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Numbers 31

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

2 εκδικεω-V2--PAD3S ο- A--ASF εκδικησις-N3I-ASF υιος-N2--GPM *ισραηλ-N---GSM εκ-P ο- A--GPM *μαδιανιτων-N2--GPM και-C εσχατον-A1--ASN προςτιθημι-VC--FPI2S προς-P ο- A--ASM λαος-N2--ASM συ- P--GS

3 και-C λαλεω-VAI-AAI3S *μωυσης-N1M-NSM προς-P ο- A--ASM λαος-N2--ASM λεγω-V1--PAPNSM εκοπλιζω-VA--AAD2P εκ-P συ- P--GP ανηρ-N3--APM παρατασσω-VA--AMN εναντι-P κυριος-N2--GSM επι-P *μαδιαν-N---ASF αποδιδωμι-VO--AAN εκδικησις-N3I-ASF παρα-P ο- A--GSM κυριος-N2--GSM ο- A--DSF *μαδιαν-N---DSF

4 χιλιοι-A1A-APM εκ-P φυλη-N1--GSF χιλιοι-A1A-APM εκ-P φυλη-N1--GSF εκ-P πας-A1S-GPF φυλη-N1--GPF *ισραηλ-N---GSM αποστελλω-VA--AAD2P παρατασσω-VA--AMN

5 και-C εκαριθμεω-VAI-AAI3P εκ-P ο- A--GPF χιλιας-N3D-GPF *ισραηλ-N---GSM χιλιοι-A1A-APM εκ-P φυλη-N1--GSF δωδεκα-M χιλιας-N3D-NPF ενοπλιζω-VT--XMPNPM εις-P παραταξις-N3I-ASF

6 και-C αποστελλω-VAI-AAI3S αυτος- D--APM *μωυσης-N1M-NSM χιλιοι-A1A-APM εκ-P φυλη-N1--GSF χιλιοι-A1A-APM εκ-P φυλη-N1--GSF συν-P δυναμις-N3I-DSF αυτος- D--GPM και-C *φινεες-N---ASM υιος-N2--ASM *ελεαζαρ-N---GSM υιος-N2--GSM *ααρων-N---GSM ο- A--GSM ιερευς-N3V-GSM και-C ο- A--APN σκευος-N3--APN ο- A--APN αγιος-A1A-APN και-C ο- A--NPF σαλπιγξ-N3G-NPF ο- A--GPF σημασια-N1A-GPF εν-P ο- A--DPF χειρ-N3--DPF αυτος- D--GPM

7 και-C παρατασσω-VAI-AMI3P επι-P *μαδιαν-N---ASF καθα-D εντελλομαι-VAI-AMI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM και-C αποκτεινω-VAI-AAI3P πας-A3--ASN αρσενικος-A1--ASN

8 και-C ο- A--APM βασιλευς-N3V-NPM *μαδιαν-N---GSF αποκτεινω-VAI-AAI3P αμα-D ο- A--DPM τραυματιας-N1T-DPM αυτος- D--GPM και-C ο- A--ASM *ευιν-N---ASM και-C ο- A--ASM *σουρ-N---ASM και-C ο- A--ASM *ροκομ-N---ASM και-C ο- A--ASM *ουρ-N---ASM και-C ο- A--ASM *ροβοκ-N---ASM πεντε-M βασιλευς-N3V-NPM *μαδιαν-N---GSF και-C ο- A--ASM *βαλααμ-N---ASM υιος-N2--ASM *βεωρ-N---ASM αποκτεινω-VAI-AAI3P εν-P ρομφαια-N1A-DSF συν-P ο- A--DPM τραυματιας-N1T-DPM αυτος- D--GPM

9 και-C προνομευω-VAI-AAI3P ο- A--APF γυνη-N3K-APF *μαδιαν-N---GSF και-C ο- A--ASF αποσκευη-N1--ASF αυτος- D--GPM και-C ο- A--APN κτηνος-N3E-APN αυτος- D--GPM και-C πας-A3--APN ο- A--APN εγκτητος-A1--APN αυτος- D--GPM και-C ο- A--ASF δυναμις-N3I-ASF αυτος- D--GPM προνομευω-VAI-AAI3P

