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Ezekiel 3

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1 και-C ειπον-VBI-AAI3S προς-P εγω- P--AS υιος-N2--VSM ανθρωπος-N2--GSM καταεσθιω-VB--AAD2S ο- A--ASF κεφαλις-N3D-ASF ουτος- D--ASF και-C πορευομαι-VC--APD2S και-C λαλεω-VA--AAD2S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM

2 και-C δια αναοιγω-VAI-AAI1S ο- A--ASN στομα-N3M-ASN εγω- P--GS και-C ψωμιζω-VAI-AAI3S εγω- P--AS ο- A--ASF κεφαλις-N3D-ASF

3 και-C ειπον-VBI-AAI3S προς-P εγω- P--AS υιος-N2--VSM ανθρωπος-N2--GSM ο- A--NSN στομα-N3M-NSN συ- P--GS εσθιω-VF--FMI3S και-C ο- A--NSF κοιλια-N1A-NSF συ- P--GS πιμπλημι-VS--FPI3S ο- A--GSF κεφαλις-N3D-GSF ουτος- D--GSF ο- A--GSF διδωμι-VM--XPPGSF εις-P συ- P--AS και-C εσθιω-VBI-AAI1S αυτος- D--ASF και-C γιγνομαι-VBI-AMI3S εν-P ο- A--DSN στομα-N3M-DSN εγω- P--GS ως-C μελι-N3--NSN γλυκαζω-V1--PAPNSN

4 και-C ειπον-VBI-AAI3S προς-P εγω- P--AS υιος-N2--VSM ανθρωπος-N2--GSM βαδιζω-V1--PAD2S ειςερχομαι-VB--AAD2S προς-P ο- A--ASM οικος-N2--ASM ο- A--GSM *ισραηλ-N---GSM και-C λαλεω-VA--AAD2S ο- A--APM λογος-N2--APM εγω- P--GS προς-P αυτος- D--APM

5 διοτι-C ου-D προς-P λαος-N2--ASM βαθυχειλος-A1B-ASM και-C βαρυγλωσσος-A1B-ASM συ- P--NS εκ αποστελλω-VF--FMI2S προς-P ο- A--ASM οικος-N2--ASM ο- A--GSM *ισραηλ-N---GSM

6 ουδε-C προς-P λαος-N2--APM πολυς-A1--APM αλλοφωνος-A1B-APM η-C αλλογλωσσος-A1B-APM ουδε-C στιβαρος-A1A-APM ο- A--DSF γλωσσα-N1S-DSF ειμι-V9--PAPAPM ος- --GPM ου-D ακουω-VF--FMI2S ο- A--APM λογος-N2--APM αυτος- D--GPM και-C ει-C προς-P τοιουτος-A1--APM εκ αποστελλω-VAI-AAI1S συ- P--AS ουτος- D--NPM αν-X ειςακουω-VAI-AAI3P συ- P--GS

7 ο- A--NSM δε-X οικος-N2--NSM ο- A--GSM *ισραηλ-N---GSM ου-D μη-D θελω-VA--AAS3P ειςακουω-VA--AAN συ- P--GS διοτι-C ου-D βουλομαι-V1--PMI3P ειςακουω-V1--PAN εγω- P--GS οτι-C πας-A3--NSM ο- A--NSM οικος-N2--NSM *ισραηλ-N---GSM φιλονεικος-A1B-NPM ειμι-V9--PAI3P και-C σκληροκαρδιος-A1B-NPM

8 και-C ιδου-I διδωμι-VX--XAI1S ο- A--ASN προσωπον-N2N-ASN συ- P--GS δυνατος-A1--ASN κατεναντι-D ο- A--GPN προσωπον-N2N-GPN αυτος- D--GPM και-C ο- A--ASN νεικος-N3E-ASN συ- P--GS καταισχυω-VF--FAI1S κατεναντι-D ο- A--GSN νεικος-N3E-GSN αυτος- D--GPM

