新キリスト教聖書研究

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Ezekiel 46

勉強

   

1 ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM θεός-N2--NSM πύλη-N1--NSF ὁ- A--NSF ἐν-P ὁ- A--DSF αὐλή-N1--DSF ὁ- A--DSF ἐσώτερος-A1A-DSF ὁ- A--NSF βλέπω-V1--PAPNSF πρός-P ἀνατολή-N1--APF εἰμί-VF--FMI3S κλείω-VT--XPPNSF ἕξ-M ἡμέρα-N1A-APF ὁ- A--APF ἐνεργός-A1B-APF ἐν-P δέ-X ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--GPN σάββατον-N2N-GPN ἀναοἴγω-VQ--FPI3S καί-C ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--GSF νεομηνία-N1A-GSF ἀναοἴγω-VQ--FPI3S

2 καί-C εἰςἔρχομαι-VF--FMI3S ὁ- A--NSM ἀποἡγέομαι-V2--PMPNSM κατά-P ὁ- A--ASF ὁδός-N2--ASF ὁ- A--GSN αιλαμ-N---GSN ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF ἔξωθεν-D καί-C ἵστημι-VF--FMI3S ἐπί-P ὁ- A--APN πρόθυρον-N2N-APN ὁ- A--GSF πύλη-N1--GSF καί-C ποιέω-VF--FAI3P ὁ- A--NPM ἱερεύς-N3V-NPM ὁ- A--APN ὁλοκαύτωμα-N3M-APN αὐτός- D--GSM καί-C ὁ- A--APN ὁ- A--GSN σωτήριον-N2N-GSN αὐτός- D--GSM καί-C προςκυνέω-VF--FAI3S ἐπί-P ὁ- A--GSN πρόθυρον-N2N-GSN ὁ- A--GSF πύλη-N1--GSF καί-C ἐκἔρχομαι-VF--FMI3S καί-C ὁ- A--NSF πύλη-N1--NSF οὐ-D μή-D κλείω-VC--APS3S ἕως-P ἑσπέρα-N1A-GSF

3 καί-C προςκυνέω-VF--FAI3S ὁ- A--NSM λαός-N2--NSM ὁ- A--GSF γῆ-N1--GSF κατά-P ὁ- A--APN πρόθυρον-N2N-APN ὁ- A--GSF πύλη-N1--GSF ἐκεῖνος- D--GSF ἐν-P ὁ- A--DPN σάββατον-N2N-DPN καί-C ἐν-P ὁ- A--DPF νεομηνία-N1A-DPF ἐναντίον-P κύριος-N2--GSM

4 καί-C ὁ- A--APN ὁλοκαύτωμα-N3M-APN προςφέρω-VF--FAI3S ὁ- A--NSM ἀποἡγέομαι-V2--PMPNSM ὁ- A--DSM κύριος-N2--DSM ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--GPN σάββατον-N2N-GPN ἕξ-M ἀμνός-N2--APM ἄμωμος-A1B-APM καί-C κριός-N2--ASM ἄμωμος-A1B-ASM

5 καί-C μαναα-N---ASN πέμμα-N3M-ASN ὁ- A--DSM κριός-N2--DSM καί-C ὁ- A--DPM ἀμνός-N2--DPM θυσία-N1A-ASF δόμα-N3M-ASN χείρ-N3--GSF αὐτός- D--GSM καί-C ἔλαιον-N2N-GSN ὁ- A--ASN ιν-N---ASN ὁ- A--DSN πέμμα-N3M-DSN

6 καί-C ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--GSF νεομηνία-N1A-GSF μόσχος-N2--ASM ἄμωμος-A1B-ASM καί-C ἕξ-M ἀμνός-N2--APM καί-C κριός-N2--NSM ἄμωμος-A1B-NSM εἰμί-VF--FMI3S

7 καί-C πέμμα-N3M-NSN ὁ- A--DSM κριός-N2--DSM καί-C πέμμα-N3M-NSN ὁ- A--DSM μόσχος-N2--DSM εἰμί-VF--FMI3S μαναα-N---NSN καί-C ὁ- A--DPM ἀμνός-N2--DPM καθώς-D ἐάν-C ἐκποιέω-V2--PAS3S ὁ- A--NSF χείρ-N3--NSF αὐτός- D--GSM καί-C ἔλαιον-N2N-GSN ὁ- A--ASN ιν-N---ASN ὁ- A--DSN πέμμα-N3M-DSN

