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Numbers 32

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1 και-C κτηνος-N3E-NPN πληθος-N3E-NSN ειμι-V9--IAI3S ο- A--DPM υιος-N2--DPM *ρουβην-N---GSM και-C ο- A--DPM υιος-N2--DPM *γαδ-N---GSM πληθος-N3E-ASN σφοδρα-D και-C οραω-VBI-AAI3P ο- A--ASF χωρα-N1A-ASF *ιαζηρ-N---GSM και-C ο- A--ASF χωρα-N1A-ASF *γαλααδ-N---GS και-C ειμι-V9--IAI3S ο- A--NSM τοπος-N2--NSM τοπος-N2--NSM κτηνος-N3E-DPN

2 και-C προςερχομαι-VB--AAPNPM ο- A--NPM υιος-N2--NPM *ρουβην-N---GSM και-C ο- A--NPM υιος-N2--NPM *γαδ-N---GSM ειπον-VAI-AAI3P προς-P *μωυσης-N1M-ASM και-C προς-P *ελεαζαρ-N---ASM ο- A--ASM ιερευς-N3V-ASM και-C προς-P ο- A--APM αρχων-N3--APM ο- A--GSF συναγωγη-N1--GSF λεγω-V1--PAPNPM

3 *αταρωθ-N---NSM και-C *δαιβων-N---NSM και-C *ιαζηρ-N---NSM και-C *ναμβρα-N---NSM και-C *εσεβων-N---NSM και-C *ελεαλη-N---NSM και-C *σεβαμα-N---NSM και-C *ναβαυ-N---NSM και-C *βαιαν-N---NSM

4 ο- A--ASF γη-N1--ASF ος- --ASF παραδιδωμι-VAI-AAI3S κυριος-N2--NSM ενωπιον-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM γη-N1--NSF κτηνοτροφος-A1--NSM ειμι-V9--PAI3S και-C ο- A--DPM παις-N3D-DPM συ- P--GS κτηνος-N3E-APN υποαρχω-V1--PAI3S

5 και-C λεγω-V1I-IAI3P ει-C ευρισκω-VB--AAI1P χαρις-N3--ASF ενωπιον-P συ- P--GS διδωμι-VC--APD3S ο- A--NSF γη-N1--NSF ουτος- D--NSF ο- A--DPM οικετης-N1M-DPM συ- P--GS εν-P κατασχεσις-N3I-DSF και-C μη-D διαβιβαζω-VA--AAS2S εγω- P--AP ο- A--ASM *ιορδανης-N1M-ASM

6 και-C ειπον-VBI-AAI3S *μωυσης-N1M-NSM ο- A--DPM υιος-N2--DPM *γαδ-N---GSM και-C ο- A--DPM υιος-N2--DPM *ρουβην-N---GSM ο- A--NPM αδελφος-N2--NPM συ- P--GP πορευομαι-V1--PMI3P εις-P πολεμος-N2--ASM και-C συ- P--NP καταιημι-VF--FMI2P αυτος- D--GSM

7 και-C ινα-C τις- I--ASN διαστρεφω-V1--PAI2P ο- A--APF διανοια-N1A-APF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM μη-D διαβαινω-VZ--AAN εις-P ο- A--ASF γη-N1--ASF ος- --ASF κυριος-N2--NSM διδωμι-V8--PAI3S αυτος- D--DPM

8 ου-D ουτως-D ποιεω-VAI-AAI3P ο- A--NPM πατηρ-N3--NPM συ- P--GP οτε-D αποστελλω-VAI-AAI1S αυτος- D--APM εκ-P *καδης-N---GSM *βαρνη-N---GSM κατανοεω-VA--AAN ο- A--ASF γη-N1--ASF

9 και-C αναβαινω-VZI-AAI3P *φαραγξ-N3G-ASF βοτρυς-N3U-GSM και-C κατανοεω-VAI-AAI3P ο- A--ASF γη-N1--ASF και-C αποιστημι-VHI-AAI3P ο- A--ASF καρδια-N1A-ASF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM οπως-C μη-D ειςερχομαι-VB--AAS3P εις-P ο- A--ASF γη-N1--ASF ος- --ASF διδωμι-VAI-AAI3S κυριος-N2--NSM αυτος- D--DPM

10 και-C οργιζω-VSI-API3S θυμος-N2--DSM κυριος-N2--NSM εν-P ο- A--DSF ημερα-N1A-DSF εκεινος- D--DSF και-C ομνυμι-VAI-AAI3S λεγω-V1--PAPNSM

