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Daniel 2

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1 καί-C ἐν-P ὁ- A--DSN ἔτος-N3E-DSN ὁ- A--DSN δεύτερος-A1A-DSN ὁ- A--GSF βασιλεία-N1A-GSF *ναβουχοδονοσορ-N---GSM συνβαίνω-VZI-AAI3S εἰς-P ὅραμα-N3M-APN καί-C ἐνύπνιον-N2N-APN ἐνπίπτω-VB--AAN ὁ- A--ASM βασιλεύς-N3V-ASM καί-C ταράσσω-VQ--APN ἐν-P ὁ- A--DSN ἐνύπνιον-N2N-DSN αὐτός- D--GSM καί-C ὁ- A--NSM ὕπνος-N2--NSM αὐτός- D--GSM γίγνομαι-VBI-AMI3S ἀπό-P αὐτός- D--GSM

2 καί-C ἐπιτάσσω-VAI-AAI3S ὁ- A--NSM βασιλεύς-N3V-NSM εἰςφέρω-VQ--APN ὁ- A--APM ἐπαοιδός-N2--APM καί-C ὁ- A--APM μάγος-N2--APM καί-C ὁ- A--APM φαρμακός-N2--APM ὁ- A--GPM *χαλδαῖος-N2--GPM ἀναἀγγέλλω-VA--AAN ὁ- A--DSM βασιλεύς-N3V-DSM ὁ- A--APN ἐνύπνιον-N2N-APN αὐτός- D--GSM καί-C παραγίγνομαι-VB--AMPNPM ἵστημι-VAI-AAI3P παρά-P ὁ- A--DSM βασιλεύς-N3V-DSM

3 καί-C εἶπον-VBI-AAI3S αὐτός- D--DPM ὁ- A--NSM βασιλεύς-N3V-NSM ἐνύπνιον-N2N-ASN ὁράω-VX--XAI1S καί-C κινέω-VCI-API3S ἐγώ- P--GS ὁ- A--NSN πνεῦμα-N3M-NSN ἐπιγιγνώσκω-VZ--AAN οὖν-X θέλω-V1--PAI1S ὁ- A--ASN ἐνύπνιον-N2N-ASN

4 καί-C λαλέω-VAI-AAI3P ὁ- A--NPM *χαλδαῖος-N2--NPM πρός-P ὁ- A--ASM βασιλεύς-N3V-ASM *συριστί-D κύριος-N2--VSM βασιλεύς-N3V-VSM ὁ- A--ASM αἰών-N3W-ASM ζάω-V3--PAD2S ἀναἀγγέλλω-VA--AAD2S ὁ- A--ASN ἐνύπνιον-N2N-ASN σύ- P--GS ὁ- A--DPM παῖς-N3D-DPM σύ- P--GS καί-C ἐγώ- P--NP σύ- P--DS φράζω-VF--FAI1P ὁ- A--ASF σύγκρισις-N3I-ASF αὐτός- D--GSN

5 ἀποκρίνω-VC--APPNSM δέ-X ὁ- A--NSM βασιλεύς-N3V-NSM εἶπον-VBI-AAI3S ὁ- A--DPM *χαλδαῖος-N2--DPM ὅτι-C ἐάν-C μή-D ἀποἀγγέλλω-VA--AAS2P ἐγώ- P--DS ἐπί-P ἀλήθεια-N1A-GSF ὁ- A--ASN ἐνύπνιον-N2N-ASN καί-C ὁ- A--ASF οὗτος- D--GSN σύγκρισις-N3I-ASF δηλόω-VA--AAS2P ἐγώ- P--DS παραδειγματίζω-VS---FPI2P καί-C ἀναλαμβάνω-VV--FPI3S σύ- P--GP ὁ- A--APN ὑποἄρχω-V1--PAPAPN εἰς-P ὁ- A--ASN βασιλικός-A1--ASN

6 ἐάν-C δέ-X ὁ- A--ASN ἐνύπνιον-N2N-ASN διασαφέω-VA--AAS2P ἐγώ- P--DS καί-C ὁ- A--ASF οὗτος- D--GSN σύγκρισις-N3I-ASF ἀναἀγγέλλω-VA--AAS2P λαμβάνω-VF--FMI2P δόμα-N3M-APN παντοῖος-A1A-APN καί-C δοξάζω-VS--FPI2P ὑπό-P ἐγώ- P--GS δηλόω-VA--AAD2P ἐγώ- P--DS ὁ- A--ASN ἐνύπνιον-N2N-ASN καί-C κρίνω-VA--AAD2P

7 ἀποκρίνω-VCI-API3P δέ-X ἐκ-P δεύτερος-A1A-GSN λέγω-V1--PAPNPM βασιλεύς-N3V-VSM ὁ- A--ASN ὅραμα-N3M-ASN εἶπον-VB--AAD2S καί-C ὁ- A--NPM παῖς-N3D-NPM σύ- P--GS κρίνω-VF2-FAI3P πρός-P οὗτος- D--APN

8 καί-C εἶπον-VBI-AAI3S αὐτός- D--DPM ὁ- A--NSM βασιλεύς-N3V-NSM ἐπί-P ἀλήθεια-N1A-GSF οἶδα-VX--XAI1S ὅτι-C καιρός-N2--ASM σύ- P--NP ἐκἀγοράζω-V1--PAI2P καθάπερ-D ὁράω-VX--XAI2P ὅτι-C ἀποἵστημι-VHI-AAI3S ἀπό-P ἐγώ- P--GS ὁ- A--ASN πρᾶγμα-N3M-ASN καθάπερ-D οὖν-X προςτάσσω-VX--XAI1S οὕτως-D εἰμί-VF--FMI3S

9 ἐάν-C μή-D ὁ- A--ASN ἐνύπνιον-N2N-ASN ἀποἀγγέλλω-VA--AAS2P ἐγώ- P--DS ἐπί-P ἀλήθεια-N1A-GSF καί-C ὁ- A--ASF οὗτος- D--GSN σύγκρισις-N3I-ASF δηλόω-VA--AAS2P θάνατος-N2--DSM περιπίπτω-VF2-FMI2P συνεἶπον-VAI-AMI2P γάρ-X λόγος-N2--APM ψευδής-A3H-APM ποιέω-VA--AMN ἐπί-P ἐγώ- P--GS ἕως-C ἄν-X ὁ- A--NSM καιρός-N2--NSM ἀλλοιόω-VC--APS3S νῦν-D οὖν-X ἐάν-C ὁ- A--ASN ῥῆμα-N3M-ASN εἶπον-VB--AAS2P ἐγώ- P--DS ὅς- --ASN ὁ- A--ASF νύξ-N3--ASF ὁράω-VX--XAI1S γιγνώσκω-VF--FMI1S ὅτι-C καί-D ὁ- A--ASF οὗτος- D--GSN κρίσις-N3I-ASF δηλόω-VF--FAI2P

