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Ezekiel 47

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1 καί-C εἰςἄγω-VBI-AAI3S ἐγώ- P--AS ἐπί-P ὁ- A--APN πρόθυρον-N2N-APN ὁ- A--GSM οἶκος-N2--GSM καί-C ἰδού-I ὕδωρ-N3--NSN ἐκπορεύομαι-V1I-IMI3S ὑποκάτωθεν-D ὁ- A--GSN αἴθριος-A1B-GSN κατά-P ἀνατολή-N1--APF ὅτι-C ὁ- A--ASN πρόσωπον-N2N-ASN ὁ- A--GSM οἶκος-N2--GSM βλέπω-V1I-IAI3S κατά-P ἀνατολή-N1--APF καί-C ὁ- A--NSN ὕδωρ-N3--NSN καταβαίνω-V1I-IAI3S ἀπό-P ὁ- A--GSN κλίτος-N3E-GSN ὁ- A--GSM δεξιός-A1A-GSM ἀπό-P νότος-N2--GSM ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN

2 καί-C ἐκἄγω-VBI-AAI3S ἐγώ- P--AS κατά-P ὁ- A--ASF ὁδός-N2--ASF ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF πρός-P βορέας-N1T-ASM καί-C περιἄγω-VBI-AAI3S ἐγώ- P--AS ὁ- A--ASF ὁδός-N2--ASF ἔξωθεν-D πρός-P ὁ- A--ASF πύλη-N1--ASF ὁ- A--GSF αὐλή-N1--GSF ὁ- A--GSF βλέπω-V1--PAPGSF κατά-P ἀνατολή-N1--APF καί-C ἰδού-I ὁ- A--NSN ὕδωρ-N3--NSN καταφέρω-V1I-IMI3S ἀπό-P ὁ- A--GSN κλίτος-N3E-GSN ὁ- A--GSN δεξιός-A1A-GSN

3 καθώς-D ἔξοδος-N2--NSF ἀνήρ-N3--GSM ἐκ-P ἐναντίος-A1A-GSF καί-C μέτρον-N2N-ASN ἐν-P ὁ- A--DSF χείρ-N3--DSF αὐτός- D--GSM καί-C διαμετρέω-VAI-AAI3S χίλιοι-A1A-APM ἐν-P ὁ- A--DSN μέτρον-N2N-DSN καί-C διαἔρχομαι-VBI-AAI3S ἐν-P ὁ- A--DSN ὕδωρ-N3T-DSN ὕδωρ-N3--NSN ἄφεσις-N3I-GSF

4 καί-C διαμετρέω-VAI-AAI3S χίλιοι-A1A-APM καί-C διαἔρχομαι-VBI-AAI3S ἐν-P ὁ- A--DSN ὕδωρ-N3T-DSN ὕδωρ-N3--NSN ἕως-P ὁ- A--GPM μηρός-N2--GPM καί-C διαμετρέω-VAI-AAI3S χίλιοι-A1A-APM καί-C διαἔρχομαι-VBI-AAI3S ὕδωρ-N3--NSN ἕως-P ὀσφύς-N3U-GSF

5 καί-C διαμετρέω-VAI-AAI3S χίλιοι-A1A-APM καί-C οὐ-D δύναμαι-V6I-IMI3S διαἔρχομαι-VB--AAN ὅτι-C ἐκὑβρίζω-V1I-IAI3S ὁ- A--NSN ὕδωρ-N3--NSN ὡς-C ῥοῖζος-N2--NSM χειμάρρους-N2--GSM ὅς- --ASM οὐ-D διαβαίνω-VF--FMI3P

6 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS εἰ-C ὁράω-VX--XAI2S υἱός-N2--VSM ἄνθρωπος-N2--GSM καί-C ἄγω-VBI-AAI3S ἐγώ- P--AS ἐπί-P ὁ- A--ASN χεῖλος-N3E-ASN ὁ- A--GSM ποταμός-N2--GSM

7 ἐν-P ὁ- A--DSF ἐπιστροφή-N1--DSF ἐγώ- P--GS καί-C ἰδού-I ἐπί-P ὁ- A--GSN χεῖλος-N3E-GSN ὁ- A--GSM ποταμός-N2--GSM δένδρον-N2N-NPN πολύς-A1--NPN σφόδρα-D ἔνθεν-D καί-C ἔνθεν-D