11 ει-C οραω-VF--FMI3P ο- A--NPM ανθρωπος-N2--NPM ουτος- D--NPM ο- A--NPM αναβαινω-VZ--AAPNPM εκ-P *αιγυπτος-N2--GSF απο-P εικοσαετης-A3H-GSM και-C επανω-D ο- A--NPM επισταμαι-V6--PMPNPM ο- A--ASN κακος-A1--ASN και-C ο- A--ASN αγαθος-A1--ASN ο- A--ASF γη-N1--ASF ος- --ASF ομνυμι-VAI-AAI1S ο- A--DSM *αβρααμ-N---DSM και-C *ισαακ-N---DSM και-C *ιακωβ-N---DSM ου-D γαρ-X συν επιακολουθεω-VAI-AAI3P οπισω-P εγω- P--GS

12 πλην-D *χαλεβ-N---NSM υιος-N2--NSM *ιεφοννη-N---GSM ο- A--NSM διαχωριζω-VT--XMPNSM και-C *ιησους-N---NSM ο- A--NSM ο- A--GSM *ναυη-N---GSM οτι-C συν επιακολουθεω-VAI-AAI3S οπισω-P κυριος-N2--GSM

13 και-C οργιζω-VSI-API3S θυμος-N2--DSM κυριος-N2--NSM επι-P ο- A--ASM *ισραηλ-N---ASM και-C καταρομβευω-VAI-AAI3S αυτος- D--APM εν-P ο- A--DSF ερημος-N2--DSF τεσσαρακοντα-M ετος-N3E-APN εως-C εκ ανααλισκω-VCI-API3S πας-A1S-NSF ο- A--NSF γενεα-N1A-NSF ο- A--NPM ποιεω-V2--PAPNPM ο- A--APN πονηρος-A1A-APN εναντι-P κυριος-N2--GSM

14 ιδου-I αναιστημι-VHI-AAI2P αντι-P ο- A--GPM πατηρ-N3--GPM συ- P--GP συστρεμμα-N3M-NSN ανθρωπος-N2--GPM αμαρτωλος-A1B-GPM προςτιθημι-VE--AAN ετι-D επι-P ο- A--ASM θυμος-N2--ASM ο- A--GSF οργη-N1--GSF κυριος-N2--GSM επι-P *ισραηλ-N---ASM

15 οτι-C αποστρεφω-VD--FPI2P απο-P αυτος- D--GSM προςτιθημι-VE--AAN ετι-D καταλειπω-VB--AAN αυτος- D--ASM εν-P ο- A--DSF ερημος-N2--DSF και-C ανομεω-VF--FAI2P εις-P ολος-A1--ASF ο- A--ASF συναγωγη-N1--ASF ουτος- D--ASF

16 και-C προςερχομαι-VBI-AAI3P αυτος- D--DSM και-C λεγω-V1I-IAI3P επαυλις-N3I-APF προβατον-N2N-GPN οικοδομεω-VA--AAS1P ωδε-D ο- A--DPN κτηνος-N3E-DPN εγω- P--GP και-C πολις-N3I-APF ο- A--DPF αποσκευη-N1--DPF εγω- P--GP

17 και-C εγω- P--NP ενοπλιζω-VA--AMPNPM προφυλακη-N1--NSF προτερος-A1A-NPMC ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM εως-C αν-X αγω-VB--AAS1P αυτος- D--APM εις-P ο- A--ASM εαυτου- D--GPM τοπος-N2--ASM και-C καταοικεω-VF--FAI3S ο- A--NSF αποσκευη-N1--NSF εγω- P--GP εν-P πολις-N3I-DPF τειχιζω-VT--XMPDPF δια-P ο- A--APM καταοικεω-V2--PAPAPM ο- A--ASF γη-N1--ASF

18 ου-D μη-D αποστρεφω-VD--APS1P εις-P ο- A--APF οικια-N1A-APF εγω- P--GP εως-C αν-X καταμεριζω-VC--APS3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM εκαστος-A1--NSM εις-P ο- A--ASF κληρονομια-N1A-ASF αυτος- D--GSM

19 και-C ουκετι-D κληρονομεω-VA--AAS1P εν-P αυτος- D--DPM απο-P ο- A--GSM περαν-D ο- A--GSM *ιορδανης-N1M-GSM και-C επεκεινα-D οτι-C αποεχω-V1--PAI1P ο- A--APM κληρος-N2--APM εγω- P--GP εν-P ο- A--DSM περαν-D ο- A--GSM *ιορδανης-N1M-GSM εν-P ανατολη-N1--DPF

20 και-C ειπον-VBI-AAI3S προς-P αυτος- D--APM *μωυσης-N1M-NSM εαν-C ποιεω-VA--AAS2P κατα-P ο- A--ASN ρημα-N3M-ASN ουτος- D--ASN εαν-C ενοπλιζω-VA--AMS2P εναντι-P κυριος-N2--GSM εις-P πολεμος-N2--ASM