9 και-C ειμι-VF--FMI3S δια-P πας-A3--GSM κραταιος-A1A-ASMC πετρα-N1A-GSF μη-D φοβεω-VC--APS2S απο-P αυτος- D--GPM μηδε-C πτοεω-VC--APS2S απο-P προσωπον-N2N-GSN αυτος- D--GPM διοτι-C οικος-N2--NSM παραπικραινω-V1--PAPNSM ειμι-V9--PAI3S

10 και-C ειπον-VBI-AAI3S προς-P εγω- P--AS υιος-N2--VSM ανθρωπος-N2--GSM πας-A3--APM ο- A--APM λογος-N2--APM ος- --APM λαλεω-VX--XAI1S μετα-P συ- P--GS λαμβανω-VB--AAD2S εις-P ο- A--ASF καρδια-N1A-ASF συ- P--GS και-C ο- A--DPN ους-N3T-DPN συ- P--GS ακουω-V1--PAD2S

11 και-C βαδιζω-V1--PAD2S ειςερχομαι-VB--AAD2S εις-P ο- A--ASF αιχμαλωσια-N1A-ASF προς-P ο- A--APM υιος-N2--APM ο- A--GSM λαος-N2--GSM συ- P--GS και-C λαλεω-VF--FAI2S προς-P αυτος- D--APM και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM εαν-C αρα-X ακουω-VA--AAS3P εαν-C αρα-X ενδιδωμι-VO--AAS3P

12 και-C αναλαμβανω-VBI-AAI3S εγω- P--AS πνευμα-N3M-ASN και-C ακουω-VAI-AAI1S κατοπισθεν-D εγω- P--GS φωνη-N1--ASF σεισμος-N2--GSM μεγας-A1--GSM ευλογεω-VM--XPPNSF ο- A--NSF δοξα-N1S-NSF κυριος-N2--GSM εκ-P ο- A--GSM τοπος-N2--GSM αυτος- D--GSM

13 και-C οραω-VBI-AAI1S φωνη-N1--ASF πτερυξ-N3G-GPF ο- A--GPN ζωον-N2N-GPN πτερυσσομαι-V1--PMPGPF ετερος-A1A-NSF προς-P ο- A--ASF ετερος-A1A-ASF και-C φωνη-N1--NSF ο- A--GPM τροχος-N2--GPM εχω-V1--PMPNSF αυτος- D--GPN και-C φωνη-N1--NSF ο- A--GSM σεισμος-N2--GSM

14 και-C ο- A--NSN πνευμα-N3M-NSN εκαιρω-VAI-AAI3S εγω- P--AS και-C αναλαμβανω-VBI-AAI3S εγω- P--AS και-C πορευομαι-VCI-API1S εν-P ορμη-N1--DSF ο- A--GSN πνευμα-N3M-GSN εγω- P--GS και-C χειρ-N3--NSF κυριος-N2--GSM γιγνομαι-VBI-AMI3S επι-P εγω- P--AS κραταιος-A1A-NSF

15 και-C ειςερχομαι-VBI-AAI1S εις-P ο- A--ASF αιχμαλωσια-N1A-ASF μετεωρος-A1B-NSM και-C περιερχομαι-VBI-AAI1S ο- A--APM καταοικεω-V2--PAPAPM επι-P ο- A--GSM ποταμος-N2--GSM ο- A--GSM *χοβαρ-N---GS ο- A--APM ειμι-V9--PAPAPM εκει-D και-C καταιζω-VAI-AAI1S εκει-D επτα-M ημερα-N1A-APF αναστρεφω-V1--PMPNSM εν-P μεσος-A1--DSN αυτος- D--GPM

16 και-C γιγνομαι-VBI-AMI3S μετα-P ο- A--APF επτα-M ημερα-N1A-APF λογος-N2--NSM κυριος-N2--GSM προς-P εγω- P--AS λεγω-V1--PAPNSM

17 υιος-N2--VSM ανθρωπος-N2--GSM σκοπος-N2--ASM διδωμι-VX--XAI1S συ- P--AS ο- A--DSM οικος-N2--DSM *ισραηλ-N---GSM και-C ακουω-VF--FMI2S εκ-P στομα-N3M-GSN εγω- P--GS λογος-N2--ASM και-C διαπειλεω-VF--FMI2S αυτος- D--DPM παρα-P εγω- P--GS