10 και-C πας-A1S-APF ο- A--APF πολις-N3I-APF αυτος- D--GPM ο- A--APF εν-P ο- A--DPF οικια-N1A-DPF αυτος- D--GPM και-C ο- A--APF επαυλις-N3I-APF αυτος- D--GPM ενπιπρημι-VAI-AAI3P εν-P πυρ-N3--DSN

11 και-C λαμβανω-VBI-AAI3P πας-A1S-ASF ο- A--ASF προνομη-N1--ASF και-C πας-A3--APN ο- A--APN σκυλον-N2N-APN αυτος- D--GPM απο-P ανθρωπος-N2--GSM εως-P κτηνος-N3E-GSN

12 και-C αγω-VBI-AAI3P προς-P *μωυσης-N1M-ASM και-C προς-P *ελεαζαρ-N---ASM ο- A--ASM ιερευς-N3V-ASM και-C προς-P πας-A3--APM υιος-N2--APM *ισραηλ-N---GSM ο- A--ASF αιχμαλωσια-N1A-ASF και-C ο- A--APN σκυλον-N2N-APN και-C ο- A--ASF προνομη-N1--ASF εις-P ο- A--ASF παρεμβολη-N1--ASF εις-P *αραβωθ-N---ASM *μωαβ-N---GSM ος- --NSF ειμι-V9--PAI3S επι-P ο- A--GSM *ιορδανης-N1M-GSM κατα-P *ιεριχω-N---ASM

13 και-C εκερχομαι-VBI-AAI3S *μωυσης-N1M-NSM και-C *ελεαζαρ-N---NSM ο- A--NSM ιερευς-N3V-NSM και-C πας-A3--NPM ο- A--NPM αρχων-N3--NPM ο- A--GSF συναγωγη-N1--GSF εις-P συναντησις-N3I-ASF αυτος- D--DPM εξω-P ο- A--GSF παρεμβολη-N1--GSF

14 και-C οργιζω-VSI-API3S *μωυσης-N1M-NSM επι-P ο- A--DPM επισκοπος-N2--DPM ο- A--GSF δυναμις-N3I-GSF χιλιαρχος-N2--DPM και-C εκατονταρχος-N2--DPM ο- A--DPM ερχομαι-V1--PMPDPM εκ-P ο- A--GSF παραταξις-N3I-GSF ο- A--GSM πολεμος-N2--GSM

15 και-C ειπον-VBI-AAI3S αυτος- D--DPM *μωυσης-N1M-NSM ινα-C τις- I--ASN ζωγρεω-VAI-AAI2P πας-A3--ASN θηλυς-A3U-ASN

16 ουτος- D--NPF γαρ-X ειμι-V9--IAI3P ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM κατα-P ο- A--ASN ρημα-N3M-ASN *βαλααμ-N---GSM ο- A--GSN αποιστημι-VA--AAN και-C υπεροραω-VB--AAN ο- A--ASN ρημα-N3M-ASN κυριος-N2--GSM ενεκεν-P *φογωρ-N---GS και-C γιγνομαι-VBI-AMI3S ο- A--NSF πληγη-N1--NSF εν-P ο- A--DSF συναγωγη-N1--DSF κυριος-N2--GSM

17 και-C νυν-D αποκτεινω-VA--AAD2P πας-A3--ASN αρσενικος-A1--ASN εν-P πας-A1S-DSF ο- A--DSF απαρτια-N1A-DSF και-C πας-A1S-ASF γυνη-N3K-ASF οστις- X--NSF γιγνωσκω-VX--XAI3S κοιτη-N1--ASF αρσην-A3--GSM αποκτεινω-VA--AAD2P

18 πας-A1S-ASF ο- A--ASF απαρτια-N1A-ASF ο- A--GPF γυνη-N3K-GPF οστις- X--NSF ου-D οιδα-VX--XAI3S κοιτη-N1--ASF αρσην-A3--GSM ζωγρεω-VA--AAD2P αυτος- D--APF