21 και-C παραερχομαι-VF--FMI3S συ- P--GP πας-A3--NSM οπλιτης-N1M-NSM ο- A--ASM *ιορδανης-N1M-ASM εναντι-P κυριος-N2--GSM εως-C αν-X εκτριβω-VD--APS3S ο- A--NSM εχθρος-N2--NSM αυτος- D--GSM απο-P προσωπον-N2N-GSN αυτος- D--GSM

22 και-C κατακυριευω-VC--APS3S ο- A--NSF γη-N1--NSF εναντι-P κυριος-N2--GSM και-C μετα-P ουτος- D--APN αποστρεφω-VD--FPI2P και-C ειμι-VF--FMI2P αθωος-A1A-NPM εναντι-P κυριος-N2--GSM και-C απο-P *ισραηλ-N---GSM και-C ειμι-VF--FMI3S ο- A--NSF γη-N1--NSF ουτος- D--NSF συ- P--DP εν-P κατασχεσις-N3I-DSF εναντι-P κυριος-N2--GSM

23 εαν-C δε-X μη-D ποιεω-VA--AAS2P ουτως-D αμαρτανω-VF--FMI2P εναντι-P κυριος-N2--GSM και-C γιγνωσκω-VF--FMI2P ο- A--ASF αμαρτια-N1A-ASF συ- P--GP οταν-D συ- P--AP καταλαμβανω-VB--AAS3S ο- A--APN κακος-A1--APN

24 και-C οικοδομεω-VF--FAI2P συ- P--DP αυτος- D--DPM πολις-N3I-APF ο- A--DSF αποσκευη-N1--DSF συ- P--GP και-C επαυλις-N3I-APF ο- A--DPN κτηνος-N3E-DPN συ- P--GP και-C ο- A--ASN εκπορευομαι-V1--PMPASN εκ-P ο- A--GSN στομα-N3M-GSN συ- P--GP ποιεω-VF--FAI2P

25 και-C ειπον-VAI-AAI3P ο- A--NPM υιος-N2--NPM *ρουβην-N---GSM και-C ο- A--NPM υιος-N2--NPM *γαδ-N---GSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNPM ο- A--NPM παις-N3D-NPM συ- P--GS ποιεω-VF--FAI3P καθα-D ο- A--NSM κυριος-N2--NSM εγω- P--GP εντελλομαι-V1--PMI3S

26 ο- A--NSF αποσκευη-N1--NSF εγω- P--GP και-C ο- A--NPF γυνη-N3K-NPF εγω- P--GP και-C πας-A3--NPN ο- A--NPN κτηνος-N3E-NPN εγω- P--GP ειμι-VF--FMI3P εν-P ο- A--DPF πολις-N3I-DPF *γαλααδ-N---GS

27 ο- A--NPM δε-X παις-N3D-NPM συ- P--GS παραερχομαι-VF--FMI3P πας-A3--NPM ενοπλιζω-VT--XMPNPM και-C εκτασσω-VK--XMPNPM εναντι-P κυριος-N2--GSM εις-P ο- A--ASM πολεμος-N2--ASM ος- --ASM τροπος-N2--ASM ο- A--NSM κυριος-N2--NSM λεγω-V1--PAI3S

28 και-C συνιστημι-VHI-AAI3S αυτος- D--DPM *μωυσης-N1M-NSM *ελεαζαρ-N---ASM ο- A--ASM ιερευς-N3V-ASM και-C *ιησους-N---ASM υιος-N2--ASM *ναυη-N---GSM και-C ο- A--APM αρχων-N3--APM πατρια-N1A-GPF ο- A--GPF φυλη-N1--GPF *ισραηλ-N---GSM

29 και-C ειπον-VBI-AAI3S προς-P αυτος- D--APM *μωυσης-N1M-NSM εαν-C διαβαινω-VZ--AAS3P ο- A--NPM υιος-N2--NPM *ρουβην-N---GSM και-C ο- A--NPM υιος-N2--NPM *γαδ-N---GSM μετα-P συ- P--GP ο- A--ASM *ιορδανης-N1M-ASM πας-A3--NSM ενοπλιζω-VT--XMPNSM εις-P πολεμος-N2--ASM εναντι-P κυριος-N2--GSM και-C κατακυριευω-VA--AAS2P ο- A--GSF γη-N1--GSF απεναντι-P συ- P--GP και-C διδωμι-VF--FAI2P αυτος- D--DPM ο- A--ASF γη-N1--ASF *γαλααδ-N---GS εν-P κατασχεσις-N3I-DSF

