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Jeremiah 30

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1 ὁ- A--DSF *ιδουμαία-N1A-DSF ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM οὐ-D εἰμί-V9--PAI3S ἔτι-D σοφία-N1A-NSF ἐν-P *θαιμαν-N---DS ἀποὀλλύω-VBI-AMI3S βουλή-N1--NSF ἐκ-P συνετός-A1--GPM ὠχέω-V2--PMI3S σοφία-N1A-NSF αὐτός- D--GPM

2 ἀπατάω-VCI-API3S ὁ- A--NSM τόπος-N2--NSM αὐτός- D--GPM βαθύνω-VA--AAD2P εἰς-P κάθισις-N3I-ASF ὁ- A--NPM καταοἰκέω-V2--PAPNPM ἐν-P *δαιδαν-N---DS ὅτι-C δύσκολος-A1B-APN ποιέω-VAI-AAI3S ἄγω-VBI-AAI3P ἐπί-P αὐτός- D--ASM ἐν-P χρόνος-N2--DSM ὅς- --DSM ἐπισκέπτομαι-VAI-AMI1S ἐπί-P αὐτός- D--ASM

3 ὅτι-C τρυγητής-N1M-NPM ἔρχομαι-VBI-AAI3P σύ- P--DS οὐ-D καταλείπω-VF--FAI3P σύ- P--DS καταλείμμα-N3M-APN ὡς-C κλέπτης-N1M-NPM ἐν-P νύξ-N3--DSF ἐπιτίθημι-VF--FAI3P χείρ-N3--ASF αὐτός- D--GPM

4 ὅτι-C ἐγώ- P--NS κατασύρω-VAI-AAI1S ὁ- A--ASM *ησαυ-N---ASM ἀνακαλύπτω-VAI-AAI1S ὁ- A--APN κρυπτός-A1--APN αὐτός- D--GPM κρύπτω-VD--APN οὐ-D μή-D δύναμαι-V6--PMS3P ὄλλυμι-VBI-AMI3P διά-P χείρ-N3--ASF ἀδελφός-N2--GSM αὐτός- D--GSM καί-C γείτων-N3N-GSM αὐτός- D--GSM καί-C οὐ-D εἰμί-V9--PAI3S

5 ὑπολείπω-V1--PMN ὀρφανός-A1--ASM σύ- P--GS ἵνα-C ζάω-VA--AMS3S καί-C ἐγώ- P--NS ζάω-VF--FMI1S καί-C χήρα-N1A-NPF ἐπί-P ἐγώ- P--AS πείθω-VX--XAI3P

6 ὅτι-C ὅδε- D--APN εἶπον-VBI-AAI3S κύριος-N2--NSM ὅς- --DPM οὐ-D εἰμί-V9--IAI3S νόμος-N2--NSM πίνω-VB--AAN ὁ- A--ASN ποτήριον-N2N-ASN πίνω-VBI-AAI3P καί-C σύ- P--NS ἀθῳόω-V4--PMPNSF οὐ-D μή-D ἀθῳόω-VC--APS2S ὅτι-C πίνω-V1--PAPNSM πίνω-VA--AMD2S

7 ὅτι-C κατά-P ἐμαυτοῦ- D--GSM ὄμνυμι-VAI-AAI1S λέγω-V1--PAI3S κύριος-N2--NSM ὅτι-C εἰς-P ἄβατος-A1B-ASM καί-C εἰς-P ὀνειδισμός-N2--ASM καί-C εἰς-P κατάρασις-N3I-ASF εἰμί-VF--FMI2S ἐν-P μέσος-A1--DSM αὐτός- D--GSF καί-C πᾶς-A1S-NPF ὁ- A--NPF πόλις-N3I-NPF αὐτός- D--GSF εἰμί-VF--FMI3P ἔρημος-N2--NPF εἰς-P αἰών-N3W-ASM

8 ἀκοή-N1--ASF ἀκούω-VAI-AAI1S παρά-P κύριος-N2--GSM καί-C ἄγγελος-N2--APM εἰς-P ἔθνος-N3E-APN ἀποστέλλω-VAI-AAI3S συνἄγω-VC--APD2P καί-C παραγίγνομαι-VB--AMD2P εἰς-P αὐτός- D--ASF ἀναἵστημι-VH--AAS2P εἰς-P πόλεμος-N2--ASM

