Novokřesťanské studium Bible

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Daniel 11

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1 καί-C ἐν-P ὁ- A--DSM ἐνιαυτός-N2--DSM ὁ- A--DSM πρῶτος-A1--DSMS *κῦρος-N2--GSM ὁ- A--GSM βασιλεύς-N3V-GSM εἶπον-VBI-AAI3S ἐγώ- P--DS ἐνἰσχύω-VA--AAN καί-C ἀνδρίζομαι-V1--PMN

2 καί-C νῦν-D ἔρχομαι-VBI-AAI1S ὁ- A--ASF ἀλήθεια-N1A-ASF ὑποδεικνύω-VA--AAN σύ- P--DS ἰδού-I τρεῖς-A3--NPM βασιλεύς-N3V-NPM ἀντιἵστημι-VXI-XAI3P ἐν-P ὁ- A--DSF *περσίς-N3D-DSF καί-C ὁ- A--NSM τέταρτος-A1--NSM πλουτέω-VF--FAI3S πλοῦτος-N2--ASM μέγας-A1P-ASM παρά-P πᾶς-A3--APM καί-C ἐν-P ὁ- A--DSN καταἰσχύω-VA--AAN αὐτός- D--ASM ἐν-P ὁ- A--DSM πλοῦτος-N2--DSM αὐτός- D--GSM ἐπι ἀναἵστημι-VF--FMI3S πᾶς-A3--DSM βασιλεύς-N3V-DSM *ἕλλην-N---GPM

3 καί-C ἵστημι-VF--FMI3S βασιλεύς-N3V-NSM δυνατός-A1--NSM καί-C κυριεύω-VF--FAI3S κυριεία-N1A-GSF πολύς-A1--GSF καί-C ποιέω-VF--FAI3S καθώς-D ἄν-X βούλομαι-V1--PMS3S

4 καί-C ἐν-P ὁ- A--DSN ἀναἵστημι-VH--AAN αὐτός- D--ASM συντρίβω-VD--FPI3S ὁ- A--NSF βασιλεία-N1A-NSF αὐτός- D--GSM καί-C μερίζω-VC--FPI3S εἰς-P ὁ- A--APM τέσσαρες-A3--APM ἄνεμος-N2--APM ὁ- A--GSM οὐρανός-N2--GSM οὐ-D κατά-P ὁ- A--ASF ἀλκή-N1--ASF αὐτός- D--GSM οὐδέ-C κατά-P ὁ- A--ASF κυριεία-N1A-ASF αὐτός- D--GSM ὅς- --ASF δυναστεύω-VAI-AAI3S ὅτι-C ἀποἵστημι-VC--FPI3S ὁ- A--NSF βασιλεία-N1A-NSF αὐτός- D--GSM καί-C ἕτερος-A1A-APM διδάσκω-VF--FAI3S οὗτος- D--APN

5 καί-C ἐνἰσχύω-VF--FAI3S βασιλεία-N1A-ASF *αἴγυπτος-N2--GSF καί-C εἷς-A3--NSM ἐκ-P ὁ- A--GPM δυνάστης-N1M-GPM καταἰσχύω-VF--FAI3S αὐτός- D--ASM καί-C δυναστεύω-VF--FAI3S δυναστεία-N1A-NSF μέγας-A1--NSF ὁ- A--NSF δυναστεία-N1A-NSF αὐτός- D--GSM

6 καί-C εἰς-P συντέλεια-N1A-ASF ἐνιαυτός-N2--GPM ἄγω-VF--FAI3S αὐτός- D--APM καί-C εἰςἔρχομαι-VF--FMI3S βασιλεύς-N3V-NSM *αἴγυπτος-N2--GSF εἰς-P ὁ- A--ASF βασιλεία-N1A-ASF ὁ- A--ASF βορέας-N1T-GSM ποιέω-VA--AMN συνθήκη-N1--APF καί-C οὐ-D μή-D καταἰσχύω-VA--AAS3S ὅτι-C ὁ- A--NSM βραχίων-N3N-NSM αὐτός- D--GSM οὐ-D ἵστημι-VF--FAI3S ἰσχύς-N3--ASF καί-C ὁ- A--NSM βραχίων-N3N-NSM αὐτός- D--GSM ναρκάω-VF--FAI3S καί-C ὁ- A--GPM συνπορεύομαι-V1--PMPGPM μετά-P αὐτός- D--GSM καί-C μένω-VF2-FAI3S εἰς-P ὥρα-N1A-APF

7 καί-C ἀναἵστημι-VF--FMI3S φυτόν-N2N-NSN ἐκ-P ὁ- A--GSF ῥίζα-N1S-GSF αὐτός- D--GSM κατά-P ἑαυτοῦ- D--ASM καί-C ἥκω-VF--FAI3S ἐπί-P ὁ- A--ASF δύναμις-N3I-ASF αὐτός- D--GSM ἐν-P ἰσχύς-N3U-DSF αὐτός- D--GSM βασιλεύς-N3V-NSM βορέας-N1T-GSM καί-C ποιέω-VF--FAI3S ταραχή-N1--ASF καί-C καταἰσχύω-VF--FAI3S

