De Bijbel

 

Genesis 47

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1 ἔρχομαι-VB--AAPNSM δέ-X *ιωσηφ-N---NSM ἀποἀγγέλλω-VAI-AAI3S ὁ- A--DSM *φαραώ-N---DSM λέγω-V1--PAPNSM ὁ- A--NSM πατήρ-N3--NSM ἐγώ- P--GS καί-C ὁ- A--NPM ἀδελφός-N2--NPM ἐγώ- P--GS καί-C ὁ- A--NPN κτῆνος-N3E-NPN καί-C ὁ- A--NPM βοῦς-N3--NPM αὐτός- D--GPM καί-C πᾶς-A3--NPN ὁ- A--NPN αὐτός- D--GPM ἔρχομαι-VBI-AAI3P ἐκ-P γῆ-N1--GSF *χανααν-N---GS καί-C ἰδού-I εἰμί-V9--PAI3P ἐν-P γῆ-N1--DSF *γεσεμ-N----S

2 ἀπό-P δέ-X ὁ- A--GPM ἀδελφός-N2--GPM αὐτός- D--GSM παραλαμβάνω-VBI-AAI3S πέντε-M ἀνήρ-N3--APM καί-C ἵστημι-VAI-AAI3S αὐτός- D--APM ἐναντίον-P *φαραώ-N---GSM

3 καί-C εἶπον-VBI-AAI3S *φαραώ-N---NSM ὁ- A--DPM ἀδελφός-N2--DPM *ιωσηφ-N---GSM τίς- I--NSN ὁ- A--NSN ἔργον-N2N-NSN σύ- P--GP ὁ- A--NPM δέ-X εἶπον-VAI-AAI3P ὁ- A--DSM *φαραώ-N---DSM ποιμήν-N3--NPM πρόβατον-N2N-GPN ὁ- A--NPM παῖς-N3D-NPM σύ- P--GS καί-C ἐγώ- P--NP καί-C ὁ- A--NPM πατήρ-N3--NPM ἐγώ- P--GP

4 εἶπον-VAI-AAI3P δέ-X ὁ- A--DSM *φαραώ-N---DSM παραοἰκέω-V2--PAN ἐν-P ὁ- A--DSF γῆ-N1--DSF ἥκω-V1--PAI1P οὐ-D γάρ-X εἰμί-V9--PAI3S νομή-N1--NSF ὁ- A--DPN κτῆνος-N3E-DPN ὁ- A--GPM παῖς-N3D-GPM σύ- P--GS ἐνἰσχύω-VAI-AAI3S γάρ-X ὁ- A--NSM λιμός-N2--NSM ἐν-P γῆ-N1--DSF *χανααν-N----S νῦν-D οὖν-X καταοἰκέω-VF--FAI1P ὁ- A--NPM παῖς-N3D-NPM σύ- P--GS ἐν-P γῆ-N1--DSF *γεσεμ-N----S

5 εἶπον-VBI-AAI3S δέ-X *φαραώ-N---NSM ὁ- A--DSM *ιωσφη-N---DSM καταοἰκέω-VA--AAD3P ἐν-P γῆ-N1--DSF *γεσεμ-N----S εἰ-C δέ-X ἐπίσταμαι-V6--PMI2S ὅτι-C εἰμί-V9--PAI3P ἐν-P αὐτός- D--DPM ἀνήρ-N3--NPM δυνατός-A1--NPM καταἵστημι-VA--AAD2S αὐτός- D--APM ἄρχων-N3--APM ὁ- A--GPN ἐμός-A1--GPN κτῆνος-N3E-GPN ἔρχομαι-VBI-AAI3P δέ-X εἰς-P *αἴγυπτος-N2--ASF πρός-P *ιωσηφ-N---ASM *ἰακώβ-N---NSM καί-C ὁ- A--NPM υἱός-N2--NPM αὐτός- D--GSM καί-C ἀκούω-VAI-AAI3S *φαραώ-N---NSM βασιλεύς-N3V-NSM *αἴγυπτος-N2--GSF καί-C εἶπον-VBI-AAI3S *φαραώ-N---NSM πρός-P *ιωσηφ-N---ASM λέγω-V1--PAPNSM ὁ- A--NSM πατήρ-N3--NSM σύ- P--GS καί-C ὁ- A--NPM ἀδελφός-N2--NPM σύ- P--GS ἥκω-V1--PAI3P πρός-P σύ- P--AS

