Novum Christianitatis Studium Bibrum

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Exodus 28

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1 καί-C σύ- P--NS προςἄγω-VB--AMD2S πρός-P σεαυτοῦ- D--ASM ὁ- A--ASM τε-X *ααρων-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM σύ- P--GS καί-C ὁ- A--APM υἱός-N2--APM αὐτός- D--GSM ἐκ-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἱερατεύω-V1--PAN ἐγώ- P--DS *ααρων-N---ASM καί-C *ναδαβ-N---ASM καί-C *αβιουδ-N---ASM καί-C *ελεαζαρ-N---ASM καί-C *ιθαμαρ-N---ASM υἱός-N2--APM *ααρων-N---GSM

2 καί-C ποιέω-VF--FAI2S στολή-N1--ASF ἅγιος-A1A-ASF *ααρων-N---DSM ὁ- A--DSM ἀδελφός-N2--DSM σύ- P--GS εἰς-P τιμή-N1--ASF καί-C δόξα-N1S-ASF

3 καί-C σύ- P--NS λαλέω-VA--AAD2S πᾶς-A3--DPM ὁ- A--DPM σοφός-A1--DPM ὁ- A--DSF διάνοια-N1A-DSF ὅς- --APM ἐνπίμπλημι-VAI-AAI1S πνεῦμα-N3M-GSN αἴσθησις-N3I-GSF καί-C ποιέω-VF--FAI3P ὁ- A--ASF στολή-N1--ASF ὁ- A--ASF ἅγιος-A1A-ASF *ααρων-N---DSM εἰς-P ὁ- A--ASN ἅγιος-A1A-ASN ἐν-P ὅς- --DSF ἱερατεύω-VF--FAI3S ἐγώ- P--DS

4 καί-C οὗτος- D--NPF ὁ- A--NPF στολή-N1--NPF ὅς- --APF ποιέω-VF--FAI3P ὁ- A--ASN περιστήθιον-N2N-ASN καί-C ὁ- A--ASF ἐπωμίς-N3D-ASF καί-C ὁ- A--ASM ποδήρης-A3--ASM καί-C χιτών-N3W-ASM κοσυμβωτός-A1--ASM καί-C κίδαρις-N3I-ASF καί-C ζωνή-N1--ASF καί-C ποιέω-VF--FAI3P στολή-N1--APF ἅγιος-A1A-APF *ααρων-N---DSM καί-C ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM εἰς-P ὁ- A--ASN ἱερατεύω-V1--PAN ἐγώ- P--DS

5 καί-C αὐτός- D--NPM λαμβάνω-VF--FMI3P ὁ- A--ASN χρυσίον-N2N-ASN καί-C ὁ- A--ASF ὑάκινθος-N2--ASF καί-C ὁ- A--ASF πορφύρα-N1A-ASF καί-C ὁ- A--ASN κόκκινος-A1--ASN καί-C ὁ- A--ASF βύσσος-N2--ASF

6 καί-C ποιέω-VF--FAI3P ὁ- A--ASF ἐπωμίς-N3D-ASF ἐκ-P βύσσος-N2--GSF κλώθω-VT--XMPGSF ἔργον-N2N-ASN ὑφαντός-A1--ASN ποικιλτής-N1M-GSM

7 δύο-M ἐπωμίς-N3D-NPF συνἔχω-V1--PAPNPF εἰμί-VF--FMI3P αὐτός- D--DSM ἕτερος-A1A-NSF ὁ- A--ASF ἕτερος-A1A-ASF ἐπί-P ὁ- A--DPN δύο-M---DP μέρος-N3E-DPN ἐκἀρτάω-VM--XPPNPF

