Novokřesťanské studium Bible

Bible

 

Ezekiel 47

Studie

   

1 και-C ειςαγω-VBI-AAI3S εγω- P--AS επι-P ο- A--APN προθυρον-N2N-APN ο- A--GSM οικος-N2--GSM και-C ιδου-I υδωρ-N3--NSN εκπορευομαι-V1I-IMI3S υποκατωθεν-D ο- A--GSN αιθριος-A1B-GSN κατα-P ανατολη-N1--APF οτι-C ο- A--ASN προσωπον-N2N-ASN ο- A--GSM οικος-N2--GSM βλεπω-V1I-IAI3S κατα-P ανατολη-N1--APF και-C ο- A--NSN υδωρ-N3--NSN καταβαινω-V1I-IAI3S απο-P ο- A--GSN κλιτος-N3E-GSN ο- A--GSM δεξιος-A1A-GSM απο-P νοτος-N2--GSM επι-P ο- A--ASN θυσιαστηριον-N2N-ASN

2 και-C εκαγω-VBI-AAI3S εγω- P--AS κατα-P ο- A--ASF οδος-N2--ASF ο- A--GSF πυλη-N1--GSF ο- A--GSF προς-P βορεας-N1T-ASM και-C περιαγω-VBI-AAI3S εγω- P--AS ο- A--ASF οδος-N2--ASF εξωθεν-D προς-P ο- A--ASF πυλη-N1--ASF ο- A--GSF αυλη-N1--GSF ο- A--GSF βλεπω-V1--PAPGSF κατα-P ανατολη-N1--APF και-C ιδου-I ο- A--NSN υδωρ-N3--NSN καταφερω-V1I-IMI3S απο-P ο- A--GSN κλιτος-N3E-GSN ο- A--GSN δεξιος-A1A-GSN

3 καθως-D εξοδος-N2--NSF ανηρ-N3--GSM εκ-P εναντιος-A1A-GSF και-C μετρον-N2N-ASN εν-P ο- A--DSF χειρ-N3--DSF αυτος- D--GSM και-C διαμετρεω-VAI-AAI3S χιλιοι-A1A-APM εν-P ο- A--DSN μετρον-N2N-DSN και-C διαερχομαι-VBI-AAI3S εν-P ο- A--DSN υδωρ-N3T-DSN υδωρ-N3--NSN αφεσις-N3I-GSF

4 και-C διαμετρεω-VAI-AAI3S χιλιοι-A1A-APM και-C διαερχομαι-VBI-AAI3S εν-P ο- A--DSN υδωρ-N3T-DSN υδωρ-N3--NSN εως-P ο- A--GPM μηρος-N2--GPM και-C διαμετρεω-VAI-AAI3S χιλιοι-A1A-APM και-C διαερχομαι-VBI-AAI3S υδωρ-N3--NSN εως-P οσφυς-N3U-GSF

5 και-C διαμετρεω-VAI-AAI3S χιλιοι-A1A-APM και-C ου-D δυναμαι-V6I-IMI3S διαερχομαι-VB--AAN οτι-C εκυβριζω-V1I-IAI3S ο- A--NSN υδωρ-N3--NSN ως-C ροιζος-N2--NSM χειμαρρους-N2--GSM ος- --ASM ου-D διαβαινω-VF--FMI3P

6 και-C ειπον-VBI-AAI3S προς-P εγω- P--AS ει-C οραω-VX--XAI2S υιος-N2--VSM ανθρωπος-N2--GSM και-C αγω-VBI-AAI3S εγω- P--AS επι-P ο- A--ASN χειλος-N3E-ASN ο- A--GSM ποταμος-N2--GSM

7 εν-P ο- A--DSF επιστροφη-N1--DSF εγω- P--GS και-C ιδου-I επι-P ο- A--GSN χειλος-N3E-GSN ο- A--GSM ποταμος-N2--GSM δενδρον-N2N-NPN πολυς-A1--NPN σφοδρα-D ενθεν-D και-C ενθεν-D

8 και-C ειπον-VBI-AAI3S προς-P εγω- P--AS ο- A--NSN υδωρ-N3--NSN ουτος- D--NSN ο- A--NSN εκπορευομαι-V1--PMPNSN εις-P ο- A--ASF *γαλιλαια-N1A-ASF ο- A--ASF προς-P ανατολη-N1--APF και-C καταβαινω-V1I-IAI3S επι-P ο- A--ASF *αραβια-N1A-ASF και-C αρχω-V1I-IMI3S εως-D επι-P ο- A--ASF θαλασσα-N1S-ASF επι-P ο- A--ASN υδωρ-N3--ASN ο- A--GSF διεκβολη-N1--GSF και-C υγιαζω-VF--FAI3S ο- A--NPN υδωρ-N3T-NPN