8 καί-C ὁ- A--APM θεός-N2--APM αὐτός- D--GPM καταστρέφω-VF--FAI3S μετά-P ὁ- A--GPM χωνευτός-A1--GPM αὐτός- D--GPM καί-C ὁ- A--APM ὄχλος-N2--APM αὐτός- D--GPM μετά-P ὁ- A--GPN σκεῦος-N3E-GPN ὁ- A--GPN ἐπιθύμημα-N3M-GPN αὐτός- D--GPM ὁ- A--ASN ἀργύριον-N2N-ASN καί-C ὁ- A--ASN χρυσίον-N2N-ASN ἐν-P αἰχμαλωσία-N1A-DSF ἀποφέρω-VF--FAI3P εἰς-P *αἴγυπτος-N2--ASF καί-C εἰμί-VF--FMI3S ἔτος-N3E-ASN βασιλεύς-N3V-DSM βορέας-N1T-GSM

9 καί-C εἰςἔρχομαι-VF--FMI3S εἰς-P βασιλεία-N1A-ASF *αἴγυπτος-N2--GSF ἡμέρα-N1A-APF καί-C ἐπιστρέφω-VF--FAI3S ἐπί-P ὁ- A--ASF γῆ-N1--ASF αὐτός- D--GSM

10 καί-C ὁ- A--NSM υἱός-N2--NSM αὐτός- D--GSM καί-C ἐρεθίζω-VS--FPI3S καί-C συνἄγω-VF--FAI3S συναγωγή-N1--ASF ὄχλος-N2--GSM πολύς-A1P-GSM καί-C εἰςἔρχομαι-VF--FMI3S κατά-P αὐτός- D--ASF κατασύρω-V1--PAPNSM παραἔρχομαι-VF--FMI3S καί-C ἐπιστρέφω-VF--FAI3S καί-C παραὀξύνω-VC--FPI3S ἐπί-P πολύς-A1P-ASN

11 καί-C ὀργίζω-VS--FPI3S βασιλεύς-N3V-NSM *αἴγυπτος-N2--GSF καί-C πολεμέω-VF--FAI3S μετά-P βασιλεύς-N3V-GSM βορέας-N1T-GSM καί-C παραδίδωμι-VC--FPI3S ὁ- A--NSF συναγωγή-N1--NSF εἰς-P ὁ- A--APF χείρ-N3--APF αὐτός- D--GSM

12 καί-C λαμβάνω-VF--FMI3S ὁ- A--ASF συναγωγή-N1--ASF καί-C ὑψόω-VC--FPI3S ὁ- A--NSF καρδία-N1A-NSF αὐτός- D--GSM καί-C ταράσσω-VF--FAI3S πολύς-A1P-APM καί-C οὐ-D μή-D φοβέω-VC--APS3S

13 καί-C ἐπιστρέφω-VF--FAI3S βασιλεύς-N3V-NSM βορέας-N1T-GSM καί-C συνἄγω-VF--FAI3S πόλις-N3I-GSF συναγωγή-N1--ASF μέγας-A3C-ASFC παρά-P ὁ- A--ASF πρῶτος-A1--ASFS κατά-P συντέλεια-N1A-ASF καιρός-N2--GSM ἐνιαυτός-N2--GSM καί-C εἰςἔρχομαι-VF--FMI3S εἰς-P αὐτός- D--ASF ἐπί-P αὐτός- D--ASM ἐν-P ὄχλος-N2--DSM πολύς-A1P-DSM καί-C ἐν-P χρῆμα-N3M-DPN πολύς-A1P-DPN

14 καί-C ἐν-P ὁ- A--DPM καιρός-N2--DPM ἐκεῖνος- D--DPM διάνοια-N1A-NPF ἀναἵστημι-VF--FMI3P ἐπί-P ὁ- A--ASM βασιλεύς-N3V-ASM *αἴγυπτος-N2--GSF καί-C ἀναοἰκοδομέω-VF--FAI3S ὁ- A--APN πίπτω-VX--XAPAPN ὁ- A--GSN ἔθνος-N3E-GSN σύ- P--GS καί-C ἀναἵστημι-VF--FMI3S εἰς-P ὁ- A--ASN ἀναἵστημι-VA--AAN ὁ- A--ASF προφητεία-N1A-ASF καί-C προςκόπτω-VF--FAI3P

15 καί-C ἐπιἔρχομαι-VF--FMI3S βασιλεύς-N3V-NSM βορέας-N1T-GSM καί-C ἐπιστρέφω-VF--FAI3S ὁ- A--APN δόρυ-N3--APN αὐτός- D--GSM καί-C λαμβάνω-VF--FMI3S ὁ- A--ASF πόλις-N3I-ASF ὁ- A--ASF ὀχυρός-A1A-ASF καί-C ὁ- A--NPM βραχίων-N3N-NPM βασιλεύς-N3V-GSM *αἴγυπτος-N2--GSF ἵστημι-VF--FMI3P μετά-P ὁ- A--GPM δυνάστης-N1M-GPM αὐτός- D--GSM καί-C οὐ-D εἰμί-VF--FMI3S αὐτός- D--DSM ἰσχύς-N3--NSF εἰς-P ὁ- A--ASN ἀντιἵστημι-VH--AAN αὐτός- D--DSM

