Novokřesťanské studium Bible

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Judges 6

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1 καί-C ποιέω-VAI-AAI3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ὁ- A--ASN πονηρός-A1A-ASN ἐνώπιον-P κύριος-N2--GSM καί-C δίδωμι-VAI-AAI3S αὐτός- D--APM κύριος-N2--NSM ἐν-P χείρ-N3--DSF *μαδιαμ-N---GSF ἑπτά-M ἔτος-N3E-APN

2 καί-C ἰσχύω-VAI-AAI3S χείρ-N3--NSF *μαδιαμ-N---GSF ἐπί-P *ἰσραήλ-N---ASM καί-C ποιέω-VAI-AAI3P ἑαυτοῦ- D--DPM ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ἀπό-P πρόσωπον-N2N-GSN *μαδιαμ-N---GSF ὁ- A--APF τρυμαλιά-N1A-APF ὁ- A--APF ἐν-P ὁ- A--DPN ὄρος-N3E-DPN καί-C ὁ- A--APN σπήλαιον-N2N-APN καί-C ὁ- A--APN κρεμαστός-A1--APN

3 καί-C γίγνομαι-VBI-AMI3S ἐάν-C σπείρω-VAI-AAI3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM καί-C ἀναβαίνω-VAI-AAI3P *μαδιαμ-N---NSF καί-C *αμαληκ-N---NSM καί-C ὁ- A--NPM υἱός-N2--NPM ἀνατολή-N1--GPF συν ἀναβαίνω-V1I-IAI3P αὐτός- D--DPM

4 καί-C παρα ἐνβάλλω-VBI-AAI3P εἰς-P αὐτός- D--APM καί-C καταφθείρω-VAI-AAI3P ὁ- A--APM καρπός-N2--APM αὐτός- D--GPM ἕως-P ἔρχομαι-VB--AAN εἰς-P *γάζα-N1A-ASF καί-C οὐ-D καταλείπω-VBI-AAI3P ὑπόστασις-N3I-ASF ζωή-N1--GSF ἐν-P ὁ- A--DSF γῆ-N1--DSF *ἰσραήλ-N---GSM οὐδέ-C ἐν-P ὁ- A--DPN ποίμνιον-N2N-DPN ταῦρος-N2--ASM καί-C ὄνος-N2--ASM

5 ὅτι-C αὐτός- D--NPM καί-C ὁ- A--NPF κτῆσις-N3I-NPF αὐτός- D--GPM ἀναβαίνω-V1I-IAI3P καί-C ὁ- A--NPF σκηνή-N1--NPF αὐτός- D--GPM παραγίγνομαι-V1I-IMI3P καθώς-D ἀκρίς-N3D-NSF εἰς-P πλῆθος-N3E-ASN καί-C αὐτός- D--DPM καί-C ὁ- A--DPM κάμηλος-N2--DPM αὐτός- D--GPM οὐ-D εἰμί-V9--IAI3S ἀριθμός-N2--NSM καί-C ἄρχω-V1I-IMI3P εἰς-P ὁ- A--ASF γῆ-N1--ASF *ἰσραήλ-N---GSM καί-C διαφθείρω-V1I-IAI3P αὐτός- D--ASF

6 καί-C πτωχεύω-VAI-AAI3S *ἰσραήλ-N---NSM σφόδρα-D ἀπό-P πρόσωπον-N2N-GSN *μαδιαμ-N---NSF καί-C βοάω-VAI-AAI3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM πρός-P κύριος-N2--ASM

7 ἀπό-P πρόσωπον-N2N-GSN *μαδιαμ-N---GSF

8 καί-C ἐκ ἀποστέλλω-VAI-AAI3S κύριος-N2--NSM ἀνήρ-N3--ASM προφήτης-N1M-ASM πρός-P ὁ- A--APM υἱός-N2--APM *ἰσραήλ-N---GSM καί-C εἶπον-VBI-AAI3S αὐτός- D--DPM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM *ἰσραήλ-N---GSM ἐγώ- P--NS εἰμί-V9--PAI1S ὅς- --NSM ἀναἄγω-VBI-AAI1S σύ- P--AP ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF καί-C ἐκἄγω-VBI-AAI1S σύ- P--AP ἐκ-P οἶκος-N2--GSM δουλεία-N1A-GSF σύ- P--GP

9 καί-C ῥύομαι-VAI-AMI1S σύ- P--AP ἐκ-P χείρ-N3--GSF *αἴγυπτος-N2--GSF καί-C ἐκ-P χείρ-N3--GSF πᾶς-A3--GPM ὁ- A--GPM θλίβω-V1--PAPGPM σύ- P--AP καί-C ἐκβάλλω-VBI-AAI1S αὐτός- D--APM ἐκ-P πρόσωπον-N2N-GSN σύ- P--GP καί-C δίδωμι-VAI-AAI1S σύ- P--DP ὁ- A--ASF γῆ-N1--ASF αὐτός- D--GPM