10 καί-C ἀποκρίνω-VCI-API3P ὁ- A--NPM *χαλδαῖος-N2--NPM ἐπί-P ὁ- A--GSM βασιλεύς-N3V-GSM ὅτι-C οὐδείς-A3--NSM ὁ- A--GPM ἐπί-P ὁ- A--GSF γῆ-N1--GSF δύναμαι-VF--FMI3S εἶπον-VB--AAN ὁ- A--DSM βασιλεύς-N3V-DSM ὅς- --NSN ὁράω-VX--XAI3S καθάπερ-D σύ- P--NS ἐρωτάω-V3--PAI2S καί-C πᾶς-A3--NSM βασιλεύς-N3V-NSM καί-C πᾶς-A3--NSM δυνάστης-N1M-NSM τοιοῦτος- D--ASN πρᾶγμα-N3M-ASN οὐ-D ἐπιἐρωτάω-V3--PAI3S πᾶς-A3--ASM σοφός-A1--ASM καί-C μάγος-N2--ASM καί-C *χαλδαῖος-N2--ASM

11 καί-C ὁ- A--NSM λόγος-N2--NSM ὅς- --ASM ζητέω-V2--PAI2S βασιλεύς-N3V-VSM βαρύς-A3U-NSM εἰμί-V9--PAI3S καί-C ἐπίδοξος-A1B-NSM καί-C οὐδείς-A3--NSM εἰμί-V9--PAI3S ὅς- --NSM δηλόω-VF--FAI3S οὗτος- D--APN ὁ- A--DSM βασιλεύς-N3V-DSM εἰ-C μήτι-D ἄγγελος-N2--NSM ὅς- --GSM οὐ-D εἰμί-V9--PAI3S κατοικητήριον-N2--ASN μετά-P πᾶς-A1S-GSF σάρξ-N3K-GSF ὅθεν-D οὐ-D ἐνδέχομαι-V1--PMI3S γίγνομαι-VB--AMN καθάπερ-D οἴομαι-V1--PAI3S

12 τότε-D ὁ- A--NSM βασιλεύς-N3V-NSM στυγνός-A1--NSM γίγνομαι-VB--AMPNSM καί-C περίλυπος-A1B-NSM προςτάσσω-VAI-AAI3S ἐκἄγω-VB--AAN πᾶς-A3--APM ὁ- A--APM σοφός-A1--APM ὁ- A--GSF *βαβυλωνία-N1A-GSF

13 καί-C δογματίζω-VSI-API3S πᾶς-A3--APM ἀποκτείνω-VA--AAN ζητέω-VAI-API3S δέ-X ὁ- A--NSM *δανιηλ-N---NSM καί-C πᾶς-A3--NPM ὁ- A--NPM μετά-P αὐτός- D--GSM χάρις-N3--ASF ὁ- A--GSN συν ἀποὄλλυμι-VB--AMN

14 τότε-D *δανιηλ-N---NSM εἶπον-VBI-AAI3S βουλή-N1--ASF καί-C γνώμη-N1--ASF ὅς- --ASF ἔχω-V1I-IAI3S *αριώχης-N1M-DSM ὁ- A--DSM ἀρχιμάγειρος-N2--DSM ὁ- A--GSM βασιλεύς-N3V-GSM ὅς- --DSM προςτάσσω-VAI-AAI3S ἐκἄγω-VB--AAN ὁ- A--APM σοφιστής-N1M-APM ὁ- A--GSF *βαβυλωνία-N1A-GSF

15 καί-C πυνθάνομαι-V1I-IMI3S αὐτός- D--GSM λέγω-V1--PAPNSM περί-P τίς- I--GSN δογματίζω-V1--PMI3S πικρῶς-D παρά-P ὁ- A--GSM βασιλεύς-N3V-GSM τότε-D ὁ- A--ASN πρόσταγμα-N3M-ASN σημαίνω-VAI-AAI3S ὁ- A--NSM *αριώχης-N1M-NSM ὁ- A--DSM *δανιηλ-N---DSM

16 ὁ- A--NSM δέ-X *δανιηλ-N---NSM εἰςἔρχομαι-VBI-AAI3S ταχέως-D πρός-P ὁ- A--ASM βασιλεύς-N3V-ASM καί-C ἀξιόω-VAI-AAI3S ἵνα-C δίδωμι-VC--APS3S αὐτός- D--DSM χρόνος-N2--NSM παρά-P ὁ- A--GSM βασιλεύς-N3V-GSM καί-C δηλόω-VA--AAS3S πᾶς-A3--ASM ἐπί-P ὁ- A--GSM βασιλεύς-N3V-GSM

17 τότε-D ἀποἔρχομαι-VB--AAPNSM *δανιηλ-N---NSM εἰς-P ὁ- A--ASM οἶκος-N2--ASM αὐτός- D--GSM ὁ- A--DSM *ανανιας-N1T-DSM καί-C *μισαηλ-N---DSM καί-C *αζαριας-N1T-DSM ὁ- A--DPM συνέταιρος-N2--DPM ὑποδεικνύω-VAI-AAI3S πᾶς-A3--APN

18 καί-C παραἀγγέλλω-VAI-AAI3S νηστεία-N1A-ASF καί-C δέησις-N3I-ASF καί-C τιμωρία-N1A-ASF ζητέω-VA--AAN παρά-P ὁ- A--GSM κύριος-N2--GSM ὁ- A--GSM ὕψιστος-A1--GSM περί-P ὁ- A--GSN μυστήριον-N2N-GSN οὗτος- D--GSN ὅπως-C μή-D ἐκδίδωμι-VC--APS3P *δανιηλ-N---NSM καί-C ὁ- A--NPM μετά-P αὐτός- D--GSM εἰς-P ἀπώλεια-N1A-ASF ἅμα-D ὁ- A--DPM σοφιστής-N1M-DPM *βαβυλών-N3W-GSF

