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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 # 2015

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2015. That 'kings will come out of you' means that all truth comes from Him is clear from the meaning of 'a king' as truth in both the historical and the prophetical sections of the Word, as stated in 1672 but not yet shown to be so. From the meaning of 'nations' as goods, and from the meaning of 'kings' as truths, the nature of the internal sense of the Word becomes clear, and also how remote it is from the sense of the letter. No one reading the Word, especially the historical section, believes anything other than that 'nations' referred to there means nations, or that 'kings' there means kings, and therefore that the nations mentioned there, or the kings, are the real subject of the very Word itself. But when the idea of nations and also of kings reaches angels it perishes altogether, and good and truth take their place instead. This is bound to seem strange and indeed a paradox, but it is nevertheless the truth. The matter may also become clear to anyone from the fact that if nations were meant in the Word by 'nations' and kings by 'kings', the Word of the Lord would hardly embody anything more than some historical or other piece of writing and so would be something of a worldly nature, when in fact everything in the Word is Divine and so is celestial and spiritual.

[2] Take merely the statement in the present verse about Abraham's being made fruitful, nations being made of him, and kings coming out of him. What else is this but something purely worldly and nothing at all heavenly? Indeed these assertions entail no more than the glory of this world, a glory which is absolutely nothing in heaven. But if this is the Word of the Lord then its glory must be that of heaven, not that of the world. This also is why the sense of the letter is completely erased and disappears when it passes into heaven, and is purified in such a way that nothing worldly at all is intermingled. For 'Abraham' is not used to mean Abraham but the Lord; nor is 'being fruitful' used to mean his descendants who would increase more and more but the endless growth of good belonging to the Lord's Human Essence. 'Nations' do not mean nations but goods, and 'kings' do not mean kings but truths. Nevertheless the narrative in the sense of the letter remains historically true, for Abraham was indeed spoken to in this way; and he was indeed made fruitful in this way, with nations as well as kings descending from him.

[3] That 'kings' means truths becomes clear from the following places: In Isaiah,

The sons of the foreigner will build up your walls, and their kings will minister to you. You will suck the milk of nations, and the breast of kings will you suck. Isaiah 60:10, 16.

What 'sucking the milk of nations and the breast of kings' means is not at all evident from the letter but from the internal sense, in which being endowed with goods and instructed in truths is meant. In Jeremiah,

There will enter through the gates of this city kings and princes seated on the throne of David, riding in chariots and on horses. Jeremiah 17:25; 22:4.

'Riding in chariots and on horses' is a prophecy meaning the abundance of things of the understanding, as becomes clear from very many places in the Prophets. Thus the prophecy that 'kings will enter through the gates of the city' means in the internal sense that they were to be endowed with truths of faith. This sense of the Word is the heavenly sense into which the worldly sense of the letter passes.

[4] In the same prophet,

Jehovah has spurned in His fierce indignation king and priest. The gates of Zion have sunk into the ground, He has destroyed and broken in pieces her bars. King and princes are among the nations; the law is no more. Lamentations 2:6, 9.

Here 'king' stands for the truth of faith, 'priest' for the good of charity, 'Zion' for the Church, which is destroyed and its bars broken in pieces. Consequently 'king and princes among the nations', that is, truth and what belongs to truth, will be so completely banished that 'the law is no more', that is, nothing of the doctrine of faith will exist any more. In Isaiah,

Before the boy knows to refuse evil and to choose good, the ground will be abandoned which you loathe in the presence of its two kings. Isaiah 7:16.

This refers to the Lord's Coming. 'The land that will be abandoned' stands for faith which at that time would not exist. 'The kings' are the truths of faith which would be loathed.

[5] In the same prophet,

I will lift up My hand to the nations and raise My ensign to the peoples; and they will bring your sons in their bosom, and your daughters will be carried on their shoulder. Kings will be your foster fathers and their queens your wet-nurses. Isaiah 49:22-23.

'Nations' and 'daughters' stand for goods, 'peoples' and 'sons' for truths, as shown in Volume One. That 'nations' stands for goods, 1259, 1260, 1416, 1849, as does 'daughters', 489-491, while 'peoples' stands for truths, 1259, 1260, as does 'sons', 489, 491, 533, 1147. 'Kings' therefore stands for truths, in general by which they will be nourished, and 'queens' for goods by which they will be suckled. Whether you speak of goods and truths or of those who are governed by goods and truths it amounts to the same.

[6] In the same prophet,

He will spatter many nations, kings will shut their mouths because of him, 1 for that which has [not] been told them they have seen, and that which they have not heard they have understood. Isaiah 52:15.

This refers to the Lord's Coming. 'Nations' stands for those who are stirred by an affection for goods, 'kings' those who are stirred by an affection for truths. In David,

Now, O kings, be intelligent; be instructed, O judges of the earth. Serve Jehovah with fear, and rejoice with trembling. Kiss the Son lest He perhaps be angry and you perish in the way. Psalms 2:10-12.

'Kings' stands for people who are governed by truths, and who by virtue of truths are also in many places called 'king's sons'. 'The Son' here stands for the Lord, and he is called the Son here because he is Truth itself, and the source of all truth.

[7] In John,

They will sing a new song, You are worthy to take the Book and to open its seals. You have made us kings and priests to our God so that we shall reign on the earth. Revelation 5:9-10.