10 καί-C εἶπον-VAI-AAI1S σύ- P--DP ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP οὐ-D φοβέω-VC--FPI2P ὁ- A--APM θεός-N2--APM ὁ- A--GSM *ἀμορραῖος-N2--GSM ἐν-P ὅς- --DPM σύ- P--NP καταἵημι-VF--FMI2P ἐν-P ὁ- A--DSF γῆ-N1--DSF αὐτός- D--GPM καί-C οὐ-D εἰςἀκούω-VAI-AAI2P ὁ- A--GSF φωνή-N1--GSF ἐγώ- P--GS

11 καί-C ἔρχομαι-VBI-AAI3S ἄγγελος-N2--NSM κύριος-N2--GSM καί-C καταἵζω-VAI-AAI3S ὑπό-P ὁ- A--ASF τερεμίνθος-N2--ASF ὁ- A--ASF ἐν-P *εφραθα-N---DS ὁ- A--ASF *ιωας-N---GSM πατήρ-N3--GSM ὁ- A--GSM *εσδρι-N---GSM καί-C *γεδεων-N---NSM υἱός-N2--NSM αὐτός- D--GSM ῥαβδίζω-V1--PAPNSM σῖτος-N2--ASM ἐν-P ληνός-N2--DSF εἰς-P ἐκφεύγω-VB--AAN ἀπό-P πρόσωπον-N2N-GSN ὁ- A--GSM *μαδιαμ-N---GSF

12 καί-C ὁράω-VVI-API3S αὐτός- D--DSM ὁ- A--NSM ἄγγελος-N2--NSM κύριος-N2--GSM καί-C εἶπον-VBI-AAI3S πρός-P αὐτός- D--ASM κύριος-N2--NSM μετά-P σύ- P--GS ἰσχυρός-A1A-NSM ὁ- A--GPF δύναμις-N3I-GPF

13 καί-C εἶπον-VBI-AAI3S πρός-P αὐτός- D--ASM *γεδεων-N---NSM ἐν-P ἐγώ- P--DS κύριος-N2--VSM ἐγώ- P--GS καί-C εἰ-X εἰμί-V9--PAI3S κύριος-N2--NSM μετά-P ἐγώ- P--GP εἰς-P τίς- I--ASN εὑρίσκω-VB--AAI3S ἐγώ- P--AP ὁ- A--NPN κακός-A1--NPN οὗτος- D--NPN καί-C ποῦ-D εἰμί-V9--PAI3S πᾶς-A3--NPN ὁ- A--NPN θαυμάσιος-A1A-NPN αὐτός- D--GSM ὅς- --APN διαἡγέομαι-VAI-AMI3P ἐγώ- P--DP ὁ- A--NPM πατήρ-N3--NPM ἐγώ- P--GP λέγω-V1--PAPNPM μή-D οὐ-D ἐκ-P *αἴγυπτος-N2--GSF ἀναἄγω-VBI-AAI3S ἐγώ- P--AP κύριος-N2--NSM καί-C νῦν-D ἐκῥίπτω-VAI-AAI3S ἐγώ- P--AP καί-C δίδωμι-VAI-AAI3S ἐγώ- P--AP ἐν-P χείρ-N3--DSF *μαδιαμ-N---GSF

14 καί-C ἐπιστρέφω-VAI-AAI3S πρός-P αὐτός- D--ASM ὁ- A--NSM ἄγγελος-N2--NSM κύριος-N2--GSM καί-C εἶπον-VBI-AAI3S πορεύομαι-V1--PMD2S ἐν-P ἰσχύς-N3U-DSF σύ- P--GS οὗτος- D--DSF καί-C σώζω-VF--FAI2S ὁ- A--ASM *ἰσραήλ-N---ASM ἐκ-P χείρ-N3--GSF *μαδιαμ-N---GSF ἰδού-I ἐκ ἀποστέλλω-VAI-AAI1S σύ- P--AS

15 καί-C εἶπον-VBI-AAI3S πρός-P αὐτός- D--ASM *γεδεων-N---NSM ἐν-P ἐγώ- P--DS κύριος-N2--VSM ἐγώ- P--GS ἐν-P τίς- I--DSN σώζω-VF--FAI1S ὁ- A--ASM *ἰσραήλ-N---ASM ἰδού-I ὁ- A--NSF χιλιάς-N3D-NSF ἐγώ- P--GS ἀσθενέω-VAI-AAI3S ἐν-P *μανασσή-N---DSM καί-C ἐγώ- P--NS εἰμί-V9--PAI1S ὁ- A--NSM μικρός-A1A-NSMC ἐν-P οἶκος-N2--DSM πατήρ-N3--GSM ἐγώ- P--GS

16 καί-C εἶπον-VBI-AAI3S πρός-P αὐτός- D--ASM ὁ- A--NSM ἄγγελος-N2--NSM κύριος-N2--GSM κύριος-N2--NSM εἰμί-VF--FMI3S μετά-P σύ- P--GS καί-C πατάσσω-VF--FAI2S ὁ- A--ASF *μαδιαμ-N---ASF ὡσεί-D ἀνήρ-N3--ASM εἷς-A3--ASM