6 ἰδού-I ὁ- A--NSF γῆ-N1--NSF *αἴγυπτος-N2--GSF ἐναντίον-P σύ- P--GS εἰμί-V9--PAI3S ἐν-P ὁ- A--DSF βελτίων-A1--DSFS γῆ-N1--DSF καταοἰκίζω-VA--AAD2S ὁ- A--ASM πατήρ-N3--ASM σύ- P--GS καί-C ὁ- A--APM ἀδελφός-N2--APM σύ- P--GS

7 εἰςἄγω-VBI-AAI3S δέ-X *ιωσηφ-N---NSM *ἰακώβ-N---ASM ὁ- A--ASM πατήρ-N3--ASM αὐτός- D--GSM καί-C ἵστημι-VAI-AAI3S αὐτός- D--ASM ἐναντίον-P *φαραώ-N---GSM καί-C εὐλογέω-VA--AAI3S *ἰακώβ-N---NSM ὁ- A--ASM *φαραώ-N---ASM

8 εἶπον-VBI-AAI3S δέ-X *φαραώ-N---NSM ὁ- A--DSM *ἰακώβ-N---DSM πόσος-A1A-NPN ἔτος-N3E-NPN ἡμέρα-N1A-GPF ὁ- A--GSF ζωή-N1--GSF σύ- P--GS

9 καί-C εἶπον-VBI-AAI3S *ἰακώβ-N---NSM ὁ- A--DSM *φαραώ-N---DSM ὁ- A--NPF ἡμέρα-N1A-NPF ὁ- A--GPN ἔτος-N3E-GPN ὁ- A--GSF ζωή-N1--GSF ἐγώ- P--GS ὅς- --APF παραοἰκέω-V2--PAI1S ἑκατόν-M τριάκοντα-M ἔτος-N3E-NPN μικρός-A1A-NPF καί-C πονηρός-A1A-NPF γίγνομαι-VX--XAI3P ὁ- A--NPF ἡμέρα-N1A-NPF ὁ- A--GPN ἔτος-N3E-GPN ὁ- A--GSF ζωή-N1--GSF ἐγώ- P--GS οὐ-D ἀποἱκνέομαι-VBI-AMI3P εἰς-P ὁ- A--APF ἡμέρα-N1A-APF ὁ- A--GPN ἔτος-N3E-GPN ὁ- A--GSF ζωή-N1--GSF ὁ- A--GPM πατήρ-N3--GPM ἐγώ- P--GS ὅς- --APF ἡμέρα-N1A-APF παραοἰκέω-VAI-AAI3P

10 καί-C εὐλογέω-VA--AAPNSM *ἰακώβ-N---NSM ὁ- A--ASM *φαραώ-N---ASM ἐκἔρχομαι-VBI-AAI3S ἀπό-P αὐτός- D--GSM

11 καί-C καταοἰκίζω-VAI-AAI3S *ιωσηφ-N---NSM ὁ- A--ASM πατήρ-N3--ASM καί-C ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM καί-C δίδωμι-VAI-AAI3S αὐτός- D--DPM κατάσχεσις-N3I-ASF ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--GSF ἐν-P ὁ- A--DSF βελτίων-A1--DSFS γῆ-N1--DSF ἐν-P γῆ-N1--DSF *ραμεσση-N----SF καθά-D προςτάσσω-VAI-AAI3S *φαραώ-N---NSM

12 καί-C σιτομετρέω-V2I-IAI3S *ιωσηφ-N---NSM ὁ- A--DSM πατήρ-N3--DSM καί-C ὁ- A--DPM ἀδελφός-N2--DPM αὐτός- D--GSM καί-C πᾶς-A3--DSM ὁ- A--DSM οἶκος-N2--DSM ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GSM σῖτος-N2--ASM κατά-P σῶμα-N3M-ASN

13 σῖτος-N2--NSM δέ-X οὐ-D εἰμί-V9--IAI3S ἐν-P πᾶς-A1S-DSF ὁ- A--DSF γῆ-N1--DSF ἐνἰσχύω-VAI-AAI3S γάρ-X ὁ- A--NSM λιμός-N2--NSM σφόδρα-D ἐκλείπω-VBI-AAI3S δέ-X ὁ- A--NSF γῆ-N1--NSF *αἴγυπτος-N2--GSF καί-C ὁ- A--NSF γῆ-N1--NSF *χανααν-N----S ἀπό-P ὁ- A--GSM λιμός-N2--GSM

