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Exodus 22

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1 ἐάν-C δέ-X ἐν-P ὁ- A--DSN διόρυγμα-N3M-DSN εὑρίσκω-VC--APS3S ὁ- A--NSM κλέπτης-N1M-NSM καί-C πλήσσω-VD--APPNSM ἀποθνήσκω-VB--AAS3S οὐ-D εἰμί-V9--PAI3S αὐτός- D--DSM φόνος-N2--NSM

2 ἐάν-C δέ-X ἀνατέλλω-VA--AAS3S ὁ- A--NSM ἥλιος-N2--NSM ἐπί-P αὐτός- D--DSM ἔνοχος-A1B-NSM εἰμί-V9--PAI3S ἀντι ἀποθνήσκω-VF2-FMI3S ἐάν-C δέ-X μή-D ὑποἄρχω-V1--PAS3S αὐτός- D--DSM πιπράσκω-VC--APD3S ἀντί-P ὁ- A--GSN κλέμμα-N3M-GSN

3 ἐάν-C δέ-X καταλαμβάνω-VV--APS3S καί-C εὑρίσκω-VC--APS3S ἐν-P ὁ- A--DSF χείρ-N3--DSF αὐτός- D--GSM ὁ- A--NSN κλέμμα-N3M-NSN ἀπό-P τε-X ὄνος-N2--GSM ἕως-P πρόβατον-N2N-GSN ζάω-V3--PAPAPN διπλοῦς-A1C-APN αὐτός- D--APN ἀποτίνω-VF--FAI3S

4 ἐάν-C δέ-X καταβόσκω-VA--AAS3S τις- I--NSM ἀγρός-N2--ASM ἤ-C ἀμπελών-N3W-ASM καί-C ἀποἵημι-VH--AAS3S ὁ- A--ASN κτῆνος-N3E-ASN αὐτός- D--GSM καταβόσκω-VA--AAN ἀγρός-N2--ASM ἕτερος-A1A-ASM ἀποτίνω-VF--FAI3S ἐκ-P ὁ- A--GSM ἀγρός-N2--GSM αὐτός- D--GSM κατά-P ὁ- A--ASN γένημα-N3M-ASN αὐτός- D--GSM ἐάν-C δέ-X πᾶς-A3--ASM ὁ- A--ASM ἀγρός-N2--ASM καταβόσκω-VA--AAS3S ὁ- A--APN βελτίων-A1--APNS ὁ- A--GSM ἀγρός-N2--GSM αὐτός- D--GSM καί-C ὁ- A--APN βελτίων-A1--APNS ὁ- A--GSM ἀμπελών-N3W-GSM αὐτός- D--GSM ἀποτίνω-VF--FAI3S

5 ἐάν-C δέ-X ἐκἔρχομαι-VB--AAPNSN πῦρ-N3--NSN εὑρίσκω-VB--AAS3S ἄκανθα-N1A-APF καί-C προσ ἐνπίμπρημι-VA--AAS3S ἅλων-N3W-ASF ἤ-C στάχυς-N3U-ASM ἤ-C πεδίον-N2N-ASN ἀποτίνω-VF--FAI3S ὁ- A--NSM ὁ- A--ASN πῦρ-N3--ASN ἐκκαίω-VA--AAPNSM

6 ἐάν-C δέ-X τις- I--NSM δίδωμι-VO--AAS3S ὁ- A--DSM πλησίον-D ἀργύριον-N2N-ASN ἤ-C σκεῦος-N3I-APN φυλάσσω-VA--AAN καί-C κλέπτω-VD--APS3S ἐκ-P ὁ- A--GSF οἰκία-N1A-GSF ὁ- A--GSM ἄνθρωπος-N2--GSM ἐάν-C εὑρίσκω-VC--APS3S ὁ- A--NSM κλέπτω-VA--AAPNSM ἀποτίνω-VF--FAI3S διπλοῦς-A1C-ASN

7 ἐάν-C δέ-X μή-D εὑρίσκω-VC--APS3S ὁ- A--NSM κλέπτω-VA--AAPNSM προςἔρχομαι-VF--FMI3S ὁ- A--NSM κύριος-N2--NSM ὁ- A--GSF οἰκία-N1A-GSF ἐνώπιον-P ὁ- A--GSM θεός-N2--GSM καί-C ὄμνυμι-VF2-FMI3S ἤ-C μήν-X μή-D αὐτός- D--NSM πονηρεύομαι-VM--XMN ἐπί-P ὅλος-A1--GSF ὁ- A--GSF παρακαταθήκη-N1--GSF ὁ- A--GSM πλησίον-D