16 καί-C ποιέω-VF--FAI3S ὁ- A--NSM εἰςπορεύομαι-V1--PMPNSM ἐπί-P αὐτός- D--ASM κατά-P ὁ- A--ASN θέλημα-N3M-ASN αὐτός- D--GSM καί-C οὐ-D εἰμί-VF--FMI3S ὁ- A--NSM ἀντιἵστημι-VXI-XAPNSM ἐναντίον-P αὐτός- D--GSM καί-C ἵστημι-VF--FMI3S ἐν-P ὁ- A--DSF χώρα-N1A-DSF καί-C ἐπιτελέω-VS--FPI3S πᾶς-A3--NSN ἐν-P ὁ- A--DPF χείρ-N3--DPF αὐτός- D--GSM

17 καί-C δίδωμι-VF--FAI3S ὁ- A--ASN πρόσωπον-N2N-ASN αὐτός- D--GSM ἐπιἔρχομαι-VB--AAN βία-N1A-DSF πᾶς-A3--ASN ὁ- A--ASN ἔργον-N2N-ASN αὐτός- D--GSM καί-C συνθήκη-N1--APF μετά-P αὐτός- D--GSM ποιέω-VF--FMI3S καί-C θυγάτηρ-N3--ASF ἄνθρωπος-N2--GSM δίδωμι-VF--FAI3S αὐτός- D--DSM εἰς-P ὁ- A--ASN φθείρω-VA--AAN αὐτός- D--ASF καί-C οὐ-D πείθω-VF--FMI3S καί-C οὐ-D εἰμί-VF--FMI3S

18 καί-C δίδωμι-VF--FAI3S ὁ- A--ASN πρόσωπον-N2N-ASN αὐτός- D--GSM ἐπί-P ὁ- A--ASF θάλασσα-N1S-ASF καί-C λαμβάνω-VF--FMI3S πολύς-A1P-APM καί-C ἐπιστρέφω-VF--FAI3S ὀργή-N1--ASF ὀνειδισμός-N2--GSM αὐτός- D--GPM ἐν-P ὅρκος-N2--DSM κατά-P ὁ- A--ASM ὀνειδισμός-N2--ASM αὐτός- D--GSM

19 ἐπιστρέφω-VF--FAI3S ὁ- A--ASN πρόσωπον-N2N-ASN αὐτός- D--GSM εἰς-P ὁ- A--ASN καταἰσχύω-VA--AAN ὁ- A--ASF χώρα-N1A-ASF αὐτός- D--GSM καί-C προςκόπτω-VF--FAI3S καί-C πίπτω-VF2-FMI3S καί-C οὐ-D εὑρίσκω-VC--FPI3S

20 καί-C ἀναἵστημι-VF--FMI3S ἐκ-P ὁ- A--GSF ῥίζα-N1S-GSF αὐτός- D--GSM φυτόν-N2N-NSN βασιλεία-N1A-GSF εἰς-P ἀνάστασις-N3I-ASF ἀνήρ-N3--NSM τύπτω-V1--PAPNSM δόξα-N1S-ASF βασιλεύς-N3V-GSM καί-C ἐν-P ἡμέρα-N1A-DPF ἔσχατος-A1--DPF συντρίβω-VD--FPI3S καί-C οὐ-D ἐν-P ὀργή-N1--DSF οὐδέ-C ἐν-P πόλεμος-N2--DSM

21 καί-C ἀναἵστημι-VF--FMI3S ἐπί-P ὁ- A--ASM τόπος-N2--ASM αὐτός- D--GSM εὐκαταφρόνητος-A1B-NSM καί-C οὐ-D δίδωμι-VC--FPI3S ἐπί-P αὐτός- D--ASM δόξα-N1S-NSF βασιλεύς-N3V-GSM καί-C ἥκω-VF--FAI3S ἐξάπινα-D καταἰσχύω-VF--FAI3S βασιλεύς-N3V-NSM ἐν-P κληροδοσία-N1A-DSF αὐτός- D--GSM

22 καί-C ὁ- A--APM βραχίων-N3N-APM ὁ- A--APM συντρίβω-VD--APPAPM συντρίβω-VF--FAI3S ἀπό-P πρόσωπον-N2N-GSN αὐτός- D--GSM

23 καί-C μετά-P ὁ- A--GSF διαθήκη-N1--GSF καί-C δῆμος-N2--GSM συντάσσω-VD--APPGSM μετά-P αὐτός- D--GSM ποιέω-VF--FAI3S ψεῦδος-N3E-ASN καί-C ἐπί-P ἔθνος-N3E-ASN ἰσχυρός-A1A-ASN ἐν-P ὀλιγοστός-A1--DSN ἔθνος-N3E-DSN

