Novokřesťanské studium Bible

Bible

 

Numbers 29

Studie

   

1 και-C ο- A--DSM μην-N3--DSM ο- A--DSM εβδομος-A1--DSM εις-A1A-DSF ο- A--GSM μην-N3--GSM επικλητος-A1B-NSF αγιος-A1A-NSF ειμι-VF--FMI3S συ- P--DP πας-A3--ASN εργον-N2N-ASN λατρευτος-A1--ASN ου-D ποιεω-VF--FAI2P ημερα-N1A-NSF σημασια-N1A-GSF ειμι-VF--FMI3S συ- P--DP

2 και-C ποιεω-VF--FAI2P ολοκαυτωμα-N3M-APN εις-P οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM μοσχος-N2--ASM εις-A3--ASM εκ-P βους-N3--GPM κριος-N2--ASM εις-A3--ASM αμνος-N2--APM ενιαυσιος-A1A-APM επτα-M αμωμος-A1B-APM

3 ο- A--NSF θυσια-N1A-NSF αυτος- D--GPN σεμιδαλις-N3I-NSF αναποιεω-VM--XPPNSF εν-P ελαιον-N2N-DSN τρεις-A3--APN δεκατος-A1--APN ο- A--DSM μοσχος-N2--DSM ο- A--DSM εις-A3--DSM και-C δυο-M δεκατος-A1--APN ο- A--DSM κριος-N2--DSM ο- A--DSM εις-A3--DSM

4 δεκατος-A1--ASM δεκατος-A1--ASM ο- A--DSM αμνος-N2--DSM ο- A--DSM εις-A3--DSM ο- A--DPM επτα-M αμνος-N2--DPM

5 και-C χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM εις-A3--ASM περι-P αμαρτια-N1A-GSF εκιλασκομαι-VA--AMN περι-P συ- P--GP

6 πλην-P ο- A--GPN ολοκαυτωμα-N3M-GPN ο- A--GSF νουμηνια-N1A-GSF και-C ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPN και-C ο- A--NSN ολοκαυτωμα-N3M-NSN ο- A--NSN δια-P πας-A3--GSN και-C ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPN κατα-P ο- A--ASF συγκρισις-N3I-ASF αυτος- D--GPN εις-P οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM

7 και-C ο- A--DSF δεκατος-A1--DSF ο- A--GSM μην-N3--GSM ουτος- D--GSM επικλητος-A1B-NSF αγιος-A1A-NSF ειμι-VF--FMI3S συ- P--DP και-C κακοω-VF--FAI2P ο- A--APF ψυχη-N1--APF συ- P--GP και-C πας-A3--ASN εργον-N2N-ASN ου-D ποιεω-VF--FAI2P

8 και-C προςφερω-VF--FAI2P ολοκαυτωμα-N3M-APN εις-P οσμη-N1--ASF ευωδια-N1A-GSF καρπωμα-N3M-APN κυριος-N2--DSM μοσχος-N2--ASM εις-A3--ASM εκ-P βους-N3--GPM κριος-N2--ASM εις-A3--ASM αμνος-N2--APM ενιαυσιος-A1A-APM επτα-M αμωμος-A1B-NPM ειμι-VF--FMI3P συ- P--DP

9 ο- A--NSF θυσια-N1A-NSF αυτος- D--GPN σεμιδαλις-N3I-NSF αναποιεω-VM--XPPNSF εν-P ελαιον-N2N-DSN τρεις-A3--APN δεκατος-A1--APN ο- A--DSM μοσχος-N2--DSM ο- A--DSM εις-A3--DSM και-C δυο-M δεκατος-A1--APN ο- A--DSM κριος-N2--DSM ο- A--DSM εις-A3--DSM

10 δεκατος-A1--ASM δεκατος-A1--ASM ο- A--DSM αμνος-N2--DSM ο- A--DSM εις-A3--DSM εις-P ο- A--APM επτα-M αμνος-N2--APM

11 και-C χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM εις-A3--ASM περι-P αμαρτια-N1A-GSF εκιλασκομαι-VA--AMN περι-P συ- P--GP πλην-D ο- A--ASN περι-P ο- A--GSF αμαρτια-N1A-GSF ο- A--GSF εξιλασις-N3I-GSF και-C ο- A--NSF ολοκαυτωσις-N3I-NSF ο- A--NSF δια-P πας-A3--GSN ο- A--NSF θυσια-N1A-NSF αυτος- D--GSF και-C ο- A--NSF σπονδη-N1--NSF αυτος- D--GSF κατα-P ο- A--ASF συγκρισις-N3I-ASF εις-P οσμη-N1--ASF ευωδια-N1A-GSF καρπωμα-N3M-ASN κυριος-N2--DSM