8 κατά-P πᾶς-A3--ASN ῥητός-A1--ASN ἀδίκημα-N3M-ASN περί-P τε-X μόσχος-N2--GSM καί-C ὑποζύγιον-N2N-GSN καί-C πρόβατον-N2N-GSN καί-C ἱμάτιον-N2N-GSN καί-C πᾶς-A1S-GSF ἀπώλεια-N1A-GSF ὁ- A--GSF ἐνκαλέω-V2--PMPGSF ὅς- --NSN τις- I--ASN οὖν-X ἄν-X εἰμί-V9--PAS3S ἐνώπιον-P ὁ- A--GSM θεός-N2--GSM ἔρχομαι-VF--FMI3S ὁ- A--NSF κρίσις-N3I-NSF ἀμφότεροι-A1A-GPM καί-C ὁ- A--NSM ἁλίσκω-VZ--AAPNSM διά-P ὁ- A--GSM θεός-N2--GSM ἀποτίνω-VF--FAI3S διπλοῦς-A1C-ASN ὁ- A--DSM πλησίον-D

9 ἐάν-C δέ-X τις- I--NSM δίδωμι-VO--AAS3S ὁ- A--DSM πλησίον-D ὑποζύγιον-N2N-ASN ἤ-C μόσχος-N2--ASM ἤ-C πρόβατον-N2N-ASN ἤ-C πᾶς-A3--ASN κτῆνος-N3E-ASN φυλάσσω-VA--AAN καί-C συντρίβω-VD--APS3S ἤ-C τελευτάω-VA--AAS3S ἤ-C αἰχμάλωτος-A1B-ASM γίγνομαι-VB--AMS3S καί-C μηδείς-A3P-NSM γιγνώσκω-VZ--AAS3S

10 ὅρκος-N2--NSM εἰμί-VF--FMI3S ὁ- A--GSM θεός-N2--GSM ἀνά-P μέσος-A1--ASN ἀμφότεροι-A1A-GPM ἤ-C μήν-X μή-D αὐτός- D--ASM πονηρεύομαι-VM--XMN κατά-P ὅλος-A1--GSF ὁ- A--GSF παρακαταθήκη-N1--GSF ὁ- A--GSM πλησίον-D καί-C οὕτως-D προςδέχομαι-VF--FMI3S ὁ- A--NSM κύριος-N2--NSM αὐτός- D--GSM καί-C οὐ-D ἀποτίνω-VF--FAI3S

11 ἐάν-C δέ-X κλέπτω-VD--APS3S παρά-P αὐτός- D--GSM ἀποτίνω-VF--FAI3S ὁ- A--DSM κύριος-N2--DSM

12 ἐάν-C δέ-X θηριάλωτος-A1B-NSN γίγνομαι-VB--AMS3S ἄγω-VF--FAI3S αὐτός- D--ASM ἐπί-P ὁ- A--ASF θήρα-N1A-ASF καί-C οὐ-D ἀποτίνω-VF--FAI3S

13 ἐάν-C δέ-X αἰτέω-VA--AAS3S τις- I--NSM παρά-P ὁ- A--GSM πλησίον-D καί-C συντρίβω-VD--APS3S ἤ-C ἀποθνήσκω-VB--AAS3S ἤ-C αἰχμάλωτος-A1B-NSN γίγνομαι-VB--AMS3S ὁ- A--NSM δέ-X κύριος-N2--NSM μή-D εἰμί-V9--PAS3S μετά-P αὐτός- D--GSN ἀποτίνω-VF--FAI3S

14 ἐάν-C δέ-X ὁ- A--NSM κύριος-N2--NSM εἰμί-V9--PAS3S μετά-P αὐτός- D--GSN οὐ-D ἀποτίνω-VF--FAI3S ἐάν-C δέ-X μισθωτός-A1--NSM εἰμί-V9--PAS3S εἰμί-VF--FMI3S αὐτός- D--DSN ἀντί-P ὁ- A--GSM μισθός-N2--GSM αὐτός- D--GSN

15 ἐάν-C δέ-X ἀπατάω-VA--AAS3S τις- I--NSM παρθένος-N2--ASF ἀμνήστευτος-A1B-ASF καί-C κοιμάω-VC--APS3S μετά-P αὐτός- D--GSF φερνή-N1--DSF φερνίζω-VF2-FAI3S αὐτός- D--ASF αὐτός- D--DSM γυνή-N3K-ASF

