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Exodus 22

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1 εαν-C δε-X εν-P ο- A--DSN διορυγμα-N3M-DSN ευρισκω-VC--APS3S ο- A--NSM κλεπτης-N1M-NSM και-C πλησσω-VD--APPNSM αποθνησκω-VB--AAS3S ου-D ειμι-V9--PAI3S αυτος- D--DSM φονος-N2--NSM

2 εαν-C δε-X ανατελλω-VA--AAS3S ο- A--NSM ηλιος-N2--NSM επι-P αυτος- D--DSM ενοχος-A1B-NSM ειμι-V9--PAI3S αντι αποθνησκω-VF2-FMI3S εαν-C δε-X μη-D υποαρχω-V1--PAS3S αυτος- D--DSM πιπρασκω-VC--APD3S αντι-P ο- A--GSN κλεμμα-N3M-GSN

3 εαν-C δε-X καταλαμβανω-VV--APS3S και-C ευρισκω-VC--APS3S εν-P ο- A--DSF χειρ-N3--DSF αυτος- D--GSM ο- A--NSN κλεμμα-N3M-NSN απο-P τε-X ονος-N2--GSM εως-P προβατον-N2N-GSN ζαω-V3--PAPAPN διπλους-A1C-APN αυτος- D--APN αποτινω-VF--FAI3S

4 εαν-C δε-X καταβοσκω-VA--AAS3S τις- I--NSM αγρος-N2--ASM η-C αμπελων-N3W-ASM και-C αποιημι-VH--AAS3S ο- A--ASN κτηνος-N3E-ASN αυτος- D--GSM καταβοσκω-VA--AAN αγρος-N2--ASM ετερος-A1A-ASM αποτινω-VF--FAI3S εκ-P ο- A--GSM αγρος-N2--GSM αυτος- D--GSM κατα-P ο- A--ASN γενημα-N3M-ASN αυτος- D--GSM εαν-C δε-X πας-A3--ASM ο- A--ASM αγρος-N2--ASM καταβοσκω-VA--AAS3S ο- A--APN βελτιων-A1--APNS ο- A--GSM αγρος-N2--GSM αυτος- D--GSM και-C ο- A--APN βελτιων-A1--APNS ο- A--GSM αμπελων-N3W-GSM αυτος- D--GSM αποτινω-VF--FAI3S

5 εαν-C δε-X εκερχομαι-VB--AAPNSN πυρ-N3--NSN ευρισκω-VB--AAS3S ακανθα-N1A-APF και-C προσ ενπιμπρημι-VA--AAS3S αλων-N3W-ASF η-C σταχυς-N3U-ASM η-C πεδιον-N2N-ASN αποτινω-VF--FAI3S ο- A--NSM ο- A--ASN πυρ-N3--ASN εκκαιω-VA--AAPNSM

6 εαν-C δε-X τις- I--NSM διδωμι-VO--AAS3S ο- A--DSM πλησιον-D αργυριον-N2N-ASN η-C σκευος-N3I-APN φυλασσω-VA--AAN και-C κλεπτω-VD--APS3S εκ-P ο- A--GSF οικια-N1A-GSF ο- A--GSM ανθρωπος-N2--GSM εαν-C ευρισκω-VC--APS3S ο- A--NSM κλεπτω-VA--AAPNSM αποτινω-VF--FAI3S διπλους-A1C-ASN

7 εαν-C δε-X μη-D ευρισκω-VC--APS3S ο- A--NSM κλεπτω-VA--AAPNSM προςερχομαι-VF--FMI3S ο- A--NSM κυριος-N2--NSM ο- A--GSF οικια-N1A-GSF ενωπιον-P ο- A--GSM θεος-N2--GSM και-C ομνυμι-VF2-FMI3S η-C μην-X μη-D αυτος- D--NSM πονηρευομαι-VM--XMN επι-P ολος-A1--GSF ο- A--GSF παρακαταθηκη-N1--GSF ο- A--GSM πλησιον-D

