; from which it is clear what is meant in that sense by loving the neighbor, or by charity. From that is spiritual faith; for whatever is loved is called truth when it is thought. Everyone can see that this is so if he will reflect upon it, for everyone confirms that which he loves by many things in the thought, and all things by which he confirms himself he calls truths; no one has truth from any other source. From this it follows, that the truths a man has are such as is the love with him; consequently, if the love with him is spiritual, the truths will also be spiritual, since the truths act as one with his love. All truths, because they are believed, are called in one complex, faith. From this it is clear that spiritual faith in its essence is charity. So far concerning spiritual faith.

[3] But faith merely natural is not a faith of the church, although it is called faith, but is merely knowing [scientia]. It is not a faith of the church, because it does not proceed from love to the neighbor, or charity, which is the spiritual itself from which faith comes, but proceeds from some natural love that has reference either to love of self or to love of the world, and whatever proceeds from these loves is natural. Love forms the spirit of man; for man in respect to his spirit is wholly as his love is; from that he thinks, from that he wills, and from that acts; therefore he makes no other truth to be of his faith than that which is of his love; and truth that is of the love of self or the world is merely natural, because it comes from man and from the world, and not from the Lord and from heaven; for such a man loves truth, not from a love of truth but from a love of honor, of gain and of fame, which he serves; and as his truth is such, his faith also is such. This faith, therefore, is not a faith of the truth of the church, or faith in a spiritual sense, but only in a natural sense which is a mere knowing [scientia]. And again because nothing of this is in man's spirit but only in his memory, together with other things of this world, therefore also after death it is dissipated. For only that which is of man's love remains with him after death, for (as has been said) it is love that forms man's spirit, and man in respect to his spirit is wholly such as his love is. (Other things respecting charity and faith therefrom may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of, n. 84-106, 108-122; also in the small work on The Last Judgment, where it is shown that there is no faith where there is not charity, n. 33-39)

[4] That "holy" in the Word is predicated of Divine truth, and therefore of charity and its faith, is evident from the passages where it is spoken of. There are two things that proceed from the Lord and are received by angels, Divine good and Divine truth. These two proceed united from the Lord, but they are received by angels variously; some receive Divine good more that Divine truth, and some receive Divine truth more than Divine good. Those who receive Divine good more than Divine truth constitute the Lord's celestial kingdom and are called celestial angels, and in the Word are called "the righteous" [or "just"]; but those who receive Divine truth more than Divine good constitute the Lord's spiritual kingdom, and are called spiritual angels, and in the Word "holy" [or "saints"]. (Of these two kingdoms and their angels, see in the work on Heaven and Hell 20-28.) From this it is that "the righteous" [or "just"] and "righteousness" [or "justice"] in the Word mean the Divine good and what proceeds therefrom, and that "the holy" and "holiness" mean Divine truth and what proceeds therefrom. From this can be seen what is meant in the Word by "being justified" [or "made righteous"], and "being made holy." As in Revelation:

He that is righteous let him be made righteous still, and he that is holy let him be made holy still (Revelation 22:11).

And in Luke:

To serve Him in holiness and righteousness (Luke 1:74-75

[5] Since Divine truth proceeding from the Lord is meant by "holy," therefore the Lord is called in the Word "the Holy One," " the Holy One of God," "the Holy One of Israel," "the Holy One of Jacob;" and it is also from this that angels are called "holy," and also the prophets and apostles; and it is from this that Jerusalem is called "holy." That the Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob," may be seen inIsaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Daniel 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called "King of the holy ones [of saints]" in Revelation:

Righteous [or just] and true are Thy ways, Thou King of saints (Revelation 15:3).

The Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob" because He alone, and no one else, is holy, which is also declared in Revelation:

Who shall not fear Thee, O Lord and glorify Thy name? for Thou only art holy (Revelation 15:4).

[6] Angels, prophets, and apostles are called "holy" because by them, in the spiritual sense, is meant Divine truth; and Jerusalem is called "the holy city," because by that city, in the spiritual sense, is meant the church in respect to the doctrine of truth. That angels in the Word are called "holy," see Matthew 25:31; Mark 8:38; Luke 9:26; the prophets, Mark 6:20; Luke 1:70; Revelation 18:20; the apostles, Revelation 18:20; that Jerusalem is called "the holy city," Isaiah 48:2; 66:20, 22; Daniel 9:24; Matthew 27:53; Revelation 21:2, 10. (That by "angels" in the Word Divine truth proceeding from the Lord is meant, see above, n. 130, 200; the like by "prophets," see Arcana Coelestia 2534, 7269; likewise by "apostles," see above, n. 100; that by "Jerusalem" in the Word the church in respect to the doctrine of truth is meant, see The Doctrine of the New Jerusalem 6.) From this it can be seen why it is that Divine truth proceeding from the Lord is called "the Spirit of truth," and "the Holy Spirit" (See above, n. 183), so also why heaven is called the "habitation of holiness" (Isaiah 63:15; Deuteronomy 26:15); and why the church is called "the sanctuary" (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).