9 μικρός-A1A-ASM δίδωμι-VAI-AAI1S σύ- P--AS ἐν-P ἔθνος-N3E-DPN εὐκαταφρόνητος-A1B-ASM ἐν-P ἄνθρωπος-N2--DPM

10 ὁ- A--NSF παιγνία-N1A-NSF σύ- P--GS ἐνχειρέω-VAI-AAI3S σύ- P--DS ἰταμία-N1A-NSF καρδία-N1A-GSF σύ- P--GS καταλύω-VAI-AAI3S τρυμαλιά-N1A-APF πέτρος-N2--GPM συνλαμβάνω-VBI-AAI3S ἰσχύς-N3--ASF βουνός-N2--GSM ὑψηλός-A1--GSM ὅτι-C ὑψόω-VAI-AAI3S ὥσπερ-D ἀετός-N2--NSM νοσσιά-N1A-ASF αὐτός- D--GSM ἐκεῖθεν-D κατααἱρέω-VF2-FAI1S σύ- P--AS

11 καί-C εἰμί-VF--FMI3S ὁ- A--NSF *ιδουμαία-N1A-NSF εἰς-P ἄβατος-A1B-ASM πᾶς-A3--NSM ὁ- A--NSM παραπορεύομαι-V1--PMPNSM ἐπί-P αὐτός- D--ASF συρίζω-VF2-FAI3S

12 ὥσπερ-D καταστρέφω-VDI-API3S *σοδομα-N---NSF καί-C *γομορρα-N---NSF καί-C ὁ- A--NPF πάροικος-A1B-NPF αὐτός- D--GSF εἶπον-VBI-AAI3S κύριος-N2--NSM παντοκράτωρ-N3 -NSM οὐ-D μή-D καταἵζω-VF--FMI2S ἐκεῖ-D ἄνθρωπος-N2--NSM καί-C οὐ-D μή-D ἐνοἰκέω-VF--FMI2S ἐκεῖ-D υἱός-N2--NSM ἄνθρωπος-N2--GSM

13 ἰδού-I ὥσπερ-D λέων-N3W-NSM ἀναβαίνω-VF--FMI3S ἐκ-P μέσος-A1--GSM ὁ- A--GSM *ἰορδάνης-N1M-GSM εἰς-P τόπος-N2--ASM *αιθαμ-N---GS ὅτι-C ταχύς-A3U-ASN ἐκδιώκω-VF--FAI1S αὐτός- D--APM ἀπό-P αὐτός- D--GSF καί-C ὁ- A--APM νεανίσκος-N2--APM ἐπί-P αὐτός- D--ASF ἐπιἵστημι-VA--AAD2P ὅτι-C τίς- I--NSM ὥσπερ-D ἐγώ- P--NS καί-C τίς- I--NSM ἀντιἵστημι-VF--FMI3S ἐγώ- P--DS καί-C τίς- I--NSM οὗτος- D--NSM ποιμήν-N3--NSF ὅς- --NSM ἵστημι-VF--FMI3S κατά-P πρόσωπον-N2N-ASN ἐγώ- P--GS

14 διά-P οὗτος- D--ASN ἀκούω-VA--AAD2P βουλή-N1--ASF κύριος-N2--GSM ὅς- --ASF βουλεύω-VAI-AMI3S ἐπί-P ὁ- A--ASF *ιδουμαία-N1A-ASF καί-C λογισμός-N2--ASM αὐτός- D--GSM ὅς- --ASM λογίζομαι-VAI-AMI3S ἐπί-P ὁ- A--APM καταοἰκέω-V2--PAPAPM *θαιμαν-N---AS ἐάν-C μή-D συνψάω-VC--APS3P ὁ- A--APN ἐλαχύς-A1--APNS ὁ- A--GPN πρόβατον-N2N-GPN ἐάν-C μή-D ἀβατόω-VC--APS3S ἐπί-P αὐτός- D--ASF κατάλυσις-N3I-NSF αὐτός- D--GPM