8 καί-C ὁ- A--NSN ὕφασμα-N3T-NSN ὁ- A--GPF ἐπωμίς-N3D-GPF ὅς- --NSN εἰμί-V9--PAI3S ἐπί-P αὐτός- D--DSM κατά-P ὁ- A--ASF ποίησις-N3I-ASF ἐκ-P αὐτός- D--GSN εἰμί-VF--FMI3S ἐκ-P χρυσίον-N2N-GSN καί-C ὑάκινθος-N2--GSF καί-C πορφύρα-N1A-GSF καί-C κόκκινος-A1--GSN διανήθω-VT--XMPGSN καί-C βύσσος-N2--GSF κλώθω-VT--XMPGSF

9 καί-C λαμβάνω-VF--FMI2S ὁ- A--APM δύο-M λίθος-N2--APM λίθος-N2--APM σμάραγδος-N2--GSF καί-C γλύφω-VF--FAI2S ἐν-P αὐτός- D--DPM ὁ- A--APN ὄνομα-N3M-APN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM

10 ἕξ-M ὄνομα-N3M-APN ἐπί-P ὁ- A--ASM λίθος-N2--ASM ὁ- A--ASM εἷς-A3--ASM καί-C ὁ- A--APN ἕξ-M ὄνομα-N3M-APN ὁ- A--APN λοιπός-A1--APN ἐπί-P ὁ- A--ASM λίθος-N2--ASM ὁ- A--ASM δεύτερος-A1A-ASM κατά-P ὁ- A--APF γένεσις-N3I-APF αὐτός- D--GPM

11 ἔργον-N2N-ASN λιθουργικός-A1--GSF τέχνη-N1--GSF γλύμμα-N3M-ASN σφραγίς-N3D-GSF διαγλύφω-VF--FAI2S ὁ- A--APM δύο-M λίθος-N2--APM ἐπί-P ὁ- A--DPN ὄνομα-N3M-DPN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM

12 καί-C τίθημι-VF--FAI2S ὁ- A--APM δύο-M λίθος-N2--APM ἐπί-P ὁ- A--GPM ὦμος-N2--GPM ὁ- A--GSF ἐπωμίς-N3D-GSF λίθος-N2--NPM μνημόσυνον-N2N-GSN εἰμί-V9--PAI3P ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM καί-C ἀναλαμβάνω-VF--FMI3S *ααρων-N---NSM ὁ- A--APN ὄνομα-N3M-APN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἔναντι-P κύριος-N2--GSM ἐπί-P ὁ- A--GPM δύο-M ὦμος-N2--GPM αὐτός- D--GSM μνημόσυνον-N2N-ASN περί-P αὐτός- D--GPM

13 καί-C ποιέω-VF--FAI2S ἀσπιδίσκη-N1--APF ἐκ-P χρυσίον-N2N-GSN καθαρός-A1A-GSN

14 καί-C ποιέω-VF--FAI2S δύο-M κροσσωτός-A1--APN ἐκ-P χρυσίον-N2N-GSN καθαρός-A1A-GSN καταμίγνυμι-VK--XPPAPN ἐν-P ἄνθος-N3E-DPN ἔργον-N2N-ASN πλοκή-N1--GSF καί-C ἐπιτίθημι-VF--FAI2S ὁ- A--APN κροσσωτός-A1--APN ὁ- A--APN πλέκω-VK--XPPAPN ἐπί-P ὁ- A--APF ἀσπιδίσκη-N1--APF κατά-P ὁ- A--APF παρωμίς-N3D-APF αὐτός- D--GPM ἐκ-P ὁ- A--GPN ἐμπρόσθιος-A1B-GPN

15 καί-C ποιέω-VF--FAI2S λογεῖον-N2N-ASN ὁ- A--GPF κρίσις-N3I-GPF ἔργον-N2N-ASN ποικιλτής-N1M-GSM κατά-P ὁ- A--ASM ῥυθμός-N2--ASM ὁ- A--GSF ἐπωμίς-N3D-GSF ποιέω-VF--FAI2S αὐτός- D--ASN ἐκ-P χρυσίον-N2N-GSN καί-C ὑάκινθος-N2--GSF καί-C πορφύρα-N1A-GSF καί-C κόκκινος-A1--GSN κλώθω-VT--XMPGSN καί-C βύσσος-N2--GSF κλώθω-VT--XMPGSF ποιέω-VF--FAI2S αὐτός- D--ASN