18 εν-P ο- A--DSN λεγω-V1--PAN εγω- P--AS ο- A--DSM ανομος-A1B-DSM θανατος-N2--DSM θανατοω-VC--FPI2S και-C ου-D διαστελλω-VAI-AMI2S αυτος- D--DSM ουδε-C λαλεω-VAI-AAI2S ο- A--GSN διαστελλω-VA--AMN ο- A--DSM ανομος-A1B-DSM αποστρεφω-VA--AAN απο-P ο- A--GPF οδος-N2--GPF αυτος- D--GSM ο- A--GSN ζαω-VA--AAN αυτος- D--ASM ο- A--NSM ανομος-A1B-NSM εκεινος- D--NSM ο- A--DSF αδικια-N1A-DSF αυτος- D--GSM αποθνησκω-VF2-FMI3S και-C ο- A--NSN αιμα-N3M-NSN αυτος- D--GSM εκ-P χειρ-N3--GSF συ- P--GS εκζητεω-VF--FAI1S

19 και-C συ- P--NS εαν-C διαστελλω-VA--AMS2S ο- A--DSM ανομος-A1B-DSM και-C μη-D αποστρεφω-VA--AAS3S απο-P ο- A--GSF ανομια-N1A-GSF αυτος- D--GSM και-C ο- A--GSF οδος-N2--GSF αυτος- D--GSM ο- A--NSM ανομος-A1B-NSM εκεινος- D--NSM εν-P ο- A--DSF αδικια-N1A-DSF αυτος- D--GSM αποθνησκω-VF2-FMI3S και-C συ- P--NS ο- A--ASF ψυχη-N1--ASF συ- P--GS ρυομαι-VF--FMI2S

20 και-C εν-P ο- A--DSN αποστρεφω-V1--PAN δικαιος-A1A-ASM απο-P ο- A--GPF δικαιοσυνη-N1--GPF αυτος- D--GSM και-C ποιεω-VA--AAS3S παραπτωμα-N3M-ASN και-C διδωμι-VF--FAI1S ο- A--ASF βασανος-N2--ASF εις-P προσωπον-N2N-ASN αυτος- D--GSM αυτος- D--NSM αποθνησκω-VF2-FMI3S οτι-C ου-D διαστελλω-VAI-AMI2S αυτος- D--DSM και-C εν-P ο- A--DPF αμαρτια-N1A-DPF αυτος- D--GSM αποθνησκω-VF2-FMI3S διοτι-C ου-D μη-D μιμνησκω-VS--APS3P ο- A--NPF δικαιοσυνη-N1--NPF αυτος- D--GSM ος- --APF ποιεω-VAI-AAI3S και-C ο- A--ASN αιμα-N3M-ASN αυτος- D--GSM εκ-P ο- A--GSF χειρ-N3--GSF συ- P--GS εκζητεω-VF--FAI1S

21 συ- P--NS δε-X εαν-C διαστελλω-VA--AMS2S ο- A--DSM δικαιος-A1A-DSM ο- A--GSN μη-D αμαρτανω-VB--AAN και-C αυτος- D--NSM μη-D αμαρτανω-VB--AAS3S ο- A--NSM δικαιος-A1A-NSM ζωη-N1--DSF ζαω-VF--FMI3S οτι-C διαστελλω-VAI-AMI2S αυτος- D--DSM και-C συ- P--NS ο- A--ASF σεαυτου- D--GSM ψυχη-N1--ASF ρυομαι-VF--FMI2S

22 και-C γιγνομαι-VBI-AMI3S επι-P εγω- P--AS χειρ-N3--NSF κυριος-N2--GSM και-C ειπον-VBI-AAI3S προς-P εγω- P--AS αναιστημι-VH--AAD2S και-C εκερχομαι-VB--AAD2S εις-P ο- A--ASN πεδιον-N2N-ASN και-C εκει-D λαλεω-VC--FPI3S προς-P συ- P--AS