17 καί-C εἶπον-VBI-AAI3S πρός-P αὐτός- D--ASM *γεδεων-N---NSM εἰ-X δέ-X εὑρίσκω-VB--AAI1S ἔλεος-N3E-NSN ἐν-P ὀφθαλμός-N2--DPM σύ- P--GS καί-C ποιέω-VF--FAI2S ἐγώ- P--DS σήμερον-D πᾶς-A3--ASN ὅς- --ASN τις- I--ASN λαλέω-VAI-AAI2S μετά-P ἐγώ- P--GS

18 μή-D χωρίζω-VS--APS2S ἐντεῦθεν-D ἕως-P ὁ- A--GSN ἔρχομαι-VB--AAN ἐγώ- P--AS πρός-P σύ- P--AS καί-C ἐκφέρω-VF--FAI1S ὁ- A--ASF θυσία-N1A-ASF καί-C τίθημι-VF--FAI1S ἐνώπιον-P σύ- P--GS καί-C εἶπον-VBI-AAI3S ἐγώ- P--NS εἰμί-V9--PAI1S καθίομαι-V1--PMI1S ἕως-P ὁ- A--GSN ἐπιστρέφω-VA--AAN σύ- P--AS

19 καί-C *γεδεων-N---NSM εἰςἔρχομαι-VBI-AAI3S καί-C ποιέω-VAI-AAI3S ἔριφος-N2--ASM αἴξ-N3G-GPM καί-C οιφι-N---ASN ἄλευρον-N2N-GSN ἄζυμος-A1B-APN καί-C ὁ- A--APN κρέας-N3--APN τίθημι-VAI-AAI3S ἐν-P ὁ- A--DSM κόφινος-N2--DSM καί-C ὁ- A--ASM ζωμός-N2--ASM βάλλω-VBI-AAI3S ἐν-P ὁ- A--DSF χύτρα-N1A-DSF καί-C ἐκφέρω-VAI-AAI3S αὐτός- D--APN πρός-P αὐτός- D--ASM ὑπό-P ὁ- A--ASF τερεμίνθος-N2--ASF καί-C προςἐγγίζω-VAI-AAI3S

20 καί-C εἶπον-VBI-AAI3S πρός-P αὐτός- D--ASM ὁ- A--NSM ἄγγελος-N2--NSM ὁ- A--GSM θεός-N2--GSM λαμβάνω-VB--AAD2S ὁ- A--APN κρέας-N3--APN καί-C ὁ- A--APN ἄζυμος-A1B-APN καί-C τίθημι-VE--AAD2S πρός-P ὁ- A--ASF πέτρα-N1A-ASF ἐκεῖνος- D--ASF καί-C ὁ- A--ASM ζωμός-N2--ASM ἔχω-V1--PMPAPN ἐκχέω-V2--PAD2S καί-C ποιέω-VAI-AAI3S οὕτως-D

21 καί-C ἐκτείνω-VAI-AAI3S ὁ- A--NSM ἄγγελος-N2--NSM κύριος-N2--GSM ὁ- A--ASN ἄκρος-A1A-ASN ὁ- A--GSF ῥάβδος-N2--GSF ὁ- A--GSF ἐν-P χείρ-N3--DSF αὐτός- D--GSM καί-C ἅπτομαι-VAI-AMI3S ὁ- A--GPN κρέας-N3--GPN καί-C ὁ- A--GPM ἄζυμος-A1B-GPM καί-C ἀναβαίνω-VZI-AAI3S πῦρ-N3--NSN ἐκ-P ὁ- A--GSF πέτρα-N1A-GSF καί-C καταἐσθίω-VBI-AAI3S ὁ- A--APN κρέας-N3--APN καί-C ὁ- A--APM ἄζυμος-A1B-APM καί-C ὁ- A--NSM ἄγγελος-N2--NSM κύριος-N2--GSM πορεύομαι-VCI-API3S ἀπό-P ὀφθαλμός-N2--GPM αὐτός- D--GSM

22 καί-C ὁράω-VBI-AAI3S *γεδεων-N---NSM ὅτι-C ἄγγελος-N2--NSM κύριος-N2--GSM οὗτος- D--NSM εἰμί-V9--PAI3S καί-C εἶπον-VBI-AAI3S *γεδεων-N---NSM ἆ-I ἆ-I κύριος-N2--VSM ἐγώ- P--GS κύριος-N2--VSM ὅτι-C ὁράω-VBI-AAI1S ἄγγελος-N2--ASM κύριος-N2--GSM πρόσωπον-N2N-ASN πρός-P πρόσωπον-N2N-ASN

23 καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM κύριος-N2--NSM εἰρήνη-N1--NSF σύ- P--DS μή-D φοβέω-V2--PMD2S οὐ-D μή-D ἀποθνήσκω-VB--AAS2S

24 καί-C οἰκοδομέω-VAI-AAI3S ἐκεῖ-D *γεδεων-N---NSM θυσιαστήριον-N2N-ASN ὁ- A--DSM κύριος-N2--DSM καί-C ἐπικαλέω-VAI-AAI3S αὐτός- D--DSM εἰρήνη-N1--NSF κύριος-N2--GSM ἕως-P ὁ- A--GSF ἡμέρα-N1A-GSF οὗτος- D--GSF ἔτι-D αὐτός- D--GSM εἰμί-V9--PAPGSM ἐν-P *εφραθα-N---DS πατήρ-N3--GSM ὁ- A--GSM *εσδρι-N---GSM