8 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS ὁ- A--NSN ὕδωρ-N3--NSN οὗτος- D--NSN ὁ- A--NSN ἐκπορεύομαι-V1--PMPNSN εἰς-P ὁ- A--ASF *γαλιλαία-N1A-ASF ὁ- A--ASF πρός-P ἀνατολή-N1--APF καί-C καταβαίνω-V1I-IAI3S ἐπί-P ὁ- A--ASF *ἀραβία-N1A-ASF καί-C ἄρχω-V1I-IMI3S ἕως-D ἐπί-P ὁ- A--ASF θάλασσα-N1S-ASF ἐπί-P ὁ- A--ASN ὕδωρ-N3--ASN ὁ- A--GSF διεκβολή-N1--GSF καί-C ὑγιάζω-VF--FAI3S ὁ- A--NPN ὕδωρ-N3T-NPN

9 καί-C εἰμί-VF--FMI3S πᾶς-A1S-NSF ψυχή-N1--NSF ὁ- A--GPN ζῷον-N2N-GPN ὁ- A--GPN ἐκζέω-V1--PAPGPN ἐπί-P πᾶς-A3--APN ἐπί-P ὅς- --APN ἄν-X ἐπιἔρχομαι-VB--AAS3S ἐκεῖ-D ὁ- A--NSM ποταμός-N2--NSM ζάω-VF--FMI3S καί-C εἰμί-VF--FMI3S ἐκεῖ-D ἰχθύς-N3U-NSM πολύς-A1P-NSM σφόδρα-D ὅτι-C ἥκω-V1--PAI3S ἐκεῖ-D ὁ- A--NSN ὕδωρ-N3--NSN οὗτος- D--NSN καί-C ὑγιάζω-VF--FAI3S καί-C ζάω-VF--FMI3S πᾶς-A3--NSN ἐπί-P ὅς- --ASN ἄν-X ἐπιἔρχομαι-VB--AAS3S ὁ- A--NSM ποταμός-N2--NSM ἐκεῖ-D ζάω-VF--FMI3S

10 καί-C ἵστημι-VF--FMI3P ἐκεῖ-D ἁλιεύς-N3V-NPM ἀπό-P *αινγαδιν-N---G ἕως-P *αιναγαλιμ-N---G ψυγμός-N2--NSM σαγήνη-N1--GPF εἰμί-VF--FMI3S κατά-P ἑαυτοῦ- D--ASF εἰμί-VF--FMI3S καί-C ὁ- A--NPM ἰχθύς-N3U-NPM αὐτός- D--GSF ὡς-C ὁ- A--NPM ἰχθύς-N3U-NPM ὁ- A--GSF θάλασσα-N1S-GSF ὁ- A--GSF μέγας-A1--GSF πλῆθος-N3E-ASN πολύς-A1P-ASN σφόδρα-D

11 καί-C ἐν-P ὁ- A--DSF διεκβολή-N1--DSF αὐτός- D--GSM καί-C ἐν-P ὁ- A--DSF ἐπιστροφή-N1--DSF αὐτός- D--GSM καί-C ἐν-P ὁ- A--DSF ὑπέραρσις-N3I-DSF αὐτός- D--GSM οὐ-D μή-D ὑγιάζω-VA--AAS3P εἰς-P ἅλς-N3--APM δίδωμι-VM--XMI3P

12 καί-C ἐπί-P ὁ- A--GSM ποταμός-N2--GSM ἀναβαίνω-VF--FMI3S ἐπί-P ὁ- A--GSN χεῖλος-N3E-GSN αὐτός- D--GSM ἔνθεν-D καί-C ἔνθεν-D πᾶς-A3--NSN ξύλον-N2N-NSN βρώσιμος-A1B-NSN οὐ-D μή-D παλαιόω-VC--APS3S ἐπί-P αὐτός- D--GSM οὐδέ-C μή-D ἐκλείπω-VB--AAS3S ὁ- A--NSM καρπός-N2--NSM αὐτός- D--GSM ὁ- A--GSF καινότης-N3T-GSF αὐτός- D--GSM πρωτοβολέω-VF--FAI3S διότι-C ὁ- A--NPN ὕδωρ-N3T-NPN αὐτός- D--GPM ἐκ-P ὁ- A--GPN ἅγιος-A1A-GPN οὗτος- D--NPN ἐκπορεύομαι-V1--PMI3S καί-C εἰμί-VF--FMI3S ὁ- A--NSM καρπός-N2--NSM αὐτός- D--GPM εἰς-P βρῶσις-N3I-ASF καί-C ἀνάβασις-N3I-NSF αὐτός- D--GPM εἰς-P ὑγίεια-N1A-ASF