8 κατα-P πας-A3--ASN ρητος-A1--ASN αδικημα-N3M-ASN περι-P τε-X μοσχος-N2--GSM και-C υποζυγιον-N2N-GSN και-C προβατον-N2N-GSN και-C ιματιον-N2N-GSN και-C πας-A1S-GSF απωλεια-N1A-GSF ο- A--GSF ενκαλεω-V2--PMPGSF ος- --NSN τις- I--ASN ουν-X αν-X ειμι-V9--PAS3S ενωπιον-P ο- A--GSM θεος-N2--GSM ερχομαι-VF--FMI3S ο- A--NSF κρισις-N3I-NSF αμφοτεροι-A1A-GPM και-C ο- A--NSM αλισκω-VZ--AAPNSM δια-P ο- A--GSM θεος-N2--GSM αποτινω-VF--FAI3S διπλους-A1C-ASN ο- A--DSM πλησιον-D

9 εαν-C δε-X τις- I--NSM διδωμι-VO--AAS3S ο- A--DSM πλησιον-D υποζυγιον-N2N-ASN η-C μοσχος-N2--ASM η-C προβατον-N2N-ASN η-C πας-A3--ASN κτηνος-N3E-ASN φυλασσω-VA--AAN και-C συντριβω-VD--APS3S η-C τελευταω-VA--AAS3S η-C αιχμαλωτος-A1B-ASM γιγνομαι-VB--AMS3S και-C μηδεις-A3P-NSM γιγνωσκω-VZ--AAS3S

10 ορκος-N2--NSM ειμι-VF--FMI3S ο- A--GSM θεος-N2--GSM ανα-P μεσος-A1--ASN αμφοτεροι-A1A-GPM η-C μην-X μη-D αυτος- D--ASM πονηρευομαι-VM--XMN κατα-P ολος-A1--GSF ο- A--GSF παρακαταθηκη-N1--GSF ο- A--GSM πλησιον-D και-C ουτως-D προςδεχομαι-VF--FMI3S ο- A--NSM κυριος-N2--NSM αυτος- D--GSM και-C ου-D αποτινω-VF--FAI3S

11 εαν-C δε-X κλεπτω-VD--APS3S παρα-P αυτος- D--GSM αποτινω-VF--FAI3S ο- A--DSM κυριος-N2--DSM

12 εαν-C δε-X θηριαλωτος-A1B-NSN γιγνομαι-VB--AMS3S αγω-VF--FAI3S αυτος- D--ASM επι-P ο- A--ASF θηρα-N1A-ASF και-C ου-D αποτινω-VF--FAI3S

13 εαν-C δε-X αιτεω-VA--AAS3S τις- I--NSM παρα-P ο- A--GSM πλησιον-D και-C συντριβω-VD--APS3S η-C αποθνησκω-VB--AAS3S η-C αιχμαλωτος-A1B-NSN γιγνομαι-VB--AMS3S ο- A--NSM δε-X κυριος-N2--NSM μη-D ειμι-V9--PAS3S μετα-P αυτος- D--GSN αποτινω-VF--FAI3S

14 εαν-C δε-X ο- A--NSM κυριος-N2--NSM ειμι-V9--PAS3S μετα-P αυτος- D--GSN ου-D αποτινω-VF--FAI3S εαν-C δε-X μισθωτος-A1--NSM ειμι-V9--PAS3S ειμι-VF--FMI3S αυτος- D--DSN αντι-P ο- A--GSM μισθος-N2--GSM αυτος- D--GSN

15 εαν-C δε-X απαταω-VA--AAS3S τις- I--NSM παρθενος-N2--ASF αμνηστευτος-A1B-ASF και-C κοιμαω-VC--APS3S μετα-P αυτος- D--GSF φερνη-N1--DSF φερνιζω-VF2-FAI3S αυτος- D--ASF αυτος- D--DSM γυνη-N3K-ASF

16 εαν-C δε-X ανανευω-V1--PAPNSM ανανευω-VA--AAS3S και-C μη-D βουλομαι-V1--PMS3S ο- A--NSM πατηρ-N3--NSM αυτος- D--GSF διδωμι-VO--AAN αυτος- D--ASF αυτος- D--DSM γυνη-N3K-ASF αργυριον-N2N-ASN αποτινω-VF--FAI3S ο- A--DSM πατηρ-N3--DSM κατα-P οσος-A1--ASN ειμι-V9--PAI3S ο- A--NSF φερνη-N1--NSF ο- A--GPF παρθενος-N2--GPF

17 φαρμακος-N2--APM ου-D περιποιεω-VF--FAI2P

18 πας-A3--NSN κοιμαω-V3--PMPNSN μετα-P κτηνος-N3E-GSN θανατος-N2--DSM αποκτεινω-VF2-FAI2P αυτος- D--APM