25 καί-C γίγνομαι-VBI-AMI3S ἐν-P ὁ- A--DSF νύξ-N3--DSF ἐκεῖνος- D--DSF καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM κύριος-N2--NSM λαμβάνω-VB--AAD2S ὁ- A--ASM μόσχος-N2--ASM ὁ- A--ASM ταῦρος-N2--ASM ὅς- --NSM εἰμί-V9--PAI3S ὁ- A--DSM πατήρ-N3--DSM σύ- P--GS καί-C μόσχος-N2--ASM δεύτερος-A1A-ASM ἑπταετής-A3H-ASM καί-C κατααἱρέω-VF2-FAI2S ὁ- A--ASN θυσιαστήριον-N2N-ASN ὁ- A--GSM *βααλ-N---GSM ὅς- --ASN εἰμί-V9--PAI3S ὁ- A--DSM πατήρ-N3--DSM σύ- P--GS καί-C ὁ- A--ASN ἄλσος-N3E-ASN ὁ- A--ASN ἐπί-P αὐτός- D--ASN ὀλεθρεύω-VF--FAI2S

26 καί-C οἰκοδομέω-VF--FAI2S θυσιαστήριον-N2N-ASN κύριος-N2--DSM ὁ- A--DSM θεός-N2--DSM σύ- P--GS ἐπί-P κορυφή-N1--ASF ὁ- A--GSM *μαουεκ-N---GSM οὗτος- D--GSM ἐν-P ὁ- A--DSF παράταξις-N3I-DSF καί-C λαμβάνω-VF--FMI2S ὁ- A--ASM μόσχος-N2--ASM ὁ- A--ASM δεύτερος-A1A-ASM καί-C ἀναφέρω-VF--FAI2S ὁλοκαύτωμα-N3M-ASN ἐν-P ὁ- A--DPN ξύλον-N2N-DPN ὁ- A--GSN ἄλσος-N3E-GSN ὅς- --GSM ἐκὀλεθρεύω-VF--FAI2S

27 καί-C λαμβάνω-VBI-AAI3S *γεδεων-N---NSM δέκα-M ἀνήρ-N3--APM ἀπό-P ὁ- A--GPM δοῦλος-N2--GPM ἑαυτοῦ- D--GSM καί-C ποιέω-VAI-AAI3S ὅς- --ASM τρόπος-N2--ASM λαλέω-VAI-AAI3S πρός-P αὐτός- D--ASM κύριος-N2--NSM καί-C γίγνομαι-VCI-API3S ὡς-C φοβέω-VCI-API3S ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GSM καί-C ὁ- A--APM ἀνήρ-N3--APM ὁ- A--GSF πόλις-N3I-GSF ὁ- A--GSN ποιέω-VA--AAN ἡμέρα-N1A-GSF καί-C ποιέω-VAI-AAI3S νύξ-N3--GSF

28 καί-C ὀρθρίζω-VAI-AAI3P ὁ- A--NPM ἀνήρ-N3--NPM ὁ- A--GSF πόλις-N3I-GSF ὁ- A--ASN πρωΐ-D καί-C ἰδού-I κατααἱρέω-V2I-IPI3S ὁ- A--NSN θυσιαστήριον-N2N-NSN ὁ- A--GSM *βααλ-N---GSM καί-C ὁ- A--NSN ἄλσος-N3E-NSN ὁ- A--NSN ἐπί-P αὐτός- D--DSM ὀλεθρεύω-V1I-IPI3S καί-C ὁράω-VAI-AAI3P ὁ- A--ASM μόσχος-N2--ASM ὁ- A--ASM δεύτερος-A1A-ASM ὅς- --ASM ἀναφέρω-VAI-AAI3S ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN ὁ- A--ASN οἰκοδομέω-VM--XPPASN

29 καί-C εἶπον-VBI-AAI3S ἀνήρ-N3--NSM πρός-P ὁ- A--ASM πλησίον-D αὐτός- D--GSM τίς- I--NSM ποιέω-VAI-AAI3S ὁ- A--ASN ῥῆμα-N3M-ASN οὗτος- D--ASN καί-C ἐπιζητέω-VAI-AAI3P καί-C ἐρευνάω-VAI-AAI3P καί-C γιγνώσκω-VZI-AAI3P ὅτι-C *γεδεων-N---NSM υἱός-N2--NSM *ιωας-N---GSM ποιέω-VAI-AAI3S ὁ- A--ASN ῥῆμα-N3M-ASN οὗτος- D--ASN

