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Deuteronomy 24

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1 ἐάν-C δέ-X τις- I--NSM λαμβάνω-VB--AAS3S γυνή-N3K-ASF καί-C συνοἰκέω-VA--AAS3S αὐτός- D--DSF καί-C εἰμί-VF--FMI3S ἐάν-C μή-D εὑρίσκω-VB--AAS3S χάρις-N3--ASF ἐναντίον-P αὐτός- D--GSM ὅτι-C εὑρίσκω-VB--AAI3S ἐν-P αὐτός- D--DSF ἀσχήμων-A3N-ASN πρᾶγμα-N3M-ASN καί-C γράφω-VF--FAI3S αὐτός- D--DSF βιβλίον-N2N-ASN ἀποστάσιον-N2N-GSN καί-C δίδωμι-VF--FAI3S εἰς-P ὁ- A--APF χείρ-N3--APF αὐτός- D--GSF καί-C ἐκ ἀποστέλλω-VF2-FAI3S αὐτός- D--ASF ἐκ-P ὁ- A--GSF οἰκία-N1A-GSF αὐτός- D--GSM

2 καί-C ἀποἔρχομαι-VB--AAPNSF γίγνομαι-VB--AMS3S ἀνήρ-N3--DSM ἕτερος-A1A-DSM

3 καί-C μισέω-VA--AAS3S αὐτός- D--ASF ὁ- A--NSM ἀνήρ-N3--NSM ὁ- A--NSM ἔσχατο-A1--NSM καί-C γράφω-VF--FAI3S αὐτός- D--DSF βιβλίον-N2N-ASN ἀποστάσιον-N2N-GSN καί-C δίδωμι-VF--FAI3S εἰς-P ὁ- A--APF χείρ-N3--APF αὐτός- D--GSF καί-C ἐκ ἀποστέλλω-VF2-FAI3S αὐτός- D--ASF ἐκ-P ὁ- A--GSF οἰκία-N1A-GSF αὐτός- D--GSM ἤ-C ἀποθνήσκω-VB--AAS3S ὁ- A--NSM ἀνήρ-N3--NSM ὁ- A--NSM ἔσχατο-A1--NSM ὅς- --NSM λαμβάνω-VBI-AAI3S αὐτός- D--ASF ἑαυτοῦ- D--DSM γυνή-N3K-ASF

4 οὐ-D δύναμαι-VF--FMI3S ὁ- A--NSM ἀνήρ-N3--NSM ὁ- A--NSM πρότερος-A1A-NSM ὁ- A--NSM ἐκ ἀποστέλλω-VA--AAPNSM αὐτός- D--ASF ἐπι ἀναστρέφω-VA--AAPNSM λαμβάνω-VB--AAN αὐτός- D--ASF ἑαυτοῦ- D--DSM γυνή-N3K-ASF μετά-P ὁ- A--ASN μιαίνω-VC--APN αὐτός- D--ASF ὅτι-C βδέλυγμα-N3M-ASN εἰμί-V9--PAI3S ἐναντίον-P κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GS καί-C οὐ-D μιαίνω-VF2-FAI2P ὁ- A--ASF γῆ-N1--ASF ὅς- --ASF κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP δίδωμι-V8--PAI3S σύ- P--DP ἐν-P κλῆρος-N2--DSM

5 ἐάν-C δέ-X τις- I--NSM λαμβάνω-VB--AAS3S γυνή-N3K-ASF προσφάτως-D οὐ-D ἐκἔρχομαι-VF--FMI3S εἰς-P ὁ- A--ASM πόλεμος-N2--ASM καί-C οὐ-D ἐπιβάλλω-VC--FPI3S αὐτός- D--DSM οὐδείς-A3--ASN πρᾶγμα-N3M-ASN ἀθῷος-A1--NSM εἰμί-VF--FMI3S ἐν-P ὁ- A--DSF οἰκία-N1A-DSF αὐτός- D--GSM ἐνιαυτός-N2--ASM εἷς-A3--ASM εὐφραίνω-VF2-FAI3S ὁ- A--ASF γυνή-N3K-ASF αὐτός- D--GSM ὅς- --ASF λαμβάνω-VBI-AAI3S

6 οὐ-D ἐνεχυράζω-VF--FAI2S μύλος-N2--ASM οὐδέ-C ἐπιμύλιος-A1B-ASM ὅτι-C ψυχή-N1--ASF οὗτος- D--NSM ἐνεχυράζω-V1--PAI3S