19 τότε-D ὁ- A--DSM *δανιηλ-N---DSM ἐν-P ὅραμα-N3M-DSN ἐν-P αὐτός- D--DSF ὁ- A--DSF νύξ-N3--DSF ὁ- A--NSN μυστήριον-N2N-NSN ὁ- A--GSM βασιλεύς-N3V-GSM ἐκφαίνω-VCI-API3S εὐσήμως-D τότε-D *δανιηλ-N---NSM εὐλογέω-VA--AAI3S ὁ- A--ASM κύριος-N2--ASM ὁ- A--ASM ὕψιστος-A1--ASM

20 καί-C ἐκφωνέω-VA--AAPNSM εἶπον-VBI-AAI3S εἰμί-VF--FMI3S ὁ- A--NSN ὄνομα-N3M-NSN ὁ- A--GSM κύριος-N2--GSM ὁ- A--GSM μέγας-A1--GSM εὐλογέω-VM--XPPASM εἰς-P ὁ- A--ASM αἰών-N3W-ASM ὅτι-C ὁ- A--NSF σοφία-N1A-NSF καί-C ὁ- A--NSF μεγαλωσύνη-N1--NSF αὐτός- D--GSM εἰμί-V9--PAI3S

21 καί-C αὐτός- D--NSM ἀλλοιόω-V4--PAI3S καιρός-N2--APM καί-C χρόνος-N2--APM μεταἵστημι-V6--PAPNSM βασιλεύς-N3V-NPM καί-C καταἵστημι-V6--PAPNSM δίδωμι-V8--PAPNSM σοφός-A1--DPM σοφία-N1A-ASF καί-C σύνεσις-N3I-ASF ὁ- A--DPM ἐν-P ἐπιστήμη-N1--DSF εἰμί-V9--PAPDPM

22 ἀνακαλύπτω-V1--PAPNSM ὁ- A--APN βαθύς-A3U-APN καί-C σκοτεινός-A1--APN καί-C γιγνώσκω-V1--PAPNSM ὁ- A--APN ἐν-P ὁ- A--DSN σκότος-N3E-DSN καί-C ὁ- A--APN ἐν-P ὁ- A--DSN φῶς-N3T-DSN καί-C παρά-P αὐτός- D--DSM κατάλυσις-N3I-NSF

23 σύ- P--DS κύριος-N2--VSM ὁ- A--GPM πατήρ-N3--GPM ἐγώ- P--GS ἐκὁμολογέω-V2--PMI1S καί-C αἰνέω-V2--PAI1S ὅτι-C σοφία-N1A-ASF καί-C φρόνησις-N3I-ASF δίδωμι-VAI-AAI2S ἐγώ- P--DS καί-C νῦν-D σημαίνω-VAI-AAI2S ἐγώ- P--DS ὅσος-A1--APN ἀξιόω-VAI-AAI1S ὁ- A--GSN δηλόω-VA--AAN ὁ- A--DSM βασιλεύς-N3V-DSM πρός-P οὗτος- D--APN

24 εἰςἔρχομαι-VB--AAPNSM δέ-X *δανιηλ-N---NSM πρός-P ὁ- A--ASM *αριωχ-N---ASM ὁ- A--ASM καταἵστημι-VC--APPASM ὑπό-P ὁ- A--GSM βασιλεύς-N3V-GSM ἀποκτείνω-VA--AAN πᾶς-A3--APM ὁ- A--APM σοφιστής-N1M-APM ὁ- A--GSF *βαβυλωνία-N1A-GSF εἶπον-VBI-AAI3S αὐτός- D--DSM ὁ- A--APM μέν-X σοφιστής-N1M-APM ὁ- A--GSF *βαβυλωνία-N1A-GSF μή-D ἀποὀλλύω-VA--AAS2S εἰςἄγω-VB--AAD2S δέ-X ἐγώ- P--AS πρός-P ὁ- A--ASM βασιλεύς-N3V-ASM καί-C ἕκαστος-A1--APN ὁ- A--DSM βασιλεύς-N3V-DSM δηλόω-VF--FAI1S

25 τότε-D *αριωχ-N---NSM κατά-P σπουδή-N1--ASF εἰςἄγω-VBI-AAI3S ὁ- A--ASM *δανιηλ-N---ASM πρός-P ὁ- A--ASM βασιλεύς-N3V-ASM καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM ὅτι-C εὑρίσκω-VX--XAI1S ἄνθρωπος-N2--ASM σοφός-A1--ASM ἐκ-P ὁ- A--GSF αἰχμαλωσία-N1A-GSF ὁ- A--GPM υἱός-N2--GPM ὁ- A--GSF *ἰουδαία-N1A-GSF ὅς- --NSM ὁ- A--DSM βασιλεύς-N3V-DSM δηλόω-VF--FAI3S ἕκαστος-A1--APN

26 ἀποκρίνω-VC--APPNSM δέ-X ὁ- A--NSM βασιλεύς-N3V-NSM εἶπον-VBI-AAI3S ὁ- A--DSM *δανιηλ-N---DSM ἐπικαλέω-V2--PPPDSM δέ-X *χαλδαϊστί-D *βαλτασαρ-N---DSM δύναμαι-VF--FMI2S δηλόω-VA--AAN ἐγώ- P--DS ὁ- A--ASN ὅραμα-N3M-ASN ὅς- --ASN ὁράω-VBI-AAI1S καί-C ὁ- A--ASF οὗτος- D--GSN σύγκρισις-N3I-ASF

27 ἐκφωνέω-VA--AAPNSM δέ-X ὁ- A--NSM *δανιηλ-N---NSM ἐπί-P ὁ- A--GSM βασιλεύς-N3V-GSM εἶπον-VBI-AAI3S ὁ- A--ASN μυστήριον-N2N-ASN ὅς- --ASN ὁράω-VX--XAI3S ὁ- A--NSM βασιλεύς-N3V-NSM οὐ-D εἰμί-V9--PAI3S σοφός-A1--GPM καί-C φαρμακός-N2--GPM καί-C ἐπαοιδός-N2--GPM καί-C γαζαρηνός-N2--GPM ὁ- A--NSF δήλωσις-N3I-NSF

28 ἀλλά-C εἰμί-V9--PAI3S θεός-N2--NSM ἐν-P οὐρανός-N2--DSM ἀνακαλύπτω-V1--PAPNSM μυστήριον-N2N-APN ὅς- --NSM δηλόω-VAI-AAI3S ὁ- A--DSM βασιλεύς-N3V-DSM *ναβουχοδονοσορ-N---DSM ὅς- --APN δέω-V2--PAI3S γίγνομαι-VB--AMN ἐπί-P ἔσχατος-A1--GPF ὁ- A--GPF ἡμέρα-N1A-GPF βασιλεύς-N3V-VSM εἰς-P ὁ- A--ASM αἰών-N3W-ASM ζάω-V3--PAD2S ὁ- A--NSN ἐνύπνιον-N2N-NSN καί-C ὁ- A--NSN ὅραμα-N3M-NSN ὁ- A--GSF κεφαλή-N1--GSF σύ- P--GS ἐπί-P ὁ- A--GSF κοίτη-N1--GSF σύ- P--GS οὗτος- D--NSN εἰμί-V9--PAI3S