14 συνἄγω-VBI-AAI3S δέ-X *ιωσηφ-N---NSM πᾶς-A3--ASN ὁ- A--ASN ἀργύριον-N2N-ASN ὁ- A--ASN εὑρίσκω-VC--APPASN ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--GSF καί-C ἐν-P γῆ-N1--DSF *χανααν-N----S ὁ- A--GSM σῖτος-N2--GSM ὅς- --GSM ἀγοράζω-V1I-IAI3P καί-C σιτομετρέω-V2I-IAI3S αὐτός- D--DPM καί-C εἰςφέρω-VAI-AAI3S *ιωσηφ-N---NSM πᾶς-A3--ASN ὁ- A--ASN ἀργύριον-N2N-ASN εἰς-P ὁ- A--ASM οἶκος-N2--ASM *φαραώ-N---GSM

15 καί-C ἐκλείπω-VBI-AAI3S πᾶς-A3--NSN ὁ- A--NSN ἀργύριον-N2N-NSN ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF καί-C ἐκ-P γῆ-N1--GSF *χανααν-N---GS ἔρχομαι-VBI-AAI3P δέ-X πᾶς-A3--NPM ὁ- A--NPM *αἰγύπτιος-N2--NPM πρός-P *ιωσηφ-N---ASM λέγω-V1--PAPNPM δίδωμι-VO--AAD2S ἐγώ- P--DP ἄρτος-N2--APM καί-C ἵνα-C τίς- I--ASN ἀποθνήσκω-V1--PAI1P ἐναντίον-P σύ- P--GS ἐκλείπω-VX--XAI3S γάρ-X ὁ- A--NSN ἀργύριον-N2N-NSN ἐγώ- P--GP

16 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DPM *ιωσηφ-N---NSM φέρω-V1--PAD2P ὁ- A--APN κτῆνος-N3E-APN σύ- P--GP καί-C δίδωμι-VF--FAI1S σύ- P--DP ἄρτος-N2--APM ἀντί-P ὁ- A--GPN κτῆνος-N3E-GPN σύ- P--GP εἰ-C ἐκλείπω-VX--XAI3S ὁ- A--NSN ἀργύριον-N2N-NSN

17 ἄγω-VBI-AAI3P δέ-X ὁ- A--APN κτῆνος-N3E-APN πρός-P *ιωσηφ-N---ASM καί-C δίδωμι-VAI-AAI3S αὐτός- D--DPM *ιωσηφ-N---NSM ἄρτος-N2--APM ἀντί-P ὁ- A--GPM ἵππος-N2--GPM καί-C ἀντί-P ὁ- A--GPN πρόβατον-N2N-GPN καί-C ἀντί-P ὁ- A--GPM βοῦς-N3--GPM καί-C ἀντί-P ὁ- A--GPM ὄνος-N2--GPM καί-C ἐκτρέφω-VAI-AAI3S αὐτός- D--APM ἐν-P ἄρτος-N2--DPM ἀντί-P πᾶς-A3--GPN ὁ- A--GPN κτῆνος-N3E-GPN αὐτός- D--GPM ἐν-P ὁ- A--DSM ἐνιαυτός-N2--DSM ἐκεῖνος- D--DSM

18 ἐκἔρχομαι-VBI-AAI3S δέ-X ὁ- A--NSN ἔτος-N3E-NSN ἐκεῖνος- D--NSN καί-C ἔρχομαι-VBI-AAI3P πρός-P αὐτός- D--ASM ἐν-P ὁ- A--DSN ἔτος-N3E-DSN ὁ- A--DSN δεύτερος-A1A-DSN καί-C εἶπον-VAI-AAI3P αὐτός- D--DSM μήποτε-D ἐκτρίβω-VD--APS1P ἀπό-P ὁ- A--GSM κύριος-N2--GSM ἐγώ- P--GP εἰ-C γάρ-X ἐκλείπω-VX--XAI3S ὁ- A--NSN ἀργύριον-N2N-NSN καί-C ὁ- A--NPN ὑποἄρχω-V1--PAPNPN καί-C ὁ- A--NPN κτῆνος-N3E-NPN πρός-P σύ- P--AS ὁ- A--ASM κύριος-N2--ASM καί-C οὐ-D ὑπολείπω-V1--PPI3S ἐγώ- P--DP ἐναντίον-P ὁ- A--GSM κύριος-N2--GSM ἐγώ- P--GP ἀλλά-C ἤ-C ὁ- A--NSN ἴδιος-A1A-NSN σῶμα-N3M-NSN καί-C ὁ- A--NSF γῆ-N1--NSF ἐγώ- P--GP