12 και-C ο- A--DSF πεντεκαιδεκατος-A1--DSF ημερα-N1A-DSF ο- A--GSM μην-N3--GSM ο- A--GSM εβδομος-A1--GSM ουτος- D--GSM επικλητος-A1B-NSF αγιος-A1A-NSF ειμι-VF--FMI3S συ- P--DP πας-A3--ASN εργον-N2N-ASN λατρευτος-A1--ASN ου-D ποιεω-VF--FAI2P και-C εορταζω-VF--FAI2P αυτος- D--ASF εορτη-N1--ASF κυριος-N2--DSM επτα-M ημερα-N1A-APF

13 και-C προςαγω-VF--FAI2P ολοκαυτωμα-N3M-APN καρπωμα-N3M-APN εις-P οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM ο- A--DSF ημερα-N1A-DSF ο- A--DSF πρωτος-A1--DSFS μοσχος-N2--APM εκ-P βους-N3--GPM τρεις-A3--APM και-C δεκα-M κριος-N2--APM δυο-M αμνος-N2--APM ενιαυσιος-A1A-APM δεκα-M τεσσαρες-A3--APM αμωμος-A1B-NPM ειμι-VF--FMI3P

14 ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN σεμιδαλις-N3I-NSF αναποιεω-VM--XPPNSF εν-P ελαιον-N2N-DSN τρεις-A3--APN δεκατος-A1--APN ο- A--DSM μοσχος-N2--DSM ο- A--DSM εις-A3--DSM ο- A--DPM τρισκαιδεκα-M μοσχος-N2--DPM και-C δυο-M δεκατος-A1--APN ο- A--DSM κριος-N2--DSM ο- A--DSM εις-A3--DSM επι-P ο- A--APM δυο-M κριος-N2--APM

15 δεκατος-A1--ASM δεκατος-A1--ASM ο- A--DSM αμνος-N2--DSM ο- A--DSM εις-A3--DSM επι-P ο- A--APM τεσσαρες-A3--APM και-C δεκα-M αμνος-N2--APM

16 και-C χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM εις-A3--ASM περι-P αμαρτια-N1A-GSF πλην-P ο- A--GSF ολοκαυτωσις-N3I-GSF ο- A--GSF δια-P πας-A3--GSN ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPM

17 και-C ο- A--DSF ημερα-N1A-DSF ο- A--DSF δευτερος-A1A-DSF μοσχος-N2--APM δωδεκα-M κριος-N2--APM δυο-M αμνος-N2--APM ενιαυσιος-A1A-APM τεσσαρες-A3--APM και-C δεκα-M αμωμος-A1B-APM

18 ο- A--NSF θυσια-N1A-NSF αυτος- D--GPN και-C ο- A--NSF σπονδη-N1--NSF αυτος- D--GPN ο- A--DPM μοσχος-N2--DPM και-C ο- A--DPM κριος-N2--DPM και-C ο- A--DPM αμνος-N2--DPM κατα-P αριθμος-N2--ASM αυτος- D--GPN κατα-P ο- A--ASF συγκρισις-N3I-ASF αυτος- D--GPN

19 και-C χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM εις-A3--ASM περι-P αμαρτια-N1A-GSF πλην-P ο- A--GSF ολοκαυτωσις-N3I-GSF ο- A--GSF δια-P πας-A3--GSN ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPN

20 ο- A--DSF ημερα-N1A-DSF ο- A--DSF τριτος-A1--DSF μοσχος-N2--APM ενδεκα-M κριος-N2--APM δυο-M αμνος-N2--APM ενιαυσιος-A1A-APM τεσσαρες-A3--APM και-C δεκα-M αμωμος-A1B-APM

21 ο- A--NSF θυσια-N1A-NSF αυτος- D--GPN και-C ο- A--NSF σπονδη-N1--NSF αυτος- D--GPN ο- A--DPM μοσχος-N2--DPM και-C ο- A--DPM κριος-N2--DPM και-C ο- A--DPM αμνος-N2--DPM κατα-P αριθμος-N2--ASM αυτος- D--GPN κατα-P ο- A--ASF συγκρισις-N3I-ASF αυτος- D--GPM