29 σύ- P--NS βασιλεύς-N3V-VSM κατακλίνω-VC--APPNSM ἐπί-P ὁ- A--GSF κοίτη-N1--GSF σύ- P--GS ὁράω-VX--XAI2S πᾶς-A3--APN ὅσος-A1--APN δέω-V2--PAI3S γίγνομαι-VB--AMN ἐπί-P ἔσχατος-A1--GPF ὁ- A--GPF ἡμέρα-N1A-GPF καί-C ὁ- A--NSM ἀνακαλύπτω-V1--PAPNSM μυστήριον-N2N-APN δηλόω-VAI-AAI3S σύ- P--DS ὅς- --APN δέω-V2--PAI3S γίγνομαι-VB--AMN

30 καΐἐμός-C+ PDS δέ-X οὐ-D παρά-P ὁ- A--ASF σοφία-N1A-ASF ὁ- A--ASF εἰμί-V9--PAPASF ἐν-P ἐγώ- P--DS ὑπέρ-P πᾶς-A3--APM ὁ- A--APM ἄνθρωπος-N2--APM ὁ- A--NSN μυστήριον-N2N-NSN οὗτος- D--NSN ἐκφαίνω-VCI-API3S ἀλλά-C ἕνεκεν-P ὁ- A--GSN δηλόω-VC--APN ὁ- A--DSM βασιλεύς-N3V-DSM σημαίνω-VCI-API3S ἐγώ- P--DS ὅς- --APN ὑπολαμβάνω-VBI-AAI2S ὁ- A--DSF καρδία-N1A-DSF σύ- P--GS ἐν-P γνῶσις-N3I-DSF

31 καί-C σύ- P--NS βασιλεύς-N3V-VSM ὁράω-VX--XAI2S καί-C ἰδού-I εἰκών-N3N-NSF εἷς-A1A-NSF καί-C εἰμί-V9I-IAI3S ὁ- A--NSF εἰκών-N3N-NSF ἐκεῖνος- D--NSF μέγας-A1--NSF σφόδρα-D καί-C ὁ- A--NSF πρόσοψις-N3I-NSF αὐτός- D--GSF ὑπερφερής-A3H-NSF ἵστημι-VXI-YAI3S ἐναντίον-P σύ- P--GS καί-C ὁ- A--NSF πρόσοψις-N3I-NSF ὁ- A--GSF εἰκών-N3N-GSF φοβερός-A1A-NSF

32 καί-C εἰμί-V9I-IAI3S ὁ- A--NSF κεφαλή-N1--NSF αὐτός- D--GSF ἀπό-P χρυσίον-N2N-GSN χρηστός-A1--GSN ὁ- A--NSN στῆθος-N3E-NSN καί-C ὁ- A--NPM βραχίων-N3N-NPM ἀργυροῦς-A1C-NPM ὁ- A--NSF κοιλία-N1A-NSF καί-C ὁ- A--NPM μηρός-N2--NPM χαλκοῦς-A1C-NPM

33 ὁ- A--NPN δέ-X σκέλος-N3E-NPN σιδηροῦς-A1C-NPN ὁ- A--NPM πούς-N3D-NPM μέρος-N3E-NSN μέν-X τις- I--NSN σίδηρος-N2--GSM μέρος-N3E-NSN δέ-X τις- I--NSN ὀστράκινος-A1--NSN

34 ὁράω-VX--XAI2S ἕως-P ὅστις- X--GSN τέμνω-VCI-API3S λίθος-N2--NSM ἐκ-P ὄρος-N3E-GSN ἄνευ-P χείρ-N3--GPF καί-C πατάσσω-VAI-AAI3S ὁ- A--ASF εἰκών-N3N-ASF ἐπί-P ὁ- A--APM πούς-N3D-APM ὁ- A--APM σιδηροῦς-A1C-APM καί-C ὀστράκινος-A1--APM καί-C κατααλέω-VAI-AAI3S αὐτός- D--APN

35 τότε-D λεπτός-A1--NPN γίγνομαι-VBI-AMI3S ἅμα-D ὁ- A--NSM σίδηρος-N2--NSM καί-C ὁ- A--NSN ὄστρακον-N2N-NSN καί-C ὁ- A--NSM χαλκός-N2--NSM καί-C ὁ- A--NSM ἄργυρος-N2--NSM καί-C ὁ- A--NSN χρυσίον-N2N-NSN καί-C γίγνομαι-VBI-AMI3S ὡσεί-D λεπτός-A1--NSNC ἄχυρον-N2N-GSN ἐν-P ἅλων-N3W-DSF καί-C ῥιπίζω-VAI-AAI3S αὐτός- D--APN ὁ- A--NSM ἄνεμος-N2--NSM ὥστε-C μηδείς-A3P-ASN καταλείπω-VV--APN ἐκ-P αὐτός- D--GPN καί-C ὁ- A--NSM λίθος-N2--NSM ὁ- A--NSM πατάσσω-VA--AAPNSM ὁ- A--ASF εἰκών-N3N-ASF γίγνομαι-VBI-AMI3S ὄρος-N3E-NSN μέγας-A1P-NSN καί-C πατάσσω-VAI-AAI3S πᾶς-A1S-ASF ὁ- A--ASF γῆ-N1--ASF

36 οὗτος- D--NSN ὁ- A--NSN ὅραμα-N3M-NSN καί-C ὁ- A--ASF κρίσις-N3I-ASF δέ-X εἶπον-VF2-FAI1P ἐπί-P ὁ- A--GSM βασιλεύς-N3V-GSM

37 σύ- P--NS βασιλεύς-N3V-VSM βασιλεύς-N3V-NSM βασιλεύς-N3V-GPM καί-C σύ- P--DS ὁ- A--NSM κύριος-N2--NSM ὁ- A--GSM οὐρανός-N2--GSM ὁ- A--ASF ἀρχή-N1--ASF καί-C ὁ- A--ASF βασιλεία-N1A-ASF καί-C ὁ- A--ASF ἰσχύς-N3--ASF καί-C ὁ- A--ASF τιμή-N1--ASF καί-C ὁ- A--ASF δόξα-N1S-ASF δίδωμι-VAI-AAI3S