24 ἐξάπινα-D ἐρημόω-VF--FAI3S πόλις-N3I-ASF καί-C ποιέω-VF--FAI3S ὅσος-A1--APN οὐ-D ποιέω-VAI-AAI3P ὁ- A--NPM πατήρ-N3--NPM αὐτός- D--GSM οὐδέ-C ὁ- A--NPM πατήρ-N3--NPM ὁ- A--GPM πατήρ-N3--GPM αὐτός- D--GSM προνομή-N1--ASF καί-C σκῦλον-N2N-APN καί-C χρῆμα-N3M-APN αὐτός- D--DPM δίδωμι-VF--FAI3S καί-C ἐπί-P ὁ- A--ASF πόλις-N3I-ASF ὁ- A--ASF ἰσχυρός-A1A-ASF διανοέομαι-VC--FPI3S καί-C ὁ- A--NPM λογισμός-N2--NPM αὐτός- D--GSM εἰς-P μάτην-D

25 καί-C ἐγείρω-VC--FPI3S ὁ- A--NSF ἰσχύς-N3--NSF αὐτός- D--GSM καί-C ὁ- A--NSF καρδία-N1A-NSF αὐτός- D--GSM ἐπί-P ὁ- A--ASM βασιλεύς-N3V-ASM *αἴγυπτος-N2--GSF ἐν-P ὄχλος-N2--DSM πολύς-A1P-DSM καί-C ὁ- A--NSM βασιλεύς-N3V-NSM *αἴγυπτος-N2--GSF ἐρεθίζω-VS--FPI3S εἰς-P πόλεμος-N2--ASM ἐν-P ὄχλος-N2--DSM ἰσχυρός-A1A-DSM σφόδρα-D λίαν-D καί-C οὐ-D ἵστημι-VF--FMI3S ὅτι-C διανοέομαι-VC--FPI3S ἐπί-P αὐτός- D--ASM διάνοια-N1A-DSF

26 καί-C κατα ἀναἁλίσκω-VF--FAI3P αὐτός- D--ASM μέριμνα-N1A-NPF αὐτός- D--GSM καί-C ἀποστρέφω-VF--FAI3P αὐτός- D--ASM καί-C παραἔρχομαι-VF--FMI3S καί-C κατασύρω-VF2-FAI3S καί-C πίπτω-VF2-FMI3P τραυματίας-N1T-NPM πολύς-A1P-NPM

27 καί-C δύο-M βασιλεύς-N3V-NPM μόνος-A1--NPM δειπνέω-VF--FAI3P ἐπί-P ὁ- A--ASN αὐτός- D--ASN καί-C ἐπί-P εἷς-A1A-GSF τράπεζα-N1S-GSF ἐσθίω-VF--FMI3P καί-C ψευδολογέω-VF--FAI3P καί-C οὐ-D εὐοδόω-VC--FPI3P ἔτι-D γάρ-X συντέλεια-N1A-NSF εἰς-P καιρός-N2--ASM

28 καί-C ἐπιστρέφω-VF--FAI3S εἰς-P ὁ- A--ASF χώρα-N1A-ASF αὐτός- D--GSM ἐν-P χρῆμα-N3M-DPN πολύς-A1P-DPN καί-C ὁ- A--NSF καρδία-N1A-NSF αὐτός- D--GSM ἐπί-P ὁ- A--ASF διαθήκη-N1--ASF ὁ- A--GSM ἅγιος-A1A-GSM ποιέω-VF--FAI3S καί-C ἐπιστρέφω-VF--FAI3S ἐπί-P ὁ- A--ASF χώρα-N1A-ASF αὐτός- D--GSM

29 εἰς-P καιρός-N2--ASM καί-C εἰςἔρχομαι-VF--FMI3S εἰς-P *αἴγυπτος-N2--ASF καί-C οὐ-D εἰμί-VF--FMI3S ὡς-C ὁ- A--NSF πρῶτος-A1--NSFS καί-C ὁ- A--NSF ἔσχατος-A1--NSF

30 καί-C ἥκω-VF--FAI3P *ῥωμαῖος-N2--NPM καί-C ἐκὠθέω-VF--FAI3P αὐτός- D--ASM καί-C ἐνβριμάομαι-VF--FMI3P αὐτός- D--DSM καί-C ἐπιστρέφω-VF--FAI3S καί-C ὀργίζω-VS--FPI3S ἐπί-P ὁ- A--ASF διαθήκη-N1--ASF ὁ- A--GSM ἅγιος-A1A-GSM καί-C ποιέω-VF--FAI3S καί-C ἐπιστρέφω-VF--FAI3S καί-C διανοέομαι-VC--FPI3S ἐπί-P αὐτός- D--APM ἀντί-P ὅς- --GPM ἐν καταλείπω-VBI-AAI3P ὁ- A--ASF διαθήκη-N1--ASF ὁ- A--GSM ἅγιος-A1A-GSM

31 καί-C βραχίων-N3N-NPM παρά-P αὐτός- D--GSM ἵστημι-VF--FMI3P καί-C μιαίνω-VF2-FAI3P ὁ- A--ASN ἅγιος-A1A-ASN ὁ- A--GSM φόβος-N2--GSM καί-C ἀποἵστημι-VF--FAI3P ὁ- A--ASF θυσία-N1A-ASF καί-C δίδωμι-VF--FAI3P βδέλυγμα-N3M-ASN ἐρήμωσις-N3I-GSF