13 ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM θεός-N2--NSM οὗτος- D--APN ὁ- A--APN ὅριον-N2N-APN κατακληρονομέω-VF--FAI2P ὁ- A--GSF γῆ-N1--GSF ὁ- A--DPF δώδεκα-M φυλή-N1--DPF ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM πρόσθεσις-N3I-NSF σχοίνισμα-N3M-GSN

14 καί-C κατακληρονομέω-VF--FAI2P αὐτός- D--ASF ἕκαστος-A1--NSM καθώς-D ὁ- A--NSM ἀδελφός-N2--NSM αὐτός- D--GSM εἰς-P ὅς- --ASF αἴρω-VAI-AAI1S ὁ- A--ASF χείρ-N3--ASF ἐγώ- P--GS ὁ- A--GSN δίδωμι-VO--AAN αὐτός- D--ASF ὁ- A--DPM πατήρ-N3--DPM αὐτός- D--GPM καί-C πίπτω-VF2-FMI3S ὁ- A--NSF γῆ-N1--NSF οὗτος- D--NSF σύ- P--DP ἐν-P κληρονομία-N1A-DSF

15 καί-C οὗτος- D--NPN ὁ- A--NPN ὅριον-N2N-NPN ὁ- A--GSF γῆ-N1--GSF πρός-P βορέας-N1T-ASM ἀπό-P ὁ- A--GSF θάλασσα-N1S-GSF ὁ- A--GSF μέγας-A1--GSF ὁ- A--GSF καταβαίνω-V1--PAPGSF καί-C περισχίζω-V1--PAPGSF ὁ- A--GSF εἴσοδος-N2--GSF *ημαθ-N---NS *σεδδαδα-N---NS

16 *βηρωθα-N---NS *σεβραιμ-N---NS *ηλιαμ-N---NS ἀνά-P μέσος-A1--ASM ὅριον-N2N-GPN *δαμασκός-N2--GSF καί-C ἀνά-P μέσος-A1--ASM ὅριον-N2N-GPN *ημαθ-N---G αὐλή-N1--NSF ὁ- A--GSM *σαυναν-N---GS ὅς- --NPF εἰμί-V9--PAI3P ἐπάνω-D ὁ- A--GPN ὅριον-N2N-GPN *αυρανίτις-N3D-GSF

17 οὗτος- D--NPN ὁ- A--NPN ὅριον-N2N-NPN ἀπό-P ὁ- A--GSF θάλασσα-N1S-GSF ἀπό-P ὁ- A--GSF αὐλή-N1--GSF ὁ- A--GSM *αιναν-N---GS ὅριον-N2N-APN *δαμασκός-N2--GSF καί-C ὁ- A--APN πρός-P βορέας-N1T-ASM

18 καί-C ὁ- A--APN πρός-P ἀνατολή-N1--APF ἀνά-P μέσος-A1--ASM ὁ- A--GSF *αυρανίτις-N3D-GSF καί-C ἀνά-P μέσος-A1--ASM *δαμασκός-N2--GSF καί-C ἀνά-P μέσος-A1--ASM ὁ- A--GSF *γαλααδῖτις-N3--GSF καί-C ἀνά-P μέσος-A1--ASM ὁ- A--GSF γῆ-N1--GSF ὁ- A--GSM *ἰσραήλ-N---GSM ὁ- A--NSM *ἰορδάνης-N1M-NSM διαὁρίζω-V1--PAI3S ἐπί-P ὁ- A--ASF θάλασσα-N1S-ASF ὁ- A--ASF πρός-P ἀνατολή-N1--APF *φοινικών-N3W-GSM οὗτος- D--NPN ὁ- A--NPN πρός-P ἀνατολή-N1--APF

19 καί-C ὁ- A--NPN πρός-P νότος-N2--ASM καί-C λίψ-N3--ASM ἀπό-P *θαιμαν-N---G καί-C *φοινικών-N3W-GSM ἕως-P ὕδωρ-N3T-GSN *μαριμωθ-N---G *καδης-N---G παρα ἐκτείνω-V1I-IAI3P ἐπί-P ὁ- A--ASF θάλασσα-N1S-ASF ὁ- A--ASF μέγας-A1--ASF οὗτος- D--NSN ὁ- A--NSN μέρος-N3E-NSN νότος-N2--NSM καί-C λίψ-N3P-NSM