Here people who are governed by truths are called 'kings'. The Lord also calls them 'the sons of the kingdom' in Matthew,

He who sows the good seed is the Son of Man, the field is the world, the seed are the sons of the kingdom, and the tares are the sons of the evil one. Matthew 13:37-38.

In John,

The sixth angel poured out his bowl over the great river Euphrates and its water was dried up to prepare the way of the kings who were from the east. Revelation 16:12.

'Euphrates' clearly does not mean the Euphrates, nor does 'kings from the east' mean kings from that quarter. What 'Euphrates' does mean may be seen in 120, 1585, 1866, from which it is evident that 'the way of the kings who were from the cast' means truths of faith that derive from goods of love.

[8] In the same book,

The nations that are saved will walk in its light, and the kings of the earth will bring their glory and honour into it. Revelation 21:24.

Here 'nations' stands for people who are governed by goods, 'kings of the earth' for those who are governed by truths, which is also evident from the fact that the details here are prophetical, not historical. In the same book,

With the great harlot seated on many waters the kings of the earth have committed whoredom and have become drunk with the wine of her whoredom. Revelation 17:2.

And elsewhere in the same book,

Babylon has given all nations drink from the wine of the fury of her whoredom; and the kings of the earth have committed whoredom with her. Revelation 18:1, 3, 9.

Here similarly it is clear that 'the kings of the earth' does not mean kings, for the subject is the falsification and adulteration of the doctrine of faith, that is, of truth, which are 'whoredom'. 'Kings of the earth' stands for truths that have been falsified and adulterated.

[9] In the same book,

The ten horns that you saw are ten kings who have not yet received a kingdom but are receiving authority as kings for one hour, together with the beast. These will be of one mind, and they will hand over power and authority to the beast. Revelation 17:12-13.

That 'kings' here does not mean kings may also be evident to anyone. If kings were meant, then 'ten kings receiving authority as kings for one hour' would be quite unintelligible, as similarly with the following words in the same book,

I saw the beast and the kings of the earth, and their armies gathered to make war with Him who was sitting on the horse, and with His army. Revelation 19:19

In verse 13 of the same chapter it is stated explicitly that the One who was sitting on the horse was The Word of God, against which the kings of the earth are said to have been gathered. 'The beast' stands for goods of love that have been profaned, 'kings' for truths of faith that have been adulterated; these are called 'kings of the earth' because they exist within the Church - 'earth' meaning the Church, see 662, 1066, 1067, 1262. 'The white horse' stands for the understanding of truth, 'He who was sitting on the horse' for the Word. This matter is plainer still in Daniel 11, describing the war between the king of the south and the king of the north, by which is meant the conflict of truths with falsities. Here such conflicts are described as a war that took place in history.

[10] Since 'a king' means truth, what is meant in the internal sense when the Lord is called King, and also a Priest, is made clear; and what essential quality of the Lord was represented by kings, and what by priests, is also made clear. 'Kings' represented His Divine Truth, and 'priests' His Divine Good. All the laws of order by which the Lord governs the universe as King are truths, while all the laws by which He governs the universe as Priest and by which He rules even over truths themselves are goods. For government from truths alone condemns everyone to hell, but government from goods lifts them out of that place and raises them up into heaven; see 1728. Because, in the Lord's case, these two - truths and goods - are joined together, they were also represented in ancient times by kingship and priesthood combined, as with Melchizedek who was at one and the same time king of Salem and priest to God Most High, Genesis 14:18. And at a later time among the Jews where the representative Church was established in a form of its own He was represented by judges and priests, and after that by kings.

[11] But because 'kings' represented truths which ought not to be paramount for the reason, already stated, that they condemn, the very idea was so objectionable that the Jews were reproached for it. The nature of truth regarded in itself has been described in 1 Samuel 8:11-18, as the rights of a king; and previous to that, in Moses, in Deuteronomy 17:14-18, they had been commanded through Moses to choose genuine truth deriving from good, not spurious truth, and not to pollute it with reasonings and factual knowledge. These are the considerations which the directive concerning a king given in the place in Moses referred to above embodies within itself. No one can possibly see this from the sense of the letter, but it is nevertheless evident from the details within the internal sense. This shows why 'a king' and 'kingship' represented and meant nothing other than truth.

Poznámky pod čarou:

1. literally, over him

  
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Arcana Coelestia # 1672

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1672. 'And the kings who were with him' means the apparent truth that goes with that good. This is clear from the meaning of 'kings' in the Word. Kings, kingdoms, and peoples in the historical and prophetical sections of the Word mean truths and the things that belong to truths, as may be confirmed from many places. In the Word a careful distinction is made between people and nation, 'people' meaning truths, 'nation' goods, as shown already in 1259, 1260. Kings have reference to peoples, and not so much to nations. The children of Israel, before they sought to have kings, were 'a nation' and represented good, or that which is celestial; but after they desired a king and received one, they became 'a people' and represented not good or that which is celestial, but truth or that which is spiritual, and this was the reason why this was ascribed to them as a fault in 1 Samuel 8:7-end. This, in the Lord's Divine mercy, will be explained elsewhere. In the present verse, since 'Chedorlaomer' is referred to, and then the phrase 'the kings who were with him' is added, both good and truth are meant - good by 'Chedorlaomer' and truth by 'the kings'. But what kind of good and truth it was when the Lord's temptations first began has been stated above.

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