30 καί-C εἶπον-VBI-AAI3P ὁ- A--NPM ἀνήρ-N3--NPM ὁ- A--GSF πόλις-N3I-GSF πρός-P *ιωας-N---ASM ἐκφέρω-VAI-AAD2S ὁ- A--ASM υἱός-N2--ASM σύ- P--GS καί-C ἀποθνήσκω-VB--AAD3S ὅτι-C κατααἱρέω-VBI-AAI3S ὁ- A--ASN θυσιαστήριον-N2N-ASN ὁ- A--GSM *βααλ-N---GSM καί-C ὅτι-C ὀλεθρεύω-VAI-AAI3S ὁ- A--ASN ἄλσος-N3E-ASN ὁ- A--ASN ἐπί-P αὐτός- D--DSM

31 καί-C εἶπον-VBI-AAI3S *ιωας-N---NSM ὁ- A--DPM ἀνήρ-N3--DPM πᾶς-A3--DPM ὅς- --NPM ἐπι ἀναἵστημι-VHI-AAI3P αὐτός- D--DSM μή-D σύ- P--NP νῦν-D δικάζω-V1--PMI2P ὑπέρ-P ὁ- A--GSM *βααλ-N---GSM ἤ-C σύ- P--NP σώζω-VF--FAI2P αὐτός- D--ASM ὅς- --NSM ἐάν-C δικάζω-VA--AMS3S αὐτός- D--DSM θανατόω-VC--APD3S ἕως-P πρωΐ-D εἰ-X θεός-N2--NSM εἰμί-V9--PAI3S δικάζω-V1--PMD3S αὐτός- D--DSM ὅτι-C κατααἱρέω-VBI-AAI3S ὁ- A--ASN θυσιαστήριον-N2N-ASN αὐτός- D--GSM

32 καί-C καλέω-VAI-AAI3S αὐτός- D--ASN ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ἐκεῖνος- D--DSF *ιαρβααλ-N---NSM λέγω-V1--PAPNSM δικάζω-VA--AMD3S ἐν-P αὐτός- D--DSM ὁ- A--NSM *βααλ-N---NSM ὅτι-C κατααἱρέω-VCI-API3S ὁ- A--ASN θυσιαστήριον-N2N-ASN αὐτός- D--GSM

33 καί-C πᾶς-A1S-NSF *μαδιαμ-N---NSF καί-C *αμαληκ-N---NSM καί-C υἱός-N2--NPM ἀνατολή-N1--GPF συνἄγω-VQI-API3P ἐπί-P ὁ- A--ASN αὐτός- D--ASN καί-C παρα ἐνβάλλω-VBI-AAI3P ἐν-P κοιλάς-N3D-DSF *εζερεελ-N---GSM

34 καί-C πνεῦμα-N3M-NSN κύριος-N2--GSM ἐνδυναμόω-VAI-AAI3S ὁ- A--ASM *γεδεων-N---ASM καί-C σαλπίζω-VAI-AAI3S ἐν-P κερατίνη-N1--DSF καί-C φοβέω-VCI-API3S *αβιεζερ-N---ASM ὀπίσω-P αὐτός- D--GSM

35 καί-C ἄγγελος-N2--APM ἀποστέλλω-VAI-AAI3S εἰς-P πᾶς-A3--ASM *μανασσή-N---ASM καί-C ἐν-P *ασηρ-N---DSM καί-C ἐν-P *ζαβουλων-N---DSM καί-C *νεφθαλι-N---DSM καί-C ἀναβαίνω-VZI-AAI3S εἰς-P συνάντησις-N3I-ASF αὐτός- D--GPM

36 καί-C εἶπον-VBI-AAI3S *γεδεων-N---NSM πρός-P ὁ- A--ASM θεός-N2--ASM εἰ-X σύ- P--NS σώζω-V1--PAI2S ἐν-P χείρ-N3--DSF ἐγώ- P--GS ὁ- A--ASM *ἰσραήλ-N---ASM καθώς-D λαλέω-VAI-AAI2S

37 ἰδού-I ἐγώ- P--NS τίθημι-V7--PAI1S ὁ- A--ASM πόκος-N2--ASM ὁ- A--GSN ἔριον-N2N-GSN ἐν-P ὁ- A--DSF ἅλων-N3W-DSF ἐάν-C δρόσος-N2--NSF γίγνομαι-VB--AMS3S ἐπί-P ὁ- A--ASM πόκος-N2--ASM μόνον-D καί-C ἐπί-P πᾶς-A1S-ASF ὁ- A--ASF γῆ-N1--ASF ξηρασία-N1A-NSF γιγνώσκω-VF--FMI1S ὅτι-C σώζω-VF--FAI2S ἐν-P χείρ-N3--DSF ἐγώ- P--GS ὁ- A--ASM *ἰσραήλ-N---ASM καθώς-D λαλέω-VAI-AAI2S

38 καί-C γίγνομαι-VBI-AMI3S οὕτως-D καί-C ὀρθρίζω-VAI-AAI3S ὁ- A--DSF ἐπαύριον-D καί-C ἐκ ἐπιἰάομαι-VAI-AAI3S ὁ- A--ASM πόκος-N2--ASM καί-C στάζω-VAI-AAI3S δρόσος-N2--NSF ἀπό-P ὁ- A--GSM πόκος-N2--GSM πλήρης-A3H-NSF λεκάνη-N1--NSF ὕδωρ-N3T-GSN