9 και-C ειμι-VF--FMI3S πας-A1S-NSF ψυχη-N1--NSF ο- A--GPN ζωον-N2N-GPN ο- A--GPN εκζεω-V1--PAPGPN επι-P πας-A3--APN επι-P ος- --APN αν-X επιερχομαι-VB--AAS3S εκει-D ο- A--NSM ποταμος-N2--NSM ζαω-VF--FMI3S και-C ειμι-VF--FMI3S εκει-D ιχθυς-N3U-NSM πολυς-A1P-NSM σφοδρα-D οτι-C ηκω-V1--PAI3S εκει-D ο- A--NSN υδωρ-N3--NSN ουτος- D--NSN και-C υγιαζω-VF--FAI3S και-C ζαω-VF--FMI3S πας-A3--NSN επι-P ος- --ASN αν-X επιερχομαι-VB--AAS3S ο- A--NSM ποταμος-N2--NSM εκει-D ζαω-VF--FMI3S

10 και-C ιστημι-VF--FMI3P εκει-D αλιευς-N3V-NPM απο-P *αινγαδιν-N---G εως-P *αιναγαλιμ-N---G ψυγμος-N2--NSM σαγηνη-N1--GPF ειμι-VF--FMI3S κατα-P εαυτου- D--ASF ειμι-VF--FMI3S και-C ο- A--NPM ιχθυς-N3U-NPM αυτος- D--GSF ως-C ο- A--NPM ιχθυς-N3U-NPM ο- A--GSF θαλασσα-N1S-GSF ο- A--GSF μεγας-A1--GSF πληθος-N3E-ASN πολυς-A1P-ASN σφοδρα-D

11 και-C εν-P ο- A--DSF διεκβολη-N1--DSF αυτος- D--GSM και-C εν-P ο- A--DSF επιστροφη-N1--DSF αυτος- D--GSM και-C εν-P ο- A--DSF υπεραρσις-N3I-DSF αυτος- D--GSM ου-D μη-D υγιαζω-VA--AAS3P εις-P αλς-N3--APM διδωμι-VM--XMI3P

12 και-C επι-P ο- A--GSM ποταμος-N2--GSM αναβαινω-VF--FMI3S επι-P ο- A--GSN χειλος-N3E-GSN αυτος- D--GSM ενθεν-D και-C ενθεν-D πας-A3--NSN ξυλον-N2N-NSN βρωσιμος-A1B-NSN ου-D μη-D παλαιοω-VC--APS3S επι-P αυτος- D--GSM ουδε-C μη-D εκλειπω-VB--AAS3S ο- A--NSM καρπος-N2--NSM αυτος- D--GSM ο- A--GSF καινοτης-N3T-GSF αυτος- D--GSM πρωτοβολεω-VF--FAI3S διοτι-C ο- A--NPN υδωρ-N3T-NPN αυτος- D--GPM εκ-P ο- A--GPN αγιος-A1A-GPN ουτος- D--NPN εκπορευομαι-V1--PMI3S και-C ειμι-VF--FMI3S ο- A--NSM καρπος-N2--NSM αυτος- D--GPM εις-P βρωσις-N3I-ASF και-C αναβασις-N3I-NSF αυτος- D--GPM εις-P υγιεια-N1A-ASF

13 οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM θεος-N2--NSM ουτος- D--APN ο- A--APN οριον-N2N-APN κατακληρονομεω-VF--FAI2P ο- A--GSF γη-N1--GSF ο- A--DPF δωδεκα-M φυλη-N1--DPF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM προσθεσις-N3I-NSF σχοινισμα-N3M-GSN

14 και-C κατακληρονομεω-VF--FAI2P αυτος- D--ASF εκαστος-A1--NSM καθως-D ο- A--NSM αδελφος-N2--NSM αυτος- D--GSM εις-P ος- --ASF αιρω-VAI-AAI1S ο- A--ASF χειρ-N3--ASF εγω- P--GS ο- A--GSN διδωμι-VO--AAN αυτος- D--ASF ο- A--DPM πατηρ-N3--DPM αυτος- D--GPM και-C πιπτω-VF2-FMI3S ο- A--NSF γη-N1--NSF ουτος- D--NSF συ- P--DP εν-P κληρονομια-N1A-DSF

15 και-C ουτος- D--NPN ο- A--NPN οριον-N2N-NPN ο- A--GSF γη-N1--GSF προς-P βορεας-N1T-ASM απο-P ο- A--GSF θαλασσα-N1S-GSF ο- A--GSF μεγας-A1--GSF ο- A--GSF καταβαινω-V1--PAPGSF και-C περισχιζω-V1--PAPGSF ο- A--GSF εισοδος-N2--GSF *ημαθ-N---NS *σεδδαδα-N---NS