19 ἵνα-C οὖν-X μή-D ἀποθνήσκω-VB--AAS1P ἐναντίον-P σύ- P--GS καί-C ὁ- A--NSF γῆ-N1--NSF ἐρημόω-VC--APS3S κτάομαι-VA--AMD2S ἐγώ- P--AP καί-C ὁ- A--ASF γῆ-N1--ASF ἐγώ- P--GP ἀντί-P ἄρτος-N2--GPM καί-C εἰμί-VF--FMI1P ἐγώ- P--NP καί-C ὁ- A--NSF γῆ-N1--NSF ἐγώ- P--GP παῖς-N3D-NPM *φαραώ-N---GSM δίδωμι-VO--AAD2S σπέρμα-N3M-ASN ἵνα-C σπείρω-VA--AAS1P καί-C ζάω-V3--PAI1P καί-C μή-D ἀποθνήσκω-VB--AAS1P καί-C ὁ- A--NSF γῆ-N1--NSF οὐ-D ἐρημόω-VC--FPI3S

20 καί-C κτάομαι-VAI-AMI3S *ιωσηφ-N---NSM πᾶς-A1S-ASF ὁ- A--ASF γῆ-N1--ASF ὁ- A--GPM *αἰγύπτιος-N2--GPM ὁ- A--DSM *φαραώ-N---DSM ἀποδίδωμι-VOI-AMI3P γάρ-X ὁ- A--NPM *αἰγύπτιος-N2--NPM ὁ- A--ASF γῆ-N1--ASF αὐτός- D--GPM ὁ- A--DSM *φαραώ-N---DSM ἐπικρατέω-VAI-AAI3S γάρ-X αὐτός- D--GPM ὁ- A--NSM λιμός-N2--NSM καί-C γίγνομαι-VBI-AMI3S ὁ- A--NSF γῆ-N1--NSF *φαραώ-N---DSM

21 καί-C ὁ- A--ASM λαός-N2--ASM καταδουλόω-VAI-AMI3S αὐτός- D--DSM εἰς-P παῖς-N3D-APM ἀπό-P ἄκρος-A1A-GPN ὅριον-N2N-GPN *αἴγυπτος-N2--GSF ἕως-P ὁ- A--GPN ἄκρος-A1A-GPN

22 χωρίς-P ὁ- A--GSF γῆ-N1--GSF ὁ- A--GPM ἱερεύς-N3V-GPM μόνον-D οὐ-D κτάομαι-VAI-AMI3S οὗτος- D--ASF *ιωσηφ-N---NSM ἐν-P δόσις-N3I-DSF γάρ-X δίδωμι-VAI-AAI3S δόμα-N3M-ASN ὁ- A--DPM ἱερεύς-N3V-DPM *φαραώ-N---GSM καί-C ἐσθίω-V1I-IAI3P ὁ- A--ASF δόσις-N3I-ASF ὅς- --ASF δίδωμι-VAI-AAI3S αὐτός- D--DPM *φαραώ-N---NSM διά-P οὗτος- D--ASN οὐ-D ἀποδίδωμι-VOI-AMI3P ὁ- A--ASF γῆ-N1--ASF αὐτός- D--GPM

23 εἶπον-VBI-AAI3S δέ-X *ιωσηφ-N---NSM πᾶς-A3--DPM ὁ- A--DPM *αἰγύπτιος-N2--DPM ἰδού-I κτάομαι-VM--XMI1S σύ- P--AP καί-C ὁ- A--ASF γῆ-N1--ASF σύ- P--GP σήμερον-D ὁ- A--DSM *φαραώ-N---DSM λαμβάνω-VB--AAD2P ἑαυτοῦ- D--DPM σπέρμα-N3M-ASN καί-C σπείρω-VA--AAD2P ὁ- A--ASF γῆ-N1--ASF