38 ἐν-P πᾶς-A1S-DSF ὁ- A--DSF οἰκέω-V2--PMPDSF ἀπό-P ἄνθρωπος-N2--GPM καί-C θηρίον-N2N-GPN ἄγριος-A1A-GPN καί-C πετεινόν-N2--GPN οὐρανός-N2--GSM καί-C ὁ- A--GPM ἰχθύς-N3U-GPM ὁ- A--GSF θάλασσα-N1S-GSF παραδίδωμι-VAI-AAI3S ὑπό-P ὁ- A--APF χείρ-N3--APF σύ- P--GS κυριεύω-V1--PAN πᾶς-A3--GPN σύ- P--NS εἰμί-V9--PAI2S ὁ- A--NSF κεφαλή-N1--NSF ὁ- A--NSF χρυσοῦς-A1C-NSF

39 καί-C μετά-P σύ- P--AS ἀναἵστημι-VF--FMI3S βασιλεία-N1A-NSF ἐλάττων-A3C-NSF σύ- P--GS καί-C τρίτος-A1--NSF βασιλεία-N1A-NSF ἄλλος- D--NSF χαλκοῦς-A1C-NSF ὅς- --NSF κυριεύω-VF--FAI3S πᾶς-A1S-GSF ὁ- A--GSF γῆ-N1--GSF

40 καί-C βασιλεία-N1A-NSF τέταρτος-A1--NSF ἰσχυρός-A1A-NSF ὥσπερ-D ὁ- A--NSM σίδηρος-N2--NSM ὁ- A--NSM δαμάζω-V1--PAPNSM πᾶς-A3--APN καί-C πᾶς-A3--ASN δένδρον-N2N-ASN ἐκκόπτω-V1--PAPNSM καί-C σείω-VS--FPI3S πᾶς-A1S-NSF ὁ- A--NSF γῆ-N1--NSF

41 καί-C ὡς-C ὁράω-VX--XAI2S ὁ- A--APM πούς-N3D-APM αὐτός- D--GSF μέρος-N3E-ASN μέν-X τις- I--ASN ὄστρακον-N2N-GSN κεραμικός-A1--GSN μέρος-N3E-ASN δέ-X τις- I--ASN σίδηρος-N2--GSM βασιλεία-N1A-NSF ἄλλος- D--NSF διμερής-A3H-NSF εἰμί-VF--FMI3S ἐν-P αὐτός- D--DSF καθάπερ-D ὁράω-VBI-AAI2S ὁ- A--ASM σίδηρος-N2--ASM ἀναμίγνυμι-VK--XMPASM ἅμα-D ὁ- A--DSN πήλινος-A1--DSN ὄστρακον-N2N-DSN

42 καί-C ὁ- A--NPM δάκτυλος-N2--NPM ὁ- A--GPM πούς-N3D-GPM μέρος-N3E-NSN μέν-X τις- I--NSN σιδηροῦς-A1C-NSN μέρος-N3E-NSN δέ-X τις- I--NSN ὀστράκινος-A1--NSN μέρος-N3E-NSN τις- I--NSN ὁ- A--GSF βασιλεία-N1A-GSF εἰμί-VF--FMI3S ἰσχυρός-A1A-NSN καί-C μέρος-N3E-NSN τις- I--NSN εἰμί-VF--FMI3S συντρίβω-VP--XMPASN

43 καί-C ὡς-C ὁράω-VBI-AAI2S ὁ- A--ASM σίδηρος-N2--ASM ἀναμίγνυμι-VK--XMPASM ἅμα-D ὁ- A--DSN πήλινος-A1--DSN ὄστρακον-N2N-DSN συμμιγής-A3--NPN εἰμί-VF--FMI3P εἰς-P γένεσις-N3I-ASF ἄνθρωπος-N2--GPM οὐ-D εἰμί-VF--FMI3P δέ-X ὁμονοέω-V2--PAPNPM οὔτε-C εὐνοέω-V2--PAPNPM ἀλλήλω- D--DPM ὥσπερ-D οὐδέ-C ὁ- A--NSM σίδηρος-N2--NSM δύναμαι-V6--PMI3S συνκεράννυμι-VC--APN ὁ- A--DSN ὄστρακον-N2N-DSN

44 καί-C ἐν-P ὁ- A--DPM χρόνος-N2--DPM ὁ- A--GPM βασιλεύς-N3V-GPM οὗτος- D--GPM ἵστημι-VF--FAI3S ὁ- A--NSM θεός-N2--NSM ὁ- A--GSM οὐρανός-N2--GSM βασιλεία-N1A-ASF ἄλλος- D--ASF ὅστις- X--NSF εἰμί-VF--FMI3S εἰς-P ὁ- A--APM αἰών-N3W-APM καί-C οὐ-D φθείρω-VD--FPI3S καί-C οὗτος- D--NSF ὁ- A--NSF βασιλεία-N1A-NSF ἄλλος- D--ASN ἔθνος-N3E-ASN οὐ-D μή-D ἐάω-VA--AAS3S πατάσσω-VF--FAI3S δέ-X καί-C ἀπο ἀναἵζω-VF--FAI3S ὁ- A--APF βασιλεία-N1A-APF οὗτος- D--APF καί-C αὐτός- D--NSF ἵστημι-VF--FMI3S εἰς-P ὁ- A--ASM αἰών-N3W-ASM

45 καθάπερ-D ὁράω-VX--XAI2S ἐκ-P ὄρος-N3E-GSN τέμνω-VC--APN λίθος-N2--ASM ἄνευ-P χείρ-N3--GPF καί-C συνἀλοάω-VAI-AAI3S ὁ- A--ASN ὄστρακον-N2N-ASN ὁ- A--ASM σίδηρος-N2--ASM καί-C ὁ- A--ASM χαλκός-N2--ASM καί-C ὁ- A--ASM ἄργυρος-N2--ASM καί-C ὁ- A--ASM χρυσός-N2--ASM ὁ- A--NSM θεός-N2--NSM ὁ- A--NSM μέγας-A1P-NSM σημαίνω-VAI-AAI3S ὁ- A--DSM βασιλεύς-N3V-DSM ὁ- A--APN εἰμί-VF--FMPAPN ἐπί-P ἔσχατος-A1--GPF ὁ- A--GPF ἡμέρα-N1A-GPF καί-C ἀκριβής-A3H-NSN ὁ- A--NSN ὅραμα-N3M-NSN καί-C πιστός-A1--NSF ὁ- A--NSF οὗτος- D--GSN κρίσις-N3I-NSF