16 τετράγωνος-A1B-NSN εἰμί-VF--FMI3S διπλοῦς-A1C-NSN σπιθαμή-N1--GSF ὁ- A--ASN μῆκος-N3E-ASN καί-C σπιθαμή-N1--GSF ὁ- A--ASN εὖρος-N2--ASN

17 καί-C καταὑφαίνω-VF2-FAI2S ἐν-P αὐτός- D--DSN ὕφασμα-N3M-ASN κατάλιθος-A1B-ASN τετράστιχος-A1B-ASN στίχος-N2--NSM λίθος-N2--GPM εἰμί-VF--FMI3S σάρδιον-N2N-NSN τοπάζιον-N2N-NSN καί-C σμάραγδος-N2--NSF ὁ- A--NSM στίχος-N2--NSM ὁ- A--NSM εἷς-A3--NSM

18 καί-C ὁ- A--NSM στίχος-N2--NSM ὁ- A--NSM δεύτερος-A1A-NSM ἄνθραξ-N3K-NSM καί-C σάπφειρος-N2--NSF καί-C ἴασπις-N3D-NSF

19 καί-C ὁ- A--NSM στίχος-N2--NSM ὁ- A--NSM τρίτος-A1--NSM λιγύριον-N2N-NSN ἀχάτης-N1M-NSM καί-C ἀμέθυστος-N2--NSF

20 καί-C ὁ- A--NSM στίχος-N2--NSM ὁ- A--NSM τέταρτος-A1--NSM χρυσόλιθος-N2--NSM καί-C βηρύλλιον-N2N-NSN καί-C ὀνύχιον-N2N-NSN περικαλύπτω-VM--XPPNPN χρυσίον-N2N-DSN συνδέω-VM--XPPNPN ἐν-P χρυσίον-N2N-DSN εἰμί-V9--PAD3P κατά-P στίχος-N2--ASM αὐτός- D--GPM

21 καί-C ὁ- A--NPM λίθος-N2--NPM εἰμί-V9--PAD3P ἐκ-P ὁ- A--GPN ὄνομα-N3M-GPN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM δέκα-M δύο-M κατά-P ὁ- A--APN ὄνομα-N3M-APN αὐτός- D--GPM γλυφή-N1--NPF σφραγίς-N3D-GPF ἕκαστος-A1--NSM κατά-P ὁ- A--ASN ὄνομα-N3M-ASN εἰμί-V9--PAD3P εἰς-P δέκα-M δύο-M φυλή-N1--APF

22 καί-C ποιέω-VF--FAI2S ἐπί-P ὁ- A--ASN λογεῖον-N2N-ASN κροσός-N2--APM συνπλέκω-VK--XMPAPM ἔργον-N2N-ASN ἁλυσιδωτός-A1--ASN ἐκ-P χρυσίον-N2N-GSN καθαρός-A1A-GSN

29 καί-C λαμβάνω-VF--FMI3S *ααρων-N---NSM ὁ- A--APN ὄνομα-N3M-APN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἐπί-P ὁ- A--GSN λογεῖον-N2N-GSN ὁ- A--GSF κρίσις-N3I-GSF ἐπί-P ὁ- A--GSN στῆθος-N3E-GSN εἰςεἶμι-V9--PAPDSM εἰς-P ὁ- A--ASN ἅγιος-A1A-ASN μνημόσυνον-N2N-ASN ἔναντι-P ὁ- A--GSM θεός-N2--GSM

29a καί-C τίθημι-VF--FAI2S ἐπί-P ὁ- A--ASN λογεῖον-N2N-ASN ὁ- A--GSF κρίσις-N3I-GSF ὁ- A--APM κροσός-N2--APM ὁ- A--APN ἁλυσιδωτός-A1--APN ἐπί-P ἀμφότεροι-A1A-GPN ὁ- A--GPN κλίτος-N3E-GPN ὁ- A--GSN λογεῖον-N2N-GSN ἐπιτίθημι-VF--FAI2S καί-C ὁ- A--APF δύο-M ἀσπιδίσκη-N1--APF ἐπιτίθημι-VF--FAI2S ἐπί-P ἀμφότεροι-A1A-APM ὁ- A--APM ὦμος-N2--APM ὁ- A--GSF ἐπωμίς-N3D-GSF κατά-P πρόσωπον-N2N-ASN