39 καί-C εἶπον-VBI-AAI3S *γεδεων-N---NSM πρός-P ὁ- A--ASM θεός-N2--ASM μή-D δή-X ὀργίζω-VS--APD3S ὁ- A--NSM θυμός-N2--NSM σύ- P--GS ἐν-P ἐγώ- P--DS καί-C λαλέω-VF--FAI1S ἔτι-D ἅπαξ-D πειράζω-VF--FAI1S δέ-X καί-C γέ-X ἔτι-D ἅπαξ-D ἐν-P ὁ- A--DSM πόκος-N2--DSM καί-C γίγνομαι-VB--AMD3S ὁ- A--NSF ξηρασία-N1A-NSF ἐπί-P ὁ- A--ASM πόκος-N2--ASM μόνον-D καί-C ἐπί-P πᾶς-A1S-ASF ὁ- A--ASF γῆ-N1--ASF γίγνομαι-VC--APD3S δρόσος-N2--NSF

40 καί-C ποιέω-VAI-AAI3S οὕτως-D ὁ- A--NSM θεός-N2--NSM ἐν-P ὁ- A--DSF νύξ-N3--DSF ἐκεῖνος- D--DSF καί-C γίγνομαι-VBI-AMI3S ξηρασία-N1A-NSF ἐπί-P ὁ- A--ASM πόκος-N2--ASM μόνον-D καί-C ἐπί-P πᾶς-A1S-ASF ὁ- A--ASF γῆ-N1--ASF γίγνομαι-VCI-API3S δρόσος-N2--NSF

   

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Arcana Coelestia # 2851

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2851. 'Your seed will inherit the gate of their enemies' means that charity and faith will take the place occupied previously by evil and falsity. This is clear from the meaning of 'inheriting' as receiving the Lord's life, dealt with in 2658, here as taking the place of, for when charity and faith exist in the place occupied previously by evil and falsity, the Lord's life enters in there; from the meaning of 'seed' as charity and faith, dealt with in 1025, 1447, 1610, 1941; from the meaning of 'gate', dealt with below; and from the meaning of 'enemies' as evils and falsities, or what amounts to the same, people who are subject to evil and falsity. It is the latter who are meant by enemies and foes in the internal sense of the Word.

[2] As regards the meaning of 'a gate', there are in general two gates with each individual person. One gate is exposed towards hell and is open to evils and falsities from there. In that gate genii and spirits from hell are present. The other gate is exposed towards heaven and is open to goods and truths from there. In that gate angels are present. Thus there is a gate leading to hell and a gate leading to heaven. The gate to hell is open to those who are immersed in evil and falsity, and only through chinks round about overhead does any light at all from heaven penetrate, which enables them to think and to reason. But the gate to heaven is open to those who are immersed in good and truth from there.

[3] For there are two paths which lead into a person's rational mind, a higher or internal path along which good and truth from the Lord enter in, and a lower or external path along which evil and falsity enter in surreptitiously from hell. In the middle is the rational mind towards which the two paths converge. From the goods and truths present there the rational mind is compared in the Word to a city and is actually called a city. And because it is compared to and actually called a city it is depicted as having gates, and is described in various places as having enemies, that is, evil genii and spirits, besieging it and assaulting it, while angels from the Lord are defending it, that is, the Lord Himself is doing so. The genii and spirits from hell, with their evils and falsities, can go no further than towards the lower or outer gate, and cannot pass at all into the city. If they were able to pass into the city, which is the rational mind, man would be completely done for. But when they reach the point, as it seems to them, that they have taken the city by storm, it is then closed, so that good and truth no longer flow into it from heaven, apart, as has been stated, from that small amount which comes in through chinks round about. As a consequence such persons no longer possess any charity at all or any faith at all, but make good consist in evil, and truth in falsity. They also as a consequence cease to be truly rational, though they seem to themselves to be so, 1914, 1944, and are called 'dead men', though they themselves believe they are more alive than any others, 81, 290 (end). These things are so because the gate to heaven is closed to them. The fact that it is closed to them is quite apparent and is discerned in the next life, and so conversely that the gate to heaven is open to those in whom good and truth are present.

[4] As regards 'the gate of enemies' in particular, spoken of in this verse, it is the gate that exists with a person in his natural mind. That gate when the person is wholly natural or as yet unregenerate is occupied by evils and falsities, or what amounts to the same, evil genii and spirits are flowing into it together with evil desires and false persuasions, see 687, 698, 1692. When however a person is spiritual or being regenerated, evils and falsities, or what amounts to the same, evil genii and spirits, are driven away from that gate, that is, from the natural mind. Once they have been driven away, goods and truths, or charity and faith, take their place; and these - charity and faith - are meant by 'your seed will inherit the gate of their enemies'. This is what takes place in particular with each individual person when he is being regenerated, and similarly in the next life with those entering the Lord's kingdom; and also what takes place in general, that is, in the Church, which is made up of many individuals.