30 εαν-C δε-X μη-D διαβαινω-VZ--AAS3P ενοπλιζω-VT--XMPNPM μετα-P συ- P--GP εις-P ο- A--ASM πολεμος-N2--ASM εναντι-P κυριος-N2--GSM και-C διαβιβαζω-VF--FAI2P ο- A--ASF αποσκευη-N1--ASF αυτος- D--GPM και-C ο- A--APF γυνη-N3K-APF αυτος- D--GPM και-C ο- A--APN κτηνος-N3E-APN αυτος- D--GPM προτερος-A1A-APN συ- P--GP εις-P γη-N1--ASF *χανααν-N---GS και-C συν κατακληρονομεω-VC---APS2S εν-P συ- P--DP εν-P ο- A--DSF γη-N1--DSF *χανααν-N---DS

31 και-C αποκρινω-VCI-API3P ο- A--NPM υιος-N2--NPM *ρουβην-N---GSM και-C ο- A--NPM υιος-N2--NPM *γαδ-N---GSM λεγω-V1--PAPNPM οσος-A1--APN ο- A--NSM κυριος-N2--NSM λεγω-V1--PAI3S ο- A--DPM θεραπων-N3--DPM αυτος- D--GSM ουτως-D ποιεω-VF--FAI1P

32 εγω- P--NP διαβαινω-VF--FMI1P ενοπλιζω-VT--XMPNPM εναντι-P κυριος-N2--GSM εις-P γη-N1--ASF *χανααν-N---GS και-C διδωμι-VF--FAI2P ο- A--ASF κατασχεσις-N3I-ASF εγω- P--DP εν-P ο- A--DSM περαν-D ο- A--GSM *ιορδανης-N1M-GSM

33 και-C διδωμι-VAI-AAI3S αυτος- D--DPM *μωυσης-N1M-NSM ο- A--DPM υιος-N2--DPM *γαδ-N---GSM και-C ο- A--DPM υιος-N2--DPM *ρουβην-N---GSM και-C ο- A--DSM ημισυς-A3U-DSM φυλη-N1--GSF *μανασση-N---GSM υιος-N2--GPM *ιωσηφ-N---GSN ο- A--ASF βασιλεια-N1A-ASF *σηων-N---GSM βασιλευς-N3V-GSM *αμορραιος-N2--GPM και-C ο- A--ASF βασιλεια-N1A-ASF *ωγ-N---GSM βασιλευς-N3V-GSM ο- A--GSF *βασαν-N---GSF ο- A--ASF γη-N1--ASF και-C ο- A--APF πολις-N3I-APF συν-P ο- A--DPM οριον-N2N-DPN αυτος- D--GSF πολις-N3I-NPF ο- A--GSF γη-N1--GSF κυκλος-N2--DSM

34 και-C οικοδομεω-VAI-AAI3P ο- A--NPM υιος-N2--NPM *γαδ-N---GSM ο- A--ASF *δαιβων-N---ASF και-C ο- A--ASF *αταρωθ-N---ASF και-C ο- A--ASF *αροηρ-N---ASF

35 και-C ο- A--ASF *σωφαρ-N---ASF και-C ο- A--ASF *ιαζηρ-N---ASF και-C υψοω-VA--AAI3P αυτος- D--APF

36 και-C ο- A--ASF *ναμβραν-N---ASF και-C ο- A--ASF *βαιθαραν-N---ASF πολις-N3I-APF οχυρος-A1A-APF και-C επαυλις-N3I-APF προβατον-N2N-GPN

37 και-C ο- A--NPM υιος-N2--NPM *ρουβην-N---GSM οικοδομεω-VAI-AAI3P ο- A--ASF *εσεβων-N---ASF και-C *ελεαλη-N---ASF και-C *καριαθαιμ-N---ASM

38 και-C ο- A--ASF *βεελμεων-N---ASF περικυκλοω-VM--XMPAPF και-C ο- A--ASF *σεβαμα-N---ASF και-C επιονομαζω-VAI-AAI3P κατα-P ο- A--APN ονομα-N3M-APN αυτος- D--GPM ο- A--APN ονομα-N3M-APN ο- A--GPM πολις-N3I-GPF ος- --APF οικοδομεω-VAI-AAI3P

39 και-C πορευομαι-VCI-API3S υιος-N2--NSM *μαχιρ-N---GSM υιος-N2--GSM *μανασση-N---GSM εις-P *γαλααδ-N---AS και-C λαμβανω-VBI-AAI3S αυτος- D--ASF και-C αποολλυω-VAI-AAI3S ο- A--ASM *αμορραιος-N2--ASM ο- A--ASM καταοικεω-V2--PAPASM εν-P αυτος- D--DSF