30 καί-C ἐπιτίθημι-VF--FAI2S ἐπί-P ὁ- A--ASN λογεῖον-N2N-ASN ὁ- A--GSF κρίσις-N3I-GSF ὁ- A--ASF δήλωσις-N3I-ASF καί-C ὁ- A--ASF ἀλήθεια-N1A-ASF καί-C εἰμί-VF--FMI3S ἐπί-P ὁ- A--GSN στῆθος-N3E-GSN *ααρων-N---GSM ὅταν-D εἰςπορεύομαι-V1--PMS3S εἰς-P ὁ- A--ASN ἅγιος-A1A-ASN ἐναντίον-P κύριος-N2--GSM καί-C φέρω-VF--FAI3S *ααρων-N---NSM ὁ- A--APF κρίσις-N3I-NPF ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἐπί-P ὁ- A--GSN στῆθος-N3E-GSN ἐναντίον-P κύριος-N2--GSM διά-P πᾶς-A3--GSM

31 καί-C ποιέω-VF--FAI2S ὑποδύτης-N1M-ASM ποδήρης-A3--ASM ὅλος-A1--ASM ὑακίνθινος-A1--ASM

32 καί-C εἰμί-VF--FMI3S ὁ- A--NSN περιστόμιον-N2N-NSN ἐκ-P αὐτός- D--GSM μέσος-A1--ASN ὤ|α-N1A-ASF ἔχω-V1--PAPASN κύκλος-N2--DSM ὁ- A--GSN περιστόμιον-N2N-GSN ἔργον-N2N-ASN ὑφάντης-N1M-GSM ὁ- A--ASF συμβολή-N1--ASF συνὑφαίνω-VT--XMPASF ἐκ-P αὐτός- D--GSN ἵνα-C μή-D ῥηγνύναι-VD--APS3S

33 καί-C ποιέω-VF--FAI2S ἐπί-P ὁ- A--ASN λῶμα-N3M-ASN ὁ- A--GSM ὑποδύτης-N1M-GSM κάτωθεν-D ὡσεί-D ἐκἀνθέω-V2--PAPGSF ῥοά-N1--APF ῥοίσκος-N2--APM ἐκ-P ὑάκινθος-N2--GSF καί-C πορφύρα-N1A-GSF καί-C κόκκινος-A1--GSN διανήθω-VT--XMPGSN καί-C βύσσος-N2--GSF κλώθω-VT--XMPGSF ἐπί-P ὁ- A--GSN λῶμα-N3M-GSN ὁ- A--GSM ὑποδύτης-N1M-GSM κύκλος-N2--DSM ὁ- A--ASN αὐτός- D--ASN δέ-X εἶδος-N3E-ASN ῥοίσκος-N2--APM χρυσοῦς-A1C-APM καί-C κώδων-N3--APM ἀνά-P μέσος-A1--ASN οὗτος- D--GPM περικύκλῳ-D

34 παρά-P ῥοίσκος-N2--ASM χρυσοῦς-A1C-ASM κώδων-N3--ASM καί-C ἄνθινος-A1--ASN ἐπί-P ὁ- A--GSN λῶμα-N3M-GSN ὁ- A--GSM ὑποδύτης-N1M-GSM κύκλος-N2--DSM

35 καί-C εἰμί-VF--FMI3S *ααρων-N---NSM ἐν-P ὁ- A--DSN λειτουργέω-V2--PAN ἀκουστός-A1--NSF ὁ- A--NSF φωνή-N1--NSF αὐτός- D--GSM εἰςεἶμι-V9--PAPDSM εἰς-P ὁ- A--ASN ἅγιος-A1A-ASN ἐναντίον-P κύριος-N2--GSM καί-C ἐκεἶμι-V9--PAPDSM ἵνα-C μή-D ἀποθνήσκω-VB--AAS3S

