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Numbers 30

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1 και-C λαλεω-VAI-AAI3S *μωυσης-N1M-NSM ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM κατα-P πας-A3--APN οσος-A1--APN εντελλομαι-VAI-AMI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

2 και-C λαλεω-VAI-AAI3S *μωυσης-N1M-NSM προς-P ο- A--APM αρχων-N3--APM ο- A--GPF φυλη-N1--GPF *ισραηλ-N---GSM λεγω-V1--PAPNSM ουτος- D--NSN ο- A--NSN ρημα-N3M-NSN ος- --ASN συντασσω-VAI-AAI3S κυριος-N2--NSM

3 ανθρωπος-N2--NSM ανθρωπος-N2--NSM ος- --NSM αν-X ευχομαι-VA--AMS3S ευχη-N1--ASF κυριος-N2--DSM η-C ομνυμι-VA--AAS3S ορκος-N2--ASM η-C οριζω-VA--AMS3S ορισμος-N2--DSM περι-P ο- A--GSF ψυχη-N1--GSF αυτος- D--GSM ου-D βεβηλοω-VF--FAI3S ο- A--ASN ρημα-N3M-ASN αυτος- D--GSM πας-A3--APN οσος-A1--APN εαν-C εκερχομαι-VB--AAS3S εκ-P ο- A--GSN στομα-N3M-GSN αυτος- D--GSM ποιεω-VF--FAI3S

4 εαν-C δε-X γυνη-N3K-NSF ευχομαι-VA--AMS3S ευχη-N1--ASF κυριος-N2--DSM η-C οριζω-VA--AMS3S ορισμος-N2--ASM εν-P ο- A--DSM οικος-N2--DSM ο- A--GSM πατηρ-N3--GSM αυτος- D--GSF εν-P ο- A--DSF νεοτης-N3T-DSF αυτος- D--GSF

5 και-C ακουω-VA--AAS3S ο- A--NSM πατηρ-N3--NSM αυτος- D--GSF ο- A--APF ευχη-N1--APF αυτος- D--GSF και-C ο- A--APM ορισμος-N2--APM αυτος- D--GSF ος- --APM οριζω-VAI-AMI3S κατα-P ο- A--GSF ψυχη-N1--GSF αυτος- D--GSF και-C παρασιωπαω-VA--AAS3S αυτος- D--GSF ο- A--NSM πατηρ-N3--NSM και-C ιστημι-VF--FMI3P πας-A1S-NPF ο- A--NPF ευχη-N1--NPF αυτος- D--GSF και-C πας-A3--NPM ο- A--NPM ορισμος-N2--NPM ος- --APM οριζω-VAI-AMI3S κατα-P ο- A--GSF ψυχη-N1--GSF αυτος- D--GSF μενω-VF2-FAI3P αυτος- D--DSF

6 εαν-C δε-X ανανευω-V1--PAPNSM ανανευω-VA--AAS3S ο- A--NSM πατηρ-N3--NSM αυτος- D--GSF ος- --DSF αν-X ημερα-N1A-DSF ακουω-VA--AAS3S πας-A1S-APF ο- A--APF ευχη-N1--APF αυτος- D--GSF και-C ο- A--APM ορισμος-N2--APM ος- --APM οριζω-VAI-AMI3S κατα-P ο- A--GSF ψυχη-N1--GSF αυτος- D--GSF ου-D ιστημι-VF--FMI3P και-C κυριος-N2--NSM καθαριζω-VF2-FAI3S αυτος- D--ASF οτι-C ανανευω-VAI-AAI3S ο- A--NSM πατηρ-N3--NSM αυτος- D--GSF

7 εαν-C δε-X γιγνομαι-VB--AMPNSF γιγνομαι-VB--AMS3S ανηρ-N3--DSM και-C ο- A--NPF ευχη-N1--NPF αυτος- D--GSF επι-P αυτος- D--DSF κατα-P ο- A--ASF διαστολη-N1--ASF ο- A--GPN χειλος-N3E-GPN αυτος- D--GSF ος- --APM οριζω-VAI-AMI3S κατα-P ο- A--GSF ψυχη-N1--GSF αυτος- D--GSF

