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Exodus 28

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1 και-C συ- P--NS προςαγω-VB--AMD2S προς-P σεαυτου- D--ASM ο- A--ASM τε-X *ααρων-N---ASM ο- A--ASM αδελφος-N2--ASM συ- P--GS και-C ο- A--APM υιος-N2--APM αυτος- D--GSM εκ-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM ιερατευω-V1--PAN εγω- P--DS *ααρων-N---ASM και-C *ναδαβ-N---ASM και-C *αβιουδ-N---ASM και-C *ελεαζαρ-N---ASM και-C *ιθαμαρ-N---ASM υιος-N2--APM *ααρων-N---GSM

2 και-C ποιεω-VF--FAI2S στολη-N1--ASF αγιος-A1A-ASF *ααρων-N---DSM ο- A--DSM αδελφος-N2--DSM συ- P--GS εις-P τιμη-N1--ASF και-C δοξα-N1S-ASF

3 και-C συ- P--NS λαλεω-VA--AAD2S πας-A3--DPM ο- A--DPM σοφος-A1--DPM ο- A--DSF διανοια-N1A-DSF ος- --APM ενπιμπλημι-VAI-AAI1S πνευμα-N3M-GSN αισθησις-N3I-GSF και-C ποιεω-VF--FAI3P ο- A--ASF στολη-N1--ASF ο- A--ASF αγιος-A1A-ASF *ααρων-N---DSM εις-P ο- A--ASN αγιος-A1A-ASN εν-P ος- --DSF ιερατευω-VF--FAI3S εγω- P--DS

4 και-C ουτος- D--NPF ο- A--NPF στολη-N1--NPF ος- --APF ποιεω-VF--FAI3P ο- A--ASN περιστηθιον-N2N-ASN και-C ο- A--ASF επωμις-N3D-ASF και-C ο- A--ASM ποδηρης-A3--ASM και-C χιτων-N3W-ASM κοσυμβωτος-A1--ASM και-C κιδαρις-N3I-ASF και-C ζωνη-N1--ASF και-C ποιεω-VF--FAI3P στολη-N1--APF αγιος-A1A-APF *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM εις-P ο- A--ASN ιερατευω-V1--PAN εγω- P--DS

5 και-C αυτος- D--NPM λαμβανω-VF--FMI3P ο- A--ASN χρυσιον-N2N-ASN και-C ο- A--ASF υακινθος-N2--ASF και-C ο- A--ASF πορφυρα-N1A-ASF και-C ο- A--ASN κοκκινος-A1--ASN και-C ο- A--ASF βυσσος-N2--ASF

6 και-C ποιεω-VF--FAI3P ο- A--ASF επωμις-N3D-ASF εκ-P βυσσος-N2--GSF κλωθω-VT--XMPGSF εργον-N2N-ASN υφαντος-A1--ASN ποικιλτης-N1M-GSM

7 δυο-M επωμις-N3D-NPF συνεχω-V1--PAPNPF ειμι-VF--FMI3P αυτος- D--DSM ετερος-A1A-NSF ο- A--ASF ετερος-A1A-ASF επι-P ο- A--DPN δυο-M---DP μερος-N3E-DPN εκαρταω-VM--XPPNPF

8 και-C ο- A--NSN υφασμα-N3T-NSN ο- A--GPF επωμις-N3D-GPF ος- --NSN ειμι-V9--PAI3S επι-P αυτος- D--DSM κατα-P ο- A--ASF ποιησις-N3I-ASF εκ-P αυτος- D--GSN ειμι-VF--FMI3S εκ-P χρυσιον-N2N-GSN και-C υακινθος-N2--GSF και-C πορφυρα-N1A-GSF και-C κοκκινος-A1--GSN διανηθω-VT--XMPGSN και-C βυσσος-N2--GSF κλωθω-VT--XMPGSF

9 και-C λαμβανω-VF--FMI2S ο- A--APM δυο-M λιθος-N2--APM λιθος-N2--APM σμαραγδος-N2--GSF και-C γλυφω-VF--FAI2S εν-P αυτος- D--DPM ο- A--APN ονομα-N3M-APN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM

10 εξ-M ονομα-N3M-APN επι-P ο- A--ASM λιθος-N2--ASM ο- A--ASM εις-A3--ASM και-C ο- A--APN εξ-M ονομα-N3M-APN ο- A--APN λοιπος-A1--APN επι-P ο- A--ASM λιθος-N2--ASM ο- A--ASM δευτερος-A1A-ASM κατα-P ο- A--APF γενεσις-N3I-APF αυτος- D--GPM

11 εργον-N2N-ASN λιθουργικος-A1--GSF τεχνη-N1--GSF γλυμμα-N3M-ASN σφραγις-N3D-GSF διαγλυφω-VF--FAI2S ο- A--APM δυο-M λιθος-N2--APM επι-P ο- A--DPN ονομα-N3M-DPN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM

12 και-C τιθημι-VF--FAI2S ο- A--APM δυο-M λιθος-N2--APM επι-P ο- A--GPM ωμος-N2--GPM ο- A--GSF επωμις-N3D-GSF λιθος-N2--NPM μνημοσυνον-N2N-GSN ειμι-V9--PAI3P ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM και-C αναλαμβανω-VF--FMI3S *ααρων-N---NSM ο- A--APN ονομα-N3M-APN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM εναντι-P κυριος-N2--GSM επι-P ο- A--GPM δυο-M ωμος-N2--GPM αυτος- D--GSM μνημοσυνον-N2N-ASN περι-P αυτος- D--GPM

13 και-C ποιεω-VF--FAI2S ασπιδισκη-N1--APF εκ-P χρυσιον-N2N-GSN καθαρος-A1A-GSN

14 και-C ποιεω-VF--FAI2S δυο-M κροσσωτος-A1--APN εκ-P χρυσιον-N2N-GSN καθαρος-A1A-GSN καταμιγνυμι-VK--XPPAPN εν-P ανθος-N3E-DPN εργον-N2N-ASN πλοκη-N1--GSF και-C επιτιθημι-VF--FAI2S ο- A--APN κροσσωτος-A1--APN ο- A--APN πλεκω-VK--XPPAPN επι-P ο- A--APF ασπιδισκη-N1--APF κατα-P ο- A--APF παρωμις-N3D-APF αυτος- D--GPM εκ-P ο- A--GPN εμπροσθιος-A1B-GPN

15 και-C ποιεω-VF--FAI2S λογειον-N2N-ASN ο- A--GPF κρισις-N3I-GPF εργον-N2N-ASN ποικιλτης-N1M-GSM κατα-P ο- A--ASM ρυθμος-N2--ASM ο- A--GSF επωμις-N3D-GSF ποιεω-VF--FAI2S αυτος- D--ASN εκ-P χρυσιον-N2N-GSN και-C υακινθος-N2--GSF και-C πορφυρα-N1A-GSF και-C κοκκινος-A1--GSN κλωθω-VT--XMPGSN και-C βυσσος-N2--GSF κλωθω-VT--XMPGSF ποιεω-VF--FAI2S αυτος- D--ASN

16 τετραγωνος-A1B-NSN ειμι-VF--FMI3S διπλους-A1C-NSN σπιθαμη-N1--GSF ο- A--ASN μηκος-N3E-ASN και-C σπιθαμη-N1--GSF ο- A--ASN ευρος-N2--ASN

17 και-C καταυφαινω-VF2-FAI2S εν-P αυτος- D--DSN υφασμα-N3M-ASN καταλιθος-A1B-ASN τετραστιχος-A1B-ASN στιχος-N2--NSM λιθος-N2--GPM ειμι-VF--FMI3S σαρδιον-N2N-NSN τοπαζιον-N2N-NSN και-C σμαραγδος-N2--NSF ο- A--NSM στιχος-N2--NSM ο- A--NSM εις-A3--NSM