19 και-C συ- P--NP παρα ενβαλλω-VB--AAD2P εξω-P ο- A--GSF παρεμβολη-N1--GSF επτα-M ημερα-N1A-GSF πας-A3--NSM ο- A--NSM ανααιρεω-VA--AAPNSM και-C ο- A--NSM απτομαι-V1--PMPNSM ο- A--GSN τιτρωσκω-VM--XMPGSN αγνιζω-VC--FPI3S ο- A--DSF ημερα-N1A-DSF ο- A--DSF τριτος-A1--DSF και-C ο- A--DSF ημερα-N1A-DSF ο- A--DSF εβδομος-A1--DSF συ- P--NP και-C ο- A--NSF αιχμαλωσια-N1A-NSF συ- P--GP

20 και-C πας-A3--ASN περιβλημα-A3--ASN και-C πας-A3--ASN σκευος-N3E-ASN δερματινος-A1--ASN και-C πας-A1S-ASF εργασια-N1A-ASF εκ-P αιγειος-A1A-GSF και-C πας-A3--ASN σκευος-N3E-ASN ξυλινος-A1--ASN αποαγνιζω-VF2-FAI2P

21 και-C ειπον-VBI-AAI3S *ελεαζαρ-N---NSM ο- A--NSM ιερευς-N3V-NSM προς-P ο- A--APM ανηρ-N3--APM ο- A--GSF δυναμις-N3I-GSF ο- A--APM ερχομαι-V1--PMPAPM εκ-P ο- A--GSF παραταξις-N3I-GSF ο- A--GSM πολεμος-N2--GSM ουτος- D--NSN ο- A--NSN δικαιωμα-N3M-NSN ο- A--GSM νομος-N2--GSM ος- --NSN συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

22 πλην-P ο- A--GSN χρυσιον-N2N-GSN και-C ο- A--GSN αργυριον-N2N-GSN και-C χαλκος-N2--GSM και-C σιδηρος-N2--GSM και-C μολιβος-N2--GSM και-C κασσιτερος-N2--GSM

23 πας-A3--ASN πραγμα-N3M-ASN ος- --NSN διαερχομαι-VF--FMI3S εν-P πυρ-N3--DSN και-C καθαριζω-VS--FPI3S αλλα-C η-C ο- A--DSN υδωρ-N3T-DSN ο- A--GSM αγνισμος-N2--GSM αγνιζω-VC--FPI3S και-C πας-A3--APN οσος-A1--APN εαν-C μη-D διαπορευομαι-V1--PMS3S δια-P πυρ-N3--GSN διαερχομαι-VF--FMI3S δια-P υδωρ-N3T-GSN

24 και-C πλυνω-VF2-FMI2P ο- A--APN ιματιον-N2N-APN ο- A--DSF ημερα-N1A-DSF ο- A--DSF εβδομος-A1--DSF και-C καθαριζω-VS--FPI2P και-C μετα-P ουτος- D--APN ειςερχομαι-VF--FMI2P εις-P ο- A--ASF παρεμβολη-N1--ASF

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

26 λαμβανω-VB--AAD2S ο- A--ASN κεφαλαιον-N2N-ASN ο- A--GPN σκυλον-N2N-GPN ο- A--GSF αιχμαλωσια-N1A-GSF απο-P ανθρωπος-N2--GSM εως-P κτηνος-N3E-GSN συ- P--NS και-C *ελεαζαρ-N---NSM ο- A--NSM ιερευς-N3V-NSM και-C ο- A--NPM αρχων-N3--NPM ο- A--GPM πατρια-N1A-GPF ο- A--GSF συναγωγη-N1--GSF

27 και-C διααιρεω-VF2-FAI2P ο- A--APN σκυλον-N2N-APN ανα-P μεσος-A1--ASM ο- A--GPM πολεμιστης-N1M-GPM ο- A--GPM εκπορευομαι-V1--PMPGPM εις-P ο- A--ASF παραταξις-N3I-ASF και-C ανα-P μεσος-A1--ASN πας-A1S-GSF συναγωγη-N1--GSF