23 και-C αναιστημι-VHI-AAI1S και-C εκερχομαι-VBI-AAI1S εις-P ο- A--ASN πεδιον-N2N-ASN και-C ιδου-I εκει-D δοξα-N1S-NSF κυριος-N2--GSM ιστημι-VXI-YAI2S καθως-D ο- A--NSF ορασις-N3I-NSF και-C καθως-D ο- A--NSF δοξα-N1S-NSF ος- --ASF οραω-VBI-AAI1S επι-P ο- A--GSM ποταμος-N2--GSM ο- A--GSM *χοβαρ-N---GS και-C πιπτω-V1--PAI1S επι-P προσωπον-N2N-ASN εγω- P--GS

24 και-C ερχομαι-VBI-AAI3S επι-P εγω- P--AS πνευμα-N3M-NSN και-C ιστημι-VAI-AAI3S εγω- P--AS επι-P πους-N3D-APM εγω- P--GS και-C λαλεω-VAI-AAI3S προς-P εγω- P--AS και-C ειπον-VBI-AAI3S εγω- P--DS ειςερχομαι-VB--AAD2S και-C ενκλειω-VC--APD2S εν-P μεσος-A1--DSN ο- A--GSM οικος-N2--GSM συ- P--GS

25 και-C συ- P--NS υιος-N2--VSM ανθρωπος-N2--GSM ιδου-I διδωμι-VM--XMI3P επι-P συ- P--AS δεσμος-N2--NPM και-C δεω-VF--FAI3P συ- P--AS εν-P αυτος- D--DPM και-C ου-D μη-D εκερχομαι-VB--AAS2S εκ-P μεσος-A1--GSN αυτος- D--GPM

26 και-C ο- A--ASF γλωσσα-N1S-ASF συ- P--GS συνδεω-VF--FAI1S και-C αποκωφοω-VC--FPI2S και-C ου-D ειμι-VF--FMI2S αυτος- D--DPM εις-P ανηρ-N3--ASM ελεγχω-V1--PAPASM διοτι-C οικος-N2--NSM παραπικραινω-V1--PAPNSM ειμι-V9--PAI3S

27 και-C εν-P ο- A--DSN λαλεω-V2--PAN εγω- P--AS προς-P συ- P--AS αναοιγω-VA--AAS1S ο- A--ASN στομα-N3M-ASN συ- P--GS και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM ο- A--NSM ακουω-V1--PAPNSM ακουω-V1--PAD3S και-C ο- A--NSM απειθεω-V2--PAPNSM απειθεω-V2--PAD3S διοτι-C οικος-N2--NSM παραπικραινω-V1--PAPNSM ειμι-V9--PAI3S

   

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Apocalypse Explained # 182

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182. Verse 1. And to the angel of the church in Sardis write, signifies those who live a moral but not a spiritual life, because they have little regard for the knowledges of spiritual things and for intelligence and wisdom therefrom. This is evident from what is written to the angel of this church, from which, when viewed in the internal or spiritual sense, it can be seen that those who live a moral but not a spiritual life, because they have little regard for the knowledges of the spiritual things and for intelligence and wisdom therefrom, are here treated of. But before unfolding the things that follow as to their spiritual sense, it is necessary to explain and open what moral life is and what spiritual life is, also what moral life from spiritual life is, and what moral life apart from spiritual life. Moral life is acting well, sincerely, and justly with one's companions in all the affairs and occupations of life; in a word, it is the life that is apparent before men, because it is the life lived with them. But this life has a two-fold origin; it is either from the love of self and the world, or it is from love to God and love towards the neighbor.