7 ἐάν-C δέ-X ἁλίσκω-VZ--AAS3S ἄνθρωπος-N2--NSM κλέπτω-V1--PAPNSM ψυχή-N1--ASF ὁ- A--GPM ἀδελφός-N2--GPM αὐτός- D--GSM ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM καί-C καταδυναστεύω-VA--AAPNSM αὐτός- D--ASM ἀποδίδωμι-VO--AMS3S ἀποθνήσκω-VF2-FMI3S ὁ- A--NSM κλέπτης-N1M-NSM ἐκεῖνος- D--NSM καί-C ἐκαἴρω-VF2-FAI2S ὁ- A--ASM πονηρός-A1A-ASM ἐκ-P σύ- P--GP αὐτός- D--GPM

8 προςἔχω-V1--PAD2S σεαυτοῦ- D--DSM ἐν-P ὁ- A--DSF ἁφή-N1--DSF ὁ- A--GSF λέπρα-N1A-GSF φυλάσσω-VF--FMI2S σφόδρα-D ποιέω-V2--PAN κατά-P πᾶς-A3--ASM ὁ- A--ASM νόμος-N2--ASM ὅς- --ASM ἐάν-C ἀναἀγγέλλω-VA--AAS3P σύ- P--DP ὁ- A--NPM ἱερεύς-N3V-NPM ὁ- A--NPM *λευίτης-N1M-NPM ὅς- --ASM τρόπος-N2--ASM ἐντέλλομαι-VAI-AMI1S σύ- P--DP φυλάσσω-VA--AMD2P ποιέω-V2--PAN

9 μιμνήσκω-VS--APD2S ὅσος-A1--APN ποιέω-VAI-AAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS ὁ- A--DSF *μαριαμ-N---DSF ἐν-P ὁ- A--DSF ὁδός-N2--DSF ἐκπορεύομαι-V1--PMPGPM σύ- P--GP ἐκ-P *αἴγυπτος-N2--GSF

10 ἐάν-C ὀφείλημα-N3M-NSN εἰμί-V9--PAS3S ἐν-P ὁ- A--DSM πλησίον-D σύ- P--GS ὀφείλημα-N3M-NSN ὁστισοῦν- X--NSN οὐ-D εἰςἔρχομαι-VF--FMI2S εἰς-P ὁ- A--ASF οἰκία-N1A-ASF αὐτός- D--GSM ἐνεχυράσαι-VA--AAN ὁ- A--ASN ἐνέχυρον-N2N-ASN

11 ἔξω-D ἵστημι-VF--FM12S καί-C ὁ- A--NSM ἄνθρωπος-N2--NSM ὅς- --GSM ὁ- A--NSN δάνειον-N2N-NSN σύ- P--GS εἰμί-V9--PAI3S ἐν-P αὐτός- D--DSM ἐκφέρω-VF--FAI3S σύ- P--DS ὁ- A--ASN ἐνέχυρον-N2N-ASN ἔξω-D

12 ἐάν-C δέ-X ὁ- A--NSM ἄνθρωπος-N2--NSM πένομαι-V1--PMS3S οὐ-D κοιμάω-VC--FPI2S ἐν-P ὁ- A--DSN ἐνεχύρον-N2N-DSN αὐτός- D--GSM

13 ἀπόδοσις-N3I-DSF ἀποδίδωμι-VF--FAI2S ὁ- A--ASN ἐνέχυρον-N2N-ASN αὐτός- D--GSM περί-P δυσμή-N1--GSF ἥλιος-N2--GSM καί-C κοιμάω-VC--FPI3S ἐν-P ὁ- A--DSN ἱμάτιον-N2N-DSN αὐτός- D--GSM καί-C εὐλογέω-VF--FAI3S σύ- P--AS καί-C εἰμί-VF--FMI3S σύ- P--DS ἐλεημοσύνη-N1--NSF ἐναντίον-P κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GS

14 οὐ-D ἀποἀδικέω-VF--FAI2S μισθός-N2--ASM πένης-N3T-GSM καί-C ἐνδεής-A3H-GSM ἐκ-P ὁ- A--GPM ἀδελφός-N2--GPM σύ- P--GS ἤ-C ἐκ-P ὁ- A--GPM προσήλυτος-N2--GPM ὁ- A--GPM ἐν-P ὁ- A--DPF πόλις-N3I-DPF σύ- P--GS

15 αὐθημερόν-D ἀποδίδωμι-VF--FAI2S ὁ- A--ASM μισθός-N2--ASM αὐτός- D--GSM οὐ-D ἐπιδύω-VF--FMI3S ὁ- A--NSM ἥλιος-N2--NSM ἐπί-P αὐτός- D--DSM ὅτι-C πένης-N3T-NSM εἰμί-V9--PAI3S καί-C ἐν-P αὐτός- D--DSM ἔχω-V1--PAI3S ὁ- A--ASF ἐλπίς-N3D-ASF καί-C οὐ-D καταβοάω-VF--FMI3S κατά-P σύ- P--GS πρός-P κύριος-N2--ASM καί-C εἰμί-VF--FMI3S ἐν-P σύ- P--DS ἁμαρτία-N1A-NSF