18 και-C ο- A--NSM στιχος-N2--NSM ο- A--NSM δευτερος-A1A-NSM ανθραξ-N3K-NSM και-C σαπφειρος-N2--NSF και-C ιασπις-N3D-NSF

19 και-C ο- A--NSM στιχος-N2--NSM ο- A--NSM τριτος-A1--NSM λιγυριον-N2N-NSN αχατης-N1M-NSM και-C αμεθυστος-N2--NSF

20 και-C ο- A--NSM στιχος-N2--NSM ο- A--NSM τεταρτος-A1--NSM χρυσολιθος-N2--NSM και-C βηρυλλιον-N2N-NSN και-C ονυχιον-N2N-NSN περικαλυπτω-VM--XPPNPN χρυσιον-N2N-DSN συνδεω-VM--XPPNPN εν-P χρυσιον-N2N-DSN ειμι-V9--PAD3P κατα-P στιχος-N2--ASM αυτος- D--GPM

21 και-C ο- A--NPM λιθος-N2--NPM ειμι-V9--PAD3P εκ-P ο- A--GPN ονομα-N3M-GPN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM δεκα-M δυο-M κατα-P ο- A--APN ονομα-N3M-APN αυτος- D--GPM γλυφη-N1--NPF σφραγις-N3D-GPF εκαστος-A1--NSM κατα-P ο- A--ASN ονομα-N3M-ASN ειμι-V9--PAD3P εις-P δεκα-M δυο-M φυλη-N1--APF

22 και-C ποιεω-VF--FAI2S επι-P ο- A--ASN λογειον-N2N-ASN κροσος-N2--APM συνπλεκω-VK--XMPAPM εργον-N2N-ASN αλυσιδωτος-A1--ASN εκ-P χρυσιον-N2N-GSN καθαρος-A1A-GSN

29 και-C λαμβανω-VF--FMI3S *ααρων-N---NSM ο- A--APN ονομα-N3M-APN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM επι-P ο- A--GSN λογειον-N2N-GSN ο- A--GSF κρισις-N3I-GSF επι-P ο- A--GSN στηθος-N3E-GSN ειςειμι-V9--PAPDSM εις-P ο- A--ASN αγιος-A1A-ASN μνημοσυνον-N2N-ASN εναντι-P ο- A--GSM θεος-N2--GSM

29a και-C τιθημι-VF--FAI2S επι-P ο- A--ASN λογειον-N2N-ASN ο- A--GSF κρισις-N3I-GSF ο- A--APM κροσος-N2--APM ο- A--APN αλυσιδωτος-A1--APN επι-P αμφοτεροι-A1A-GPN ο- A--GPN κλιτος-N3E-GPN ο- A--GSN λογειον-N2N-GSN επιτιθημι-VF--FAI2S και-C ο- A--APF δυο-M ασπιδισκη-N1--APF επιτιθημι-VF--FAI2S επι-P αμφοτεροι-A1A-APM ο- A--APM ωμος-N2--APM ο- A--GSF επωμις-N3D-GSF κατα-P προσωπον-N2N-ASN

30 και-C επιτιθημι-VF--FAI2S επι-P ο- A--ASN λογειον-N2N-ASN ο- A--GSF κρισις-N3I-GSF ο- A--ASF δηλωσις-N3I-ASF και-C ο- A--ASF αληθεια-N1A-ASF και-C ειμι-VF--FMI3S επι-P ο- A--GSN στηθος-N3E-GSN *ααρων-N---GSM οταν-D ειςπορευομαι-V1--PMS3S εις-P ο- A--ASN αγιος-A1A-ASN εναντιον-P κυριος-N2--GSM και-C φερω-VF--FAI3S *ααρων-N---NSM ο- A--APF κρισις-N3I-NPF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM επι-P ο- A--GSN στηθος-N3E-GSN εναντιον-P κυριος-N2--GSM δια-P πας-A3--GSM

31 και-C ποιεω-VF--FAI2S υποδυτης-N1M-ASM ποδηρης-A3--ASM ολος-A1--ASM υακινθινος-A1--ASM