22 και-C χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM εις-A3--ASM περι-P αμαρτια-N1A-GSF πλην-P ο- A--GSF ολοκαυτωσις-N3I-GSF ο- A--GSF δια-P πας-A3--GSN ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPN

23 ο- A--DSF ημερα-N1A-DSF ο- A--DSF τεταρτος-A1--DSF μοσχος-N2--APM δεκα-M κριος-N2--APM δυο-M αμνος-N2--APM ενιαυσιος-A1A-APM τεσσαρες-A3--APM και-C δεκα-M αμωμος-A1B-APM

24 ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPN ο- A--DPM μοσχος-N2--DPM και-C ο- A--DPM κριος-N2--DPM και-C ο- A--DPM αμνος-N2--DPM κατα-P αριθμος-N2--ASM αυτος- D--GPN κατα-P ο- A--ASF συγκρισις-N3I-ASF αυτος- D--GPN

25 και-C χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM εις-A3--ASM περι-P αμαρτια-N1A-GSF πλην-P ο- A--GSF ολοκαυτωσις-N3I-GSF ο- A--GSF δια-P πας-A3--GSM ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPN

26 ο- A--DSF ημερα-N1A-DSF ο- A--DSF πεμπτος-A1--DSF μοσχος-N2--APM εννεα-M κριος-N2--APM δυο-M αμνος-N2--APM ενιαυσιος-A1A-APM τεσσαρες-A3--APM και-C δεκα-M αμωμος-A1B-APM

27 ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPN ο- A--DPM μοσχος-N2--DPM και-C ο- A--DPM κριος-N2--DPM και-C ο- A--DPM αμνος-N2--DPM κατα-P αριθμος-N2--ASM αυτος- D--GPN κατα-P ο- A--ASF συγκρισις-N3I-ASF αυτος- D--GPN

28 και-C χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM εις-A3--ASM περι-P αμαρτια-N1A-GSF πλην-P ο- A--GSF ολοκαυτωσις-N3I-GSF ο- A--GSF δια-P πας-A3--GSN ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPM

29 ο- A--DSF ημερα-N1A-DSF ο- A--DSF εκτος-A1--DSF μοσχος-N2--APM οκτω-M κριος-N2--APM δυο-M αμνος-N2--APM ενιαυσιος-A1A-APM δεκα-M τεσσαρες-A3--APM αμωμος-A1B-APM

30 ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPN ο- A--DPM μοσχος-N2--DPM και-C ο- A--DPM κριος-N2--DPM και-C ο- A--DPM αμνος-N2--DPM κατα-P αριθμος-N2--ASM αυτος- D--GPN κατα-P ο- A--ASF συγκρισις-N3I-ASF αυτος- D--GPN

31 και-C χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM εις-A3--ASM περι-P αμαρτια-N1A-GSF πλην-P ο- A--GSF ολοκαυτωσις-N3I-GSF ο- A--GSF δια-P πας-A3--GSN ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPM

32 ο- A--DSF ημερα-N1A-DSF ο- A--DSF εβδομος-A1--DSF μοσχος-N2--APM επτα-M κριος-N2--APM δυο-M αμνος-N2--APM ενιαυσιος-A1A-APM τεσσαρες-A3--APM και-C δεκα-M αμωμος-A1B-APM

33 ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPN ο- A--DPM μοσχος-N2--DPM και-C ο- A--DPM κριος-N2--DPM και-C ο- A--DPM αμνος-N2--DPM κατα-P αριθμος-N2--ASM αυτος- D--GPN κατα-P ο- A--ASF συγκρισις-N3I-ASF αυτος- D--GPN

34 και-C χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM εις-A3--ASM περι-P αμαρτια-N1A-GSF πλην-P ο- A--GSF ολοκαυτωσις-N3I-GSF ο- A--GSF δια-P πας-A3--GSM ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPN

35 και-C ο- A--DSF ημερα-N1A-DSF ο- A--DSF ογδοος-A1--DSF εξοδιον-N2N-NSN ειμι-VF--FMI3S συ- P--DP πας-A3--ASN εργον-N2N-ASN λατρευτος-A1--ASN ου-D ποιεω-VF--FAI2P εν-P αυτος- D--DSF