16 οὐ-D ἀποθνήσκω-VF2-FMI3P πατήρ-N3--NPM ὑπέρ-P τέκνον-N2N-GPN καί-C υἱός-N2--NPM οὐ-D ἀποθνήσκω-VF2-FMI3P ὑπέρ-P πατήρ-N3--GPM ἕκαστος-A1--NSM ὁ- A--DSF ἑαυτοῦ- D--GSM ἁμαρτία-N1A-DSF ἀποθνήσκω-VF2-FMI3S

17 οὐ-D ἐκκλίνω-VF2-FAI2S κρίσις-N3I-ASF προσήλυτος-N2--GSM καί-C ὀρφανός-A1--GSM καί-C χήρα-N1A-GSF καί-C οὐ-D ἐνεχυράζω-VF--FAI2S ἱμάτιον-N2N-ASN χήρα-N1A-GSF

18 καί-C μιμνήσκω-VS--FPI2S ὅτι-C οἰκέτης-N1M-NSM εἰμί-V9--IAI2S ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF καί-C λυτρόω-VAI-AMI3S σύ- P--AS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS ἐκεῖθεν-D διά-P οὗτος- D--ASN ἐγώ- P--NS σύ- P--DS ἐντέλλομαι-V1--PMI1S ποιέω-V2--PAN ὁ- A--ASN ῥῆμα-N3M-ASN οὗτος- D--ASN

19 ἐάν-C δέ-X ἀμάω-VA--AAS2S ἀμητός-N2--ASM ἐν-P ὁ- A--DSM ἀγρός-N2--DSM σύ- P--GS καί-C ἐπιλανθάνω-VB--AMS2S δράγμα-N3M-ASN ἐν-P ὁ- A--DSM ἀγρός-N2--DSM σύ- P--GS οὐ-D ἐπι ἀναστρέφω-VC--FPI2S λαμβάνω-VB--AAN αὐτός- D--ASN ὁ- A--DSM πτωχός-N2--DSM καί-C ὁ- A--DSM προσήλυτος-N2--DSM καί-C ὁ- A--DSM ὀρφανός-A1--DSM καί-C ὁ- A--DSF χήρα-N1A-DSF εἰμί-VF--FMI3S ἵνα-C εὐλογέω-VA--AAS3S σύ- P--AS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS ἐν-P πᾶς-A3--DPN ὁ- A--DPN ἔργον-N2N-DPN ὁ- A--GPF χείρ-N3--GPF σύ- P--GS

20 ἐάν-C δέ-X ἐλαιολογέω-VA--AAS3S οὐ-D ἐπι ἀναστρέφω-VF--FAI2S καλαμάομαι-VA--AMN ὁ- A--APN ὀπίσω-P σύ- P--GS ὁ- A--DSM προσήλυτος-N2--DSM καί-C ὁ- A--DSM ὀρφανός-A1--DSM καί-C ὁ- A--DSF χήρα-N1A-DSF εἰμί-VF--FMI3S καί-C μιμνήσκω-VS--FPI2S ὅτι-C οἰκέτης-N1M-NSM εἰμί-V9--IAI2S ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF διά-P οὗτος- D--ASN ἐγώ- P--NS σύ- P--DS ἐντέλλομαι-V1--PMI1S ποιέω-V2--PAN ὁ- A--ASN ῥῆμα-N3M-ASN οὗτος- D--ASN

21 ἐάν-C δέ-X τρυγάω-VA--AAS2S ὁ- A--ASM ἀμπελών-N3W-ASM σύ- P--GS οὐ-D ἐπι ἀνατρυγάω-VF--FAI2S αὐτός- D--ASM ὁ- A--APN ὀπίσω-P σύ- P--GS ὁ- A--DSM προσήλυτος-N2--DSM καί-C ὁ- A--DSM ὀρφανός-A1--DSM καί-C ὁ- A--DSF χήρα-N1A-DSF εἰμί-VF--FMI3S

22 καί-C μιμνήσκω-VS--FPI2S ὅτι-C οἰκέτης-N1M-NSM εἰμί-V9--IAI2S ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF διά-P οὗτος- D--ASN ἐγώ- P--NS σύ- P--DS ἐντέλλομαι-V1--PMI1S ποιέω-V2--PAN ὁ- A--ASN ῥῆμα-N3M-ASN οὗτος- D--ASN

   

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Arcana Coelestia # 10303

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10303. 'And you shall beat some of it very fine' means the arrangement of truths into their own series. This is clear from the meaning of 'beating very small' - when it refers to the frankincense and spices, by which levels of truth are meant - as the arrangement of truths into their own series; for much the same is meant by 'beating' as by 'grinding', though 'grinding' is used in reference to wheat, barley, and spelt, whereas 'beating' is used in reference to oil, frankincense, and spices.