15 ὅτι-C ἀπό-P φωνή-N1--GSF πτῶσις-N3I-GSF αὐτός- D--GPM σείω-VCI-API3S ὁ- A--NSF γῆ-N1--NSF καί-C κραυγή-N1--NSF σύ- P--GS ἐν-P θάλασσα-N1S-DSF ἀκούω-VCI-API3S

16 ἰδού-I ὥσπερ-D ἀετός-N2--NSM ὁράω-VF--FMI3S καί-C ἐκτείνω-VF2-FAI3S ὁ- A--APF πτέρυξ-N3G-APF ἐπί-P ὀχύρωμα-N3M-APN αὐτός- D--GSF καί-C εἰμί-VF--FMI3S ὁ- A--NSF καρδία-N1A-NSF ὁ- A--GPM ἰσχυρός-A1A-GPM ὁ- A--GSF *ιδουμαία-N1A-GSF ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ἐκεῖνος- D--DSF ὡς-C καρδία-N1A-NSF γυνή-N3K-GSF ὠδίνω-V1--PAPGSF

17 ὁ- A--DPM υἱός-N2--DPM *αμμων-N---GSM οὕτως-D εἶπον-VBI-AAI3S κύριος-N2--NSM μή-D υἱός-N2--NPM οὐ-D εἰμί-V9--PAI3P ἐν-P *ἰσραήλ-N---DSM ἤ-C παραλαμβάνω-VF--FMPNSM οὐ-D εἰμί-V9--PAI3S αὐτός- D--DPM διά-P τίς- I--ASN παραλαμβάνω-VBI-AAI3S *μελχομ-N---NSM ὁ- A--ASM *γαδ-N---ASM καί-C ὁ- A--NSM λαός-N2--NSM αὐτός- D--GPM ἐν-P πόλις-N3I-DPF αὐτός- D--GPM ἐνοἰκέω-VF--FAI3S

18 διά-P οὗτος- D--ASN ἰδού-I ἡμέρα-N1A-NPF ἔρχομαι-V1--PMI3P φημί-V6--PAI3S κύριος-N2--NSM καί-C ἀκουτίζω-VF2-FAI1S ἐπί-P *ραββαθ-N---ASM θόρυβος-N2--ASM πόλεμος-N2--GPM καί-C εἰμί-VF--FMI3P εἰς-P ἄβατος-A1B-ASM καί-C εἰς-P ἀπώλεια-N1A-ASF καί-C βωμός-N2--NPM αὐτός- D--GSF ἐν-P πῦρ-N3--DSN κατακαίω-VC--FPI3P καί-C παραλαμβάνω-VF--FMI3S *ἰσραήλ-N---NSM ὁ- A--ASF ἀρχή-N1--ASF αὐτός- D--GSM

19 ἀλαλάζω-VA--AAD2S *εσεβων-N---VS ὅτι-C ὄλλυμι-VBI-AMI3S *γαι-N---NS κράζω-VAI-AAD2P θυγάτηρ-N3--VPF *ραββαθ-N---GSM περιζώννυμι-VA--AMD2P σάκκος-N2--APM καί-C ἐπιληπτεύομαι-VA--AMD2P καί-C κόπτω-VA--AMD2P ἐπί-P *μελχομ-N---ASM ὅτι-C ἐν-P ἀποικία-N1A-DSF βαδίζω-VF2-FMI3S ὁ- A--NPM ἱερεύς-N3V-NPM αὐτός- D--GSM καί-C ὁ- A--NPM ἄρχων-N3--NPM αὐτός- D--GSM ἅμα-D

20 τίς- I--ASN ἀγαλλιάομαι-VF--FMI2S ἐν-P ὁ- A--DPN πεδίον-N2N-DPN *ενακιμ-N---GSM θυγάτηρ-N3--VSF ἰταμία-N1A-GSF ὁ- A--NSF πείθω-VX--XAPNSF ἐπί-P θησαυρός-N2--DPM αὐτός- D--GSF ὁ- A--NSF λέγω-V1--PAPNSF τίς- I--NSM εἰςἔρχομαι-VF--FMI3S ἐπί-P ἐγώ- P--AS