40 και-C διδωμι-VAI-AAI3S *μωυσης-N1M-NSM ο- A--ASF *γαλααδ-N---ASF ο- A--DSM *μαχιρ-N---DSM υιος-N2--DSM *μανασση-N---GSM και-C καταοικεω-VAI-AAI3S εκει-D

41 και-C *ιαιρ-N---NSM ο- A--NSM ο- A--GSM *μανασση-N---GSM πορευομαι-VCI-API3S και-C λαμβανω-VBI-AAI3S ο- A--APF επαυλις-N3I-APF αυτος- D--GPM και-C επιονομαζω-VAI-AAI3S αυτος- D--APF επαυλις-N3--APF *ιαιρ-N---GSM

42 και-C *ναβαυ-N---NSM πορευομαι-VCI-API3S και-C λαμβανω-VBI-AAI3S ο- A--ASF *κανααθ-N---ASF και-C ο- A--APF κωμη-N1--APF αυτος- D--GSF και-C επιονομαζω-VAI-AAI3S αυτος- D--APF *ναβωθ-N---NSM εκ-P ο- A--GSN ονομα-N3M-GSN αυτος- D--GSM

   

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Apocalypse Explained #440

इस मार्ग का अध्ययन करें

  
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440. Of the tribe of Manasseh were sealed twelve thousand.- That this signifies the goods of life thence, is evident from the representation, and thence the signification of the tribe of Manasseh, which denotes the Voluntary (voluntarium) of the church, and thence the good of life. The good of life is signified, because this makes one with the Voluntary of the church, or of the men of the church. For a man does what he wills, when it is possible a deed being nothing else but the will (voluntas) acting as is evident from this fact that action ceases when the will ceases, and continues so long as the will remains. What the will of the regenerated man does, is called the good of life. Since then Manasseh and his tribe signify the Voluntary of the church, he also signifies the good of life. Also after regeneration good of life from charity towards the neighbour succeeds as an effect from its cause, and this is signified by Asher and Naphtali. For those who are in charity towards the neighbour are regenerated by the Lord, and those who are regenerated are in the good of life, for they act from charity, and every action from charity is good of life.

[2] The two things which make the church, are, truth of doctrine and good of life, and a man must possess both of these in order to be a man of the church. These two were represented, and thence are signified in the Word, by Ephraim and Manasseh; the truth of doctrine, by Ephraim, and the good of life, by Manasseh. Truth of doctrine is also called the Intellectual of the church, and the good of life its Voluntary (voluntarium). For truth is of the understanding (intellectus), and good of the will (voluntas); and therefore Ephraim and Manasseh signify the Intellectual and the Voluntary of the church, Ephraim signifying the Intellectual, and Manasseh the Voluntary. In order that such things might be represented, and thence signified by Ephraim and Manasseh, they were born to Joseph in the land of Egypt. For Joseph signifies the Celestial-Spiritual, or the spiritual kingdom itself, which is adjoined to the celestial kingdom, and the land of Egypt signifies the Natural. Therefore good of the will in the Natural, born from the Celestial-Spiritual, is signified by Manasseh, and truth of the understanding in the Natural, also born from the same, is signified by Ephraim. It is said of their nativity in Moses,

"And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Potipherah, priest of On, bare unto him. And Joseph called the name of the first-born Manasseh; for God hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim; for God hath caused me to be fruitful in the land of my affliction" (Genesis 41:50-52).

What is meant by these words in the spiritual sense, may be seen in the Arcana Coelestia 5347-5356), namely, that by the name of the first-begotten, Manasseh, is meant the new Voluntary in the Natural, and its quality, and by the name of the second, Ephraim, the new Intellectual in the Natural and its quality, or what is the same, by Manasseh, the good of the new natural man, and by Ephraim, the truth thereof (see n. 5351, 5354).

[3] That Ephraim and Manasseh have this signification, is evident from the fact that they were adopted by Jacob as Reuben and Simeon, concerning which it is thus written in Moses:

"And Jacob said unto Joseph, Now thy two sons which were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine; Ephraim and Manasseh shall be mine as Reuben and Simeon; they shall be called after the name of their brethren in their inheritance" (Genesis 48:5, 6).

Because Reuben signifies truth in the understanding, which is the truth of doctrine, and Simeon, truth in the will, which is the good of life, therefore Jacob said that Ephraim and Manasseh should be to him as Reuben and Simeon, consequently Ephraim signifies intellectual truth, and Manasseh voluntary good. But these things are more fully explained in the Arcana Coelestia 6234-6241).