16 ἐάν-C δέ-X ἀνανεύω-V1--PAPNSM ἀνανεύω-VA--AAS3S καί-C μή-D βούλομαι-V1--PMS3S ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GSF δίδωμι-VO--AAN αὐτός- D--ASF αὐτός- D--DSM γυνή-N3K-ASF ἀργύριον-N2N-ASN ἀποτίνω-VF--FAI3S ὁ- A--DSM πατήρ-N3--DSM κατά-P ὅσος-A1--ASN εἰμί-V9--PAI3S ὁ- A--NSF φερνή-N1--NSF ὁ- A--GPF παρθένος-N2--GPF

17 φαρμακός-N2--APM οὐ-D περιποιέω-VF--FAI2P

18 πᾶς-A3--NSN κοιμάω-V3--PMPNSN μετά-P κτῆνος-N3E-GSN θάνατος-N2--DSM ἀποκτείνω-VF2-FAI2P αὐτός- D--APM

19 ὁ- A--NSM θυσιάζω-V1--PAPNSM θεός-N2--DPM θάνατος-N2--DSM ὀλεθρεύω-VC--FPI3S πλήν-D κύριος-N2--DSM μόνος-A1--DSM

20 καί-C προσήλυτος-N2--ASM οὐ-D κακόω-VF--FAI2P οὐδέ-C μή-D θλίβω-VA--AAS2P αὐτός- D--ASM εἰμί-V9--IAI2P γάρ-X προσήλυτος-N2--NPM ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF

21 πᾶς-A1S-ASF χήρα-N1A-ASF καί-C ὀρφανός-A1--ASM οὐ-D κακόω-VF--FAI2P

22 ἐάν-C δέ-X κακία-N1A-DSF κακόω-VA--AAS2P αὐτός- D--APM καί-C κράζω-VAI-AAPNPM καταβοάω-VA--AAS3P πρός-P ἐγώ- P--AS ἀκοή-N1--DSF εἰςἀκούω-VF--FMI1S ὁ- A--GSF φωνή-N1--GSF αὐτός- D--GPM

23 καί-C ὀργίζω-VS--FPI1S θυμός-N2--DSM καί-C ἀποκτείνω-VF2-FAI1S σύ- P--AP μάχαιρα-N1A-DSF καί-C εἰμί-VF--FMI3P ὁ- A--NPF γυνή-N3K-NPF σύ- P--GP χήρα-N1A-NPF καί-C ὁ- A--NPN παιδίον-N2N-NPN σύ- P--GP ὀρφανός-A1--NPN

24 ἐάν-C δέ-X ἀργύριον-N2N-ASN ἐκδανείζω-VA--AAS2S ὁ- A--DSM ἀδελφός-N2--DSM ὁ- A--DSM πενιχρός-A1A-DSM παρά-P σύ- P--DS οὐ-D εἰμί-VF--FMI2S αὐτός- D--ASM καταἐπείγω-V1--PAPNSM οὐ-D ἐπιτίθημι-VF--FAI2S αὐτός- D--DSM τόκος-N2--ASM

25 ἐάν-C δέ-X ἐνεχύρασμα-N3M-ASN ἐνεχυράζω-VA--AAS2S ὁ- A--ASN ἱμάτιον-N2N-ASN ὁ- A--GSM πλησίον-D πρό-P δυσμή-N1--GPF ἥλιος-N2--GSM ἀποδίδωμι-VF--FAI2S αὐτός- D--DSM

26 εἰμί-V9--PAI3S γάρ-X οὗτος- D--NSN περιβόλαιον-N2N-NSN αὐτός- D--GSM μόνος-A1--NSN οὗτος- D--NSN ὁ- A--NSN ἱμάτιον-N2N-NSN ἀσχημοσύνη-N1--GSF αὐτός- D--GSM ἐν-P τίς- I--DSN κοιμάω-VC--FPI3S ἐάν-C οὖν-X καταβοάω-VA--AAS3S πρός-P ἐγώ- P--AS εἰςἀκούω-VF--FMI1S αὐτός- D--GSM ἐλεήμων-A3N-NSM γάρ-X εἰμί-V9--PAI1S

27 θεός-N2--APM οὐ-D κακολογέω-VF--FAI2S καί-C ἄρχων-N3--APM ὁ- A--GSM λαός-N2--GSM σύ- P--GS οὐ-D κακῶς-D εἶπον-VF2-FAI2S

28 ἀπαρχή-N1--APF ἅλων-N3W-GSF καί-C ληνός-N2--GSF σύ- P--GS οὐ-D καταὑστερέω-VF--FAI2S ὁ- A--APN πρωτότοκος-A1B-APN ὁ- A--GPM υἱός-N2--GPM σύ- P--GS δίδωμι-VF--FAI2S ἐγώ- P--DS