28 και-C αποαιρεω-VF2-FAI2P τελος-N3E-ASN κυριος-N2--DSM παρα-P ο- A--GPM ανθρωπος-N2--GPM ο- A--GPM πολεμιστης-N1M-GPM ο- A--GPM εκπορευομαι-VM--XMPGPM εις-P ο- A--ASF παραταξις-N3I-ASF εις-A1A-ASF ψυχη-N1--ASF απο-P πεντακοσιοι-A1A-GPM απο-P ο- A--GPM ανθρωπος-N2--GPM και-C απο-P ο- A--GPN κτηνος-N3E-GPN και-C απο-P ο- A--GPM βους-N3--GPM και-C απο-P ο- A--GPN προβατον-N2N-GPN και-C απο-P ο- A--GPM αιξ-N3G-GPM

29 και-C απο-P ο- A--GSN ημισυς-A3U-GSN αυτος- D--GPM λαμβανω-VF--FMI2P και-C διδωμι-VF--FAI2S *ελεαζαρ-N---DSM ο- A--DSM ιερευς-N3V-DSM ο- A--APF απαρχη-N1--APF κυριος-N2--GSM

30 και-C απο-P ο- A--GSN ημισυς-A3U-GSN ο- A--GSN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM λαμβανω-VF--FMI2S εις-A3--ASM απο-P ο- A--GPN πεντηκοντα-M απο-P ο- A--GPM ανθρωπος-N2--GPM και-C απο-P ο- A--GPM βους-N3--GPM και-C απο-P ο- A--GPN προβατον-N2N-GPN και-C απο-P ο- A--GPM ονος-N2--GPM και-C απο-P πας-A3--GPN ο- A--GPN κτηνος-N3E-GPN και-C διδωμι-VF--FAI2S αυτος- D--APN ο- A--DPM *λευιτης-N1M-DPM ο- A--DPM φυλασσω-V1--PAPDPM ο- A--APF φυλακη-N1--APF εν-P ο- A--DSF σκηνη-N1--DSF κυριος-N2--GSM

31 και-C ποιεω-VAI-AAI3S *μωυσης-N1M-NSM και-C *ελεαζαρ-N---NSM ο- A--NSM ιερευς-N3V-NSM καθα-D συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

32 και-C γιγνομαι-VCI-API3S ο- A--NSN πλεονασμα-N3M-NSN ο- A--GSF προνομη-N1--GSF ος- --NSN προνομευω-VAI-AAI3P ο- A--NPM ανηρ-N3--NPM ο- A--NPM πολεμιστης-N1M-NPM απο-P ο- A--GPN προβατον-N2N-GPN εξακοσιοι-A1A-NPF χιλιας-N3D-NPF και-C εβδομηκοντα-M και-C πεντε-M χιλιας-N3D-NPF

33 και-C βους-N3--NPM δυο-M και-C εβδομηκοντα-M χιλιας-N3D-NPF

34 και-C ονος-N2--NPF εις-A1A-NSF και-C εξηκοντα-M χιλιας-N3D-NPF

35 και-C ψυχη-N1--NPF ανθρωπος-N2--GPM απο-P ο- A--GPF γυνη-N3K-GPF ος- --NPF ου-D γιγνωσκω-VZI-AAI3P κοιτη-N1--ASF ανηρ-N3--GSM πας-A1S-NPF ψυχη-N1--NPF δυο-M και-C τριακοντα-M χιλιας-N3D-NPF

36 και-C γιγνομαι-VCI-API3S ο- A--NSN ημισευμα-N3M-NSN ο- A--NSF μερις-N3D-NSF ο- A--GPM εκπορευομαι-VM--XMPGPM εις-P ο- A--ASM πολεμος-N2--ASM εκ-P ο- A--GSM αριθμος-N2--GSM ο- A--GPN προβατον-N2N-GPN τριακοσιοι-A1A-NPF και-C τριακοντα-M χιλιας-N3D-NPF και-C επτακισχιλιοι-A1A-NPN και-C πεντακοσιοι-A1A-NPN

37 και-C γιγνομαι-VBI-AMI3S ο- A--NSN τελος-N3E-NSN κυριος-N2--DSM απο-P ο- A--GPN προβατον-N2N-GPN εξακοσιοι-A1A-NPN εβδομηκοντα-M πεντε-M