32 καί-C ἐν-P ἁμαρτία-N1A-DPF διαθήκη-N1--GSF μιαίνω-VF2-FAI3P ἐν-P σκληρός-A1A-DSM λαός-N2--DSM καί-C ὁ- A--NSM δῆμος-N2--NSM ὁ- A--NSM γιγνώσκω-V1--PAPNSM οὗτος- D--APN καταἰσχύω-VF--FAI3P καί-C ποιέω-VF--FAI3P

33 καί-C ἐννοέω-V2--PMPNPM ὁ- A--GSN ἔθνος-N3E-GSN συνἵημι-VF--FAI3P εἰς-P πολύς-A1P-APM καί-C προςκόπτω-VF--FAI3P ῥομφαία-N1A-DSF καί-C παλαιόω-VC--FPI3P ἐν-P αὐτός- D--DSF καί-C ἐν-P αἰχμαλωσία-N1A-DSF καί-C ἐν-P προνομή-N1--DSF ἡμέρα-N1A-GPF κηλιδόομαι-VC--FPI3P

34 καί-C ὅταν-D συντρίβω-V1--PMS3P συνἄγω-VF--FAI3P ἰσχύς-N3--ASF βραχύς-A3U-ASF καί-C ἐπι συνἄγω-VQ--FPI3P ἐπί-P αὐτός- D--APM πολύς-A1P-NPM ἐπί-P πόλις-N3I-GSF καί-C πολύς-A1P-NPM ὡς-C ἐν-P κληροδοσία-N1A-DSF

35 καί-C ἐκ-P ὁ- A--GPM συνἵημι-V7--PAPGPM διανοέομαι-VC--FPI3P εἰς-P ὁ- A--ASN καθαρίζω-VA--AAN ἑαυτοῦ- D--APM καί-C εἰς-P ὁ- A--ASN ἐκλέγω-VD--APN καί-C εἰς-P ὁ- A--ASN καθαρίζω-VS--APN ἕως-P καιρός-N2--GSM συντέλεια-N1A-GSF ἔτι-D γάρ-X καιρός-N2--NSM εἰς-P ὥρα-N1A-APF

36 καί-C ποιέω-VF--FAI3S κατά-P ὁ- A--ASN θέλημα-N3M-ASN αὐτός- D--GSM ὁ- A--NSM βασιλεύς-N3V-NSM καί-C παραὀργίζω-VS--FPI3S καί-C ὑψόω-VC--FPI3S ἐπί-P πᾶς-A3--ASM θεός-N2--ASM καί-C ἐπί-P ὁ- A--ASM θεός-N2--ASM ὁ- A--GPM θεός-N2--GPM ἔξαλλος-A1B-APN λαλέω-VF--FAI3S καί-C εὐοδόω-VC--FPI3S ἕως-P ἄν-X συντελέω-VS--APS3S ὁ- A--NSF ὀργή-N1--NSF εἰς-P αὐτός- D--ASM γάρ-X συντέλεια-N1A-NSF γίγνομαι-V1--PMI3S

37 καί-C ἐπί-P ὁ- A--APM θεός-N2--APM ὁ- A--GPM πατήρ-N3--GPM αὐτός- D--GSM οὐ-D μή-D προνοέω-VC--APS3S καί-C ἐν-P ἐπιθυμία-N1A-DSF γυνή-N3K-GSF οὐ-D μή-D προνοέω-VC--APS3S ὅτι-C ἐν-P πᾶς-A3--DSN ὑψόω-VC--FPI3S καί-C ὑποτάσσω-VD--FPI3S αὐτός- D--DSM ἔθνος-N3E-NPN ἰσχυρός-A1A-NPN

38 ἐπί-P ὁ- A--ASM τόπος-N2--ASM αὐτός- D--GSM κινέω-VF--FAI3S καί-D θεός-N2--ASM ὅς- --ASM οὐ-D γιγνώσκω-VZI-AAI3P ὁ- A--NPM πατήρ-N3--NPM αὐτός- D--GSM τιμάω-VF--FAI3S ἐν-P χρυσίον-N2N-DSN καί-C ἀργύριον-N2N-DSN καί-C λίθος-N2--DSM πολυτελής-A3H-DSM καί-C ἐν-P ἐπιθύμημα-N3M-DPN

39 ποιέω-VF--FAI3S πόλις-N3I-GPF καί-C εἰς-P ὀχύρωμα-N3M-ASN ἰσχυρός-A1A-ASN ἥκω-VF--FAI3S μετά-P θεός-N2--GSM ἀλλότριος-A1A-GSM ὅς- --GSM ἐάν-C ἐπιγιγνώσκω-VZ--AAS3S πληθύνω-VF2-FAI3S δόξα-N1S-ASF καί-C κατακυριεύω-VF--FAI3S αὐτός- D--GSM ἐπί-P πολύς-A1P-ASN καί-C χώρα-N1A-ASF ἀπομερίζω-VF2-FAI3S εἰς-P δωρεά-N1A-ASF