19 ο- A--NSM θυσιαζω-V1--PAPNSM θεος-N2--DPM θανατος-N2--DSM ολεθρευω-VC--FPI3S πλην-D κυριος-N2--DSM μονος-A1--DSM

20 και-C προσηλυτος-N2--ASM ου-D κακοω-VF--FAI2P ουδε-C μη-D θλιβω-VA--AAS2P αυτος- D--ASM ειμι-V9--IAI2P γαρ-X προσηλυτος-N2--NPM εν-P γη-N1--DSF *αιγυπτος-N2--DSF

21 πας-A1S-ASF χηρα-N1A-ASF και-C ορφανος-A1--ASM ου-D κακοω-VF--FAI2P

22 εαν-C δε-X κακια-N1A-DSF κακοω-VA--AAS2P αυτος- D--APM και-C κραζω-VAI-AAPNPM καταβοαω-VA--AAS3P προς-P εγω- P--AS ακοη-N1--DSF ειςακουω-VF--FMI1S ο- A--GSF φωνη-N1--GSF αυτος- D--GPM

23 και-C οργιζω-VS--FPI1S θυμος-N2--DSM και-C αποκτεινω-VF2-FAI1S συ- P--AP μαχαιρα-N1A-DSF και-C ειμι-VF--FMI3P ο- A--NPF γυνη-N3K-NPF συ- P--GP χηρα-N1A-NPF και-C ο- A--NPN παιδιον-N2N-NPN συ- P--GP ορφανος-A1--NPN

24 εαν-C δε-X αργυριον-N2N-ASN εκδανειζω-VA--AAS2S ο- A--DSM αδελφος-N2--DSM ο- A--DSM πενιχρος-A1A-DSM παρα-P συ- P--DS ου-D ειμι-VF--FMI2S αυτος- D--ASM καταεπειγω-V1--PAPNSM ου-D επιτιθημι-VF--FAI2S αυτος- D--DSM τοκος-N2--ASM

25 εαν-C δε-X ενεχυρασμα-N3M-ASN ενεχυραζω-VA--AAS2S ο- A--ASN ιματιον-N2N-ASN ο- A--GSM πλησιον-D προ-P δυσμη-N1--GPF ηλιος-N2--GSM αποδιδωμι-VF--FAI2S αυτος- D--DSM

26 ειμι-V9--PAI3S γαρ-X ουτος- D--NSN περιβολαιον-N2N-NSN αυτος- D--GSM μονος-A1--NSN ουτος- D--NSN ο- A--NSN ιματιον-N2N-NSN ασχημοσυνη-N1--GSF αυτος- D--GSM εν-P τις- I--DSN κοιμαω-VC--FPI3S εαν-C ουν-X καταβοαω-VA--AAS3S προς-P εγω- P--AS ειςακουω-VF--FMI1S αυτος- D--GSM ελεημων-A3N-NSM γαρ-X ειμι-V9--PAI1S

27 θεος-N2--APM ου-D κακολογεω-VF--FAI2S και-C αρχων-N3--APM ο- A--GSM λαος-N2--GSM συ- P--GS ου-D κακως-D ειπον-VF2-FAI2S

28 απαρχη-N1--APF αλων-N3W-GSF και-C ληνος-N2--GSF συ- P--GS ου-D καταυστερεω-VF--FAI2S ο- A--APN πρωτοτοκος-A1B-APN ο- A--GPM υιος-N2--GPM συ- P--GS διδωμι-VF--FAI2S εγω- P--DS

29 ουτως-D ποιεω-VF--FAI2S ο- A--ASM μοσχος-N2--ASM συ- P--GS και-C ο- A--ASN προβατον-N2N-ASN συ- P--GS και-C ο- A--ASN υποζυγιον-N2N-ASN συ- P--GS επτα-M ημερα-N1A-APF ειμι-VF--FMI3S υπο-P ο- A--ASF μητηρ-N3--ASF ο- A--DSF δε-X ογδοος-A1--DSF ημερα-N1A-DSF αποδιδωμι-VF--FAI2S εγω- P--DS αυτος- D--ASN

30 και-C ανηρ-N3--NPM αγιος-A1A-NPM ειμι-VF--FMI2P εγω- P--DS και-C κρεας-N3--ASN θηριαλωτος-A1B-ASN ου-D εσθιω-VF--FMI2P ο- A--DSM κυων-N3--DSM αποριπτω-VA--AAD2P αυτος- D--ASN