20 οὗτος- D--NSN ὁ- A--NSN μέρος-N3E-NSN ὁ- A--GSF θάλασσα-N1S-GSF ὁ- A--GSF μέγας-A1--GSF ὁρίζω-V1--PAI3S ἕως-P κατέναντι-D ὁ- A--GSF εἴσοδος-N2--GSF *ημαθ-N---G ἕως-P εἴσοδος-N2--GSF αὐτός- D--GSM οὗτος- D--NPN εἰμί-V9--PAI3S ὁ- A--NPN πρός-P θάλασσα-N1S-ASF *ημαθ-N---G

21 καί-C διαμερίζω-VF--FAI2P ὁ- A--ASF γῆ-N1--ASF οὗτος- D--ASF αὐτός- D--DPM ὁ- A--DPF φυλή-N1--DPF ὁ- A--GSM *ἰσραήλ-N---GSM

22 βάλλω-VF2-FAI2P αὐτός- D--ASF ἐν-P κλῆρος-N2--DSM σύ- P--DP καί-C ὁ- A--DPM προσήλυτος-N2--DPM ὁ- A--DPM παραοἰκέω-V2--PAPDPM ἐν-P μέσος-A1--DSM σύ- P--GP ὅστις- X--NPM γεννάω-VAI-AAI3P υἱός-N2--APM ἐν-P μέσος-A1--DSM σύ- P--GP καί-C εἰμί-VF--FMI3P σύ- P--DP ὡς-C αὐτόχθων-N3N-NPM ἐν-P ὁ- A--DPM υἱός-N2--DPM ὁ- A--GSM *ἰσραήλ-N---GSM μετά-P σύ- P--GP ἐσθίω-VF--FMI3P ἐν-P κληρονομία-N1A-DSF ἐν-P μέσος-A1--DSM ὁ- A--GPF φυλή-N1--GPF ὁ- A--GSM *ἰσραήλ-N---GSM

23 καί-C εἰμί-VF--FMI3P ἐν-P φυλή-N1--DSF προσήλυτος-N2--GPM ἐν-P ὁ- A--DPM προσήλυτος-N2--DPM ὁ- A--DPM μετά-P αὐτός- D--GPM ἐκεῖ-D δίδωμι-VF--FAI2P κληρονομία-N1A-ASF αὐτός- D--DPM λέγω-V1--PAI3S κύριος-N2--NSM θεός-N2--NSM

   

From Swedenborg's Works

 

Arcana Coelestia #10252

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10252. 'The best myrrh' means the perception of truth on the level of the senses. This is clear from the meaning of 'odour-bearing myrrh' as the perception of truth on the level of the senses; for its 'odour' means perception, as immediately above, and 'myrrh' truth on the level of the senses. The subject in the verses that come now is the anointing oil, by which celestial good, which is the Divine Good of the Lord's Divine Love in the inmost heaven, is meant. The nature of that good is described by the fragrant substances from which it was made. These were the best myrrh, sweet-smelling cinnamon, sweet-smelling calamus, cassia, and olive oil, which mean celestial truths and forms of good in their proper order, that is to say, ranging from those which are last and lowest in order to those which are first, or from those which are outermost to those which are inmost, the last or outermost being meant by 'myrrh'. The reason why celestial good, or the good of the inmost heaven, is described in this manner is that the truths meant by those spices are the means by which such good comes into being and is also kept in being.

[2] But since this matter demands to be investigated more deeply, the whole nature of it must be explained more fully. In order that the birth of celestial good, which is inmost good, may take place in a person, which is accomplished through being regenerated by the Lord, truths must be acquired from the Word, or from the teachings of the Church which are drawn from the Word. These truths first find 1 their seat in the memory within the natural or external man. From there they are summoned by the Lord into the internal man, which happens when the person leads a life in keeping with them. And so far as the person has an affection for them, that is, loves them, they are raised by the Lord to an even higher or more internal level, where they are transformed into celestial good.

[3] Celestial good is the good of the love which desires to put truths from the Word into practice for the sake of good, thus for the Lord's sake since the Lord is the source of good and therefore is such good. This is how that good comes to be born, from which it is evident that such good is brought into being by means of truths from the Word, first by their presence on the most external level in a person, which is that of the senses, then by their being raised to an internal level, and finally to the inmost one itself, where those truths are transformed into celestial good. And since that good is brought into being in this way by means of truths in their own order, so subsequently is it kept in being in similar order by means of those very truths; for continuance in being is a perpetual coming into being. When good is kept in being in that manner, the same as it had been brought into being, it is complete. For now higher things descending in order have lower ones to depend on as an infrastructure for their continued existence, for a resting-place, and for a plane of support.