40 καί-C κατά-P ὥρα-N1A-ASF συντέλεια-N1A-GSF συνκερατίζομαι-VS--FPI3S αὐτός- D--DSM ὁ- A--NSM βασιλεύς-N3V-NSM *αἴγυπτος-N2--GSF καί-C ἐπιὀργίζω-VS--FPI3S αὐτός- D--DSM βασιλεύς-N3V-NSM βορέας-N1T-GSM ἐν-P ἅρμα-N3M-DPN καί-C ἐν-P ἵππος-N2--DPM πολύς-A1P-DPM καί-C ἐν-P πλοῖον-N2N-DPN πολύς-A1P-DPN καί-C εἰςἔρχομαι-VF--FMI3S εἰς-P χώρα-N1A-ASF *αἴγυπτος-N2--GSF

41 καί-C ἐπιἔρχομαι-VF--FMI3S εἰς-P ὁ- A--ASF χώρα-N1A-ASF ἐγώ- P--GS

42 καί-C ἐν-P χώρα-N1A-DSF *αἴγυπτος-N2--GSF οὐ-D εἰμί-VF--FMI3S ἐν-P αὐτός- D--DSF διασώζω-V1--PMPNSM

43 καί-C κρατέω-VF--FAI3S ὁ- A--GSM τόπος-N2--GSM ὁ- A--GSN χρυσίον-N2N-GSN καί-C ὁ- A--GSM τόπος-N2--GSM ὁ- A--GSN ἀργύριον-N2N-GSN καί-C πᾶς-A1S-GSF ὁ- A--GSF ἐπιθυμία-N1A-GSF *αἴγυπτος-N2--GSF καί-C *λίβυες-N---NPM καί-C *αἰθίοψ-N3P-NPM εἰμί-VF--FMI3P ἐν-P ὁ- A--DSM ὄχλος-N2--DSM αὐτός- D--GSM

44 καί-C ἀκοή-N1--NSF ταράσσω-VF--FAI3S αὐτός- D--ASM ἀπό-P ἀνατολή-N1--GPF καί-C βορέας-N1T-GSM καί-C ἐκἔρχομαι-VF--FMI3S ἐν-P θυμός-N2--DSM ἰσχυρός-A1A-DSM καί-C ῥομφαία-N1A-DSF ἀπο ἀναἵζω-VA--AAN καί-C ἀποκτείνω-VA--AAN πολύς-A1P-APM

45 καί-C ἵστημι-VF--FAI3S αὐτός- D--GSM ὁ- A--ASF σκηνή-N1--ASF τότε-D ἀνά-P μέσος-A1--ASN ὁ- A--GPF θάλασσα-N1S-GPF καί-C ὁ- A--GSN ὄρος-N3E-GSN ὁ- A--GSF θελήσις-N3I-GSF ὁ- A--GSM ἅγιος-A1A-GSM καί-C ἥκω-VF--FAI3S ὥρα-N1A-NSF ὁ- A--GSF συντέλεια-N1A-GSF αὐτός- D--GSM καί-C οὐ-D εἰμί-VF--FMI3S ὁ- A--NSM βοηθέω-V2--PAPNSM αὐτός- D--DSM

   

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Arcana Coelestia # 10042

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10042. 'And you shall take one ram' means the good of innocence in the internal man. This is clear from the meaning of 'a ram' as the good of innocence and charity in the internal man, dealt with below. Since sacrifices and burnt offerings of rams and lambs are referred to in this chapter, the general meaning of the living creatures offered in sacrifices and burnt offerings must be stated. Those creatures were oxen, young bulls, and he-goats; rams, she-goats, and he-kids; and he-lambs, she-lambs, and she-kids of she-goats. Anyone who does not know what these creatures serve to mean cannot possibly know what is meant by a sacrifice or burnt offering of any of them in particular. It should be recognized that all living creatures on earth serve to mean things such as reside in the human being, which in general consist in affections present in his will and in thoughts present in his understanding, and so consist in forms of good and in truths; for forms of good belong to the will and truths to the understanding. And since those things consist in forms of good and in truths they also consist in love and faith; for all aspects of love are called forms of good, and all matters of faith are called truths.

[2] The reason why these different kinds of living creatures serve to mean such things lies in representatives in the next life, where creatures belonging to many genera and countless species appear. Such creatures there are wholly lifelike appearances corresponding to spirits' and angels' affections and thoughts. The truth of this is evident also from the visions of the prophets spoken of in places throughout the Word; for all the things that were seen by the prophets are such as appear in heaven before angels' eyes. This explains why mention in the Word is so often made of beasts or animals, each of which serves to mean something belonging to one of the categories of things residing in the human being. As to his outward self the human being is no more than an animal; but his inward self makes him different. By means of his inward self both this inward self and his outward self can be raised towards heaven and up to God, and can as a consequence receive faith and love. This is why animals were used in sacrifices and burnt offerings. The person who knows nothing of all this cannot possibly know the reason why it was commanded to offer young bulls, rams, or he-lambs on one occasion, oxen, she-goats, and she-lambs on another, and he-goats, he-kids, and she-kids of she-goats on yet another. What other reason could there be for these differences? For the meaning of animals or beasts in the Word as forms of good or evils present with a person, and also truths or falsities, see 142, 143, 246, 714, 715, 776, 1823, 2179, 2180, 2781, 3218, 3519, 5198, 7523, 7872, 9090; and for their use in sacrifices on account of that meaning, 1823, 2180, 2805, 2807, 2830.