16 *βηρωθα-N---NS *σεβραιμ-N---NS *ηλιαμ-N---NS ανα-P μεσος-A1--ASM οριον-N2N-GPN *δαμασκος-N2--GSF και-C ανα-P μεσος-A1--ASM οριον-N2N-GPN *ημαθ-N---G αυλη-N1--NSF ο- A--GSM *σαυναν-N---GS ος- --NPF ειμι-V9--PAI3P επανω-D ο- A--GPN οριον-N2N-GPN *αυρανιτις-N3D-GSF

17 ουτος- D--NPN ο- A--NPN οριον-N2N-NPN απο-P ο- A--GSF θαλασσα-N1S-GSF απο-P ο- A--GSF αυλη-N1--GSF ο- A--GSM *αιναν-N---GS οριον-N2N-APN *δαμασκος-N2--GSF και-C ο- A--APN προς-P βορεας-N1T-ASM

18 και-C ο- A--APN προς-P ανατολη-N1--APF ανα-P μεσος-A1--ASM ο- A--GSF *αυρανιτις-N3D-GSF και-C ανα-P μεσος-A1--ASM *δαμασκος-N2--GSF και-C ανα-P μεσος-A1--ASM ο- A--GSF *γαλααδιτις-N3--GSF και-C ανα-P μεσος-A1--ASM ο- A--GSF γη-N1--GSF ο- A--GSM *ισραηλ-N---GSM ο- A--NSM *ιορδανης-N1M-NSM διαοριζω-V1--PAI3S επι-P ο- A--ASF θαλασσα-N1S-ASF ο- A--ASF προς-P ανατολη-N1--APF *φοινικων-N3W-GSM ουτος- D--NPN ο- A--NPN προς-P ανατολη-N1--APF

19 και-C ο- A--NPN προς-P νοτος-N2--ASM και-C λιψ-N3--ASM απο-P *θαιμαν-N---G και-C *φοινικων-N3W-GSM εως-P υδωρ-N3T-GSN *μαριμωθ-N---G *καδης-N---G παρα εκτεινω-V1I-IAI3P επι-P ο- A--ASF θαλασσα-N1S-ASF ο- A--ASF μεγας-A1--ASF ουτος- D--NSN ο- A--NSN μερος-N3E-NSN νοτος-N2--NSM και-C λιψ-N3P-NSM

20 ουτος- D--NSN ο- A--NSN μερος-N3E-NSN ο- A--GSF θαλασσα-N1S-GSF ο- A--GSF μεγας-A1--GSF οριζω-V1--PAI3S εως-P κατεναντι-D ο- A--GSF εισοδος-N2--GSF *ημαθ-N---G εως-P εισοδος-N2--GSF αυτος- D--GSM ουτος- D--NPN ειμι-V9--PAI3S ο- A--NPN προς-P θαλασσα-N1S-ASF *ημαθ-N---G

21 και-C διαμεριζω-VF--FAI2P ο- A--ASF γη-N1--ASF ουτος- D--ASF αυτος- D--DPM ο- A--DPF φυλη-N1--DPF ο- A--GSM *ισραηλ-N---GSM

22 βαλλω-VF2-FAI2P αυτος- D--ASF εν-P κληρος-N2--DSM συ- P--DP και-C ο- A--DPM προσηλυτος-N2--DPM ο- A--DPM παραοικεω-V2--PAPDPM εν-P μεσος-A1--DSM συ- P--GP οστις- X--NPM γενναω-VAI-AAI3P υιος-N2--APM εν-P μεσος-A1--DSM συ- P--GP και-C ειμι-VF--FMI3P συ- P--DP ως-C αυτοχθων-N3N-NPM εν-P ο- A--DPM υιος-N2--DPM ο- A--GSM *ισραηλ-N---GSM μετα-P συ- P--GP εσθιω-VF--FMI3P εν-P κληρονομια-N1A-DSF εν-P μεσος-A1--DSM ο- A--GPF φυλη-N1--GPF ο- A--GSM *ισραηλ-N---GSM

23 και-C ειμι-VF--FMI3P εν-P φυλη-N1--DSF προσηλυτος-N2--GPM εν-P ο- A--DPM προσηλυτος-N2--DPM ο- A--DPM μετα-P αυτος- D--GPM εκει-D διδωμι-VF--FAI2P κληρονομια-N1A-ASF αυτος- D--DPM λεγω-V1--PAI3S κυριος-N2--NSM θεος-N2--NSM