[2] Moral life from the love of self and the world is not in itself moral life, although it seems to be moral; for the man acting thus acts well, sincerely, and justly for the sake of self and the world only, and what is good, sincere, and just serves him as means to an end, which is, either that he may be raised above others and rule over them, or that he may gain wealth; and of these things he thinks in his spirit, or when he is by himself secretly; but these things that he thinks he does not dare to avow openly, because they would destroy the good opinion others have of him, and thus destroy the means by which he wishes to attain his ends. From this it can be seen that there lies within the moral life of such a man nothing else than to acquire all things in preference to others, thus that he wishes to have all others to serve him, or to gain possession of their goods; from which it is evident that his moral life is not in itself a moral life; for if he should gain what he aims at, or what he has as an end, he would subject others to himself as slaves, and would deprive them of their goods. And as all means savor of the end, and in their essence are of the same quality as their ends, for which reason they are also called intermediate ends, therefore such a life, regarded in itself, is merely craftiness and fraud. And this also becomes clearly evident in the case of those with whom these external bonds are released, as takes place, when engaged in lawsuits against their fellows, when they desire nothing so much as to subvert justice, and secure the good will of the judge or the favor of the king, and this secretly, that they may deprive others of their goods; and when they obtain this, they rejoice in spirit and in heart. This is still more evident in the case of kings who place honor in wars and victories, that they find the highest joy of their hearts in subjugating provinces and kingdoms, and where resistance is made, in depriving the vanquished of all their goods, and even of life. Such also is the delight of many who engage at such times in military service. This becomes still more evident with all of this character when they become spirits, which is immediately after the death of the body. As they then think and act from their spirit, they rush into every wickedness according to their love, however morally they may have lived in appearance while in the world.

[3] But spiritual life is wholly different, because it has a different origin; for it is from love to God and love towards the neighbor. Consequently, the moral life also of those who are spiritual is different, and is a truly moral life; for these, when they think in their spirit, which takes place when they are thinking secretly by themselves, do not think from self and the world, but from the Lord and heaven; for the interiors of their minds, that is, of their thought and will, are actually elevated by the Lord into heaven, and are there conjoined to Him; thus the Lord flows into their thoughts, intentions, and ends, and governs them and withdraws them from their proprium [what is their own], which is solely from the love of self and of the world. The moral life of such persons is, in appearance, like the moral life of those described above, and yet their moral life is spiritual, because it is from a spiritual origin. Their moral life is simply an effect of spiritual life, which is the efficient cause, thus the origin. For they act well, sincerely, and justly with their fellows from fear of God and from love of the neighbor; in these loves the Lord keeps their mind and disposition [mentem et animum]; consequently when they become spirits, which takes place when the body dies, they think and act intelligently and wisely, and are elevated into heaven. Of these it may be said, that with them every good of love and every truth of faith flows in out of heaven, that is, through heaven from the Lord. But this is not true of those described above; for their good 1 is not the good of heaven, nor is their truth the truth of heaven; but what they call good is the delight of the lust of the flesh, and it is falsity therefrom that they call truth; these flow into them from self and from the world. From this it can also be known what moral life from spiritual life is, and what moral life apart from spiritual life is; namely, that moral life from spiritual life is truly moral life, which may be called spiritual, since it has its cause and origin in the spiritual; but that moral life apart from spiritual life is not moral life, and may be called infernal, for so far as the love of self and of the world reign in it, so far it is fraudulent and hypocritical.

[4] From what has now been said, the quality of external sanctity may also be inferred (by which is meant worship in churches, prayers, and gestures then), with such as are in the love of self and of the world, and yet live an apparently moral life, namely, that nothing of these is elevated to heaven and is heard there, but that they flow out from some thought of the external or natural man, and thus from their mouth into the world. For the interior thoughts of such, which are of their very spirits, are full of craftiness and fraud against the neighbor; and yet it is through interiors that there is elevation into heaven. Moreover, their worship in churches, and prayers, and gestures at such times, are either the result of habit from infancy, and are thence become familiar, or they are from a principle that such external things contribute everything to salvation, or they are a consequence of there being no business for them at home and abroad on holy days, or of a fear of being regarded as irreligious by their companions. But worship with those who live a moral life from a spiritual origin is altogether different, for it is truly a worship of God, for their prayers are elevated to heaven and are heard, for the Lord leads their prayers through heaven to Himself. (But more may be seen on these subjects in the work on Heaven and Hell, n. 468, 484, 529, 530-534; and above, in the Explanation of the Apocalypse, n. 107.) These things are premised, because what is written to the angel of this church treats of those who live a moral but not a spiritual life, for the reason that they have little regard for the knowledges of spiritual things.

Poznámky pod čarou:

1. The Latin for "good" has "the good of heaven. "

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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