36 καί-C ποιέω-VF--FAI2S πέταλον-N2N-ASN χρυσοῦς-A1C-ASN καθαρός-A1A-ASN καί-C ἐκτυπόω-VF--FAI2S ἐν-P αὐτός- D--DSN ἐκτύπωμα-N3M-ASN σφραγίς-N3D-GSF ἁγίασμα-N3M-NSN κύριος-N2--GSM

37 καί-C ἐπιτίθημι-VF--FAI2S αὐτός- D--ASN ἐπί-P ὑάκινθος-N2--GSF κλώθω-VT--XMPGSF καί-C εἰμί-VF--FMI3S ἐπί-P ὁ- A--GSF μίτρα-N1A-GSF κατά-P πρόσωπον-N2N-ASN ὁ- A--GSF μίτρα-N1A-GSF εἰμί-VF--FMI3S

38 καί-C εἰμί-VF--FMI3S ἐπί-P ὁ- A--GSN μέτωπον-N2N-GSN *ααρων-N---GSM καί-C ἐκαἴρω-VF2-FAI3S *ααρων-N---NSM ὁ- A--APN ἁμάρτημα-N3M-APN ὁ- A--GPN ἅγιος-A1A-GPN ὅσος-A1--APN ἄν-X ἁγιάζω-VA--AAS3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM πᾶς-A3--GSN δόμα-N3M-GSN ὁ- A--GPN ἅγιος-A1A-GPN αὐτός- D--GPM καί-C εἰμί-VF--FMI3S ἐπί-P ὁ- A--GSN μέτωπον-N2N-GSN *ααρων-N---GSM διά-P πᾶς-A3--GSM δεκτός-A1--ASN αὐτός- D--DPM ἔναντι-P κύριος-N2--GSM

39 καί-C ὁ- A--NPM κόσυμβος-N2--NPM ὁ- A--GPM χιτών-N3W-GPM ἐκ-P βύσσος-N2--GSF καί-C ποιέω-VF--FAI2S κίδαρις-N3I-ASF βύσσινος-A1--ASF καί-C ζωνή-N1--ASF ποιέω-VF--FAI2S ἔργον-N2N-ASN ποικιλτής-N1M-GSM

40 καί-C ὁ- A--DPM υἱός-N2--DPM *ααρων-N---GSM ποιέω-VF--FAI2S χιτών-N3W-APM καί-C ζωνή-N1--APF καί-C κίδαρις-N3I-APF ποιέω-VF--FAI2S αὐτός- D--DPM εἰς-P τιμή-N1--ASF καί-C δόξα-N1S-ASF

41 καί-C ἐνδύω-VF--FAI2S αὐτός- D--APN *ααρων-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM σύ- P--GS καί-C ὁ- A--APM υἱός-N2--APM αὐτός- D--GSM μετά-P αὐτός- D--GSM καί-C χρίω-VF--FAI2S αὐτός- D--APM καί-C ἐνπίμπλημι-VF--FAI2S αὐτός- D--GPM ὁ- A--APF χείρ-N3--APF καί-C ἁγιάζω-VF--FAI2S αὐτός- D--APM ἵνα-C ἱερατεύω-V1--PAS3P ἐγώ- P--DS

42 καί-C ποιέω-VF--FAI2S αὐτός- D--DPM περισκελής-A3--APN λινοῦς-A1C-APN καλύπτω-VA--AAN ἀσχημοσύνη-N1--ASF χρώς-N3T-GSM αὐτός- D--GPM ἀπό-P ὀσφύς-N3U-GSF ἕως-P μηρός-N2--GPM εἰμί-VF--FMI3S