[4] The same is also evident from the blessing of Ephraim and Manasseh by Jacob, at that time Israel, which is as follows:

"Israel blessed Joseph, and said, God, before whom my fathers, Abraham and Isaac, did walk, the God who hath fed me all my life long unto this day, the angel which redeemed me from all evil, bless the lads, and in them shall my name be called, and the name of my fathers, Abraham and Isaac; and let them grow into a multitude in the midst of the earth" (Genesis 48:15, 16).

That Ephraim here also means intellectual truth, and Manasseh, voluntary good, both of them in the natural man, may be seen in the Arcana Coelestia 6274-6285). Again, in the blessing of Ephraim and Manasseh by Moses, it is said of Joseph:

"In the firstling of his bullock he hath honour, and his horns the horns of a unicorn; with them he shall push the peoples together to the ends of the earth; and they are the myriads of Ephraim, and the thousands of Manasseh" (Deuteronomy 33:17).

The explanation of these words may be seen above (n. 316:23, 336:4).

That Ephraim signifies the understanding of truth, and Manasseh, the will of good, each in the natural man, is clear also from the following passages.

In Isaiah:

"Through the wrath of Jehovah of hosts is the land darkened and the people have become as fuel of fire; a man shall not spare his brother. And if he cut down on the right hand, he shall yet be hungry; and if he eat on the left hand, they shall not be satisfied; they shall eat every man the flesh of his own arm; Manasseh, Ephraim; and Ephraim, Manasseh; they together against" Jehovah (9:19-21).

That by Manasseh eating Ephraim, and Ephraim, Manasseh, is here signified that all the good and truth of the church would perish, the good by falsity, and the truth by evil, may be seen above (n. 386:2), where these things are explained in detail.

[5] In David:

"Gilead is mine, and Manasseh is mine; Ephraim also is the strength of my head; Judah is my lawgiver" (Psalm 60:7; 108:8).

Manasseh here signifies the good of the church, Ephraim, its truth, and Gilead, the Natural; and because truth from good in the Natural possesses Divine power, it is therefore said, "Ephraim is the strength of my head." The reason why there is Divine power by means of truth from good in the Natural is, that the Natural is the ultimate into which interior things, which are celestial and spiritual, flow, and there they exist and subsist together; they are consequently there in their fulness, in which and from which is all Divine operation. Therefore the sense of the letter of the Word possesses Divine power, because it is natural; concerning this see above (n. 346), and in the Arcana Coelestia 9836). From these considerations the reason is evident why Ephraim is called the strength of the head of Jehovah. Judah is called His lawgiver, because by Judah is signified Divine Truth internal, or the Word in the spiritual sense, and similarly by lawgiver and law.

[6] In the same:

"Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that sittest upon the cherubim, shine forth. Before Ephraim and Benjamin and Manasseh, stir up thy strength, and come and save us" (Psalm 80:1, 2).

It is plain from the spiritual sense that these words contain a supplication to the Lord to instruct those who are of the church, and lead them by truths to good, and so to heaven. The Lord is called "shepherd of Israel" because He instructs and leads; it is therefore said, "Thou that leadest Joseph like a flock," and by Joseph are meant those of the church who are in truths from good. Thou that dwellest between the cherubim, signifies the Lord above the heavens, whence He sends forth the light which enlightens the mind and therefore it is said "shine forth." Before Ephraim and Benjamin and Manasseh, stir up thy strength, signifies that the light of truth may penetrate even to those who are in natural truth and good, thus to the ultimates in the church. Ephraim means those who are in natural truth, such as the truth of the Word in the sense of the letter; Manasseh means those who are in natural good, which is the delight of doing good and learning truth; Benjamin means the conjunctive [principle] of good and truth, or the conjoining medium in the Natural; by stirring up strength is meant to penetrate even there with light. Come and save us, signifies that they should be saved.

[7] Because all the good which is in the natural man flows in from the Lord through the Spiritual, and apart from that influx no good can exist in the Natural, and because Manasseh represented, and thence signifies, good from a spiritual source in the natural man, therefore an inheritance was given to that tribe beyond or without the Jordan, and also on this side, or within the Jordan; to half of the tribe, beyond or without the Jordan, and to the other half, on this side, or within the Jordan (see Num. 32:33, 39, 40; Deuteronomy 3:13; Joshua 13:29-31; 17:5-13, 16-18). The land beyond, or without the Jordan, represented and signified the external church with men in the natural man, but the land on this side, or within the Jordan, represented and signified the internal church with men in the spiritual man. Concerning this distinction, see above (n. 434:11). And good is that which makes the church; this good flows in immediately out of the spiritual man into the natural; apart from this influx the church does not exist in man. This is the reason why an inheritance both within and without the Jordan was given to the tribe of Manasseh, which signified the good of the church. That spiritual good flows into natural good immediately, but into natural truth mediately, may be seen in the Arcana Coelestia (3314, 3573, 3576, 3616, 3969, 3995, 4563); and that hence there is a parallelism between spiritual good and natural good, but not between spiritual truth and natural truth (1831, 1832, 3514, 3564).