36 και-C προςαγω-VF--FAI2P ολοκαυτωμα-N3M-APN εις-P οσμη-N1--ASF ευωδια-N1A-GSF καρπωμα-N3M-APN κυριος-N2--DSM μοσχος-N2--ASM εις-A3--ASM κριος-N2--ASM εις-A3--ASM αμνος-N2--APM ενιαυσιος-A1A-APM επτα-M αμωμος-A1B-APM

37 ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPN ο- A--DSM μοσχος-N2--DSM και-C ο- A--DSM κριος-N2--DSM και-C ο- A--DPM αμνος-N2--DPM κατα-P αριθμος-N2--ASM αυτος- D--GPN κατα-P ο- A--ASF συγκρισις-N3I-ASF αυτος- D--GPN

38 και-C χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM εις-A3--ASM περι-P αμαρτια-N1A-GSF πλην-P ο- A--GSF ολοκαυτωσις-N3I-GSF ο- A--GSF δια-P πας-A3--GSN ο- A--NPF θυσια-N1A-NPF αυτος- D--GPN και-C ο- A--NPF σπονδη-N1--NPF αυτος- D--GPN

39 ουτος- D--APN ποιεω-VF--FAI2P κυριος-N2--DSM εν-P ο- A--DPF εορτη-N1--DPF συ- P--GP πλην-P ο- A--GPF ευχη-N1--GPF συ- P--GP και-C ο- A--APN εκουσιος-A1A-APN συ- P--GP και-C ο- A--APN ολοκαυτωμα-N3M-APN συ- P--GP και-C ο- A--APF θυσια-N1A-APF συ- P--GP και-C ο- A--APF σπονδη-N1--APF συ- P--GP και-C ο- A--APN σωτηριον-N2N-APN συ- P--GP

   

Ze Swedenborgových děl

 

Apocalypse Explained # 1153

Prostudujte si tuto pasáž

  
/ 1232  
  

1153. And fine flour and wheat.- That these signify worship from truths and goods that are from a spiritual origin, profaned, is evident from the signification of fine flour, which denotes truth from a spiritual origin, of which we shall speak presently; and from the signification of wheat, which denotes good from a spiritual origin (concerning which see above, n. 374, 375). The reason why these things also signify worship is, that the meat offering, which, together with the sacrifices, was offered up upon the altar, was composed of them, similarly the wine and oil; for the meat offerings were prepared with oil, and the drink offerings with wine. On account of the gathering in of these things, festivals also were instituted in which they rejoiced on account of their produce. Fine flour signifies truth from spiritual good, because it is prepared from wheat, which signifies spiritual good, as truth is derived from good.

[2] Since this truth of the church was signified by fine flour, therefore the quantity to be used in the cakes that were called the meat offerings and were offered with the sacrifices upon the altar, was prescribed (concerning which see Exodus 29:5-7, 13; Numbers 18, 28, 29). Similarly the quantity of fine flour in the cakes of proposition, or shew-bread, was prescribed (Leviticus 23:17; chap. 24:5), for it was commanded, that "the meat offering which was to be offered upon the altar should be prepared from fine flour, and oil and frankincense poured thereon" (Leviticus 2:1). On account of this signification of fine flour, when Abraham spoke with the three angels, he said to Sarah his wife, "Hasten and knead three measures of fine flour, and make cakes" (Genesis 18:6).

[3] Fine flour also signifies the truth of good from a spiritual origin in Ezekiel:

"Fine flour, honey, and oil hast thou eaten, whence thou art become exceeding beautiful, and hast prospered unto a kingdom. My bread which I gave thee, fine flour, honey, and oil, wherewith I fed thee, thou hast set before" idols "for an odour of rest" (16:13, 19).

This treats of Jerusalem, by which the church as to doctrine is signified; and in that chapter its quality at its beginning is described, and what it became afterwards. Fine flour and oil signify truth and good from a spiritual origin, while honey signifies good from a natural origin. By becoming exceedingly beautiful is signified to become intelligent and wise; by prospering unto a kingdom is signified even to become a church, a kingdom signifying a church. By setting those things before idols for an odour of rest, is signified the idolatrous worship into which the true worship of the church was afterwards converted.

[4] By the meal of barley, however, truth from a natural origin is signified, for barley signifies natural good just as wheat signifies spiritual good.

