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Exodus 33

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1 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM πορεύομαι-V1--PMD2S ἀναβαίνω-VZ--AAD2S ἐντεῦθεν-D σύ- P--NS καί-C ὁ- A--NSM λαός-N2--NSM σύ- P--GS ὅς- --APM ἐκἄγω-VBI-AAI2S ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF εἰς-P ὁ- A--ASF γῆ-N1--ASF ὅς- --ASF ὄμνυμι-VAI-AAI1S ὁ- A--DSM *αβρααμ-N---DSM καί-C *ισαακ-N---GSM καί-C *ἰακώβ-N---DSM λέγω-V1--PAPNSM ὁ- A--DSN σπέρμα-N3M-DSN σύ- P--GP δίδωμι-VF--FAI1S αὐτός- D--ASF

2 καί-C συν ἀποστέλλω-VF2-FAI1S ὁ- A--ASM ἄγγελος-N2--ASM ἐγώ- P--GS πρό-P πρόσωπον-N2N-GSN σύ- P--GS καί-C ἐκβάλλω-VF2-FAI3S ὁ- A--ASM *ἀμορραῖος-N2--ASM καί-C *χετταῖος-N2--ASM καί-C *φερεζαῖος-N2--ASM καί-C *γεργεσαῖος-N2--ASM καί-C *ευαῖος-N2--ASM καί-C *ιεβουσαῖος-N2--ASM

3 καί-C εἰςἄγω-VF--FAI1S σύ- P--AS εἰς-P γῆ-N1--ASF ῥέω-V2--PAPASF γάλα-N3--ASN καί-C μέλι-N3--ASN οὐ-D γάρ-X μή-D συν ἀναβαίνω-VZ--AAS1S μετά-P σύ- P--GS διά-P ὁ- A--ASN λαός-N2--ASM σκληροτράχηλος-A1B-ASM σύ- P--AS εἰμί-V9--PAN ἵνα-C μή-D ἐκ ἀναἁλίσκω-VA--AAS1S σύ- P--AS ἐν-P ὁ- A--DSF ὁδός-N2--DSF

4 καί-C ἀκούω-VA--AAPNSM ὁ- A--NSM λαός-N2--NSM ὁ- A--ASN ῥῆμα-N3M-ASN ὁ- A--ASN πονηρός-A1A-ASN οὗτος- D--ASN καταπενθέω-VAI-AAI3P ἐν-P πενθικός-A1--DPN

5 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM σύ- P--NP λαός-N2--NSM σκληροτράχηλος-A1B-NSM ὁράω-V3--PAI2P μή-D πληγή-N1--ASF ἄλλος- D--ASF ἐπιἄγω-VF--FAI1S ἐγώ- P--NS ἐπί-P σύ- P--AP καί-C ἐκ ἀναἁλίσκω-VA--AAS1S σύ- P--AP νῦν-D οὖν-X ἀποαἱρέω-VB--AMD2P ὁ- A--APF στολή-N1--APF ὁ- A--GPF δόξα-N1S-GPF σύ- P--GP καί-C ὁ- A--ASM κόσμος-N2--ASM καί-C δεικνύω-VF--FAI1S σύ- P--DS ὅς- --APN ποιέω-VA--AAS1S σύ- P--DS

6 καί-C περιαἱρέω-VAI-AMI3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ὁ- A--ASM κόσμος-N2--ASM αὐτός- D--GPM καί-C ὁ- A--ASF περιστολή-N1--ASF ἀπό-P ὁ- A--GSN ὄρος-N3E-GSN ὁ- A--GSN *χωρηβ-N----S

7 καί-C λαμβάνω-VB--AAPNSM *μωυσῆς-N1M-NSM ὁ- A--ASF σκηνή-N1--ASF αὐτός- D--GSM πήγνυμι-VAI-AAI3S ἔξω-P ὁ- A--GSF παρεμβολή-N1--GSF μακράν-D ἀπό-P ὁ- A--GSF παρεμβολή-N1--GSF καί-C καλέω-VCI-API3S σκηνή-N1--NSF μαρτύριον-N2N-GSN καί-C γίγνομαι-VBI-AMI3S πᾶς-A3--NSM ὁ- A--NSM ζητέω-V2--PAPNSM κύριος-N2--ASM ἐκπορεύομαι-V1I-IMI3S εἰς-P ὁ- A--ASF σκηνή-N1--ASF ἔξω-P ὁ- A--GSF παρεμβολή-N1--GSF