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3425

Prostudujte si tuto pasáž

  
/ 10837  
  

3425. 'The herdsmen of Gerar disputed with Isaac's herdsmen' means that those who taught did not see anything of the sort there, because things in the internal sense appear contrary to those in the literal. This is clear from the meaning, when the internal sense of the Word is the subject, of 'disputing' as refusing to recognize any such thing - by saying that they do not see it; from the meaning of 'herdsman' as people who teach, dealt with in 343; 1 and from the meaning of 'Gerar' as faith, dealt with in 1209, 2504, 3365, 3384. Thus 'the herdsmen of the Valley of Gerar' means those who do not acknowledge any sense in the Word other than its literal sense. The reason they do not see anything else - namely any interior sense - is that things appear to be contraries; that is to say, things in the internal sense appear to be contrary to those in the literal sense. Yet though they appear to be contrary they are not in fact so but exist in perfect correspondence with one another. The reason why they appear to be contrary however is that people who see only the literal sense of the Word are themselves dwelling in a state of contrariety. Anyone whose state is this - that is, in whom the external or natural man is totally at variance with the internal or spiritual man - sees the things that belong to the internal or spiritual man as though they stood contrary to himself, when in fact he himself as to his external or natural man is in a state of contrariety. And if he were not in that state, but his external or natural man were subservient to the internal or spiritual man, they would exist in perfect correspondence with one another.

[2] For example, a person in a state of contrariety believes that to obtain eternal life he must renounce riches, and all physical and worldly pleasures, and so the delights of life; for he believes that all these things are contrary to spiritual life. But in themselves they are not contrary to that life but correspond to it; for they are means to an end, that is to say, they exist so that the internal or spiritual man may be enabled to find joy in performing the good deeds of charity, and in addition to live contentedly in a healthy body. It is ends in view which alone cause the internal man and the external man either to be contrary or to correspond to each other. They are contrary when the riches, pleasures, and delights spoken of become ends in view, for in that case spiritual and celestial things that belong to the internal man are despised and ridiculed, or even simply rejected, by a person. But they correspond when they do not become ends but means to higher ends, that is to say, to things that belong to life after death, and so to the heavenly kingdom and to the Lord Himself. In this case bodily and worldly things appear to him to be hardly anything compared with those just mentioned and when he does think about them he considers them to be merely means to ends in view.

[3] From these considerations it is evident that things that appear to be contraries are not in themselves so, but that the reason why they appear to be such is that contrariety exists within the persons themselves. Those in whom it does not exist act in similar ways, utter similar things, seek wealth in similar ways, and pursue similar pleasures to those in whom contrariety does exist, so much so that to outward appearance scarcely any distinction can be made between them. The reason for this is that solely their ends in view distinguish the former from the latter, or what amounts to the same, that which they really love distinguishes one person from another, for what people love they have as their end in view. But although to outward appearance, that is, as to their bodies, people are similar, they are nevertheless completely different inwardly, that is, as to their spirits. The spirit of one in whom correspondence exists, that is, with whom the external man corresponds to the internal man, is shining and beautiful, like heavenly love when presented in visible form. But the spirit of one in whom contrariety exists, that is, with whom the external man is contrary to the internal man - even though he looks like the other in external appearance - is dark and ugly, like self-love and love of the world, that is, like contempt for others and like hatred, when presented in a visible form.

[4] It is similar with very many things in the Word, that is to say, those in the literal sense appear as contraries to those in the internal sense. Yet they are in no way contraries but have a perfect correspondence with one another. For example, in the Word reference is made many times to Jehovah or the Lord being angry, being wroth, destroying, and casting into hell, when in fact He is never angry, let alone casts anyone into hell. The former ideas belong to the sense of the letter, but the latter to the internal sense. The latter appear to be contraries, but this is because man dwells in a state of contrariety. It is like the Lord's appearing as the Sun to angels in heaven, and therefore as spring-like warmth and as light like that of the dawn, but to those in hell like something altogether darkened and therefore as cold like that of winter and as thick darkness like that of night - as a consequence of which angels are governed by love and charity, but those in hell by hatred and enmity. Thus to those in hell He is, as the sense of the letter refers to Him, one who is angry and wrathful, who destroys and casts into hell, but to the angels He is, as the internal sense portrays Him, one who is never angry and wroth, still less one who destroys and casts into hell.

[5] When the subject in the Word therefore is things that are contrary to the Divine such appearances inevitably present themselves. Even so, it is the Divine - which the wicked turn into that which is of the devil - that is then at work. Furthermore to the extent they draw near the Divine those in hell subject themselves to torments. Something similar is true of the words of the Lord's Prayer, Do not lead us into temptation. According to the letter the meaning is that He leads into temptation, but the internal sense is that He does not lead anyone into it, as is well known, see 1875. Similarly with everything else which occurs in the literal sense of the Word.

Poznámky pod čarou:

1. The same word (pastor) is used for a herdsman as for a shepherd.

  
/ 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