[5] This transformation was represented by the children of Israel driving the nations from the land of Canaan. Such expulsion of those nations is what, in the literal sense, the words 'your seed will inherit the gate of their enemies' are used to mean; but in the internal sense the things which have just been described are meant. This also explains why in ancient times it was customary to use words such as these when blessing persons who were about to be married, as is also evident from the blessing which Laban gave to Rebekah his sister when, already betrothed, she was about to go to Isaac,

Our sister, may you be [the mother] of thousands of myriads, and may your seed inherit the gate of those who hate you. Genesis 24:60.

[6] That such things are meant in the Word by 'the gate of enemies' or 'of those who hate' becomes clear from the following places: In Isaiah,

I will kill your root with famine, and your remnant will I slay. Wail, O gate; cry, O city; you have melted away, O Philistia, all of you, for smoke comes out of the north. Isaiah 14:30-31.

'Killing the root with famine and slaying the remnant' stands for the removal of goods and truths which the Lord has stored away inwardly - 'the remnant' meaning such goods and truths, see 468, 530, 560-562, 661, 798, 1050, 1738, 1906, 2284. 'Gate' stands for the place of entry into things that are interior, that is, into the rational mind. 'City' stands for that mind, or what amounts to the same, for the goods and truths there, 402, 2268, 2449, 2451, 2712. 'Philistia' stands for knowledge of the cognitions of faith, or what amounts to the same, for those who have a knowledge of those cognitions but not of the goods that spring from faith, 1197, 1198. 'Smoke from the north' stands for falsity from hell - smoke being falsity arising out of evil, 1861.

[7] In the same prophet,

The city of hollowness will be broken down, every house will be shut up to prevent it being entered. There will be an outcry in the streets over [the lack of] wine, all joy will be made desolate, the gladness of the earth will be banished. What is left in the city will be desolation, and the gate will be smitten with vastation, for thus will it be in the midst of the earth, in the midst of the peoples. Isaiah 24:10-13.

'The city of hollowness' which 'will be broken down' stands for the human mind deprived of truth. 'Every house will be shut up' stands for lack of good - 'house' meaning good, 2233. 'An outcry in the streets over [the lack of] wine' stands for a state of falsity - 'outcry' having reference to falsities, 2240. 'Wine' means truth over which there will be an outcry because there is none, 1071, 1798, and 'streets' means the things that lead to truths, 2336. 'The joy which is being made desolate' has reference to truth, 'the gladness of the earth that is being banished' to good. All this shows what is meant by 'what is left in the city will be desolation' and 'the gate will be smitten with vastation'. The gate is said to be vastated when nothing but evils and falsities reign.

[8] In Jeremiah,

The roads of Zion are mourning that none come to the appointed feast. All her gates are desolate, her priests groan, her virgins are afflicted, and she herself is in bitterness. Her enemies have become the head, her foes secure, because Jehovah has afflicted [her] over the multitude of her transgressions. Her young children have gone away captive before the enemy. Lamentations 1:4-5.

'The roads of Zion mourning' stands for there being no longer any truths that come from good -'roads' meaning truths, 189, 627, 2333. 'All her gates are desolate' stands for all the entrances being occupied by falsities. 'Her enemies have become the head' stands for evils reigning.

[9] In the same prophet,

Jehovah has caused the rampart, and the wall of the daughter of Zion, to mourn; they languish together. Her gates have become pressed down into the ground; He has destroyed and broken her bars; her king and her princes are among the nations. The law is no more; even her prophets have found no vision from Jehovah. All your foes have opened their mouth against you, they have hissed and gnashed their teeth; they have said, We have swallowed her up; this is the day we have awaited; we have found, we have seen it. Lamentations 2:8-9, 16.

'Gates pressed down into the ground' stands for the natural mind when occupied by evils and falsities. 'Her king and princes are among the nations' stands for truths immersed in evils - 'king' meaning truth in general, 1672, 1728, 2015, 2069, 'princes' first and foremost truths, 1482, 2089, and 'nations' evil, 1259, 1260, 1849, 1868, 2588.

[10] In Moses,

A nation from far away, from the end of the earth will distress you within all your gates until your high and fortified walls in which you trust come down in all your land. And it will distress you within all your gates, in the whole of your land. Thus will your enemy distress you. Deuteronomy 28:49, 52-53.

These calamities are found among the curses which Moses foretold to the people if they did not hold fast to the commandments and statutes. 'A nation from far away, from the end of the earth' stands in the internal sense for evils and falsities, that is, for those who are immersed in evil and falsity. 'Distressing them within all their gates' stands for sealing off every access to good and truth.

[11] In Nahum,

Behold, your people are women in the midst of you. The gates of your land have been opened wide to your enemies; fire has devoured your bars. Draw yourself water for the siege, strengthen your fortifications; go into the mud and tread the bitumen; strengthen the brick-kiln. Nahum 3:13-14.

'The gates of the land opened wide to enemies' stands for evils occupying the position where goods ought to be. In the Book of Judges, The highways ceased to be, and they went along by-paths; they went along twisting ways; the streets in Israel ceased to be. He chose new gods, at which point the gates were assailed - was a shield seen, or a spear, among the forty thousand of Israel? Judges 5:6-8.