   

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Arcana Coelestia # 9133

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9133. 'If the theft is certainly found in his hand' means if any truth or good is left by means of which restoration can be made. This is clear from the meaning of 'certainly being found' - when it refers to good or truth that has been taken away, meant by 'the theft' - as being left; from the meaning of 'in his hand' as in his power ('hand' means power, see 878, 3387, 4931-4937, 5327, 5328, 5544, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8153, 8281; and the fact that 'in his hand' also means what resides with him will be seen below); and from the meaning of 'the theft' as the good or truth that has been taken away, dealt with in 9125. From all this it is evident that 'if the theft is certainly found in his hand' means if any good or truth is left. The reason why by means of which restoration can be made is also meant is that restoration for the good or truth that has been taken away is the subject in the present verse. The situation is that when a general affection for good remains there is always something left by means of which restoration can be made to replace some particular form of good that has been taken away; for it is on the general form of good that particular forms of it and particular truths depend, see

920, 1040, 1316, 4269, 4325 (end), 4329, 4345, 4383, 5208, 6115, 7131. The reason why 'in his hand' is whatever resides with him is that 'the hand' means power, and whatever is within a person's power resides with him, and what is not in his power does not reside with him. This also is the reason why 'hand', especially 'right hand', is used to mean the person himself. From all this one may see what is meant by 'sitting on the right hand of the Father' when said of the Lord, that He is everything residing with the Father, and so is the Father Himself. The same thing is meant in the Lord's teaching in John 14:8-11; 17:10-11, about His being in the Father, and the Father in Him, and about all things that are His being the Father's, and all that are the Father's being His.

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

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Arcana Coelestia # 1285

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1285. That 'the whole earth was one lip' means that people everywhere held to the same doctrine in its general aspects is clear from the meaning in the Word of 'a lip', dealt with in the next paragraph. This verse, in these few words, describes the state of the Ancient Church as it had been, that is to say, it held to the same general doctrine. The next verse however describes how it began to be falsified and adulterated, and after that down to verse 9 how it became so utterly perverted that no internal worship existed any longer. Immediately after that the subject is the second Ancient Church begun by Eber, and at last the third Church which was the start of the Jewish Church. For after the Flood there were three consecutive Churches.

[2] In regard to what has been said of the first Ancient Church - that though so wide-spread throughout the world, its lip was nevertheless one and its words one, that is, it shared one doctrine in its general aspects and in its particular details; but for all that, the forms of worship, internal as well as external, were everywhere divergent, as shown in the previous chapter where each nation that is mentioned meant a divergent form of doctrine and of ritual - the situation is as follows: Heaven consists of countless communities. They all vary, and yet all are one, for all are led as one by the Lord; see what has appeared already in 457, 551, 684, 685, 690. A parallel exists in man, in that although internally his body has so many parts, which, like his other organs and limbs, have so many inner parts, each functioning differently from any other, yet all of them, every single one, are nevertheless controlled as one by one soul. A parallel also exists with the human body, which has different ways of exerting its strength and of moving. Nevertheless all are controlled by one motion of the heart and one of the lungs, and together make one. The reason they are able to function as one in this way is that in heaven there is one single influx which is received by everyone according to his own disposition. This influx is an influx of affections from the Lord, from His mercy and life. And although there is one influx only, everything nevertheless conforms and follows as one. And this comes about through the mutual love shared by those in heaven.

[3] Such was the situation with the first Ancient Church that although there were so many forms of internal and external worship, at the general level as many as there were nations, at the specific level as many as there were families making up nations, and at the particular level as many as there were people in the Church, they all nevertheless had 'one lip' and 'their words were one'; that is, they all shared one doctrine in general and in particular. Doctrine is one when all possess mutual love, or charity. Mutual love or charity causes things, though varied, to be one, for it makes one out of varied things. If all, no matter how many - even ten thousand times ten thousand - are governed by charity or mutual love, they have but one end in view, namely the common good, the Lord's kingdom, and the Lord Himself. Variations in matters of doctrine and in forms of worship are like the variations that exist with the physical senses and with the inner parts of man's body, which, as stated, all contribute to the perfection of the whole. Indeed the Lord flows in and works by way of charity though in different ways according to the disposition of each individual. And in so doing He arranges every single person into a proper order, on earth as in heaven. In this way the Lord's will is done, as He Himself teaches, 'on earth as it is in heaven'.

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

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