24 καί-C εἰμί-VF--FMI3S ὁ- A--NPN γένημα-N3M-NPN αὐτός- D--GSF δίδωμι-VF--FAI2P ὁ- A--ASN πέμπτος-A1--ASN μέρος-N3E-ASN ὁ- A--DSM *φαραώ-N---DSM ὁ- A--NPN δέ-X τέσσαρες-A3--NPN μέρος-N3E-NPN εἰμί-VF--FMI3S σύ- P--DP αὐτός- D--DPM εἰς-P σπέρμα-N3M-ASN ὁ- A--DSF γῆ-N1--DSF καί-C εἰς-P βρῶσις-N3I-ASF σύ- P--DP καί-C πᾶς-A3--DPM ὁ- A--DPM ἐν-P ὁ- A--DPM οἶκος-N2--DPM σύ- P--GP

25 καί-C εἶπον-VAI-AAI3P σώζω-VX--XAI2S ἐγώ- P--AP εὑρίσκω-VB--AAI1P χάρις-N3--ASF ἐναντίον-P ὁ- A--GSM κύριος-N2--GSM ἐγώ- P--GP καί-C εἰμί-VF--FMI1P παῖς-N3D-NPM *φαραώ-N---GSM

26 καί-C τίθημι-VEI-AMI3S αὐτός- D--DPM *ιωσηφ-N---NSM εἰς-P πρόσταγμα-N3M-ASN ἕως-P ὁ- A--GSF ἡμέρα-N1A-GSF οὗτος- D--GSF ἐπί-P γῆ-N1--ASF *αἴγυπτος-N2--GSF ὁ- A--DSM *φαραώ-N---DSM ἀποπεμπτόω-V4--PAPNSM χωρίς-P ὁ- A--GSF γῆ-N1--GSF ὁ- A--GPM ἱερεύς-N3V-GPM μόνον-D οὐ-D εἰμί-V9--IAI3S ὁ- A--DSM *φαραώ-N---DSM

27 καταοἰκέω-VAI-AAI3S δέ-X *ἰσραήλ-N---NSM ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF ἐπί-P ὁ- A--GSF γῆ-N1--GSF *γεσεμ-N----S καί-C κληρονομέω-VAI-AAI3P ἐπί-P αὐτός- D--GSF καί-C αὐξάνω-VCI-API3P καί-C πληθύνω-VCI-API3P σφόδρα-D

28 ἐπιζάω-VAI-AAI3S δέ-X *ἰακώβ-N---NSM ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF δέκα-M ἑπτά-M ἔτος-N3E-APN γίγνομαι-VBI-AMI3P δέ-X ὁ- A--NPF ἡμέρα-N1A-NPF *ἰακώβ-N---GSM ἐνιαυτός-N2--GPM ὁ- A--GSF ζωή-N1--GSF αὐτός- D--GSM ἑκατόν-M τεσσαράκοντα-M ἑπτά-M ἔτος-N3E-APN

29 ἐγγίζω-VAI-AAI3P δέ-X ὁ- A--NPF ἡμέρα-N1A-NPF *ἰσραήλ-N---GSM ὁ- A--GSN ἀποθνήσκω-VB--AAN καί-C καλέω-VAI-AAI3S ὁ- A--ASM υἱός-N2--ASM αὐτός- D--GSM *ιωσηφ-N---ASM καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM εἰ-C εὑρίσκω-VX--XAI1S χάρις-N3--ASF ἐναντίον-P σύ- P--GS ὑποτίθημι-VE--AAD2S ὁ- A--ASF χείρ-N3--ASF σύ- P--GS ὑπό-P ὁ- A--ASM μηρός-N2--ASM ἐγώ- P--GS καί-C ποιέω-VF--FAI2S ἐπί-P ἐγώ- P--AS ἐλεημοσύνη-N1--ASF καί-C ἀλήθεια-N1A-ASF ὁ- A--GSN μή-D ἐγώ- P--AS θάπτω-VA--AAN ἐν-P *αἴγυπτος-N2--DSF