8 ἡνίκα-D δέ-X ἄν-X εἰςπορεύομαι-V1I-IMI3S *μωυσῆς-N1M-NSM εἰς-P ὁ- A--ASF σκηνή-N1--ASF ἔξω-P ὁ- A--GSF παρεμβολή-N1--GSF ἵστημι-VXI-YAI3S πᾶς-A3--NSM ὁ- A--NSM λαός-N2--NSM σκοπεύω-V1--PAPNPM ἕκαστος-A1--NSM παρά-P ὁ- A--APF θύρα-N1A-APF ὁ- A--GSF σκηνή-N1--GSF αὐτός- D--GSM καί-C κατανοέω-VAI-AAI3P ἀποεἶμι-V9--PAPGSM *μωυσῆς-N1M-GSM ἕως-P ὁ- A--GSN εἰςἔρχομαι-VB--AAN αὐτός- D--ASM εἰς-P ὁ- A--ASF σκηνή-N1--ASF

9 ὡς-C δέ-X ἄν-X εἰςἔρχομαι-VBI-AAI3S *μωυσῆς-N1M-NSM εἰς-P ὁ- A--ASF σκηνή-N1--ASF καταβαίνω-V1I-IAI3S ὁ- A--NSM στῦλος-N2--NSM ὁ- A--GSF νεφέλη-N1--GSF καί-C ἵστημι-V6I-IMI3S ἐπί-P ὁ- A--ASF θύρα-N1A-ASF ὁ- A--GSF σκηνή-N1--GSF καί-C λαλέω-V2I-IAI3S *μωυσῆς-N1M-DSM

10 καί-C ὁράω-V3I-IAI3S πᾶς-A3--NSM ὁ- A--NSM λαός-N2--NSM ὁ- A--ASM στῦλος-N2--ASM ὁ- A--GSF νεφέλη-N1--GSF ἵστημι-VXI-XAPASM ἐπί-P ὁ- A--GSF θύρα-N1A-GSF ὁ- A--GSF σκηνή-N1--GSF καί-C ἵστημι-VH--AAPNPM πᾶς-A3--NSM ὁ- A--NSM λαός-N2--NSM προςκυνέω-VAI-AAI3P ἕκαστος-A1--NSM ἀπό-P ὁ- A--GSF θύρα-N1A-GSF ὁ- A--GSF σκηνή-N1--GSF αὐτός- D--GSM

11 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM ἐνώπιος-A1B-NSM ἐνώπιος-A1B-DSM ὡς-C εἰ-C τις- I--NSM λαλέω-VF--FAI3S πρός-P ὁ- A--ASM ἑαυτοῦ- D--GSM φίλος-A1--ASM καί-C ἀπολύω-V1I-IMI3S εἰς-P ὁ- A--ASF παρεμβολή-N1--ASF ὁ- A--NSM δέ-X θεράπων-N3--NSM *ἰησοῦς-N---NSM υἱός-N2--NSM *ναυη-N---GSM νέος-A1A-NSM οὐ-D ἐκπορεύομαι-V1I-IMI3S ἐκ-P ὁ- A--GSF σκηνή-N1--GSF

12 καί-C εἶπον-VBI-AAI3S *μωυσῆς-N1M-NSM πρός-P κύριος-N2--ASM ἰδού-I σύ- P--NS ἐγώ- P--DS λέγω-V1--PAI2S ἀναἄγω-VB--AAD2S ὁ- A--ASM λαός-N2--ASM οὗτος- D--ASM σύ- P--NS δέ-X οὐ-D δηλόω-VAI-AAI2S ἐγώ- P--DS ὅς- --ASM συν ἀποστέλλω-VF2-FAI2S μετά-P ἐγώ- P--GS σύ- P--NS δέ-X ἐγώ- P--DS εἶπον-VAI-AAI2S οἶδα-VX--XAI1S σύ- P--AS παρά-P πᾶς-A3--APM καί-C χάρις-N3--ASF ἔχω-V1--PAI2S παρά-P ἐγώ- P--DS