[3] So far however as sacrifices and burnt offerings of those creatures are concerned it should be recognized that,

1. Representative worship among the Jewish and Israelite nation consisted first and foremost in sacrifices and burnt offerings.

2. Sacrifices and burnt offerings in general served to mean the regeneration of a person by means of the truths of faith and forms of the good of love received from the Lord, and in the highest sense the glorification of the Lord's Human.

3. Everything belonging to worship - all the different things constituting it, thus worship in all its variety - was represented by the sacrifices and burnt offerings; and this is why it was decreed that different kinds of living creatures should be used.

[4] But to deal with these considerations in detail,

1. Representative worship among the Jewish and Israelite nation consisted first and foremost in sacrifices and burnt offerings

This is clear from the fact that they were used for every sin and all guilt, and also for every consecration and admission to office, besides being used daily, on every sabbath, at each new moon, and at every feast; and for this reason the altar was the holiest object of all. Every other act of worship among that nation grew out of an occasion for sacrifice, which explains why it says in Daniel, when the abolition of representative worship is the subject, that the sacrifice and the offering will cease, Daniel 9:27, and the continual [sacrifice] will be removed, Daniel 8:10-13; 11:31; 12:11. In particular 'the continual' means the sacrifice that was offered daily, and in general all worship. But see what has been shown already on these matters,

Sacrifices in general mean all representative worship, 923, 2165, 6905, 8680, 8936.

The altar was the chief representative of the Lord and consequently of worship, 2777, 2811, 8935, 8940, 9388, 9389, 9714, 9964.

The ancients before Eber knew nothing about sacrifices, 2180.

Sacrifices were established in Eber's time, existing from then on among the Hebrew nation, and consequently among the descendants of Jacob, and why they did so, 1128, 1343, 2180, 2818.

Sacrifices were not commanded, only permitted, 2180.

[5] 2. Sacrifices and burnt offerings in general served to mean the regeneration of a person by means of the truths of faith in the Lord and forms of the good of love to Him, both received from the Lord

This is clear from the fact that all aspects of worship have regard to purification from evils and falsities, the implantation of truth and good, and the joining together of these, thus to regeneration since by means of those three a person is regenerated. This explains why sacrifices and burnt offerings were offered for every sin and all guilt; and it says, when they were offered, that it was expiated and would be pardoned, Leviticus 4:20, 26, 31, 35; 5:6, 10, 13, 18; 6:7; 7:7; 10:17; 14:18-19; 15:30-31; 16:6, 24; 17:11. The pardoning of sins, expiation, propitiation, and redemption are nothing other than purification from evils and falsities, the implantation of goodness and truth, and the joining together of these, which is regeneration, 9076, 9452-9454, 9937, 9938. The whole process of regeneration is also described by the specific observances belonging to each sacrifice and burnt offering, and a clear view of that process emerges when the internal sense is used to unfold the representative elements of it, 10022.

[6] In the highest sense sacrifices and burnt offerings serve to mean the glorification of the Lord's Human

This is so because all the ritual observances belonging to worship that were established among the Israelite and Jewish nation had regard solely to the Lord; thus more than all else the sacrifices and burnt offerings - by which in general everything belonging to worship was represented, as shown above - had regard to Him. Furthermore the only source of human regeneration is the Lord, 9486, 9487, 9506, 9715, 9809, 10019. When therefore the Word deals with human regeneration the subject in the highest sense is the glorification of the Lord's Human; for the regeneration of a person is an image of the glorification of the Lord, 3138, 3212, 3296, 3490, 4402, 5688. Glorifying His Human implies making it Divine, whereas regenerating a person implies making him heavenly, in order that what is Divine and the Lord's may dwell in him.

[7] 3. Everything belonging to worship - all the different things constituting it, thus worship in all its variety - was represented by the sacrifices and burnt offerings; and this is why it was decreed that different kinds of living creatures should be used

This is clear from all the different situations for which sacrifices and burnt offerings were prescribed - for sins committed through error, and for sins not committed through error; for every trespass and uncleanness, whether on the part of a priest, the whole congregation, a leader, or any ordinary person 1 ; for cleansing from leprosy; for purification after childbirth; for consecration of the altar, the tent of meeting, and everything in it; for the cleansing of these when Aaron went once a year into the holy of holies; for the admission of Aaron and his sons to the priestly office; for the consecration of Nazirites; and in general at the three feasts, at each new moon, on the sabbaths, and morning and evening 2 every day; and in addition votive offerings and free-will offerings.