38 και-C βους-N3--NPM εξ-M και-C τριακοντα-M χιλιας-N3D-NPF και-C ο- A--NSN τελος-N3E-NSN κυριος-N2--DSM δυο-M και-C εβδομηκοντα-M

39 και-C ονος-N2--NPF τριακοντα-M χιλιας-N3D-NPF και-C πεντακοσιοι-A1A-NPM και-C ο- A--NSN τελος-N3E-NSN κυριος-N2--DSM εις-A3--NSM και-C εξηκοντα-M

40 και-C ψυχη-N1--NPF ανθρωπος-N2--GPM εκκαιδεκα-M χιλιας-N3D-NPF και-C ο- A--NSN τελος-N3E-NSN αυτος- D--GPM κυριος-N2--DSM δυο-M και-C τριακοντα-M ψυχη-N1--NPF

41 και-C διδωμι-VAI-AAI3S *μωυσης-N1M-NSM ο- A--ASN τελος-N3E-ASN κυριος-N2--DSM ο- A--ASN αφαιρεμα-N3M-ASN ο- A--GSM θεος-N2--GSM *ελεαζαρ-N---DSM ο- A--DSM ιερευς-N3V-DSM καθα-D συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

42 απο-P ο- A--GSN ημισευμα-N3M-GSN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM ος- --APM διααιρεω-VBI-AAI3S *μωυσης-N1M-NSM απο-P ο- A--GPM ανηρ-N3--GPM ο- A--GPM πολεμιστης-N1M-GPM

43 και-C γιγνομαι-VBI-AMI3S ο- A--NSN ημισευμα-N3M-NSN ο- A--NSN ο- A--GSF συναγωγη-N1--GSF απο-P ο- A--GPN προβατον-N2N-GPN τριακοσιοι-A1A-NPF χιλιας-N3D-NPF και-C τριακοντα-M χιλιας-N3D-NPF και-C επτακισχιλιοι-A1A-NPN και-C πεντακοσιοι-A1A-NPN

44 και-C βους-N3--NPM εξ-M και-C τριακοντα-M χιλιας-N3D-NPF

45 ονος-N2--NPF τριακοντα-M χιλιας-N3D-NPF και-C πεντακοσιοι-A1A-NPM

46 και-C ψυχη-N1--NPF ανθρωπος-N2--GPM εξ-M και-C δεκα-M χιλιας-N3D-NPF

47 και-C λαμβανω-VBI-AAI3S *μωυσης-N1M-NSM απο-P ο- A--GSN ημισευμα-N3M-GSN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM ο- A--ASN εις-A3--ASN απο-P ο- A--GPN πεντηκοντα-M απο-P ο- A--GPM ανθρωπος-N2--GPM και-C απο-P ο- A--GPN κτηνος-N3E-GPN και-C διδωμι-VAI-AAI3S αυτος- D--APN ο- A--DPM *λευιτης-N1M-DPM ο- A--DPM φυλασσω-V1--PAPDPM ο- A--APF φυλακη-N1--APF ο- A--GSF σκηνη-N1--GSF κυριος-N2--GSM ος- --ASM τροπος-N2--ASM συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

48 και-C προςερχομαι-VBI-AAI3P προς-P *μωυσης-N1M-ASM πας-A3--NPM ο- A--NPM καταιστημι-VMI-XMPNPM εις-P ο- A--APF χιλιαρχια-N1A-APF ο- A--GSF δυναμις-N3I-GSF χιλιαρχος-N2--NPM και-C εκατονταρχος-N2--NPM

49 και-C ειπον-VAI-AAI3P προς-P *μωυσης-N1M-ASM ο- A--NPM παις-N3D-NPM συ- P--GS λαμβανω-VX--XAI3P ο- A--ASN κεφαλαιον-N2N-ASN ο- A--GPM ανηρ-N3--GPM ο- A--GPM πολεμιστης-N1M-GPM ο- A--GPM παρα-P εγω- P--GP και-C ου-D διαφωνεω-VX--XAI3S απο-P αυτος- D--GPM ουδε-C εις-A3--NSM