43 καί-C ἔχω-VF--FAI3S *ααρων-N---NSM αὐτός- D--APN καί-C ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GSM ὡς-C ἄν-X εἰςπορεύομαι-V1--PMS3P εἰς-P ὁ- A--ASF σκηνή-N1--ASF ὁ- A--GSN μαρτύριον-N2N-GSN ἤ-C ὅταν-D προςπορεύομαι-V1--PMS3P λειτουργέω-V2--PAN πρός-P ὁ- A--ASN θυσιαστήριον-N2N-ASN ὁ- A--GSN ἅγιος-A1A-GSN καί-C οὐ-D ἐπιἄγω-VF--FMI3P πρός-P ἑαυτοῦ- D--APM ἁμαρτία-N1A-ASF ἵνα-C μή-D ἀποθνήσκω-VB--AAS3P νόμιμος-A1--NSN αἰώνιος-A1B-NSN αὐτός- D--DSM καί-C ὁ- A--DSN σπέρμα-N3M-DSN αὐτός- D--GSM μετά-P αὐτός- D--ASM

   

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #9926

Studere hoc loco

  
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9926. 'And his voice will be heard' means the inflow of truth among those in heaven and those on earth. This is clear from the meaning of 'being heard' as reception and perception, dealt with in 5017, 5471, 5475, 7216, 8361, 9311, and therefore also an inflowing, since things that are received and perceived must flow in; and from the meaning of 'voice' - when Aaron, who represents the Lord, is the subject - as Divine Truth, dealt with in 8813. For 'voice' means the declaration of that truth; and because the declaration is meant, truth among those in heaven and those on earth is meant. Divine Truth fills all things of heaven, and composes all things of the Church. Such declaration was represented by the 'voice' or sound made by the bells of gold when Aaron 'went into the holy place before Jehovah, and when he came out', as stated by the words that immediately follow in the present verse.

[2] The fact that 'voice' in the Word means Divine Truth that is heard and perceived in heaven and on earth is clear from the following places: In David,

The voice of Jehovah is upon the waters; the voice of Jehovah is powerful; the voice of Jehovah is majestic; the voice of Jehovah breaks the cedars; the voice of Jehovah strikes as a flame of fire; the voice of Jehovah causes the wilderness to shake; the voice of Jehovah causes the hinds to calve. But in His temple everyone says, Glory! Psalms 29:3-9.

The subject in this Psalm is the Divine Truth which destroys falsities and evils. This Divine Truth is meant by 'the voice of Jehovah', but by 'Glory' that is uttered is meant Divine Truth present in heaven and in the Church. For the meaning of 'glory' as Divine Truth, see 9429; and for that of 'temple' as heaven and the Church, 3720.

[3] In John,

He who is the Shepherd of the sheep, to him the gate-keeper opens, and the sheep hear His voice. The sheep follow Him, because they know His voice. A stranger they do not follow, because they do not know the voice of strangers. And other sheep I have which are not of this fold; I must bring them also, and they will hear My voice. But you are not of My sheep, for My sheep hear My voice, and I know them, and they follow Me. John 10:2-5, 16, 26-27.

Here it is plainly evident that 'voice' means Divine Truth emanating from the Lord, which is the Word, 'the voice of strangers' being falsity.

[4] In Isaiah,

The voice of one crying in the wilderness, Prepare the way of Jehovah. For the glory of Jehovah will be revealed. The voice says, Cry! Get up on to the high mountain, O Zion, herald of good tidings; lift up your voice with strength, O Jerusalem, herald of good tidings. Lift it up; [say,] Behold, the Lord Jehovih comes with might. Isaiah 40:3, 5-6, 9-10; John 1:23.

'The voice' here means the declaration from the Word, telling about the Lord's Coming, and therefore also means Divine Truth, which the Word tells. 'The wilderness' is the state of the Church then, which is so to speak in the wilderness because the Word is no longer understood. 'The glory' which will be revealed is the Word on its more internal levels, for which meaning of 'glory' see 9429. 'Jehovah' for whom the way should be prepared, and 'the Lord Jehovih' who is to come in might, is plainly the Lord, for this is what it clearly says.