46 τότε-D *ναβουχοδονοσορ-N---NSM ὁ- A--NSM βασιλεύς-N3V-NSM πίπτω-VB--AAPNSM ἐπί-P πρόσωπον-N2N-ASN χαμαί-D προςκυνέω-VAI-AAI3S ὁ- A--DSM *δανιηλ-N---DSM καί-C ἐπιτάσσω-VAI-AAI3S θυσία-N1A-APF καί-C σπονδή-N1--APF ποιέω-VA--AAN αὐτός- D--DSM

47 καί-C ἐκφωνέω-VA--AAPNSM ὁ- A--NSM βασιλεύς-N3V-NSM πρός-P ὁ- A--ASM *δανιηλ-N---ASM εἶπον-VBI-AAI3S ἐπί-P ἀλήθεια-N1A-GSF εἰμί-V9--PAI3S ὁ- A--NSM θεός-N2--NSM σύ- P--GP θεός-N2--NSM ὁ- A--GPM θεός-N2--GPM καί-C κύριος-N2--NSM ὁ- A--GPM βασιλεύς-N3V-GPM ὁ- A--NSM ἐκφαίνω-V1--PAPNSM μυστήριον-N2N-APN κρυπτός-A1--APN μόνος-A1--NSM ὅτι-C δύναμαι-VSI-API2S δηλόω-VA--AAN ὁ- A--ASN μυστήριον-N2N-ASN οὗτος- D--ASN

48 τότε-D ὁ- A--NSM βασιλεύς-N3V-NSM *ναβουχοδονοσορ-N---NSM *δανιηλ-N---ASM μεγαλύνω-VA--AAPNSM καί-C δίδωμι-VO--AAPNSM δωρεά-N1A-APF μέγας-A1--APF καί-C πολύς-A1--APF καταἵστημι-VHI-AAI3S ἐπί-P ὁ- A--GPN πρᾶγμα-N3M-GPN ὁ- A--GSF *βαβυλωνία-N1A-GSF καί-C ἀποδεικνύω-VAI-AAI3S αὐτός- D--ASM ἄρχων-N3--ASM καί-C ἡγέομαι-V2--PMPASM πᾶς-A3--GPM ὁ- A--GPM σοφιστής-N1M-GPM *βαβυλωνία-N1A-GSF

49 καί-C *δανιηλ-N---NSM ἀξιόω-VAI-AAI3S ὁ- A--ASM βασιλεύς-N3V-ASM ἵνα-C καταἵστημι-VC--APS3P ἐπί-P ὁ- A--GPN πρᾶγμα-N3M-GPN ὁ- A--GSF *βαβυλωνία-N1A-GSF *σεδραχ-N---ASM *μισαχ-N---ASM *αβδεναγω-N---ASM καί-C *δανιηλ-N---NSM εἰμί-V9I-IAI3S ἐν-P ὁ- A--DSF βασιλικός-A1--DSF αὐλή-N1--DSF

   

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Apocalypse Explained # 237

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237. And knowest not that thou are wretched, signifies that they do not know that their falsities have no coherence with truths. This is evident from the signification of "wretchedness," as meaning the breaking up of truth by means of falsities, and also no coherence; this shows what is meant by "the wretched." They are so because their doctrine is founded on two false principles, which are faith alone and justification by faith; consequently falsities flow in from these in constant succession, and the truths which they adduce from the sense of the letter of the Word to confirm these are weakened and falsified, and truths when falsified are in themselves falsities. This is described in many passages in the Word, and is meant by the "vanities" that the prophets see, and the "lies" that they speak. It is described also by the "breaches" in the walls and houses so that they fall; likewise by "idols" and "graven images" that the artificer makes and connects by chains that they may cohere; for "idols" and "graven images" signify the falsities of doctrine; the like is signified by "breaches of the walls" and "of the houses," and by "the prophets who see vanities and speak lies;" for "prophets" mean doctrines, "vanities" such things as are of no account, and "lies" falsities. But as these things are mentioned in many passages in the Word they cannot be cited here on account of their abundance; they will therefore be omitted, and a few only quoted here in which "wretchedness" and "wall" are mentioned, that it may be known that these signify the weakening of truth by falsities, and thus no coherence.

[2] In Isaiah:

Thy wisdom and thy knowledge it hath misled thee, when thou hast said in thine heart, I, and none like me besides. Therefore shall wretchedness fall upon thee, and devastation shall come upon thee (Isaiah 47:10-11).

Here also those are described who believe that they know all things and that they are more intelligent than all others, when yet they know and understand nothing of truth; and that therefore the understanding of truth is taken away from them. Their belief that they are more intelligent than all others is meant by "Thy wisdom and thy knowledge it hath misled thee, when thou hast said in thine heart, I, and none like me besides;" and the loss of all understanding of truth is meant by "wretchedness shall fall upon thee, devastation shall come upon thee."

[3] In Ezekiel:

Wretchedness shall come upon wretchedness; therefore they shall seek a vision from the prophets; but the law hath perished from the priest, and counsel from the elders. The king shall mourn, and the prince shall be clothed with astonishment (Ezekiel 7:26-27).

Here the vastation of the church is treated of, which takes place when there is no truth that is not falsified. Falsity from falsity is meant by "wretchedness upon wretchedness;" "a vision from the prophet" is doctrine, here the doctrine of falsity; "the law hath perished from the priest" means that the Word is not understood, for "law" signifies the Word, and the "priest" one who teaches; "counsel hath perished from the elders" means that right has perished from the intelligent, "counsel" signifying right, and "elders" the intelligent; "the king shall mourn, and the prince shall be clothed with astonishment," means that there is no longer any truth, "king" signifying truth, and "prince" truths that are primarily of service.

[4] In David:

Right is not in their mouth, wretchedness is in their inward part (Psalms 5:9);

where "wretchedness" likewise stands for falsities not cohering with any truth. So too in Jeremiah:

Lament, and wander among the walls; for their king is gone into exile, and his priests and his princes together (Jeremiah 49:3).

"Wandering among the walls" is among truths destroyed by falsities; "the king gone into exile" signifies truth; and "his priests and princes together" signify the goods and truths of life and doctrine (See above).