50 και-C προςφερω-VX--XAI1P ο- A--ASN δωρον-N2N-ASN κυριος-N2--DSM ανηρ-N3--NSM ος- --NSN ευρισκω-VB--AAI3S σκευος-N3E-ASN χρυσους-A1C-ASN χλιδων-N3W-ASM και-C ψελιον-N2--ASN και-C δακτυλιος-N2--ASM και-C περιδεξιον-N2N-ASN και-C εμπλοκιον-N2--ASN εκιλασκομαι-VA--AMN περι-P εγω- P--GP εναντι-P κυριος-N2--GSM

51 και-C λαμβανω-VBI-AAI3S *μωυσης-N1M-NSM και-C *ελεαζαρ-N---NSM ο- A--NSM ιερευς-N3V-NSM ο- A--ASN χρυσιον-N2N-ASN παρα-P αυτος- D--GPM πας-A3--ASN σκευος-N3E-ASN εργαζομαι-VT--XMPASN

52 και-C γιγνομαι-VBI-AMI3S πας-A3--NSN ο- A--NSN χρυσιον-N2N-NSN ο- A--NSN αφαιρεμα-N3M-NSN ος- --NSN αποαιρεω-VBI-AAI3P κυριος-N2--DSM εξ-M και-C δεκα-M χιλιας-N3D-NPF και-C επτακοσιοι-A1A-NPM και-C πεντηκοντα-M σικλος-N2--NPM παρα-P ο- A--GPM χιλιαρχος-N2--GPM και-C παρα-P ο- A--GPM εκατονταρχος-N2--GPM

53 και-C ο- A--NPM ανηρ-N3--NPM ο- A--NPM πολεμιστης-N1M-NPM προνομευω-VAI-AAI3P εκαστος-A1--NSM εαυτου- D--DSM

54 και-C λαμβανω-VBI-AAI3S *μωυσης-N1M-NSM και-C *ελεαζαρ-N---NSM ο- A--NSM ιερευς-N3V-NSM ο- A--ASN χρυσιον-N2N-ASN παρα-P ο- A--GPM χιλιαρχος-N2--GPM και-C παρα-P ο- A--GPM εκατονταρχος-N2--GPM και-C ειςφερω-VAI-AAI3S αυτος- D--APN εις-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN μνημοσυνον-N2N-ASN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM εναντι-P κυριος-N2--GSM

   

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Arcana Coelestia #3994

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3994. 'And every black one among the lambs' means a proprium of innocence, which belongs to the good meant by 'Laban'. This is clear from the meaning of 'black' as the proprium, dealt with immediately above in 3993, and from the meaning of 'a lamb' as innocence, dealt with below. With regard to a proprium of innocence meant by 'black one among the lambs' the position is that, to be good, all good must contain innocence. Charity devoid of innocence is not charity, and still less can love to the Lord exist without it. Innocence is therefore an absolutely essential element of love and charity, and consequently of good. A proprium of innocence consists in knowing, acknowledging, and believing, not with the lips but with the heart, that nothing but evil originates in oneself, and everything good in the Lord, and therefore that such a proprium is altogether black, that is to say, both the will side of the proprium, which is evil, and the understanding side, which is falsity. When a person confesses and believes that in his heart, the Lord flows in with good and truth and instills a heavenly proprium into him which is bright and shining. Nobody can possibly be truly humble unless that acknowledgement and belief are present in his heart; and when they are present he is self-effacing, indeed self-loathing, and so is not preoccupied with himself, in which case he is in a fit state to receive the Lord's Divine. These are the circumstances in which the Lord flows in with good into a humble and contrite heart.

[2] Such is the proprium of innocence meant here by 'the black one among the lambs' which Jacob chose for himself, whereas 'the white one among the iambs' means the merit that is placed in good deeds - 'white' meaning merit, as stated above in 3993. Jacob did not choose this because it goes against innocence. Indeed anyone who places merit in good deeds acknowledges and believes that all good originates in himself, for he regards himself, not the Lord, in the good deeds he does and as a consequence seeks reward on the basis of that merit. For the same reason he also despises others in comparison with himself, indeed he even condemns them, and therefore to the same extent departs from heavenly order, that is, from good and truth. From all this it may be seen that charity towards the neighbour and love to the Lord are by no means able to exist unless they have innocence within them, and consequently that no one can enter heaven unless he possesses some degree of innocence, according to the Lord's words,

Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Mark 10:15; Luke 18:17.