[4] And they have outermost or last and lowest ones, which are truths present within knowledge on the level of the senses, as a foundation. These truths are described in John, in the Book of Revelation, by the precious stones forming the foundations of the wall of the Holy Jerusalem coming down out of heaven, Revelation 21:19-20. By 'precious stones' God's truths received within good are meant, see 9476, 9863, 9873, 9905.

The fact that 'odour-bearing myrrh' means truth on the level of the senses is also clear in David,

You have loved righteousness; therefore God, Your God, has anointed You with the oil of gladness more than Your companions. With myrrh, aloes, and kessia 2 [He has anointed] all Your garments. Psalms 45:7-8.

These words refer to the Lord, who alone is Jehovah's Anointed, because the Divine Good of Divine Love, meant by 'anointing oil', was within Him, 9954. By 'His garments', which are said to have been anointed with myrrh, aloes, and kessia, Divine Truths springing from His Divine Good, present in the natural degree, are meant, 5954, 9212, 9216, 9814, so that 'myrrh' means Divine Truth on the level of the senses since it is mentioned first.

[5] In Matthew,

Opening their treasures the wise men from the east offered gifts to the new-born Lord - gold, frankincense, and myrrh. Matthew 2:11.

'Gold' here means good, 'frankincense' internal truth, and 'myrrh' external truth; both kinds of truth spring from good. In this instance 'gold' is the first to be mentioned because it means good, which is inmost; 'frankincense' is the second because it means internal truth springing from good; and 'myrrh' is the third or last to be mentioned because it means external truth springing from good. For the meaning of 'gold' as good, see in the places referred to in 9874, 9881; and for that of 'frankincense' as internal truth springing from good, see below at verse 34 of the present chapter.

[6] The wise men from the east offered those gifts to the Lord born at that time to indicate His Divinity within His Humanity; for having a knowledge of correspondences and representations they knew what gold, frankincense, and myrrh each served to mean. That knowledge was the chief kind that existed in those times among Arabs, Ethiopians, and others in the east, which also explains why in the Word those who possess cognitions or knowledge of heavenly things are meant in the internal sense by Arabia, Ethiopia, and 'the sons of the east', 1171, 3240, 3242, 3762. But such knowledge during that time perished, for when the good of life passed away the knowledge was turned into magic. First it was erased among the Israelite nation, and subsequently among all the rest. At the present day it has been erased to such an extent that people do not even know of its existence; indeed it is so completely absent from the Christian world that if anyone tells them that all things in the literal sense of the Word serve by virtue of their correspondence to mean heavenly realities, and that these constitute its internal sense, they do not know what to make of it.

[7] Because myrrh served to mean the most external truth, which is truth on the level of the senses, and perception of that truth, the bodies of those who had died were anointed in former times with myrrh and aloes. That anointing served to mean the preservation of all of a person's truths and forms of good, and also to mean resurrection. Therefore also such [spices] were used as served to mean the last and lowest level of a person's life, called the life of the senses. The Lord's body was anointed with such, and together with them was wrapped in a linen cloth; and this was the custom among the Jews, see John 19:39-40, and also Luke 23:55-56. But it should be remembered that things said in the Word about the Lord Himself are to be understood in a pre-eminent sense. Consequently the spices mentioned in those verses mean His Divine life on the level of the senses, which is the life proper to the body, and also the resurrection of this with Him. As is well known, unlike anyone else the Lord rose again with the whole body He had in the world, for He left nothing in the tomb. Therefore also, when the disciples beheld the Lord and thought that they were seeing a spirit, He said to them,

Why are you troubled? See My hands and My feet; handle Me, see; for a spirit does not have flesh and bones as you see Me have. Luke 24:38-39.

Footnotes:

1. Reading nanciscuntur (find) for nascuntur (are born)

2. The Hebrew word which appears in Psalms 45:8 is q'tsi-oth, the plural of q'tsi-ah, while that in Exodus 30:24 and Ezekiel 27:19 is qiddah. Nowadays both Hebrew words are taken to mean cassia; but the unusual spelling kessia is used to show the difference.

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

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