Thus in Isaiah,

"Take thee a mill-stone and grind flour, make thyself bare" (47:2).

This refers to Babel. By taking a millstone and grinding flour is signified to falsify the truths of the Word, and by making herself bare or naked is signified to adulterate the goods of the Word.

In Hosea,

"They sow the wind, and they reap the whirlwind; he hath no standing corn, the blade shall yield no meal, and if it do yield, strangers shall devour it" (8:7).

Here also meal (farina) signifies truth from a natural origin.

[5] Continuation concerning the Athanasian Creed.- The fifth law of the Divine Providence is, That man should not know from feeling and perception in himself how good and truth from the Lord enter by influx, and how evil and falsity enter by influx from hell; nor see how the Divine Providence operates in favour of good against evil; for in such case man would not act as of himself from freedom according to reason. It is sufficient for him to know and acknowledge these things from the Word, and from the doctrine of the church. This is meant by the Lord's words in John:

"The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, or whither it goeth; so is every one that is born of the Spirit" (3:8);

and also by these words in Mark:

"The kingdom of God is as if a man should cast seed upon the earth, and should sleep and rise night and day; but the seed springeth up and groweth he knoweth not how; for the earth bringeth forth fruit of herself, first the blade, then the ear, at length the full corn in the ear; and when the fruit is brought forth, he putteth in the sickle, because the harvest is come" (4:26-29).

The reason why man does not perceive the operation of the Divine Providence in himself is, that such perception would take away his freedom, and consequently the power of thinking as if from himself, and with it also all the enjoyment of life, so that a man would be like, an automaton, in which there is no power of reciprocation as means by which conjunction is effected; and he would also be a slave, and not a free man.

[6] The reason why Divine Providence moves so secretly, that scarcely any vestige of it appears, although it operates in the most minute things of man's thought and will that regard his eternal state, is, that the Lord continually desires to impress His love on him, and His wisdom by means of it, and thus to create him into His image. The Lord, therefore, acts upon man's love, and from it upon his understanding, and not from his understanding upon his love. Love together with its affections, which are manifold and innumerable, is not perceived by man except by a most general feeling, and consequently in so small a degree as scarcely to amount to anything; and yet man is to be led from one affection of his loves into another, according to the connection in which they are from order, so that he may be reformed and saved, which is incomprehensible, not only to men, but also to the angels.

[7] If man knew any thing of these secret operations (arcana) he could not be withdrawn from leading himself, even though it were continually from heaven into hell, notwithstanding that he is constantly led by the Lord from hell towards heaven; for from himself he constantly acts in opposition to order, but the Lord constantly acts according to it. For, in consequence of the nature derived from his parents, man is in the love of himself, and in the love of the world, and consequently from a feeling of delight he perceives the whole of these loves as good; and still those loves as ends must be removed. This is effected by the Lord by an infinity of ways which appear like labyrinths, even before the angels of the third heaven.

[8] From these considerations it is evident, that it would be of no advantage to a man to know any thing of this from feeling and perception, but that on the contrary it would be hurtful to him, and would destroy him for ever. It is sufficient for him to be acquainted with truths, and by means of them with the nature of good and evil, and to acknowledge the Lord and His Divine government in every thing; then so far as he knows truths, and by means of them sees what good and evil are, and does truths as if from himself, so far the Lord, by love, introduces him into wisdom and the love of wisdom, conjoining wisdom with love, and making them one because they are one in Himself. The ways by which the Lord leads man may be compared with the vessels through which his blood flows and circulates; and also with the fibres and their foldings within and without the viscera of the body, especially in the brain, through which the animal spirit (spiritus animalis) flows and imparts life.

[9] Man is not aware how all these things enter by influx and flow through him; and yet he lives, provided he knows and does what is conducive to his well being. But the ways by which the Lord leads him are much more complicated and intricate, both those by which He leads man through the societies of hell, and away from them, and those by which He leads man through the societies of heaven, and interiorly into them. This, therefore, is what is meant by the words: "The wind bloweth where it listeth, and thou knowest not whence it cometh and whither it goeth" (John 3), also, by the seed springing up and growing, a man knowing not how (Mark 4:27). Of what importance is it for a man to know how the seed grows, provided he knows how to plough the earth, to harrow it, to sow the seed, and when he reaps the harvest, to bless God?

  
/ 1232  
  

Translation by Isaiah Tansley. Many 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