32 και-C ειμι-VF--FMI3S ο- A--NSN περιστομιον-N2N-NSN εκ-P αυτος- D--GSM μεσος-A1--ASN ωα-N1A-ASF εχω-V1--PAPASN κυκλος-N2--DSM ο- A--GSN περιστομιον-N2N-GSN εργον-N2N-ASN υφαντης-N1M-GSM ο- A--ASF συμβολη-N1--ASF συνυφαινω-VT--XMPASF εκ-P αυτος- D--GSN ινα-C μη-D ρηγνυναι-VD--APS3S

33 και-C ποιεω-VF--FAI2S επι-P ο- A--ASN λωμα-N3M-ASN ο- A--GSM υποδυτης-N1M-GSM κατωθεν-D ωσει-D εκανθεω-V2--PAPGSF ροα-N1--APF ροισκος-N2--APM εκ-P υακινθος-N2--GSF και-C πορφυρα-N1A-GSF και-C κοκκινος-A1--GSN διανηθω-VT--XMPGSN και-C βυσσος-N2--GSF κλωθω-VT--XMPGSF επι-P ο- A--GSN λωμα-N3M-GSN ο- A--GSM υποδυτης-N1M-GSM κυκλος-N2--DSM ο- A--ASN αυτος- D--ASN δε-X ειδος-N3E-ASN ροισκος-N2--APM χρυσους-A1C-APM και-C κωδων-N3--APM ανα-P μεσος-A1--ASN ουτος- D--GPM περικυκλω-D

34 παρα-P ροισκος-N2--ASM χρυσους-A1C-ASM κωδων-N3--ASM και-C ανθινος-A1--ASN επι-P ο- A--GSN λωμα-N3M-GSN ο- A--GSM υποδυτης-N1M-GSM κυκλος-N2--DSM

35 και-C ειμι-VF--FMI3S *ααρων-N---NSM εν-P ο- A--DSN λειτουργεω-V2--PAN ακουστος-A1--NSF ο- A--NSF φωνη-N1--NSF αυτος- D--GSM ειςειμι-V9--PAPDSM εις-P ο- A--ASN αγιος-A1A-ASN εναντιον-P κυριος-N2--GSM και-C εκειμι-V9--PAPDSM ινα-C μη-D αποθνησκω-VB--AAS3S

36 και-C ποιεω-VF--FAI2S πεταλον-N2N-ASN χρυσους-A1C-ASN καθαρος-A1A-ASN και-C εκτυποω-VF--FAI2S εν-P αυτος- D--DSN εκτυπωμα-N3M-ASN σφραγις-N3D-GSF αγιασμα-N3M-NSN κυριος-N2--GSM

37 και-C επιτιθημι-VF--FAI2S αυτος- D--ASN επι-P υακινθος-N2--GSF κλωθω-VT--XMPGSF και-C ειμι-VF--FMI3S επι-P ο- A--GSF μιτρα-N1A-GSF κατα-P προσωπον-N2N-ASN ο- A--GSF μιτρα-N1A-GSF ειμι-VF--FMI3S

38 και-C ειμι-VF--FMI3S επι-P ο- A--GSN μετωπον-N2N-GSN *ααρων-N---GSM και-C εκαιρω-VF2-FAI3S *ααρων-N---NSM ο- A--APN αμαρτημα-N3M-APN ο- A--GPN αγιος-A1A-GPN οσος-A1--APN αν-X αγιαζω-VA--AAS3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM πας-A3--GSN δομα-N3M-GSN ο- A--GPN αγιος-A1A-GPN αυτος- D--GPM και-C ειμι-VF--FMI3S επι-P ο- A--GSN μετωπον-N2N-GSN *ααρων-N---GSM δια-P πας-A3--GSM δεκτος-A1--ASN αυτος- D--DPM εναντι-P κυριος-N2--GSM

39 και-C ο- A--NPM κοσυμβος-N2--NPM ο- A--GPM χιτων-N3W-GPM εκ-P βυσσος-N2--GSF και-C ποιεω-VF--FAI2S κιδαρις-N3I-ASF βυσσινος-A1--ASF και-C ζωνη-N1--ASF ποιεω-VF--FAI2S εργον-N2N-ASN ποικιλτης-N1M-GSM