[8] That Manasseh signifies the good of the church, or the good of life, which is the same with the good of the will, is evident from the representation and thence the signification of Ephraim, which denotes the truth of the church, or the truth of doctrine, and this is the same with truth of the understanding; for they were brethren, and good and truth are termed brethren in the Word. That Ephraim signifies the truth of doctrine, and thence the Intellectual of the church, may be seen in the Arcana Coelestia 5354), where many passages from the Word, in which Ephraim is mentioned, are quoted and explained; see also in the same work (n. 3969, 6222, 6234, 6238, 6267, 6296).

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

स्वीडनबॉर्ग के कार्यों से

 

Apocalypse Explained #336

इस मार्ग का अध्ययन करें

  
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336. And the number of them was myriads of myriads, and thousands of thousands. That this signifies that those are innumerable who are in truths, and innumerable those who are in goods, is clear from the signification of number, as denoting quantity and quality, quantity in the natural sense, and quality in the spiritual sense, the suitable number determining them; but still by all numbers in the Word is signified something of the thing treated of, as by two, three, four, five, seven, ten, and twelve, as has been shown in their proper places. It is the same thing with myriad and thousand, which are here mentioned. The number seven, for example, does not signify seven, but all things, full, and whole (see above, n. 257). But what myriads and thousands signify, shall now be explained. Myriads signify things innumerable; similarly thousands; but myriads are predicated of truths, and thousands of goods; hence it is that by myriads of myriads, and thousands of thousands, are signified that those are innumerable who are in truths, and innumerable those who are in goods.

[2] Those who are in the lower heavens, concerning whom these things are said, belong to those who are in the higher heavens, treated of above, like two kingdoms, namely, the spiritual kingdom, and the celestial kingdom; those who belong to the spiritual kingdom are meant by those who are in truths, but those who belong to the celestial kingdom are meant by those who are in goods; the latter being innumerable is signified by thousands of thousands, and the former being innumerable is signified by myriads of myriads; but in the abstract sense, which is the true spiritual sense, innumerable truths and innumerable goods are signified. The reason why myriads and thousands signify things innumerable, is, because ten signifies many, and thence also a hundred, a thousand, and ten thousand; for numbers multiplied by a similar number signify the same as the simple numbers by which they are multiplied (see n.5291, 5335, 5708, 7973). But when things innumerable, which are infinitely many, are to be expressed, they are called myriads of myriads, and thousands of thousands.

[3] Moreover, when two multiplied numbers, the one greater and the other less, which have a like signification, are mentioned together, as when ten and a hundred, or a hundred and a thousand, then the less is predicated of goods, and the greater of truths; the reason is, because every single good consists of several truths, for good is formed from truths, and hence good is produced by truths; it is from this fact that the greater number is predicated of truths, and the less of goods; similarly here myriads of myriads, and thousands of thousands. That it is so may be illustrated by the following consideration, that one delight of affection may be presented by several ideas of thought, and expressed by various things in speech; the delight of the affection is what is called good, and the ideas of thought and various things in the speech, which proceed from that delight or good, are what are called truths. The case is similar with one thing of the will in reference to many things of its understanding, and also with one thing of love to many things which express it; this is why much and multitude in the Word are predicated of truths, and great and greatness of good, for what is great contains in itself many things. But these things are said for those who can be instructed by examples, in order that they may know whence it is that thousands equally as myriads signify things innumerable, but still that myriads are predicated of truths, and thousands of goods.

[4] That these numbers signify such things is evident from the following passages.

In Moses:

"In the first-born of his bullock he hath honour, and his horns [are] the horns of unicorns; with them he shall thrust the people together to the ends of the earth; and these are the myriads of Ephraim, and these are the thousands of Manasseh" (Deuteronomy 33:17).

These things are said concerning Joseph, by whom, in a representative sense, is signified the Lord as to the Divine Spiritual, and as to His spiritual kingdom (see n. 3969, 3971, 4669, 6417). By his two sons Ephraim and Manasseh are signified two parts of that kingdom, namely, intellectual truth and voluntary good; by Ephraim intellectual truth, and by Manasseh voluntary good; hence it is that myriads are predicated of Ephraim and thousands of Manasseh. That these are signified by Ephraim and Manasseh may be seen in theArcana Coelestia 3969, 5351, 5353, 5354, 6222, 6234, 6238, 6267, 6296. What is signified by the first-born of the bullock, and by the horns of the unicorn, may be seen above (n. 316).