29 οὕτως-D ποιέω-VF--FAI2S ὁ- A--ASM μόσχος-N2--ASM σύ- P--GS καί-C ὁ- A--ASN πρόβατον-N2N-ASN σύ- P--GS καί-C ὁ- A--ASN ὑποζύγιον-N2N-ASN σύ- P--GS ἑπτά-M ἡμέρα-N1A-APF εἰμί-VF--FMI3S ὑπό-P ὁ- A--ASF μήτηρ-N3--ASF ὁ- A--DSF δέ-X ὄγδοος-A1--DSF ἡμέρα-N1A-DSF ἀποδίδωμι-VF--FAI2S ἐγώ- P--DS αὐτός- D--ASN

30 καί-C ἀνήρ-N3--NPM ἅγιος-A1A-NPM εἰμί-VF--FMI2P ἐγώ- P--DS καί-C κρέας-N3--ASN θηριάλωτος-A1B-ASN οὐ-D ἐσθίω-VF--FMI2P ὁ- A--DSM κύων-N3--DSM ἀποῥίπτω-VA--AAD2P αὐτός- D--ASN

   

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Arcana Coelestia # 9167

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9167. '[To see] whether or not its owner has put his hand into his companion's property and taken it' means being joined together under [the influence of] good. This is clear from the meaning of 'whether or not he has put a hand into his companion's property' - when said in reference to truth and good, exterior and interior - as whether these have entered into it, dealt with above in 9155, thus whether those things have been joined together under [the influence of] good (as regards being joined together under [the influence of] good, see 9154); and from the meaning of 'owner' or 'master' as good, dealt with in 9154, so that 'whether or not its owner has taken it' means whether good has made those things its own by being joined to them. The reason why 'owner' means good is that with a spiritual person good occupies the first place and truth the second; and that which occupies first place is the owner. Furthermore the character of the good determines the way in which all the truths present with a person are arranged, as a house by the owner or 'lord'. 1

[2] This explains why 'lord' in the Word is used to mean the Lord in respect of Divine Good, and 'god', 'king', and 'master' to mean the Lord in respect of Divine Truth, as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In John,

The Lamb will overcome them, for He is Lord of lords, and King of kings. Revelation 17:14.

In the same book,

He has on His robe and on His thigh the name written, King of kings and Lord of lords. Revelation 19:16.

The fact that the Lord is called 'God' in respect of Divine Truth, see 2586, 2769, 2807, 2822, 4402, 7268, 8988, and also that He is called 'King' in respect of Divine Truth, 2015 (end), 3009, 3670, 4581, 4966, 5068, 6148. And from this it is evident that the Lord is called 'Lord' in respect of Divine Good; for when truth is referred to in the Word, good as well is referred to, 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138 (end), 5138, 5502, 6343, 8339 (end). In John,

You call Me Master and Lord, and you are right, for so I am. I your Lord and Master have washed your feet. John 13:13-14.

Here again the Lord is called 'Lord' by virtue of Divine Good, and 'Master' by virtue of Divine Truth. In Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Malachi 3:1.

In these words which refer to the Lord's Coming He is called 'the Lord' by virtue of Divine Good, and 'the angel' by virtue of Divine Truth, 1925, 2821, 3039, 4085, 4295, 6280.

[3] This explains why in the Old Testament when people entreat the Lord they very often say Lord Jehovih, by which 'O Good Jehovah' is meant, 1793, 2921, and why in the New Testament the name Lord is used instead of Jehovah, 2921. From all this one can also see what the following words in Matthew are used to mean,

No one can serve two lords, for either he will hate the one and love the other ... Matthew 6:24.

'Two lords' are good and evil. For a person must be governed by good or else by evil; he cannot be governed by both simultaneously. Many truths can reside with him, but they are truths arranged under the influence of one good. Good constitutes heaven with a person, whereas evil constitutes hell. He must have heaven within himself or hell, not both, or something half-way in between. All this now shows what 'lord' or 'owner' is used to mean in the Word.

Poznámky pod čarou:

1. The Latin word rendered owner is dominus, which in other contexts is usually rendered lord. The phrase also involves a play on words which might be rendered as a house by a householder (sicut a domino domus).