[5] In Isaiah,

The voice of your watchmen, they will lift up [their] voice, when they see eye to eye that Jehovah returns to Zion. Isaiah 52:8.

'Watchmen' stands for those who search the Scriptures regarding the Lord's Coming. Their 'voice' is the Word, which is Divine Truth, their source. In Jeremiah,

He who makes the earth, by His intelligence He spreads out the heavens; when He utters His voice, 1 there is a multitude of waters in the heavens. Jeremiah 10:12-13; 51:15-16.

'Voice' stands for Divine Truth, 'waters' for truths which are in the heavens and come from the heavens (for the meaning of 'waters' in the Word as truths, see 2702, 3058, 3424, 4976, 5668, 8568, 9323), as also in the Book of Revelation,

[6] ... the voice of the Son of Man as the sound of many waters. Revelation 1:15. I heard a voice from heaven, like the sound of many waters. Revelation 14:2.

And in David,

The voice of Jehovah is upon the waters, Jehovah is upon great waters. Psalms 29:3.

In Joel,

Jehovah uttered His voice before His army; for those who execute His Word are uncountable. Joel 2:11.

Here also 'voice' stands for Divine Truth, as does 'the Word' which they execute. In the same prophet,

Jehovah from Jerusalem will give forth His voice, that the heavens and the earth may be shaken. Joel 3:16.

In David,

O kingdoms of the earth, make melody to the Lord who rides above the heaven of the heaven of old. Behold, He will utter His voice, a mighty voice. 2 Psalms 68:32-33.

In John,

I say to you, that the hour will come when the dead will hear the voice of the Son of God, and those who hear will live. John 5:25.

Here, it is evident, 'the voice' means Divine Truth and therefore the Word of the Lord.

[7] In Ezekiel,

The Spirit lifted me up, and I heard behind me the voice 3 of a great earthquake, Blessed is the glory of Jehovah. And [I heard] the voice 3 of the wings of the living creatures, and the voice 3 of the wheels, and the voice 3 of the great earthquake. Ezekiel 3:12-13.

And after this,

The voice 3 of the wings of the cherubs was heard as far as the outer court, like the voice of God Shaddai when He speaks. Ezekiel 10:5.

Here also 'the voice' is Divine Truth, for by 'the cherubs' is meant the Lord's providence and watchfulness, guarding against access to Himself, or into heaven, except through the good of love, 9277 (end), 9509. 'The voice of the wings' and 'the voice of the wheels' are spiritual truths.

[8] In the present verse, in which Aaron is the subject, the sound or ring from the bells is what 'the voice' refers to. There are also places in the Word in which the sounds or blasts from trumpets, or else the sounds or peals of thunder, are called 'voices', and by these in like manner Divine Truths are meant, see 7573. Furthermore the sounds made by different types of musical instruments have a similar meaning, though those producing separate vibrating notes mean Divine Truths that are spiritual, whereas those producing notes continuing one into the next mean Divine Truths that are celestial, 418-420, 4138, 8337. From this it is evident that by the sounds or 'the voices' of the bells Divine Truths that are spiritual are meant; for Aaron's garments, and in particular the robe, which had the bells on its hem round about, represented the Lord's spiritual kingdom or heaven, 9814, 9825.

V:

1. literally, at [His] voice which He gives [forth]

2. literally, He will give in voice a voice of might

3. i.e. the noise

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

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #9509

Studere hoc loco

  
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9509. 'And you shall make two cherubs' means that there is no admission or access to the Lord except through the good of love. This is clear from the meaning of 'cherubs' as watchfulness and providence, guarding against access to the Lord except through the good of love. Since this was meant by the cherubs, they were placed over the mercy-seat that was over the ark; and they were for the same reason made from solid gold. For 'the ark' means heaven where the Lord is, 9485, and 'gold' means the good of love, 9490. The reason why there is no access to the Lord except through the good of love is that love is spiritual togetherness, and all good belongs to love. Those therefore who are governed by the good of love to the Lord are brought to Him in heaven, because they have been joined together with Him. So too are those who are governed by the good of love towards the neighbour; for the neighbour is the good of a fellow-citizen, the good of one's country, the good of the Church, the good of the whole of the Lord's kingdom, and in the highest sense the Lord Himself since He is the source of that good present with a person.