30 ἀλλά-C κοιμάω-VC--FPI1S μετά-P ὁ- A--GPM πατήρ-N3--GPM ἐγώ- P--GS καί-C αἴρω-VF2-FAI2S ἐγώ- P--AS ἐκ-P *αἴγυπτος-N2--GSF καί-C θάπτω-VF--FAI2S ἐγώ- P--AS ἐν-P ὁ- A--DSM τάφος-N2--DSM αὐτός- D--GPM ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S ἐγώ- P--NS ποιέω-VA--AAS1S κατά-P ὁ- A--ASN ῥῆμα-N3M-ASN σύ- P--GS

31 εἶπον-VBI-AAI3S δέ-X ὄμνυμι-VA--AAD2S ἐγώ- P--DS καί-C ὄμνυμι-VAI-AAI3S αὐτός- D--DSM καί-C προςκυνέω-VAI-AAI3S *ἰσραήλ-N---NSM ἐπί-P ὁ- A--ASN ἄκρος-A1A-ASN ὁ- A--GSF ῥάβδος-N2--GSF αὐτός- D--GSM

   

Van Swedenborgs Werken

 

Arcana Coelestia #6148

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6148. 'Only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. This is clear from the representation of 'Joseph', about whom these things are said, as the internal, dealt with already; from the meaning of 'the ground' as the receptacle of truth, dealt with above in 6135-6137, at this point the capacity to receive good, for the capacity of something is its inherent ability to receive, which causes a receptacle to be a receptacle (that capacity comes from good, that is, from the Lord through good, for if the good of love did not flow in from the Lord no one would ever have the capacity to receive truth or good. That inflow of the good of love from the Lord causes everything present inwardly in a person to be of a receptive nature. The truth that the capacity to receive good comes from the natural is meant by the fact that the ground lay in Egypt, since 'Egypt' means the natural in respect of factual knowledge, 6142); from the meaning of 'the priests' as good, dealt with below; and from the meaning of 'not buying' as not taking those capacities to itself - not in the way that it made truths and forms of the good of truth, together with their receptacles, its own, which came about through periods of desolation and sustainment - for the reason that those capacities came from itself, from the internal. All these meanings serve to show that 'only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself.

[2] The implications of all this are that a person's capacities to receive truth and good come directly from the Lord; he obtains them without any help at all from himself. A person's capacity to receive goodness and truth is maintained in him unceasingly; and from that capacity he possesses understanding and will. But a person does not receive them if he turns to evil. The capacity to receive does, it is true, remain, but its access to thought and sensitivity is blocked, on account of which his capacity to see what is true and have a sensitive awareness of what is good perishes. And it perishes to the extent that he turns to evil and in faith and life becomes firmly settled in it. The fact that a person contributes nothing whatever to his capacity to receive truth and good is well known from the Church's teaching that nothing at all of the truth of faith and nothing at all of the good of charity comes from man but from the Lord. Yet a person can destroy that capacity residing with him. From all this one may now see how one should understand the idea that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. The expression 'from the natural' is used because the inflow of good from the Lord is effected by the Lord through the internal into the natural; and once the capacity to receive has been obtained from there, the inflow takes place, for now there is reception, see 5828.

[3] So far as the meaning of 'the priests' as forms of good is concerned, it should be recognized that there are two realities which go forth from the Lord - goodness and truth. Divine Good was represented by priests, and Divine Truth by kings; and this is why 'the priests' means forms of good and 'the kings' truths. Regarding the attribution of Priesthood and Kingship to the Lord, see 1728, 2015 (end), 3670. In the representative Ancient Church those two offices of priest and king existed jointly in one personage, the reason for this being that goodness and truth which go forth from the Lord are united; and they are also joined together in heaven among the angels.

[4] A personage in the Ancient Church in whom the two offices existed joined together was called Melchizedek, a name meaning king of righteousness. This may be seen from the following statement about Melchizedek who came to Abraham, 1

Melchizedek king of Salem brought out bread and wine; and he was a priest to God Most High. And he blessed Abraham. Genesis 14:18-19.

His representation of the Lord in both offices is evident from the fact that he was a king and at the same time a priest, and from the fact that he was allowed to bless Abraham and offer him bread and wine, which even at that time were the symbols of the good of love and the truth of faith. His representation of the Lord in both offices is further evident in David,

Jehovah has sworn and will not repent, You are a priest for ever after the manner of Melchizedek. Psalms 110:4.

These words were spoken in reference to the Lord. 'After the manner of Melchizedek' means that He is both King and Priest, that is, in the highest sense that Divine Good and Divine Truth go forth together from Him.