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

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Arcana Coelestia # 6280

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6280. As regards 'the redeeming angel' - that the Lord's Divine Human is meant - this is clear from the consideration that by His assumption of the Human and making it Divine the Lord redeemed man, that is, delivered him from hell, on account of which, in respect of His Divine Human, the Lord is called the Redeemer. The reason why the Divine Human is called an angel is that the word 'angel' means one who has been sent, and the Lord's Divine Human is called 'the One who has been sent', as is evident from quite a number of places in the Word, in the Gospels. Furthermore the Divine Human that existed before the Lord's Coming into the world was Jehovah Himself flowing in by way of heaven when He was declaring His Word. Jehovah was above the heavens, but what passed from Him through the heavens was the Divine Human at that time; for by means of Jehovah's flowing into heaven a human image was presented, and the Divine itself as present by this inflowing was the Divine Man. This is the Divine Human which has existed from eternity and is called the One who has been sent, by which is meant that which goes forth and which is one and the same as 'the angel' spoken of here.

[2] But because Jehovah was no longer able to reach men by flowing into them through that Divine Human of His, for the reason that they had distanced themselves so far away from that Divine, He took on a human form and made it Divine. Then by flowing in from this into heaven, He could reach right out to those members of the human race who would accept the good of charity and the truth of faith from His Divine Human, which had thus been made visible, and so could deliver them from hell - a deliverance which could not possibly have been accomplished in any other way. This deliverance is what is called Redemption, and the Divine Human itself effecting that deliverance or redemption is what is called 'the redeeming angel'.

[3] But the Lord's Divine Human, it should be recognized, is above heaven - as the Divine itself is - since the Lord is the Sun that gives heaven its light; thus heaven is far below Him. The Divine Human present in heaven is the Divine Truth going forth from Him, which is the light radiating from Him as from the sun. In Essence the Lord is not Divine Truth, for that Truth is what goes forth from Him like light from the sun; rather, His Essence is Divine Goodness itself, which is one with Jehovah.

[4] The Lord's Divine Human is also called 'the angel' in other places in the Word, for example when He appeared to Moses in the bramble-bush, described as follows in Exodus,

When Moses came to the mountain of God, to Horeb, the angel of Jehovah appeared to him in a flame of fire from the middle of a bramble-bush. Jehovah saw that Moses turned aside to see, therefore God called to him from the middle of the bramble-bush. And He went on to say, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. Exodus 3:1-2, 4, 6.

It is the Lord's Divine Human that is referred to here by the name 'the angel of Jehovah'. He was really Jehovah, which he is also explicitly called. Jehovah's presence there within His Divine Human may be recognized from the consideration that the Divine itself could not become visible except through the Divine Human, as the Lord's words in John declare,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.

And in another place,

You have never heard the Father's voice nor seen His shape. John 5:37.

[5] The Lord's Divine Human is also called 'an angel' where the leading of the people into the land of Canaan is the subject, referred to in Exodus as follows,

Behold, I send an angel before you to guard you on the way, and to bring you to the place which I have prepared. Take notice of his face; for he will not tolerate your transgression, since My name is within him. Exodus 23:20-21, 23.

Here 'an angel' is the Divine Human. This is evident from the fact that it says 'since My name is within him', that is, Jehovah Himself is within him. 'My name' means Jehovah's essential nature, present in the Divine Human. For more about the meaning of 'the name of Jehovah' as the Lord's Divine Human, see 2628; and for more about the meaning of 'the name of God' as His essential nature, and so everything in its entirety by which God is worshipped, 1724, 3006.

[6] In Isaiah,

In all their affliction He suffered affliction, and the angel of His face delivered them; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isaiah 63:9.

'The angel of Jehovah's face' is plainly the Lord's Divine Human, for it says that 'He redeemed them'. In Malachi,

Behold, suddenly there will come to His temple the Lord whom you seek, and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. But who can endure the day of His Coming, and who will stand when He appears? Then the minchah of Judah and Jerusalem will be acceptable to Jehovah, as in the days of eternity, and as in former years. Malachi 3:1-2, 4

'The angel of the covenant' quite clearly means the Lord's Divine Human, for the subject is the Lord's Coming. 'Then the minchah of Judah and Jerusalem will be acceptable to Jehovah' means that worship offered out of love and faith in Him will be acceptable then. It is perfectly plain that 'Judah' is not used in these verses to mean Judah, or 'Jerusalem' to mean Jerusalem, for neither at that time nor any later time was the minchah of Judah and Jerusalem acceptable. 'The days of eternity' are the states of the Most Ancient Church, which was a celestial Church, while 'former years' are the states of the Ancient Church, which was a spiritual one, see 6239. Furthermore 'angel' in the Word does not mean in the internal sense any angel but some Divine attribute within the Lord, 1925, 2319, 2821, 3039, 4085.

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

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