[5] In Ezekiel:

When they build a wall [maceriem], behold they daub it with untempered mortar. Say to them which daub it with untempered mortar, that the wall [paries] shall fall. Is it not said unto you, Where is the daubing wherewith ye have daubed it? (Ezekiel 13:10-12).

"The wall which they daub with untempered mortar" signifies falsity assumed as a principle, and by application of the Word from the sense of the letter made to appear as truth; "daubing" is application and seeming confirmation thereby; "untempered mortar" is what has been falsified; and because the truth of the Word is thus destroyed, and the truths used to confirm become truths falsified, which in themselves are falsities, and these with the false principle perish together, it is said, "Behold, the wall shall fall. Is it not said unto you, Where is the daubing wherewith ye have daubed it?"

[6] In Hosea:

Behold, I obstruct thy way with thorns, and I will encompass wall with wall, that she shall not find thy 1 paths (Hosea 2:6).

"To obstruct the way with thorns" is to obstruct all thoughts by falsities of evil, that truths be not seen; falsities of evil are "thorns;" "to encompass wall with wall" is to heap falsities upon falsities; "that she shall not find thy paths" means that nothing of truth can be seen; this comes to pass because truths and falsities of evil cannot be together, as heaven cannot be with hell; for truths are from heaven, and falsities of evil are from hell; therefore when falsities from evil reign communication with heaven is taken away, and when that is taken away truths cannot be seen, and if presented by others they are rejected. For this reason, those who are in false principles, as those who are in the principles of faith alone and justification by faith, cannot be in any truths (as may be seen above, n. 235, 236).

[7] But let examples illustrate this. Those who have adopted faith alone and justification by faith as a principle of religion, when they read the Word and see that the Lord says that man shall be recompensed according to his deeds and works, and that he who has done good, shall come into heaven, and he who has done evils into hell, call the good things that they do fruits of faith, not knowing or not wanting to know, that the good things called fruits are all from charity, and none of them from faith separate, which is called faith alone; every good also is of charity, and truth is of the faith therefrom. From this it is clear that they pervert the Word; and they do this because they cannot otherwise apply truth to their principle, believing still that the two may thus cohere; but the result is that truth perishes and becomes falsity, and not only falsity but also evil.

[8] From this falsities evidently follow in constant succession, for they teach that the good works that man does are meritorious, not being willing to see that as faith with its truths are from the Lord, and thus not meritorious, so are charity with its goods. They teach also that as soon as a man receives faith he is reconciled to God the Father through the Son, and that the evils thenceforth done, as well as those done before, are not imputed; for they say that all are saved however they have lived, if only they receive faith, even though it be in the hours before death. But these, and many other things which are deductions from the falsity of the principle, do not cohere with the truths from the Word, but destroy them, and truths destroyed are falsities, even such falsities as emit a bad odor. From these a grievous smell is perceived in the other life, which is such that it cannot be endured by any good spirit; it is like the stench of purulent matter from the lungs. Many other examples might be adduced; there is an abundance of them; for whatever is deduced from a false principle becomes thereby a falsity, since in the deduction the principle only is regarded to which it clings because from this it flows and to this it is applied.

[9] What the religion of faith alone and of justification by faith is can be inferred from the simple fact that all who have confirmed these tenets in themselves by doctrine and life, send out from themselves in the other life a sphere of abominable adultery like that of a mother or stepmother with a son; this abominable adultery corresponds to such, and is also perceived from them wherever they go; from that sphere I have a thousand times recognized their presence. Such a sphere flows out from them because they adulterate the goods of charity and of the Word, and adulteries correspond to adulterations of good, while whoredoms correspond to the falsifications of truth (See Arcana Coelestia 2466, 2729, 3399, 4865, 6348, 8904, 10648).

[10] There is a like meaning in:

Reuben's lying with Bilhah, of whom his father begat Dan and Naphtali (Genesis 35:22);

And therefore he was also accursed (Genesis 49:4);

And because he defiled his father's couch the primogeniture was taken away from him and given to Joseph (1 Chronicles 5:1). For by "Reuben" in the Word faith is meant here faith alone (See Arcana Coelestia 3325, 3861, 3866, 3870, 4601, 4605, 4731, 4734, 4761, 6342, 6350); and by "Joseph," the good of faith (See 3969, 3971, 4669, 6417).

[11] That such things are to take place at the end of the church is predicted in Daniel, where the statue that Nebuchadnezzar saw in a dream is described in these words:

Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cleave one to the other, even as iron doth not mingle with clay (Daniel 2:43).

By "iron" truth without good is meant; by "miry clay" the falsity that is from self-intelligence; by "the seed of man" the Word of the Lord (Matthew 13:24, 37). That these do not cohere is meant by "they shall not cleave one to another, even as iron doth not mingle with clay."

Poznámky pod čarou:

1. For "thy" the Hebrew has "her," as found in Arcana Coelestia 9144.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Arcana Coelestia # 9144

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9144. 'And catches hold of thorns' means which spreads into falsities. This is clear from the meaning of 'catching hold of', when said of anger that arises from an affection for evil, as spreading into and thus setting alight; and from the meaning of 'thorns' as falsities, dealt with below. But something must be stated first about what is implied in all this. The loves present with a person are the fires of his life, 9055. Evil loves - self-love and love of the world - are consuming fires; they consume the forms of good and the truths which true life comprises. Those fires compose the life of a person's will, and the light from those fires composes the life of his understanding. As long as the evil fires are kept shut up in the will, the understanding dwells in light and consequently discerns what is good and true. But when those fires spill out their light into the understanding the light previously there is dispelled and the person's discernment of what is good and true is dimmed. The situation grows worse, as self-love and love of the world, which those fires are, take hold more and more, so that eventually they smother and snuff out all truth, and good along with it.

[2] When those loves are attacked fire breaks out of the will into the understanding and produces a flame there. This flame is what is called anger. This is why a person is said to flare up, blaze up, and be inflamed, when he is angry. This flame assails the truths and forms of good present in the understanding and not only hides them but also consumes them. Furthermore, and this is an arcanum, when that evil fire bursts out of the will into the understanding part of the mind, this part is closed above and opened below, that is, closed where it looks towards heaven and opened where it looks towards hell.

