Novokřesťanské studium Bible

Bible

 

Exodus 22

Studie

   

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

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9167

Prostudujte si tuto pasáž

  
/ 10837  
  

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).

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 9154

Prostudujte si tuto pasáž

  
/ 10837  
  

9154. 'The master of the house shall be brought to God' means enquiring of good. This is clear from the meaning of 'being brought to God' as being brought forward for enquiry to be made, dealt with below in 9160; and from the meaning of 'the master of the house' as good which is enquired of. The reason why 'the master of the house' means good is that the subject is truths and factual knowledge that have been taken away from the memory, meant by 'the silver and the vessels which were delivered to someone for safe keeping but were taken away by theft', 9149, 9150. Since those truths and factual knowledge belong to good and exist in good 'the master of the house', to whom the objects belong and with whom they reside, means good. Good is called 'the master' because truths and factual knowledge belong to good as their master, and good is also called 'the house' because truths and factual knowledge exist within good as their house. For the meaning of 'the house' as good, and the fact that truths reside in that house, see 3652, where the Lord's words in Matthew are explained,

Let him who is on the roof of the house not go down to take anything out of the house. Matthew 24:17.

[2] The implications of this - that good should be enquired of regarding truths and factual knowledge that have been taken away from the memory - are that the good present with a person is that which receives all truths into itself. For good receives its specific quality from truths; and in the measure that truths have good within them and also around them they have life. This is like a fibre or like a vessel in a living creature. In the measure that the fibre has spirit 1 in it and in the measure that the vessel has blood in it they have life; and a blood vessel likewise has life in the measure that it has around itself fibres with spirit in them. A similar situation exists with truth and good. Truth without good is like a fibre without spirit, and like a vein or an artery without blood, the nature of which anyone can see, namely something devoid of life and so devoid of any use within a living creature. The situation is similar when faith is devoid of charity. Since good receives its specific quality from truths, as has been stated, good also receives its form from them; for where there is form, specific quality is present, and where there is no form no specific quality is present. Again it is like the situation with spirit and blood in a living creature. Spirit is circumscribed by its fibres and so receives form through them, while blood receives form through its vessels. From all this it is evident that truth without good has no life in it, and that good without truth possesses no specific quality, consequently that faith without charity is not faith that is alive. By faith here faith composed of truth is meant, and by charity life consisting of good.

[3] All this shows how to understand the explanation that if truths and factual knowledge have been taken away, enquiry should be made of good. That is to say, it shows that when a person is governed by good, that is, by an affection for doing good, he recollects all the truths that have entered into good, but when he turns away from good the truths disappear, for falsity arising from evil is that which takes them away as if by theft. But truths that have disappeared are recollected once again when a person comes back to an affection for good or for truth through the life he leads. Anyone who stops to reflect can recognize the truth of this from his own experience and from what takes place with others. All this makes plain what is meant by enquiring of good regarding truths and factual knowledge that have been taken away from a person's memory or mind.

Poznámky pod čarou:

1. See 4227:3.

  
/ 10837  
  

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

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org