8 και-C ακουω-VA--AAS3S ο- A--NSM ανηρ-N3--NSM αυτος- D--GSF και-C παρασιωπαω-VA--AAS3S αυτος- D--DSF ος- --DSF αν-X ημερα-N1A-DSF ακουω-VA--AAS3S και-C ουτως-D ιστημι-VF--FMI3P πας-A1S-NPF ο- A--NPF ευχη-N1--NPF αυτος- D--GSF και-C ο- A--NPM ορισμος-N2--NPM αυτος- D--GSF ος- --APM οριζω-VAI-AMI3S κατα-P ο- A--GSF ψυχη-N1--GSF αυτος- D--GSF ιστημι-VF--FMI3P

9 εαν-C δε-X ανανευω-V1--PAPNSM ανανευω-VA--AAS3S ο- A--NSM ανηρ-N3--NSM αυτος- D--GSF ος- --DSF αν-X ημερα-N1A-DSF ακουω-VA--AAS3S πας-A1S-NPF ο- A--NPF ευχη-N1--NPF αυτος- D--GSF και-C ο- A--NPM ορισμος-N2--NPM αυτος- D--GSF ος- --APM οριζω-VAI-AMI3S κατα-P ο- A--GSF ψυχη-N1--GSF αυτος- D--GSF ου-D μενω-VF2-FAI3P οτι-C ο- A--NSM ανηρ-N3--NSM ανανευω-VAI-AAI3S απο-P αυτος- D--GSF και-C κυριος-N2--NSM καθαριζω-VF2-FAI3S αυτος- D--ASF

10 και-C ευχη-N1--NSF χηρα-N1A-GSF και-C εκβαλλω-VM--XMPGSF οσος-A1--APN αν-X ευχομαι-VA--AMS3S κατα-P ο- A--GSF ψυχη-N1--GSF αυτος- D--GSF μενω-VF2-FAI3P αυτος- D--DSF

11 εαν-C δε-X εν-P ο- A--DSM οικος-N2--DSM ο- A--GSM ανηρ-N3--GSM αυτος- D--GSF ο- A--NSF ευχη-N1--NSF αυτος- D--GSF η-C ο- A--NSM ορισμος-N2--NSM κατα-P ο- A--GSF ψυχη-N1--GSF αυτος- D--GSF μετα-P ορκος-N2--GSM

12 και-C ακουω-VA--AAS3S ο- A--NSM ανηρ-N3--NSM αυτος- D--GSF και-C παρασιωπαω-VA--AAS3S αυτος- D--DSF και-C μη-D ανανευω-VA--AAS3S αυτος- D--DSF και-C ιστημι-VF--FMI3P πας-A1S-NPF ο- A--NPF ευχη-N1--NPF αυτος- D--GSF και-C πας-A3--NPM ο- A--NPM ορισμος-N2--NPM αυτος- D--GSF ος- --APM οριζω-VAI-AMI3S κατα-P ο- A--GSF ψυχη-N1--GSF αυτος- D--GSF ιστημι-VF--FMI3P κατα-P αυτος- D--GSF

13 εαν-C δε-X περιαιρεω-VB--AAPNSM περιαιρεω-VB--AAS3S ο- A--NSM ανηρ-N3--NSM αυτος- D--GSF ος- --DSF αν-X ημερα-N1A-DSF ακουω-VA--AAS3S πας-A3--APN οσος-A1--APN εαν-C εκερχομαι-VB--AAS3S εκ-P ο- A--GPN χειλος-N3E-GPN αυτος- D--GSF κατα-P ο- A--APF ευχη-N1--APF αυτος- D--GSF και-C κατα-P ο- A--APM ορισμος-N2--APM ο- A--APM κατα-P ο- A--GSF ψυχη-N1--GSF αυτος- D--GSF ου-D μενω-VF2-FAI3S αυτος- D--DSF ο- A--NSM ανηρ-N3--NSM αυτος- D--GSF περιαιρεω-VBI-AAI3S και-C κυριος-N2--NSM καθαριζω-VF--FAI3S αυτος- D--ASF

14 πας-A1S-NSF ευχη-N1--NSF και-C πας-A3--NSM ορκος-N2--NSM δεσμος-N2--GSM κακοω-VA--AAN ψυχη-N1--ASF ο- A--NSM ανηρ-N3--NSM αυτος- D--GSF ιστημι-VF--FAI3S αυτος- D--DSF και-C ο- A--NSM ανηρ-N3--NSM αυτος- D--GSF περιαιρεω-VF2-FAI3S