[3] So it is that whenever an evil person blazes up in anger evils and falsities that produce the flame are entering in. It is like a fibre in the body. If it is pricked with the point of a needle it instantly pulls itself in and closes up, and in so doing prevents the wound from going any deeper and harming life where it exists essentially. Also, when presented in a visual shape falsity appears as something pointed. An evil person's state when he is angry is also similar to smoke which on a touch of fire bursts into flame; for falsity arising from evil and present in the understanding is like smoke, and anger is like smoke that has been set alight. They also correspond to one another. So it is that in the Word 'smoke' means falsity and 'its flame' means anger, as in David,

Smoke went up out of His nose, and fire out of His mouth; glowing coals flamed forth from Him. Psalms 18:8.

And in Isaiah,

Wickedness burns like a fire, it devours brier and thorn, and kindles the entangled boughs of the wood; and they rise in a column of smoke, 1 through the wrath of Jehovah Zebaoth. Isaiah 9:18-19.

'Smoke' here is falsity which, when set alight, gives rise to anger. For the meaning of 'smoke' as falsity, see 1861.

[4] From all this one may now see what is meant in the internal sense by 'When fire breaks out and catches hold of thorns, and a stack of grain is consumed, or standing grain ... ', namely, If an affection for evil bursts out into anger and spreads into falsities belonging to evil cravings, and consumes the truths and forms of the good of faith ... Anyone who stops to think can see that there is some reason for this law that lies hidden on a more internal level and is not apparent. For nowhere else is a law laid down regarding fire catching hold of thorns and then consuming a stack of grain or standing grain; such an occurrence is extremely rare. But it is an everyday occurrence for the fire of wickedness and of anger to seize on and set alight the falsities of cravings and thereby to consume the Church's truths and forms of good.

[5] The fact that 'thorns' are the falsities of cravings is clear from the following places: In Isaiah,

Over the land of My people the thorn, and the prickle, is coming up. Isaiah 32:13.

'The land' is the Church, 'the thorn or the prickle' falsities and the evils stemming from them. In the same prophet,

[As to] your spirit, a fire will devour you. Thus will the people be burnt into lime; [they will be like] thorns cut down which are burned in the fire. Isaiah 33:11-12.

'Thorns which are burned in the fire' stands for falsities which catch fire and consume truths and forms of good.

[6] In Ezekiel,

No more will there be for the house of Israel a pricking brier and a painful thorn. Ezekiel 28:24.

'A pricking brier' stands for falsity belonging to the cravings of self-love, 'thorn' for falsity belonging to the cravings of love of the world. In Hosea,

Their 2 mother has committed whoredom. Therefore I am hedging up your way with thorns, and she will not find her paths. Hosea 2:5-6.

'Ways' and 'paths' stand for truths, and 'thorns' for falsities instead of them.

[7] In the same prophet,

The high places of Aven, the sin of Israel, will be destroyed. Thistle and thorn will grow up on their altars. Hosea 10:8.

'Thistle and thorn' stands for evil and falsity laying waste the forms of good and the truths of worship. In David,

They have surrounded me like bees, they quench as it were a fire of thorns. 3 Psalms 118:12.

'A fire of thorns' stands for a craving for evil. In Matthew,

By their fruits you will know them. Do people gather grapes from thorns, or figs from thistles? Matthew 7:16.

'Gathering grapes from thorns' stands for obtaining forms of the good of faith and of charity from the falsities of cravings, 'grapes' being those forms of good, see 1071, 5117, 6378.

[8] In Mark,

Some seed fell among thorns; but the thorns grew up and choked it, so that it did not bear fruit. Those who are sown among the thorns are the ones who hear the word; but the cares of this world, and the deceitfulness of riches, and the cravings entering in that are centred on other things, choke the word, so that it becomes unfruitful. Mark 4:7, 18-19.

Here an explanation is given of what is meant by 'being sown among thorns', and so of what is meant by 'thorns'. The same things are meant by 'sowing among thorns' and 'reaping thorns' in Jeremiah,

Thus said Jehovah to the man of Judah and Jerusalem, Break up your fallow ground, and do not sow among thorns. Jeremiah 4:3.

They have sown wheat and reaped thorns. Jeremiah 12:12-13.

[9] The falsities of cravings, meant by 'thorns', are falsities that support worldly concerns and worldly desires; for these falsities more than others catch fire and flare up because they are the product of bodily cravings that a person feels. For this reason they also close the internal man, leaving the person wholly devoid of wisdom so far as salvation of the soul and eternal life are concerned.

[10] The crown woven from thorns which was placed on the Lord's head when He was crucified, and when He was hailed as King of the Jews and He said, 'Behold the Man!', 4 John 19:2-3, 5, represented God's truth as it was at that time in the Jewish Church, namely truth smothered by the falsities of cravings. 'The King of the Jews', as they hailed Him then, meant God's truth. 'King' in the Word means the truth from God, see 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 6148; and 'the Anointed', who is the Messiah in Hebrew and the Christ in Greek, has a similar meaning, 3004, 3008, 3009, 3732(end). In the highest sense 'Judah' is used to mean the Lord in respect of Divine Good, in the internal sense the Lord in respect of the Word, and so in respect of teachings drawn from the Word, 3881. And when, after such a crown had been placed on His head, the Lord said, 'Behold the Man!', He meant, 'Behold Divine Truth as it is in the Church at the present day!' For 'Man' is Divine Truth going forth from the Lord in heaven. So it is that heaven is the Grand Man, owing both to influx and to correspondence, as has been shown at the ends of a number of chapters, see 1276, 1871, 2996, 2998, 3624-3649, 3741-3750, 7396, 8547, 8988. So it is also that the Lord's celestial Church was called Man, 478, 479, this Church being the one that the Jews represented, 6363, 6364, 8770. All this shows what was meant by 'the crown of thorns', and by being hailed 'King of the Jews', also what was meant by 'Behold the Man' as well as by the inscription over the cross, 'Jesus of Nazareth, the King of the Jews', John 19:19-20. It meant the way in which Divine Truth or the Word was regarded and was treated by the Jews, among whom the Church existed. All the things that the Jews did to the Lord when He was about to be crucified were signs of the states of those belonging to the Church so far as God's truth or the Word was concerned, see 9093(end). That the Lord was the Word is clear in John,

In the beginning was the Word, and the Word was with God, and the Word was God. And the Word became flesh and dwelt among us, and we beheld His glory. John 1:1, 14.

'The Word' is Divine Truth.

Poznámky pod čarou:

1. literally, they raise themselves with a raising of smoke

2. The Latin means Your but the Hebrew means Their, which Swedenborg Has in another place where he quotes this verse.

3. i.e. a fire consuming thorns

4. The words Behold the Man (Ecce Homo) are generally thought to have been spoken by Pilate. The Greek at John 19:5 states simply And he said, Behold the Man.

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