13 εἰ-C οὖν-X εὑρίσκω-VX--XAI1S χάρις-N3--ASF ἐναντίον-P σύ- P--GS ἐνφανίζω-VA--AAD2S ἐγώ- P--DS σεαυτοῦ- D--ASM γνωστῶς-D ὁράω-VB--AAS1S σύ- P--AS ὅπως-C ἄν-X εἰμί-V9--PAS1S εὑρίσκω-VX--XAPNSM χάρις-N3--ASF ἐναντίον-P σύ- P--GS καί-C ἵνα-C γιγνώσκω-VZ--AAS1S ὅτι-C λαός-N2--NSM σύ- P--GS ὁ- A--NSN ἔθνος-N3E-NSN ὁ- A--NSN μέγας-A1P-NSN οὗτος- D--NSN

14 καί-C λέγω-V1--PAI3S αὐτός- D--NSM προπορεύομαι-VF--FMI1S σύ- P--GS καί-C καταπαύω-VA--AAS1S σύ- P--AS

15 καί-C λέγω-V1--PAI3S πρός-P αὐτός- D--ASM εἰ-C μή-D αὐτός- D--NSM σύ- P--NS πορεύομαι-V1--PMS2S μή-D ἐγώ- P--AS ἀναἄγω-VB--AAS2S ἐντεῦθεν-D

16 καί-C πῶς-D γνωστός-A1--NSN εἰμί-VF--FMI3S ἀληθῶς-D ὅτι-C εὑρίσκω-VX--XAI1S χάρις-N3--ASF παρά-P σύ- P--DS ἐγώ- P--NS τε-X καί-C ὁ- A--NSM λαός-N2--NSM σύ- P--GS ἀλλά-C ἤ-C συνπορεύομαι-V1--PMPGSM σύ- P--GS μετά-P ἐγώ- P--GP καί-C ἐνδοξάζομαι-VS--FPI1S ἐγώ- P--NS τε-X καί-C ὁ- A--NSM λαός-N2--NSM σύ- P--GS παρά-P πᾶς-A3--APN ὁ- A--APN ἔθνος-N3E-APN ὅσος-A1--NPN ἐπί-P ὁ- A--GSF γῆ-N1--GSF εἰμί-V9--PAI3S

17 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM καί-C οὗτος- D--ASM σύ- P--DS ὁ- A--ASM λόγος-N2--ASM ὅς- --ASM εἶπον-VX--XAI2S ποιέω-VF--FAI1S εὑρίσκω-VX--XAI2S γάρ-X χάρις-N3--ASF ἐνώπιον-P ἐγώ- P--GS καί-C οἶδα-VX--XAI1S σύ- P--AS παρά-P πᾶς-A3--APM

18 καί-C λέγω-V1--PAI3S δεικνύω-VA--AAD2S ἐγώ- P--DS ὁ- A--ASF σεαυτοῦ- D--GSM δόξα-N1S-ASF

19 καί-C εἶπον-VBI-AAI3S ἐγώ- P--NS παραἔρχομαι-VF--FMI1S πρότερος-A1A-NSMC σύ- P--GS ὁ- A--DSF δόξα-N1S-DSF ἐγώ- P--GS καί-C καλέω-VA--AAS1S ἐπί-P ὁ- A--DSN ὄνομα-N3M-DSN ἐγώ- P--GS κύριος-N2--NSM ἐναντίον-P σύ- P--GS καί-C ἐλεέω-VF--FAI1S ὅς- --ASM ἄν-X ἐλεέω-V2--PAS1S καί-C οἰκτείρω-VF--FAI1S ὅς- --ASM ἄν-X οἰκτείρω-V1--PAS1S

20 καί-C εἶπον-VBI-AAI3S οὐ-D δύναμαι-VF--FMI2S ὁράω-VB--AAN ἐγώ- P--GS ὁ- A--ASN πρόσωπον-N2N-ASN οὐ-D γάρ-X μή-D ὁράω-VB--AAS3S ἄνθρωπος-N2--NSM ὁ- A--ASN πρόσωπον-N2N-ASN ἐγώ- P--GS καί-C ζάω-VF--FMI3S

21 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM ἰδού-I τόπος-N2--NSM παρά-P ἐγώ- P--DS ἵστημι-VF--FMI2S ἐπί-P ὁ- A--GSF πέτρα-N1A-GSF