15 εαν-C δε-X σιωπαω-V3--PAPNSM παρασιωπαω-VA--AAS3S αυτος- D--DSF ημερα-N1A-ASF εκ-P ημερα-N1A-GSF και-C ιστημι-VF--FAI3S αυτος- D--DSF πας-A1S-APF ο- A--APF ευχη-N1--APF αυτος- D--GSF και-C ο- A--APM ορισμος-N2--APM ο- A--APM επι-P αυτος- D--GSF ιστημι-VF--FAI3S αυτος- D--DSF οτι-C σιωπαω-VAI-AAI3S αυτος- D--DSF ο- A--DSF ημερα-N1A-DSF ος- --DSF ακουω-VAI-AAI3S

16 εαν-C δε-X περιαιρεω-VB--AAPNSM περιαιρεω-VB--AAS3S αυτος- D--GSF μετα-P ο- A--ASF ημερα-N1A-ASF ος- --ASF ακουω-VAI-AAI3S και-C λαμβανω-VF--FMI3S ο- A--ASF αμαρτια-N1A-ASF αυτος- D--GSM

17 ουτος- D--NPN ο- A--NPN δικαιωμα-N3M-NPN οσος-A1--NPN εντελλομαι-VAI-AMI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM ανα-P μεσος-A1--ASN ανηρ-N3--GSM και-C γυνη-N3K-GSF αυτος- D--GSM και-C ανα-P μεσος-A1--ASN πατηρ-N3--GSM και-C θυγατηρ-N3--GSF εν-P νεοτης-N3T-DSF εν-P οικος-N2--DSM πατηρ-N3--GSM

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Explanation of Numbers 30      

Napsal(a) Henry MacLagan

Verses 1-2. When any one in the knowledge of the truth devotes himself to the Lord internally or externally by compelling himself to obedience, he must not profane the truth by acts of disobedience.

Verses 3-5. When any one in the affection of truth in the beginning of regeneration, does the same, his devotion may be confirmed if it is in agreement with internal good, but not otherwise; and remission may follow, because ignorance or error prevents the agreement of external good with internal.

Verses 6-8. Also if any one who is externally in truth conjoined with good does the same, similar results will follow.

Verse 9. But devotion from merely selfish motives, results in the confirmation of falsity and evil.

Verses 10-12. While yet devotion from selfish motives apparently, when truth conjoined with good is predominant internally, may also be followed by genuine confirmation or not.

Verse 13. For it is the state as to internal truth conjoined with good that decides.

Verses 14-15. And therefore, generally, confirmation in good or otherwise, depends upon the state internally; and it is the internal man that must endure temptations, and thus overcome evil, by power from the Lord, in order that the external may come into harmony with it.

Verse 16. All the foregoing are laws of Divine Order as to the conjunction of good and truth and as to the relation between the internal and external man.

Swedenborg

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Arcana Coelestia 3994, 4581, 10132

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Skočit na podobné biblické verše

Exodus 4:28

Leviticus 27:2

Numbers 6:2

Joshua 9:18

Judges 11:35

1 Samuel 1:11, 23

2 Chronicles 36:13

Psalms 50:14

Jeremiah 44:19

Matthew 5:33, 14:9

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Arcana Coelestia # 4581

Arcana Coelestia (Elliott translation)      

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4581. 'And he poured out a drink-offering onto it' means the Divine Good of Truth. This is clear from the meaning of 'a drink-offering' as the Divine Good of Truth, dealt with below. But first one must say what the good of truth is. The good of truth is that which elsewhere has been called the good of faith, which is love towards the neighbour, or charity. There are two universal kinds of good, the first being that which is called the good of faith, the second that which is referred to as the good of love. The good of faith is the kind of good meant by 'a drink-offering', and the good of love the kind meant by 'oil'. The good of love exists with those whom the Lord brings to what is good by an internal way, while the good of faith exists with those He brings to it by an external way. The good of love exists with members of the celestial Church, and likewise with angels of the inmost or third heaven, but the good of faith with members of the spiritual Church, and likewise with angels of the middle or second heaven. Consequently the first kind of good is called celestial good, whereas the second kind is called spiritual good. The difference between the two is, on the one hand, willing what is good out of a will for good and, on the other, willing what is good out of an understanding of it. The second kind of good therefore - spiritual good or the good of faith, which is the good of truth - is meant by 'a drink-offering'; but the first - celestial good or the good of love - is meant in the internal sense by 'oil'.