[5] In David:

"The chariots of God are two myriads, thousands of angels of peace; the Lord is among them, in the holy place of Sinai" (Psalms 68:17).

By the chariots of God are signified truths of doctrine, and by the angels of peace are signified the goods thereof; therefore myriads are predicated of the former, and thousands of the latter. (That chariots signify truths of doctrine, may be seen, n. 2762, 5321, 8215; and that peace signifies the inmost of good, in the work concerning Heaven and Hell 284-290.) And because the Lord is called Lord from good, and Sinai signifies heaven where and whence the Divine truth is, therefore it is said the Lord is among them, in the holy place of Sinai, the holy place denoting heaven and the church where Divine truth is. (That the Lord is called Lord from Divine good, and God from Divine truth, may be seen, n. 4973, 9167, 9194; and that Sinai signifies heaven where the Lord is, from whom is Divine truth, or from whom is the law, in the strict sense, and in the broad sense, n. 8399, 8753, 8793, 8805, 9420.)

[6] In the same:

"Thou shalt not be afraid of the terror of the night; of the dart that flieth by day, of the pestilence that creepeth in darkness; of death that wasteth at noon-day. A thousand shall fall at thy side, and a myriad at thy right hand" (Psalms 91:5-7).

These things are said concerning the falsities and evils that are not known to be falsities and evils, and that yet creep into the thought and the will, and destroy men; falsities that are known to be falsities, are meant by the dart that flieth by day, and evils that are known to be evils and yet enter, are meant by the death that wasteth at noon-day; and falsities that are not known to be falsities, are meant by the terror of the night, and evils which are not known to be evils, by the pestilence that creepeth in darkness. The destruction of these evils is signified by a thousand that shall fall at his side; and the destruction of the falsities by the myriad that shall fall at his right hand; by the side also, at which they shall fall, is signified good, and by the right hand the truth of good. The reason why a thousand is predicated of evils, and a myriad of falsities is, because falsities are opposed to truths, and evils opposed to goods; and in the Word opposites are expressed by the same words and the same numbers.

[7] In the same:

"Our garners [shall be] full, yielding from food to food; our flocks shall bring forth thousands, myriads in our streets" (Psalms 144:13).

By garners and by food are signified the goods and truths of the church; for spiritual foods are the knowledges of truth and good, by which there is intelligence. Similar but interior things are signified by flocks; therefore the goods of the church are meant by thousands, and the truths thereof by myriads; and because truths are meant by myriads, therefore it is said, myriads in our streets; for by the streets of a city are signified truths of doctrine. (That food signifies both good and truth, may be seen n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915, 6277, 8418, 8562, 9003; hence also garners, which are the storehouses thereof. That by flocks are signified interior goods and truths, which are called spiritual, n. 1565, 2566, 3767, 3768, 3772, 3783, 3795, 5913, 6044, 6048, 8937, 10609.)

[8] In Micah:

"Will Jehovah be pleased with thousands of rams, with myriads of rivers of oil?" (Micah 6:7).

Because by rams are signified spiritual goods, and by rivers of oil are signified the truths proceeding from good, therefore, myriads are predicated of the latter, and thousands of the former. (That by rams are signified spiritual goods, may be seen, n. 2830, 4170.) And because the good of love is signified by oil, therefore by the rivers thereof are signified the things proceeding from it, which are truths.

[9] In Daniel:

"I beheld till the thrones were cast down, and the Ancient of days did sit. A stream of fire issuing and going forth from before him; a thousand of thousands ministered unto him, and a myriad of myriads stood before him" (7:9, 10).

The Lord's advent is here treated of, and by the thrones that were cast down, are signified the falsities of the church, which were destroyed; by the Ancient of days is meant the Lord from eternity; by a stream of fire issuing and going forth from before Him, are signified the Divine good of love, and the Divine truth thence; by a stream of fire issuing, the Divine good of love; and by the same going forth, the Divine truth proceeding. Because each is signified, therefore it is said, a thousand of thousands ministered unto Him, and a myriad of myriads stood before Him, a thousand being predicated of Divine Good, and a myriad of Divine truth; to minister is also predicated of good (see above, n. 155); and to stand as well as to go forth is predicated of truth.

[10] In Moses:

"When the ark rested, Moses said, Return, O Jehovah, to the myriads of the thousands of Israel" (Num. 10:35, 36).

Because the ark signified the Divine Celestial proceeding from the Lord, from the law or testimony which was in it, and by Israel was signified the church as to the reception of Divine good and Divine truth, therefore it is said, "The myriads of the thousands of Israel," by whom are signified the truths from good, which are in Israel or in the church. But what a thousand signifies when ten thousand or a myriad are not adjoined to it, will be seen in its proper article in the following pages; similarly what is signified by number.

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