[8] Since sacrifices and burnt offerings were prescribed for so many different situations and they represented all the different things constituting worship, it was also decreed that different kinds of creatures should be used - young bulls, oxen, and he-goats; rams, she-goats, and he-kids; and he-lambs, she-lambs, and she-kids of she-goats. Sacrifices and burnt offerings of young bull, ox, and he-goat represented the purification and regeneration of the external or natural man; those of ram, she-goat, and he-kid represented the purification and regeneration of the internal or spiritual man; and those of he-lamb, she-lamb, and she-kid of the she-goats represented the purification and regeneration of the inmost or celestial man. For there are three degrees that follow in order in a person, namely celestial, spiritual, and natural, see 9992, 10005, 10017; and if a person is to be regenerated the things that are internal and those that are external must be regenerated, see the places referred to in 9325(end).

[9] But what is meant specifically by the sacrifice and burnt offering of a ram that are referred to in the present chapter is clear from places in the Word where sacrifices and burnt offerings of rams are described or where a ram is mentioned. From those places it is evident that 'a ram' means the good of innocence and charity in the internal man, and that a sacrifice and burnt offering of it mean purification and regeneration of the internal man, and so the implantation of the good of innocence and charity there. This meaning of 'a ram' is clear from the following places: In Isaiah,

All the flocks of Arabia will be gathered to you, the rams of Nebaioth will minister to you; they will come up with acceptance on My altar. Isaiah 60:7.

This refers to the Lord, and to heaven and His Church. 'The flocks of Arabia' are all the forms of good belonging to the internal man, 'the rams of Nebaioth' are the forms of the good of innocence and charity there, 'flocks' being forms of good that belong to the internal man, see 8937, 9135, 'Arabia' a place where good exists, 3268, and 'Nebaioth' those there who are governed by that good, 3268, 3686, 3688.

[10] In Ezekiel,

Arabia and all the princes of Kedar, [these were] the merchants of your hand through [the trading of] small cattle, and rams, and he-goats. Ezekiel 27:21.

This refers to Tyre, by which is meant the Church where cognitions or knowledge of good and truth exist, 1201. 'The merchants' are those who possess them and pass them on, 2967, 4453; 'cattle' are forms of the good of love, 'rams' forms of the good of charity, and 'he-goats' forms of the good of faith. In the Word reference is made to 'flocks', 'small cattle' 3 , and 'members of the flock', for which the original language has distinct and separate terms. By 'flocks' internal things in general are meant, by 'members of the flock' the same things in particular, and by 'small cattle' inmost things in particular. But by 'herds' external things are meant. In Jeremiah,

I will cause them to come down like small cattle to the slaughter, like rams with he-goats. Jeremiah 51:40.

'Small cattle', 'rams', and 'he-goats' here have much the same meaning.

[11] In Ezekiel,

Thus said the Lord Jehovih, Behold, I am judging between members of the flock and members of the flock 4 , between rams, and between he-goats. Ezekiel 34:17.

'Between members of the flock and members of the flock' stands for between those with whom interior things of good and of evil are present. 'Between rams and between he-goats' stands for between those with whom charity and consequently faith are present and those with whom truths of faith without charity are present. 'Rams' here have the same meaning as 'sheep', rams being male sheep. For the meaning of 'sheep' as those with whom charity and consequently faith are present, see 4169, 4809; and for that of 'he-goats' as those with whom truths that are called the truths of faith are present but without charity, 4169(end), 4769. The ram and the he-goat in Daniel 8:1-end have the same meaning, as do the sheep and the goats in Matthew 25:32-end.

[12] In Moses,

If a soul has sinned through error he shall bring his guilt offering to Jehovah, a ram without blemish out of the flock. Leviticus 5:15, 18; 6:6.

By sacrifices of rams is meant purification of the internal man and the implantation of the good of innocence there; for sin committed through error is sin owing to ignorance that has innocence within it, and the innocence of ignorance belongs to the internal man.

[13] In the same author,

At new moons they were to offer two young bulls, one ram, and seven lambs, and afterwards a he-goat of the she-goats. The same thing was to be done every day during Passover, and also on the day of the firstfruits. Numbers 28:11, 15, 19, 22, 27, [Numbers 28:30.]

All this was done in order that the purification of the whole person - the external, the internal, and the inmost - might be represented. The purification of the external man was represented by the sacrifice and burnt offering of the young bulls, of the internal by those of the ram, and of the inmost by those of the lambs. And since purification was represented, so too was the implantation of the good of innocence; for a young bull is the good of innocence in the external man, a ram that good in the internal man, and a lamb that good in the inmost man, as has been stated above. The reason why the last of the creatures was a he-goat was that 'a he-goat' means the truth of faith in the external man, and the truth of faith there is last and lowest, 9959. Since the forms of good and the truths present with a person follow one another in this order, therefore also the gifts of the princes of Israel when the altar and the tent of meeting were anointed were a young bull, a ram, and a lamb for burnt offerings, and a he-goat of the she-goats for a sacrifice, Numbers 7:15-17, 21-23, 27-29, 33ff.

From all this it may now be recognized that 'a ram' means the good of innocence and charity in the internal man.

Poznámky pod čarou:

1. literally, any soul

2. literally, between the evenings

3. The expression small cattle describes animals belonging to a flock.

4. i.e. between good ones and bad ones

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

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