[2] Nobody, it is true, can see that such things as these were meant by 'oil' and 'a drink-offering' unless he does so from the internal sense. Yet anyone may see that things of a holy nature were represented by them, for unless those holy things were represented by them what else would pouring out a drink-offering or pouring oil onto a stone pillar be but some ridiculous and idolatrous action? It is like the coronation of a king. What else would the ceremonies performed on that occasion be if they did not mean and imply things of a holy nature - placing the crown on his head; anointing him with oil from a horn, on his forehead and on his wrists; placing a sceptre in his hand, as well as a sword and keys; investing him with a purple robe, and then seating him on a silver throne; and after that, his riding in his regalia on a horse, and later still his being served at table by men of distinction, besides many other ceremonies? Unless these represented things of a holy nature and were themselves holy by virtue of their correspondence with the things of heaven and consequently of the Church, they would be no more than the kind of games that young children play, though on a grander scale, or else like plays that are performed on the stage.

[3] But all those ceremonies trace their origin back to most ancient times when ceremonies were holy by virtue of their representation of things that were holy and of their correspondence with holy things in heaven and consequently in the Church. Even today they are considered holy, though not because people know their spiritual representation and correspondence but through the interpretation so to speak they put on symbols in common use. If however people did know what the crown, oil, horn, sceptre, sword, keys, purple robe, silver throne, riding on a white horse, and eating while men of distinction act as the servers, all represented and to what holy thing each corresponded, they would conceive of those things in an even holier way. But they do not know, and surprisingly do not wish to know; indeed that lack of knowledge is so great that the representatives and the meaningful signs included within such ceremonies and within every part of the Word have been obliterated from people's minds at the present day.

[4] The fact that 'a drink-offering' means the good of truth, or spiritual good, may be seen from the sacrifices in which drink-offerings were used. When sacrifices were offered they were made either from the herd or from the flock, and they were representative of internal worship of the Lord, 922, 923, 1823, 2180, 2805, 2807, 2830, 3519. To these the minchah and the drink-offering were added. The minchah, which consisted of fine flour mixed with oil, meant celestial good, or what amounted to the same, the good of love - 'the oil' meaning love to the Lord and 'the fine flour' charity towards the neighbour. But the drink-offering, which consisted of wine, meant spiritual good, or what amounted to the same, the good of faith. Both these therefore, the minchah and the drink-offering, have the same meaning as the bread and wine in the Holy Supper.

(Odkazy: Arcana Coelestia 922-923)


[5] The addition of a minchah and a drink-offering to a burnt offering or to a sacrifice is clear in Moses,

You shall offer two lambs in their first year, each day continually. One lamb you shall offer in the morning, and the second you shall offer between the evenings; and a tenth of fine flour mixed with beaten oil, a quarter of a hin, and a drink- offering of a quarter of a hin of wine, for the first lamb; and so also for the second lamb. Exodus 29:38-41.

In the same author,

You shall offer on the day when you wave the sheaf of the firstfruits of the harvest a lamb without blemish in its first year as a burnt offering to Jehovah, its minchah being two tenths of fine flour mixed with oil, and its drink-offering wine, a quarter of a hin. Leviticus 23:12-13, 18.

In the same author,

On the day when the days of Naziriteship are completed he is to offer his gift to Jehovah, sacrifices and also a basket of unleavened [loaves] of fine flour, cakes mingled with oil, and unleavened wafers anointed with oil, together with their minchah and their drink-offerings. Numbers 6:13-17.

In the same author,

Upon the burnt offering they shall offer a minchah of a tenth [of an ephah] of fine flour mixed with a quarter of a hin of oil, and wine as the drink-offering, a quarter of a hin - in one way upon the burnt offering of a ram, and in another upon that of a bull. Numbers 15:3-11.

In the same author,

With the continual burnt offering you shall offer a drink-offering, a quarter of a hin for a lamb; in the holy place pour out a drink-offering of wine to Jehovah. Numbers 28:6-7.

Further references to minchahs and drink-offerings in the different kinds of sacrifices are continued in Numbers 28:7-end; 29:1-end.