21 ἰδού-I ἐγώ- P--NS φέρω-V1--PAI1S φόβος-N2--ASM ἐπί-P σύ- P--AS εἶπον-VBI-AAI3S κύριος-N2--NSM ἀπό-P πᾶς-A1S-GSF ὁ- A--GSF περίοικος-A1B-GSF σύ- P--GS καί-C διασπείρω-VD--FPI2P ἕκαστος-A1--NSM εἰς-P πρόσωπον-N2N-ASN αὐτός- D--GSM καί-C οὐ-D εἰμί-VF--FMI3S ὁ- A--NSM συνἄγω-V1--PAPNSM

23 ὁ- A--DSF *κηδαρ-N---DSF βασίλισσα-N1S-DSF ὁ- A--GSF αὐλή-N1--GSF ὅς- --ASF πατάσσω-VAI-AAI3S *ναβουχοδονοσορ-N---NSM βασιλεύς-N3V-NSM *βαβυλών-N3W-GSF οὕτως-D εἶπον-VBI-AAI3S κύριος-N2--NSM ἀναἵστημι-VH--AAD2P καί-C ἀναβαίνω-VZ--AAD2P ἐπί-P *κηδαρ-N---ASF καί-C πίμπλημι-VA--AAD2P ὁ- A--APM υἱός-N2--APM *κεδεμ-N---GSM

24 σκηνή-N1--APF αὐτός- D--GPM καί-C πρόβατον-N2N-APN αὐτός- D--GPM λαμβάνω-VF--FMI3P ἱμάτιον-N2N-APN αὐτός- D--GPM καί-C πᾶς-A3--APN ὁ- A--APN σκεῦος-N3E-APN αὐτός- D--GPM καί-C κάμηλος-N2--APM αὐτός- D--GPM λαμβάνω-VF--FMI3P ἑαυτοῦ- D--DPM καί-C καλέω-VA--AAD2P ἐπί-P αὐτός- D--APM ἀπώλεια-N1A-ASF κυκλόθεν-D

25 φεύγω-V1--PAI2P λίαν-D βαθύνω-VA--AAD2P εἰς-P κάθισις-N3I-ASF καταἧμαι-V5--PMPNPM ἐν-P ὁ- A--DSF αὐλή-N1--DSF ὅτι-C βουλεύω-VAI-AMI3S ἐπί-P σύ- P--AP βασιλεύς-N3V-NSM *βαβυλών-N3W-GSF βουλή-N1--ASF καί-C λογίζομαι-VAI-AMI3S ἐπί-P σύ- P--AP λογισμός-N2--ASM

26 ἀναἵστημι-VH--AAD2S καί-C ἀναβαίνω-VZ--AAD2S ἐπί-P ἔθνος-N3E-ASN εὐσταθής-A3H-ASN καταἧμαι-V5--PMPASM εἰς-P ἀναψυχή-N1--ASF ὅς- --DPM οὐ-D εἰμί-V9--PAI3P θύρα-N1A-NPF οὐ-D βάλανος-N2--NPF οὐ-D μοχλός-N2--NPM μόνος-A1--NPM καταλύω-V1--PAI3P

27 καί-C εἰμί-VF--FMI3P κάμηλος-N2--NPM αὐτός- D--GPM εἰς-P προνομή-N1--ASF καί-C πλῆθος-N3E-ASN κτῆνος-N3E-GPN αὐτός- D--GPM εἰς-P ἀπώλεια-N1A-ASF καί-C λικμάω-VF--FAI1S αὐτός- D--APM πᾶς-A3--DSN πνεῦμα-N3M-DSN κείρω-VM--XMPAPM πρό-P πρόσωπον-N2N-GSN αὐτός- D--GPM ἐκ-P πᾶς-A3--GSM πέραν-D αὐτός- D--GPM φέρω-VF--FAI1S ὁ- A--ASF τροπή-N1--ASF αὐτός- D--GPM εἶπον-VBI-AAI3S κύριος-N2--NSM

28 καί-C εἰμί-VF--FMI3S ὁ- A--NSF αὐλή-N1--NSF διατριβή-N1--NSF στρουθός-N2--GPM καί-C ἄβατος-A1B-NSM ἕως-P αἰών-N3W-GSM οὐ-D μή-D καταἵζω-VF2-FMI2S ἐκεῖ-D ἄνθρωπος-N2--NSM καί-C οὐ-D μή-D καταοἰκέω-VF--FMI2S ἐκεῖ-D υἱός-N2--NSM ἄνθρωπος-N2--GSM