40 και-C ο- A--DPM υιος-N2--DPM *ααρων-N---GSM ποιεω-VF--FAI2S χιτων-N3W-APM και-C ζωνη-N1--APF και-C κιδαρις-N3I-APF ποιεω-VF--FAI2S αυτος- D--DPM εις-P τιμη-N1--ASF και-C δοξα-N1S-ASF

41 και-C ενδυω-VF--FAI2S αυτος- D--APN *ααρων-N---ASM ο- A--ASM αδελφος-N2--ASM συ- P--GS και-C ο- A--APM υιος-N2--APM αυτος- D--GSM μετα-P αυτος- D--GSM και-C χριω-VF--FAI2S αυτος- D--APM και-C ενπιμπλημι-VF--FAI2S αυτος- D--GPM ο- A--APF χειρ-N3--APF και-C αγιαζω-VF--FAI2S αυτος- D--APM ινα-C ιερατευω-V1--PAS3P εγω- P--DS

42 και-C ποιεω-VF--FAI2S αυτος- D--DPM περισκελης-A3--APN λινους-A1C-APN καλυπτω-VA--AAN ασχημοσυνη-N1--ASF χρως-N3T-GSM αυτος- D--GPM απο-P οσφυς-N3U-GSF εως-P μηρος-N2--GPM ειμι-VF--FMI3S

43 και-C εχω-VF--FAI3S *ααρων-N---NSM αυτος- D--APN και-C ο- A--NPM υιος-N2--NPM αυτος- D--GSM ως-C αν-X ειςπορευομαι-V1--PMS3P εις-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN η-C οταν-D προςπορευομαι-V1--PMS3P λειτουργεω-V2--PAN προς-P ο- A--ASN θυσιαστηριον-N2N-ASN ο- A--GSN αγιος-A1A-GSN και-C ου-D επιαγω-VF--FMI3P προς-P εαυτου- D--APM αμαρτια-N1A-ASF ινα-C μη-D αποθνησκω-VB--AAS3P νομιμος-A1--NSN αιωνιος-A1B-NSN αυτος- D--DSM και-C ο- A--DSN σπερμα-N3M-DSN αυτος- D--GSM μετα-P αυτος- D--ASM

   

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Arcana Coelestia #9811

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9811. 'Nadab and Abihu' means in respect of the Divine Spiritual that springs from it. This is clear from the representation of Aaron's sons as Divine Truth emanating from Divine Good, dealt with above in 9807. The Divine Spiritual is Divine Truth emanating from the Divine Celestial, thus what is Divine and the Lord's as it is received in the middle or second heaven. That which is received there is represented by Aaron's two older sons, since it emanates and is so to speak born from the celestial good present in the inmost heaven, like a son from his father. But Aaron's two younger sons, Eleazar and Ithamar, represent - as long as the older ones Nadab and Abihu were alive - what is Divine in the lowest heaven, which follows on immediately from the previous or middle heaven. That is, the younger sons represent the Divine Natural, dealt with in the very next paragraph.

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

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Arcana Coelestia #3387

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3387. 'For he was afraid to say, My wife, [thinking,] The men of the place may perhaps kill me on account of Rebekah' means that it was impossible for Divine Truths themselves to be disclosed, and so for Divine Good to be received. This is clear from the meaning of 'being afraid to say' as an inability to disclose; from the meaning of 'wife', who is Rebekah here, as the Lord's Divine Rational in respect to Divine Truth, dealt with in 3012, 3013, 3077; from the meaning of 'killing me' as good not being received, for 'Isaac', to whom 'me' refers here, represents the Divine Good of the Lord's Rational, 3012, 3194, 3210 - good being said 'to be killed' or to perish when it is not received, for it ceases to exist with that person; and from the meaning of 'the men of the place' as people who possess matters of doctrine concerning faith, dealt with just above in 3385. From these meanings it is now evident what the internal sense of these words is, namely: If Divine truths themselves were disclosed they would not be received by those who possess matters of doctrine concerning faith because those truths go beyond the whole range of their rational grasp of things, and so go beyond the whole of their faith, and as a consequence of this no good at all could flow in from the Lord. For good from the Lord, or Divine good, cannot flow in except into truths, for truths are the vessels for good, as shown many times.