[7] That "holiness" is predicated of Divine truth is evident from the following passages. In John:

Jesus when praying said, Father, sanctify them [make them Holy] in Thy truth, Thy Word is truth, and for their sakes I sanctify Myself, that they also may be sanctified in the truth (John 17:17, 19).

Here "being made holy" is plainly said in respect to truth, and "those made holy" in respect to those who receive Divine truth from the Lord. In Moses:

Jehovah came from Sinai, out of the myriads of holiness; from His right hand the fire of the law unto them; even He who loveth the peoples; in Thy hand are all His saints, and they are prostrated at Thy foot; he shall receive of Thy words (Deuteronomy 33:2-3).

"Sinai" signifies heaven where the Lord is, from whom is Divine truth, or from whom is the "law," both in a strict and in a broad sense; "myriads of holiness" signifies Divine truths; "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, which is Divine truth; those are called "peoples" in the Word who are in truths, and those of them that are in truths are called "saints." "Being prostrated at Thy foot," and "receiving of Thy words," is the holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and being instructed therefrom. From this it can be known what the particulars in that prophecy signify in the spiritual sense. (That "Sinai" in the Word signifies heaven where the Lord is, from whom is Divine truth, or from whom is the law, both in a strict and a broad sense, see Arcana Coelestia n. 8399, 8753, 8793, 8805, 9420. That "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, n. 2606, 3382, 6752, 7463. That those are called "peoples" who are in truths, and "nations" who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That "foot," a "place of feet," and "footstool," signify, in reference to the Lord, Divine truth in ultimates, thus the Word in the letter, n. 9406[1-7].) From this it is clear that "myriads of holiness" are Divine truths, and that those here called "holy [saints]" are those who are in Divine truths.

[8] In Moses:

Speak unto all the congregation of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah [God] of Israel am holy (Leviticus 19:2).

This chapter treats of the statutes, judgments, and precepts which they were to keep; and as these signify Divine truths, it is said that those who keep them "shall be holy." Moreover, "Israel" signifies the spiritual church, which is the church that is in Divine truths, therefore it is said, "I Jehovah [God] of Israel am holy." In the same:

Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep My statutes that ye may do them (Leviticus 20:7-8).

Here also the statutes, judgments, and precepts which are to be kept are treated of.

In the same:

If they have kept thy statutes and judgments, they shall be a holy people unto Jehovah (Deuteronomy 26:16-19).

In David :

We shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Psalms 65:4).

It is said "to be satisfied with the goodness of Jehovah's house and with the holiness of His temple," because the "house of God" in the highest sense signifies the Lord in respect to Divine good, and "temple" in respect to Divine truth (See Arcana Coelestia 3720). In Zechariah:

In that day there shall be upon the bells of the horses, Holiness unto Jehovah (Zechariah 14:20).

The establishment of a new church is here treated of, and "bells" signify knowledges [scientifica] which are from the intellectual. (That "bells" signify such truths, see Arcana Coelestia 9921, 9926; and that "horse" signifies the intellectual, see in the small work onThe White Horse 1-4.)

[9] From this it can be seen what is represented and signified by this:

That upon the miter which was upon the head of Aaron was placed a plate, upon which was engraved Holiness to Jehovah (Exodus 28:36-38; 39:30-31);

for the "miter" signifies wisdom, which is of Divine truth (See Arcana Coelestia 9827, 9949); so also what it represented and signified by:

That Aaron, his sons, their garments, the altar, the tabernacle, with everything there, were anointed with oil, and thus made holy (Exodus 29:1-36; 30:22-30; Leviticus 8);

for "oil" signified the Divine good of the Divine love, and "sanctification" the proceeding Divine; for it is Divine good that makes holy, and Divine truth is what is holy therefrom.

[10] That the word "holy" is predicated of charity can be seen from what was said above respecting the angels of heaven, namely, that there are some who receive Divine good more than Divine truth, and some who receive Divine truth more than Divine good; the former constitute the Lord's celestial kingdom, and are those who are in love to the Lord, and because they are in love to the Lord are called "righteous" [or "just"]; but the latter constitute the Lord's spiritual kingdom, and are those who are in charity towards the neighbor, and because these are in charity towards the neighbor, they are called "holy [or saints]." (That there are two loves that make heaven, namely, love to the Lord, and love towards the neighbor or charity, and that the heavens are thereby distinguished into two kingdoms, namely, a celestial kingdom and a spiritual kingdom, see in the work on Heaven and Hell. n (Heaven and Hell 13-19) 13-19; 20-28)

  
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