[2] What is meant specifically by 'beating' and 'grinding' no one can know without knowledge of what a person is like when the different kinds of good and truth meant by wheat, barley, flour, fine flour, oil, frankincense, and spices have been arranged into order for the uses they are to serve. For 'grinding' and 'beating' mean arranging them so that they may serve a use. When 'grinding' has reference to different kinds of good, which are meant by 'wheat' or 'barley', it means the way that good is arranged and brought forward in the form of truths, and its application in this form to one use or another. Good furthermore never presents itself within useful services except through truths; for good is arranged into order in the form of truths and in this way acquires specific quality. Unless it has been arranged in the form of truths good has no specific quality; and when it is arranged in the form of truths it is arranged into series, depending on the item under discussion, in accord with the use that item serves. The good enters those items as an affection belonging to love, and this gives rise to what is enjoyable, lovely, and pleasing. Something similar is meant here by 'beating very fine', for 'pure frankincense' means spiritual good, 10296, and the kinds of truth that are arranged into order by the good are the spices stacte, onycha, and galbanum, 10292-10294.

[3] What being arranged into series is must also be stated briefly. Truths are said to have been arranged into series when they have been arranged in accordance with the form of heaven, which consists of angelic communities. The character of that form is clear from the correspondence of all the members, internal organs, and other organs of the human being with the Grand Man, which is heaven. Regarding that correspondence, see in the places referred to in 10030(end). Within those members and organs all the individual parts are arranged into series and into series of series. Fibres and vessels form them, as is well known to those who are acquainted from anatomy with the weavings and interweavings of the more internal constituents of the body. The truths from good present in a person are arranged into similar series.

[4] So it is that a person who has been regenerated is heaven in its smallest form, corresponding to the Grand Man; and that the person's truth and good make him wholly and completely what he is.

A person who has been regenerated is heaven in its smallest form, see in the places referred to 9279.

His truth and his good constitute a person, 10298 above.

The truths with regenerate people have been arranged into series in accord with the arrangement in which angelic communities exist, 5339, 5343, 5530.

The series into which the truths with those who are good have been arranged, and the series into which the falsities with those who are evil have been arranged are meant in the Word by 'sheafs' and 'bundles', as in Leviticus 23:9-15; Psalms 126:6; 129:7; Amos 2:13; Micah 4:12; Jeremiah 9:22; Zechariah 12:6; Matthew 13:30.

[5] When therefore it is evident what 'beating' and 'grinding' mean one can know the meaning in the internal sense of the description stating that the children of Israel ground the manna in mills or beat it in mortars, and made it into cakes, Numbers 11:8. 'The manna' was a sign of celestial and spiritual good, 8464, and 'grinding' and 'beating' arranging it to serve useful purposes; for whatever is mentioned in the Word is a sign of the kinds of realities that exist in heaven and in the Church. Every detail there has an inner meaning. One can also know the meaning when it says that they should not take as a pledge the mill or the milling stone, for anyone who does so takes the [person's] soul as a pledge, Deuteronomy 24:6. 'The mill' and 'the milling stone' mean that which prepares good so that it may be applicable to one use or another. 'Barley' too and 'wheat' mean good, and 'flour' and 'fine flour' truths; and its own truths are the means by which good is applied to any such use, as stated above.

[6] From all this it may be seen what 'mill', 'millstone', and 'sitting at the mill' mean in the following places: In Matthew,

At that time two women will be grinding; one will be taken, the other left. Matthew 24:41.

In the same gospel,

Whoever causes one of these little ones believing in Me to stumble, it would be better for him if an ass's millstone 1 were hung onto his neck and he were plunged into the depth of the sea. Matthew 18:6; Mark 9:42.

In the Book of Revelation,

A mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus will Babylon be thrown down with violence; no sound of a mill will be heard in it any more. Revelation 18:21-22.

In Jeremiah,

I will take away from them the voice of joy, the sound of mills, and the light of the lamp. Jeremiah 25:10.

And in Isaiah,

O daughter of Babel, sit on the ground; without a throne, O daughter of the Chaldeans. Take a mill and grind flour. Isaiah 47:1-2.

Even as 'mill' and 'grinding' in the good sense mean application to good purposes, so in the contrary sense they mean application to evil ones. Consequently when Babel and Chaldea are the subject they mean the application [of what is good and true] in favour of their own loves, which are self-love and love of the world; for with them 'barley' and 'wheat' mean adulterated good, and 'flour' the resulting falsified truth. The profanation of goodness and truth through applying them to those loves is also meant by the action of Moses when he ground up the golden calf into tiny pieces, sprinkled them on the water coming down from Mount Sinai, and made the children of Israel drink it, Exodus 32:20; Deuteronomy 9:21.

Poznámky pod čarou:

1. i.e. the upper, rotating stone of an ass-driven mill

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