[2] There are two states that a person passes through while being regenerated, one of which follows the other. The first is a state during which he is led by means of the truths of faith to the good of love; the other is one in which he is governed by the good of love, and when governed by it he is in heaven with the Lord. From this it is evident that this good is heaven itself present with the person, that good being the Lord present with him because its source is the Lord. Regarding these two states that a person who is being regenerated passes through, one of which follows the other, see 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227, 9230, 9274; and the fact that a person comes into heaven when governed by good, that is, when led by the Lord by means of good, 8516, 8539, 8722, 8772, 9139.

[3] It is clear from places in the Word where 'cherubs' are mentioned that they mean watchfulness and providence, guarding against access to the Lord or to heaven except through the good of love, that is, except by those governed by the good of love, and also guarding against any harm being done to the good from the Lord which is present in heaven and with a person, as for instance in Genesis,

And He expelled the man, and away from the east towards the garden of Eden He caused the cherubs to dwell, and the flame of a sword turning itself this way and that to guard the way to the tree of life. Genesis 3:24.

Here it is self-evident that things which serve as guards are meant by 'the cherubs', since it says 'to guard the way to the tree of life'. 'The tree of life' is the good of love, which comes from the Lord and for that reason is the Lord; and it is guarded by the prevention of any access except through the good of love.

[4] It is thought that the Lord is accessible through the truths of faith. But there can be no access to Him, nor even to heaven, through those truths if they have been separated from the good of love. As soon as separated truths wish to enter, heaven, which is the way to the Lord, is closed. And since truth cannot enter by itself unless it has good within it, and by virtue of this has come to consist of good, neither can understanding do so, still less factual knowledge, if separated from good desired by the will.

[5] Because watchfulness and providence guarding against access to the Lord, or for that reason to heaven, except through the good of love is meant by 'the cherubs', the Word says that Jehovah is seated on the cherubs, also rides and dwells upon the cherubs, as in David,

Turn Your ears, O Shepherd of Israel; You who are seated upon the cherubs, shine forth. Psalms 80:1.

In the same author,

Jehovah will reign, the peoples will be shaken. He is seated on the cherubs. Psalms 99:1.

In the same author,

Jehovah rode on a cherub, and flew. Psalms 18:10.

And in Isaiah,

Jehovah Zebaoth is dwelling on the cherubs. Isaiah 37:16.

For the same reasons there were cherubs upon the curtains of the dwelling-place, and upon the veil, Exodus 26:1, 31; 36:35; they were also upon the walls of the temple round about and upon the doors there, 1 Kings 6:23-29, 31-35, and similarly in the new temple, as described in Ezekiel 41:18-20. The presence of the cherubs on the curtains of the dwelling-place, on the veil, on the walls of the temple, and on the doors there, was a sign of the Lord's watchfulness, guarding against access to Divine Holiness except through the good of love; and the presence of the cherubs over the ark was a sign that no one should gain access to the Lord Himself except through that good. This also explains why the cherubs were made from solid gold, and in the Jerusalem temple from olive wood; for 'gold' and 'olive oil' mean the good of love.

[6] That watchfulness and providence of the Lord is described in Ezekiel by 'the four living creatures', each of which had four faces, under the throne where the Lord was, Ezekiel 1:1-end; 10:1-end, and also in John by 'four living creatures' around the throne where the Lord was, 10:Revelation 4:6-10; 5:6, 8-9, 14. By 'the four living creatures' is meant the good, varying in appearance, which emanates from the Lord, and which watches and guards against the letting in of anything other than the good of love to the Lord and the good of love towards the neighbour. By 'the throne' on which the Lord was seated heaven is meant, 5313.

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

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