[2] Truths or appearances of truth are given to a person to enable Divine Good to develop the understanding part of his mind, and so the person himself, for truths exist to the end that good may flow in. Indeed without vessels or receptacles good has nowhere to go, for it can find no condition answering to itself. Where no truths exist therefore, that is, where they have not been received, neither does any rational or human good exist; and as a consequence the person does not possess any spiritual life. Therefore, so that a person may nevertheless possess truths, and from these receive spiritual life, appearances of truth are given, to everyone according to his ability to grasp them; and these appearances are acknowledged as truths because they have the capacity to hold Divine things within them.

[3] So that it may be known what appearances are and that they are what serve a person as Divine truths, let the following be used by way of illustration: If man were told that in heaven angels have no concept of place, and so no concept of distance, but that instead they have concepts of state, he could not possibly grasp it, for he would suppose from this that nothing distinct and separate existed but that everything was fused together, that is to say, all the angels were together in a single place. Yet everything there is so distinct and separate that nothing could ever be more so. Places, distances, and intervals of space which exist in the natural order exist in heaven as states, see 3356. From this it is evident that all the things that are stated in the Word about places and intervals of space between objects, also ideas that are formed from these and expressed through them, are appearances of truth; and unless everything were stated by means of those appearances it would in no way be received and would as a consequence be scarcely anything; for the concept of space and time is present in almost every single detail of a person's thought as long as he is in the world, that is, living within space and time.

[4] The fact that the Word speaks according to appearances involving space is clear from almost every single part of it, as in Matthew,

Jesus said, How is it that David says, The Lord [said] to my Lord, Sit at My right hand, until I make your enemies your footstool? Matthew 22:43-44.

Here the expression 'sitting at the right hand' is derived from the concept of place and so according to the appearance - when in fact it is a state of the Lord's Divine power which is described by that expression. In the same gospel,

Jesus said, Hereafter you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven. Matthew 26:64.

Here similarly 'sitting at the right hand' and also 'coming on clouds' are expressions derived from men's concept of place, whereas the concept angels have is one of the state of the Lord's power. In Mark,

The sons of Zebedee said to Jesus, Grant us to sit in Your glory, one on Your right hand and the other on Your left. Jesus replied, To sit at My right hand and at My left is not Mine to grant, but it is for those for whom it has been prepared. Mark 10:37, 40.

From this it is evident what kind of concept the disciples had of the Lord's kingdom, that is to say, one that involved sitting on the right hand and on the left. Such being the concept they had of it the Lord also replied to them in a way they could understand and so by an appearance that could be seen by them.

[5] In David,

Like a bridegroom coming out of his chamber, he rejoices as a mighty man to run the course. From the end of the heavens is His going forth, and His circuit to the ends of them. Psalms 19:5-6.

This refers to the Lord, the state of whose Divine power is described by means of such things as belong to space. In Isaiah,

How you have fallen from heaven, O Lucifer, son of the dawn! You said in your heart, I will go up into the heavens, above the stars of God 1 I will raise my throne. I will go up above the heights of the clouds. Isaiah 14:12-14.

'Falling from heaven', 'going up the heavens', 'raising a throne above the stars of God', 'going up above the heights of the clouds' are all expressions derived from the concept and appearance of space or a place, and are used to describe self-love profaning holy things. Since celestial and spiritual things are presented to man by means of and according to visual objects like these, heaven too is therefore described as being on high when in fact it is not on high but in that which is internal, 450, 1380, 2148.

Bilješke:

1. The Latin means heaven; but the Hebrew means God which Swedenborg has in other places where he quotes this verse.

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

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