22 ἡνίκα-D δέ-X ἄν-X παραἔρχομαι-VB--AAS3S ἐγώ- P--GS ὁ- A--NSF δόξα-N1S-NSF καί-C τίθημι-VF--FAI1S σύ- P--AS εἰς-P ὀπή-N1--ASF ὁ- A--GSF πέτρα-N1A-GSF καί-C σκεπάζω-VF--FAI1S ὁ- A--DSF χείρ-N3--DSF ἐγώ- P--GS ἐπί-P σύ- P--AS ἕως-C ἄν-X παραἔρχομαι-VB--AAS1S

23 καί-C ἀποαἱρέω-VF2-FAI1S ὁ- A--ASF χείρ-N3--ASF καί-C τότε-D ὁράω-VF--FMI2S ὁ- A--APN ὀπίσω-P ἐγώ- P--GS ὁ- A--ASN δέ-X πρόσωπον-N2N-NSN ἐγώ- P--GS οὐ-D ὁράω-VV--FPI3S σύ- P--DS

   

Dalle opere di Swedenborg

 

True Christian Religion #29

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29. (ii) GOD IS INFINITE, BECAUSE HE EXISTED BEFORE THE WORLD DID, AND THUS BEFORE SPACE AND TIME CAME INTO EXISTENCE.

The natural world contains time and space, but the spiritual world does not really, though it appears to do so. The reason why time and space were introduced into the cosmos was to distinguish one thing from another, the great from the small, much from little; thus to distinguish one quantity from another and by that means one quality from another; and so that by them the bodily senses could distinguish its objects, and the mental senses its objects, and thus feel emotion, think and exercise choice. Time came into the natural world by the rotation of the earth on its axis, and the travelling of these rotations from point to point along the zodiac. The sun appears to be responsible for these variations, since it is the source of heat and light throughout the whole surface of the globe. This causes the times of day, morning, noon, evening and night, as well as the seasons of the year, spring, summer, autumn and winter. The times of day cause variation between light and darkness, the seasons of the year between heat and cold. Space was introduced into the natural world by the earth being rolled into a ball and filled with matter, the parts of which are mutually distinct and have extension. The spiritual world does not possess material space and time corresponding to it. But there appear to be space and time there, the appearances answering to the differences of state affecting the minds of spirits and angels there. Time and space there are therefore determined by the affections of their wills and the thoughts of their understandings; but these appearances are real in the sense that they are consistently dependent upon their states.

[2] The general opinion about the condition of souls after death, and hence of angels and spirits, is that they are not in any place and therefore not in space and time. This idea leads to the saying that souls after death are in Pu or Where 1 , that spirits and angels are breaths of wind, not to be thought of as different from the ether, the air, breath or wind. The truth is that they are persons possessing substance, and among themselves they lead lives like those of people in the natural world on the basis of space and time, which as I have said are controlled by their mental states. If it were not so, that is to say, in the absence of space and time, that universe in which souls arrive and where angels and spirits live, could be pulled through the eye of a needle or be compressed to fit on one end of a hair. This would be possible if there were not an extent of substance there. But since there is, angels live in separate groups apart from one another, more distant in fact than people on earth who have material space between them. But periods of time there are not divided into days, weeks, months and years, because the sun there does not appear to rise and set, nor to travel across the sky, but remains motionless in the east halfway between the zenith and the horizon. They have space because everything which in the natural world is material is in that world substantial. But I shall have more to say on this topic in the part of this chapter devoted to Creation [75-80].

[3] The foregoing account should enable it to be grasped that everything in either world is bounded by space and time, and human beings are therefore not only in body but also in soul finite; and so equally are angels and spirits. From all of these facts the conclusion can be drawn that God is infinite, that is, not bounded. For He as the Creator, Former and Maker of the universe bounded all things, and this He did by means of His Sun, in the midst of which He resides, consisting of the Divine Essence, which issues from Him like a sphere. Therein and thence is the beginning of bounding; but in its progress it extends to the ultimate forms of Nature. It follows that He in Himself is infinite, because He is not created. The infinite, however, appears to man as non-existent, because man is bounded and thinks by means of bounded ideas. Therefore if the bounding which is inseparable from his thought were removed, he would perceive the residue as nonexistent. The truth, however, is that God is infinitely all, and man comparatively is of himself nothing.

Note a piè di pagina:

1. Pu is the Greek word for 'Where?', which is at once explained by the Latin translation.

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

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