29 ὁ- A--DSF *δαμασκος-N---DSF κατααἰσχύνω-VCI-API3S *ημαθ-N---NS καί-C *αρφαδ-N---NS ὅτι-C ἀκούω-VAI-AAI3P ἀκοή-N1--ASF πονηρός-A1A-ASF ἐκἵστημι-VHI-AAI3P θυμόω-VCI-API3P ἀναπαύω-VA--AMN οὐ-D μή-D δύναμαι-V6--PMS3P

30 ἐκλύω-VCI-API3S *δαμασκος-N---NSF ἀποστρέφω-VDI-API3S εἰς-P φυγή-N1--ASF τρόμος-N2--NSM ἐπιλαμβάνω-VBI-AMI3S αὐτός- D--GSF

31 πῶς-D οὐ-D ἐν καταλείπω-VBI-AAI3S πόλις-N3I-ASF ἐμός-A1--ASF κώμη-N1--ASF ἀγαπάω-VAI-AAI3P

32 διά-P οὗτος- D--ASN πίπτω-VF2-FMI3P νεανίσκος-N2--NPM ἐν-P πλατύς-A3U-DPF σύ- P--GS καί-C πᾶς-A3--NPM ὁ- A--NPM ἀνήρ-N3--NPM ὁ- A--NPM πολεμιστής-N1--NPM σύ- P--GS πίπτω-VF2-FMI3P φημί-V6--PAI3S κύριος-N2--NSM

33 καί-C καίω-VF--FAI1S πῦρ-N3--ASN ἐν-P τεῖχος-N3E-DSN *δαμασκος-N---GSF καί-C καταἐσθίω-VF--FMI3S ἄμφοδον-N2N-APN υἱός-N2--GSM *αδερ-N---GSM

   

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Arcana Coelestia # 3048

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3048. 'The servant took ten camels from his master's camels, and went' means [Divine] general facts in the natural man. This is clear from the meaning of 'the servant' here as the natural man, dealt with above in 3019, 3020; from the meaning of 'ten' as remnants, which are the goods and truths stored away in a person by the Lord, see 468, 530, 560, 561, 660, 661, 1050, 1906, 2284 (though when 'ten' or remnants is used in reference to the Lord, the Divine things that the Lord acquired to Himself are meant, 1738, 1906); and from the meaning of 'camels' as general facts which, being Divine or things acquired by the Lord, are said to be 'ten' in number, and also to be 'camels from his master's camels'. The words 'he went' mean the introduction which was effected by means of those facts, which is dealt with in this chapter. The whole subject is the process by which truth was joined to good in the Lord's Divine Rational, the first thing to be described in this line of thought being the nature of the process of introduction, referred to in 3012, 3013. The present verse describes how the Lord separated those things in the natural man that came from Himself, that is, that were Divine, from those that came from the mother. Those that came from Himself, or were Divine, are the things through which the introduction was effected, and they are meant here by 'the ten camels from his master's camels'. This explains why much reference is made in subsequent verses to camels, such as that he made the camels kneel down outside the city, verse 11; that Rebekah also gave the camels a drink, verses 14, 19-20; that they were led into the house, and given straw and fodder, verses 31-32; and further on, that Rebekah and her maids rode on the camels, verse 61; and that Isaac saw the camels coming, and that when Rebekah saw Isaac she dropped down from the camel, verses 63-64. The reason they are mentioned so many times lies in the internal sense in which they mean the general facts that are present in the natural man and from which comes the affection for truth that had to be introduced to the affection for good within the rational, this being effected in the ordinary way, as shown above. For the rational as regards truth cannot possibly be born and perfected without facts and cognitions.

[2] That 'camels' means general facts is clear from other places in the Word where they are mentioned, as in Isaiah,

A prophecy of the beasts of the south. In the land of distress and anguish are the young lion and the old lion from them, the viper and the flying fiery-serpent. They carry their wealth on the shoulders of young asses, and their treasures on the backs of camels, to a people that do not profit them. And Egypt's help will be in vain and to no advantage. Isaiah 30:6-7.