[5] Because a representative Church was going to be established also among the descendants of Jacob, they too were to have a single personage to represent jointly Divine Good and Divine Truth, which go forth from the Lord united. But on account of the wars and the idolatry of that people the two were in fact divided right from the start; those who ruled over the attended to sacred duties were referred to as the priests, who belonged to the seed of Aaron and were the Levites. At a later time the two functions were joined together in a single person, as they were in Eli and Samuel. Yet because the nature of the people was such that the representative Church could not be established among them, only a representative of the Church, on account of the practice of idolatry prevalent among them, the two functions were allowed to be separated. The Lord was then represented in respect of Divine Truth by kings and in respect of Divine Good by priests. The separation took place because the people desired it, not because the Lord took any pleasure in it, as is clear from the Word of Jehovah to Samuel,

Obey the voice of the people in all that they have said to you, for they have not rejected you, but they have rejected Me, that I should not reign over them; and show them the right of the king. 1 Samuel 8:7-end; 12:19-20.

[6] The reason why the two functions were not meant to be separated was that Divine Truth separated from Divine Good condemns all people, whereas Divine Truth united to Divine Good saves them. Judged by Divine Truth a person is condemned to hell, but Divine Good brings him out of there and raises him into heaven. Salvation comes of mercy and so sprigs from Divine Good; but damnation exists when a person rejects mercy and so casts Divine Good away from himself, as a consequence of which he is left to be judged by Truth. As regards 'kings' representing Divine Truth, see 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.

[7] 'The priests' represented the Lord in respect of Divine Good, and for that reason good is meant by them. This becomes clear from the internal sense of all that was prescribed regarding the priesthood when Aaron was chosen, and after him the Levites, such as these prescriptions:

The High Priest alone should enter the Holy of holies and minister there. [Leviticus 16.]

Things holy to Jehovah were to be for the priest. Leviticus 23:20; 27:21.

They were not to have any portion or inheritance in the land, but Jehovah would be their portion and inheritance. Numbers 18:20; Deuteronomy 10:9; 18:1.

The Levites were given to Jehovah instead of the firstborn, and they were given by Jehovah to Aaron. Numbers 3:9, 12-13, Numbers 3:40-end; 8:16-19.

The high priest and the Levites were to be in the middle of the camp when they pitched it and when they were journeying. Numbers 1:50-54; 2:17; 3:23-38; 4:1-end.

No one from the seed of Aaron who had a blemish in himself was to approach to offer burnt offerings or sacrifices. Leviticus 21:17-20.

And there are many other prescriptions besides these, such as those in Leviticus 21:9-13, and elsewhere.

[8] In the highest sense all these prescriptions relating to the priests represented the Lord's Divine Good and therefore in the relative sense the good of love and charity. Aaron's vestments however, called 'vestments of holiness', represented Divine Truth from Divine Good. These matters will in the Lord's Divine mercy be dealt with in the explanations of what appears in Exodus.

[9] Since truth is meant by 'kings' and good by 'priests', 'kings and priests' are mentioned together many times in the Word, as in John, Jesus Christ has made us kings and priests to His God and Father. Revelation 1:6; 5:10.

By virtue of the truth of faith we are said to have been made 'kings', and by virtue of the good of charity to have been made 'priests', so that the truth and good residing with those who abide in the Lord have been joined together, in the way they are in heaven, as stated above. This is what is meant by 'being made kings and priests'.

[10] In Jeremiah,

It will happen on that day, that the heart of the king and of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.

In the same prophet,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.

In the same prophet,

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem. Jeremiah 8:1.

In these places 'kings stands for truths, 'princes' for first and foremost truths, 1482, 1089, 5044, 'priests' for forms of good, and 'prophets' for those who teach, 2534.

[11] Quite apart from this it should be recognized that Joseph did not buy the ground of the priests. The fact that this was representative of the consideration that the whole of a person's capacity to receive truth and good comes from the Lord is evident from a similar law in Moses regarding the fields belonging to the Levites,

The field of the country surrounding the cities of the Levites shall not be sold, for it is their eternal possession. Leviticus 25:34.

The meaning here in the internal sense is that no one ought to lay any claim to the good of the Church, which is the good of love and charity, because that good is from the Lord alone.

Voetnoten:

1. At this time the patriarch's name was still Abram.

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