This is the prophecy of Deborah and Barak. 'The gates were assailed' stands for an assault on goods and truths.

[12] In David,

Those who dwell in the gate plot against me; those who drink strong drink sing songs. Psalms 69:12.

'Those who dwell in the gate' stands for evils and falsities, and also for those who are from hell. In Ezekiel,

In the visions of God he was brought to the door of the inner gate which looked towards the north. There he saw the great abominations of the house of Israel. He was also brought to the door of the gate of the house of Jehovah which looked towards the north. There also [he saw] abominations. Ezekiel 8:3, 6, 14-15.

'The door of the inner gate which looked towards the north' stands for the place where interior falsities exist. 'The door of the gate of the house of Jehovah towards the north' stands for the place where interior evils exist. The fact that the falsities and evils are interior, and that it is an interior sphere in which such spirits and genii reside, see 2121-2124.

[13] In David,

Behold, sons are a possession of Jehovah, the fruit of the womb a reward. Like darts in the hand of a strong man so are the sons of youth. 1 Blessed is the man who has filled his quiver with them. They will not be put to shame, for they will speak with enemies in the gate. Psalms 127:3-5.

'Speaking with enemies in the gate' stands for having no fear of evils and falsities, nor thus of hell. In Isaiah,

On that day Jehovah Zebaoth will be a spirit of judgement to him who sits in judgement, and strength to those who turn back the battle towards the gate. They are also made senseless from wine, and err from strong drink. Isaiah 28:5-7.

In the same prophet,

They will be cut off who cause people to sin by a word, and who lay a snare for him who reproves in the gate and cause him who is just to turn aside to something empty. Isaiah 29:20-21.

In the same prophet,

Elam bore the quiver in the chariot of man (homo), [and] horsemen, Kir uncovered the shield, and the choicest of your valleys was full of chariots and horsemen; they positioned themselves at the gate. And he looked on that day to the armoury of the house of the forest. Isaiah 22:6-8.

In Jeremiah,

Judah mourned and her gates languished; the people were in black down to the ground, and the cry of Jerusalem went up. Their great men sent lesser ones to the waters; they came to the pits, they found no water. Jeremiah 14:1-3.

In the same prophet,

The elders have ceased from the gate, the young men from their singing. Lamentations 5:14

[14] All these places show what is meant by 'the gate of enemies', namely hell, or those from hell who are constantly mounting an assault on goods and truths. They have their seat with a person, as has been stated, in his natural mind; but when the person is such that he allows goods and truths, and so angels, to enter in, the Lord drives away from that seat those who are from hell. And once they have been driven away, the gate to heaven, or heaven itself, is opened. This gate also is mentioned in various places in the Word, as in Isaiah,

A song in the land of Judah, Ours is a strong city, salvation will establish walls and rampart. Open the gates and the righteous nation that keeps faith will enter in. Isaiah 26:1-2.

In the same prophet,

Thus said Jehovah to His anointed, to Cyrus, whose right hand I have grasped to put down nations before him, and I will open the loins of kings, to open doors before him, and the gates will not be shut; I will go before you and make straight the crooked places; I will break in pieces the doors of bronze and cut asunder the bars of iron. Isaiah 45:1-2.

In the same prophet,

The sons of the foreigner will build up your walls, and their kings will minister to you. They will keep your gates open continually, day and night they will not be shut. Violence will no more be heard in your land, devastation and ruin within your borders; and you will call your walls Salvation, and your gates Praise. Isaiah 60:10-11, 18.

In the same prophet,

Go through, go through the gates; prepare the way for the people; level out, level out the highway. Say to the daughter of Zion, Behold, your salvation comes. Isaiah 62:10-12.

In Micah,

They will go through the gate, and go out by it; and their king will go on before them, and Jehovah at the head of them. Micah 2:13.

In David,

Lift up your heads, O gates, and be lifted up, O eternal doors, and the King of glory will come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O gates, lift up, O eternal doors. Psalms 24:7-10.

In the same author,

Celebrate Jehovah, O Jerusalem, praise your God, O Zion! For He strengthens the bars of your gates, He blesses your children in the midst of you. Psalms 147:12-13.

[15] From all these places it is evident that 'the gate of heaven' is the place where angels are present with a person, that is, where good and truth are flowing in from the Lord. Thus there are, as has been stated, two gates, to which the Lord refers in Matthew as follows,

Enter by the narrow gate, for the gate is wide and the road is broad which leads away to destruction; and those who enter by it are many. For narrow and strait is the road that leads to life, and those who find it are few. Matthew 7:12-14; Luke 13:23-24.

In addition the gates to the New Jerusalem and the gates to the new Temple are dealt with extensively in Ezekiel and also in John, in the Book of Revelation. By these gates nothing else is meant than the entrances into heaven - see Ezekiel 40:6-49; 43:1-2, 4; 44:1-3; 46:1-9, 12; 48:31-34; Revelation 21:12-13, 21, 25; 22:14; Isaiah 54:11-12. And this is why Jerusalem is called The Gate of the People, Micah 1:9; Obad. verse 13.

Poznámky pod čarou:

1. literally, the sons of firstfruits

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

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