'The beasts of the south' stands for those who possess cognitions or the light of cognitions but lead evil lives. 'Carrying their wealth on the shoulders of young asses' stands for the cognitions which belong to their rational, 'a young ass' being rational truth, see 2781. 'Their treasures on the backs of camels' stands for the cognitions which belong to their natural, 'the backs of camels' being the natural, 'camels' themselves the general facts there, 'treasures' the cognitions which they consider to be precious. The words 'Egypt's help will be in vain and to no advantage' mean that to them knowledge is of no use, 'Egypt' being knowledge, see 1164, 1165, 1186, 1462, 2588 (end). It is evident that camels are not meant by 'camels' here because it is said that the young lion and the old lion carry their treasures on the backs of camels. Anyone may see that some arcanum of the Church is meant by this description.

[3] In the same prophet,

The prophecy of the wilderness of the sea. Thus said the Lord, Go, set a watchman to point out what he sees. And he saw a chariot, a pair of horsemen, a chariot of asses, a chariot of camels, and he listened diligently. He answered and said, Fallen, fallen has Babel. Isaiah 21:1, 6-7, 9.

'The wilderness of the sea' stands for the hollowness of knowledge that serves no use. 'A chariot of asses' stands for a mass of specific facts, 'a chariot of camels' for a mass of general facts which are present in the natural man. It is the hollow reasonings found with people meant by Babel which are described in this fashion.

[4] In the same prophet,

Your heart will enlarge itself because the abundance of the sea will be turned to you, the wealth of the nations will come to you. A multitude of camels will cover you, dromedaries of Midian and Ephah, all those from Sheba will come. They will bring gold and frankincense, and will spread abroad the praises of Jehovah. Isaiah 60:5-6.

This refers to the Lord, and to the Divine celestial and spiritual things within His natural. 'The abundance of the sea' stands for a vast quantity of natural truth, 'the wealth of the nations' for a vast quantity of natural good. 'A multitude of camels' stands for general facts in abundance, 'gold and frankincense' for goods and truths which are 'the praises of Jehovah'. 'From Sheba' is from the celestial things of love and faith, see 113, 117, 1171. The queen of Sheba's coming to Solomon in Jerusalem with vast amounts of wealth, with camels carrying spices, and very much gold, and precious stones, 1 Kings 10:1-2, represented the wisdom and intelligence which came to the Lord, who in the internal sense of these verses is meant by Solomon. 'Camels carrying spices, gold, and precious stores' means matters of wisdom and intelligence in the natural man.

[5] In Jeremiah,

To Arabia and to the kingdoms of Hazor which Nebuchadnezzar king of Babel smote: Arise and go up to Arabia, and lay waste the sons of the east. They will take their tents, their curtains, and all their vessels, and they will bear their camels away from them. Their camels will become booty, and the multitude of their flocks booty, and I will scatter them to every wind. Jeremiah 49:28-29, 32.

Here 'Arabia' and 'the kingdoms of Hazor', used in the contrary sense, stand for people who possess cognitions of celestial and spiritual things but whose only use for them is to be considered wise and intelligent in their own eyes and in those of the world. 'The camels that will be borne away from them to become booty and that will be scattered to every wind' means in general the factual knowledge of those people and their cognitions of good and truth, which will begin to be removed from these people in this life through their belief in things of a contrary nature, and in the next life removed altogether.

[6] In Zechariah,

The plague with which Jehovah will smite all the peoples that wage war against Jerusalem: It will be a plague of the horse, the mule, the camel, and the ass, and every beast. Zechariah 14:12, 15.

'A plague of the horse, the mule, the camel, the ass' stands for the removal of the powers of the understanding which follow one another in the same consecutive order, from rational concepts to natural images. What a horse is, see 2761, 2762; a mule, 2781; an ass, 2781. 'Camels' stands for general facts in the natural man. The pestilence in Egypt 'on the cattle in the field, on the horses, on the asses, on the camels, on the herd, and on the flock', Exodus 9:2-3, had a similar meaning.

From all these places it becomes clear that 'camels' in the internal sense of the Word means general facts which belong to the natural man. General facts are those which include within themselves many particular ones, while these include within themselves those that are specific. All these constitute in general the understanding part of the natural man.

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