Here and elsewhere in the Word 'a young child' means innocence - see what has been stated already on these matters in the following paragraphs,

Early childhood is not innocence, but innocence resides in wisdom, 2305, 3494.

The nature of the innocence of early childhood, and the nature of the innocence of wisdom, 2306, 3183; also the nature of the proprium when, with innocence and charity, the Lord gives it life, 154.

Innocence causes good to be good, 2526, 2780.

[3] The fact that innocence is meant by 'lambs' may be seen from many places in the Word, of which let the following be quoted to confirm the point,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the ox together; and a little child will lead them. Isaiah 11:6.

This refers to the Lord's kingdom and to the state of peace and of innocence there. 'The wolf' stands for those who are opposed to innocence, 'the lamb' for those in whom innocence is present. A similar example occurs elsewhere in the same prophet,

The wolf and the lamb will feed together, and the lion will eat straw like the ox; and for the serpent, dust will be his bread. They will not hurt and will not destroy on all My holy mountain. Isaiah 65:25.

As above, 'the wolf' stands for those who are opposed to innocence, and 'the lamb' for those in whom innocence is present. Because 'the wolf' and 'the lamb' are opposites, the Lord also said to the seventy whom He sent out, in Luke,

Behold, I send you out as lambs in the midst of wolves. Luke 10:3.

In Moses,

He causes him to suck honey out of the crag, and oil out of the stony rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breed 1 of Bashan. Deuteronomy 32:13-14.

This refers in the internal sense to the celestial qualities of the Ancient Church. 'The fat of lambs' stands for the charity that goes with innocence.

[4] In the original language various nouns exist for lambs, and each is used to mean a different degree of innocence, for as has been stated, all good, if it is to be good, must have innocence within it. And so also must truth. Here in Genesis 30:32 the word used for lambs is also used for sheep, as in Leviticus 1:10; 3:7; 5:6; 17:3; 22:19; Numbers 18:17; and by that word is meant the innocence belonging to faith grounded in charity. Different words are used elsewhere, as in Isaiah,

Send the lamb of the ruler of the land from the rock towards the wilderness, to the mountain of the daughter of Zion. Isaiah 16:1.

A different word again is used in the same prophet,

The Lord Jehovih is coming with strength, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather the lambs into His arm, He will carry them in His bosom, and will lead those that give suck. Isaiah 40:9-11.

'Gathering the lambs into the arm and carrying in the bosom' stands for people who are governed by charity that has innocence within it.

[5] In John,

When He appeared [to the disciples] Jesus said to Peter, Simon, son of Jonah, do you love Me more than these? He said to Him, Yes, Lord; You know that I love You. He said to him, Feed My lambs. He said to him again, Simon, son of Jonah, do you love Me? He said to Him, Yes, Lord, You know that I love You. He said to him, Feed My sheep. John 21:15-16.

Here as elsewhere 'Peter' means faith - see the Prefaces to Chapters 18 and 22, and 3750. And since faith is not faith if it does not arise out of charity towards the neighbour, and so out of love to the Lord, neither are charity and love charity and love if they do not arise out of innocence. This is why the Lord first asks whether he loves Him, that is, whether love is present within faith, and after that says, 'Feed My lambs', that is, feed those who are innocent. Then after putting the same question again, He says, 'Feed My sheep', that is, feed those who have charity.

[6] Because the Lord is the Innocence itself which exists in His kingdom, for He is the source of all innocence, the Lord is therefore called the Lamb, as in John,

The next day John Baptist saw Jesus coming towards him, and said, Behold, the Lamb of God who bears away the sin of the world. John 1:29, 36.

And in Revelation,

They will fight with the Lamb, but the Lamb will overcome them, for He is Lord of lords, and King of kings, and those with Him have been called and chosen. Revelation 17:14.