(Odkazy: Numbers 6:13-15, 6:17, 15:3-5, 15:11, 28:7-31, 29)


[6] The meaning that 'minchah and drink-offering' had may be seen in addition from the considerations that love and faith constitute the whole of worship, and that in the Holy Supper 'the bread' - described in the quotations above as fine flour mixed with oil - and 'the wine' mean love and faith, and so the whole of worship, dealt with in 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217.

[7] But when people fell away from the genuine representative kind of worship of the Lord and turned to other gods and poured out drink-offerings to these, 'drink-offerings' came to mean things that were the reverse of charity and faith, namely the evils and falsities that go with the love of the world; as in Isaiah,

You inflamed yourselves among the gods under every green tree. You have also poured out a drink-offering to them, you have brought a minchah. Isaiah 57:5-6.

'Inflaming oneself among the gods' stands for cravings for falsity - 'gods' meaning falsities, 4402 (end), 4544. 'Under every green tree' stands for the trust in all falsities which leads to those cravings, 2722, 4552. 'Pouring out a drink-offering to them' and 'bringing a minchah' stand for the worship of those falsities. In the same prophet,

You who forsake Jehovah, who forget My holy mountain, who set a table for Gad, and fill a drink-offering for Meni. Isaiah 65:11.

In Jeremiah,

The sons gather pieces of wood, and the fathers kindle fire, and the women knead dough to make cakes for the queen of heaven, and to pour out drink-offerings to other gods. Jeremiah 7:18.

[8] In the same prophet,

We will surely do every word that has gone out of our mouth, to burn incense to the queen of heaven, and to pour out drink-offerings to her, as we did, we and our fathers, and our princes in the cities of Judah and in the streets of Jerusalem. Jeremiah 44:17-19.

'The queen of heaven' stands for all falsities, for 'the hosts of heaven' in the genuine sense means truths, and in the contrary sense falsities, and so in the same way do 'king' and 'queen'. 'Queen' accordingly stands for all [falsities] and 'pouring out drink-offerings to her' means worshipping them.

[9] In the same prophet,

The Chaldeans will burn the city, and the houses upon whose roofs they have burned incense to Baal and poured out drink-offerings to other gods. Jeremiah 32:29.

'The Chaldeans' stands for people whose worship involves falsity. 'Burning the city' stands for destroying and laying waste those whose doctrines teach falsity. Upon the roofs of the houses burning incense to Baal' stands for the worship of what is evil, 'pouring out drink-offerings to other gods' for the worship of what is false.

[10] In Hosea,

They will not dwell in Jehovah's land, but Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah. Hosea 9:3-4.

'Not dwelling in Jehovah's land' stands for not abiding in the good of love. 'Ephraim will return to Egypt' stands for the Church when its understanding will come to be no more than factual and sensory knowledge. 'In Assyria they will eat what is unclean' stands for impure and profane desires that are the product of reasoning. 'They will not pour libations of wine to Jehovah' stands for no worship based on truth.

[11] In Moses,

It will be said, Where are their gods, the rock in which they trusted, who ate the fat of the sacrifices, [who] drank the wine of their drink-offering? Let them rise up and help them! Deuteronomy 32:37-38.

'Gods' stands for falsities, as above. 'Who ate the fat of the sacrifices' stands for their destruction of the good belonging to worship, '[who] drank the wine of their drink-offering' for their destruction of the truth belonging to it. A reference to 'drink-offerings of blood' also occurs in David,

They will multiply their pains; they have hastened to another, lest I pour out their drink-offerings of blood, and take up their names upon My lips. Psalms 16:4.

By these 'drink-offerings' are meant profanations of truth, for in this case 'blood' means violence done to charity, 374, 1005, and profanation, 1003.

(Odkazy: Genesis 35:14)

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Odkazy z vydaných prací:

Arcana Coelestia 4582, 4728, 4763, 4876, 4973, 5038, 5044, 5068, 5164, 5313, 5321, 5323, 5619, 5922, 6015, 6125, 6148, 6377, 6410, 6432, 6651, 6742, 6745, 7351, 7524, 8142, 8330, 8904, 9093, 9144, 9146, 9167, 9212, 9293, 9341, 9372, 9391, 9393, ...

The White Horse 12

The New Jerusalem and its Heavenly Doctrine 1, 121, 218, 221, 261


Odkazy z nepublikovaných prací E. Swedenborga:

Apocalypse Explained 27, 31, 126, 176, 236, 242, 324, 329


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


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