There are other places in Revelation besides this - 5:6; 6:1, 16; 7:9, 14, 17; 12:11; 13:8; 14:1, 4; 19:7, 9; 21:22-23, 27; 22:1, 3. It is well known that in the highest sense the paschal lamb means the Lord - for the Passover meant the Lord's glorification, that is, His enduing the Human with the Divine - and in the representative sense means the regeneration of man. Indeed the paschal lamb means that which is the essential feature of regeneration, namely innocence; for nobody can be regenerated except by means of charity that has innocence within it.

[7] Because innocence is the first essential in the Lord's kingdom and is the celestial itself there, and because sacrifices and burnt offerings used to represent the spiritual and celestial things of the Lord's kingdom, the essential itself of the Lord's kingdom, which is innocence, was therefore represented by 'lambs'. This was why the continual or daily burnt offering was made from lambs, the first in the morning and the second 'between the evenings', Exodus 29:37-39; Numbers 28:3-4; and a double offering on the sabbath, Numbers 28:9-10; and many more lambs still at the appointed festivals, Leviticus 23:12; Numbers 28:11, 14, 19, 27; 28:1-end. After the days of her cleansing had been completed a woman who had given birth was required to offer a lamb as a burnt offering, also a young pigeon or else a turtledove, Leviticus 12:6. This was required in order that the sign of the fruit of conjugial love - a love which is innocence itself, see 2736 - might be represented, and because innocence is meant by 'babes'.

Фусноти:

1. literally, sons

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

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Arcana Coelestia #10153

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10153. 'And I will dwell in the midst of the children of Israel' means the Lord's presence and His influx through good in heaven and in the Church. This is clear from the meaning of 'dwelling', when this is said of the Lord, as His being present and flowing in, His doing so through Divine Good being meant because 'dwelling' has reference to good, see 2268, 2451, 2712, 3613, 8269, 8309, which is why the words 'in the midst' are used, because 'the midst' means what is inmost, and that which is inmost is good (for this meaning of 'the midst', see 2940, 2973, 5897, 6084, 6103); and from the representation of 'the children of Israel' as the Church, dealt with in 9340.

[2] The reason why 'dwelling in the midst', when said of the Lord, means His presence and influx through Divine Good is that the Lord flows into and is present with a person in the good he receives from the Lord. Good composes the person's true self, for everyone's character is conditioned by his good. By good, love should be understood, since anything that is loved is called good. The fact that a person's love or good makes him what he is may be recognized by anyone at all who observes what another is like; for having observed him he can direct him by means of his love wherever he wishes him to go, so much so that when that other person is held under the sway of his own love he is no longer his own master, and reasons which disagree with his love count for nothing with him, while those which collude with his love count for everything.

[3] The truth of this is also plainly evident in the next life. All spirits there are recognized by their loves, and when they are held under the sway of those loves they cannot act in any way contrary to them; for if they act contrary to those loves they act contrary to themselves. They are therefore embodiments of their loves, those in the heavens being embodiments of heavenly love and charity, so beautiful that they are beyond description, whereas those in the hells are embodiments of their own loves, namely self-love and love of the world, and are consequently embodiments also of hatred and vengeance, thus are monsters so awful that they defy description.

[4] Since therefore a person's love makes him altogether what he is, it is evident that the Lord cannot be present in a person's love if it is evil, only in a person's love that is good, thus in his good. People think that the Lord is present in truth called the truth of faith; but He is not present in truth devoid of good. Where good exists however He is present in truth through that good; and He is present in truth to the extent that it leads to good and to the extent that it emanates from good. Truth devoid of good cannot be said to be within a person; it is merely in his memory, residing there as factual knowledge which does not enter the person and form part of him until it becomes part of his life. It becomes part of his life when he loves it, and in love lives in accord with it. When this happens the Lord dwells with him, as also the Lord teaches in John,

He who has My commandments and does them, he it is who loves Me, and I will love him and will manifest Myself to him. And My Father will love him, and We will come to him and make Our home with him. John 14:21, 23.

'Manifesting Himself' means enlightening with the truths of faith from the Word; 'coming to him' means being present; and 'making Their home with him' means dwelling in his good.

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