8 καί-C ἐν-P ὁ- A--DSN εἰςπορεύομαι-V1--PMN ὁ- A--ASM ἀποἡγέομαι-V2--PMPASM κατά-P ὁ- A--ASF ὁδός-N2--ASF ὁ- A--GSN αιλαμ-N---GSN ὁ- A--GSF πύλη-N1--GSF εἰςἔρχομαι-VF--FMI3S καί-C κατά-P ὁ- A--ASF ὁδός-N2--ASF ὁ- A--GSF πύλη-N1--GSF ἐκἔρχομαι-VF--FMI3S

9 καί-C ὅταν-D εἰςπορεύομαι-V1--PMS3S ὁ- A--NSM λαός-N2--NSM ὁ- A--GSF γῆ-N1--GSF ἐναντίον-P κύριος-N2--GSM ἐν-P ὁ- A--DPF ἑορτή-N1--DPF ὁ- A--NSM εἰςπορεύομαι-V1--PMPNSM κατά-P ὁ- A--ASF ὁδός-N2--ASF ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF πρός-P βορέας-N1T-ASM προςκυνέω-V2--PAN ἐκἔρχομαι-VF--FMI3S κατά-P ὁ- A--ASF ὁδός-N2--ASF ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF πρός-P νότος-N2--ASM καί-C ὁ- A--NSM εἰςπορεύομαι-V1--PMPNSM κατά-P ὁ- A--ASF ὁδός-N2--ASF ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF πρός-P νότος-N2--ASM ἐκἔρχομαι-VF--FMI3S κατά-P ὁ- A--ASF ὁδός-N2--ASF ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF πρός-P βορέας-N1T-ASM οὐ-D ἀναστρέφω-VF--FAI3S κατά-P ὁ- A--ASF πύλη-N1--ASF ὅς- --ASF εἰςἔρχομαι-VX--XAI3S ἀλλά-C ἤ-C κατά-P εὐθύς-A3U-ASN αὐτός- D--GSF ἐκἔρχομαι-VF--FMI3S

10 καί-C ὁ- A--NSM ἀποἡγέομαι-V2--PMPNSM ἐν-P μέσος-A1--DSM αὐτός- D--GPM ἐν-P ὁ- A--DSN εἰςπορεύομαι-V1--PMN αὐτός- D--APM εἰςἔρχομαι-VF--FMI3S μετά-P αὐτός- D--GPM καί-C ἐν-P ὁ- A--DSN ἐκπορεύομαι-V1--PMN αὐτός- D--APM ἐκἔρχομαι-VF--FMI3S

11 καί-C ἐν-P ὁ- A--DPF ἑορτή-N1--DPF καί-C ἐν-P ὁ- A--DPF πανήγυρις-N3I-DPF εἰμί-VF--FMI3S ὁ- A--ASN μαναα-N---ASN πέμμα-N3M-ASN ὁ- A--DSM μόσχος-N2--DSM καί-C πέμμα-N3M-ASN ὁ- A--DSM κριός-N2--DSM καί-C ὁ- A--DPM ἀμνός-N2--DPM καθώς-D ἄν-X ἐκποιέω-V2--PAS3S ὁ- A--NSF χείρ-N3--NSF αὐτός- D--GSM καί-C ἔλαιον-N2N-GSN ὁ- A--ASN ιν-N---ASN ὁ- A--DSN πέμμα-N3M-DSN

12 ἐάν-C δέ-X ποιέω-VA--AAS3S ὁ- A--NSM ἀποἡγέομαι-V2--PMPNSM ὁμολογία-N1A-ASF ὁλοκαύτωμα-N3M-ASN σωτήριον-N2N-GSN ὁ- A--DSM κύριος-N2--DSM καί-C ἀναοἴγω-VF--FAI3S ἑαυτοῦ- D--DSM ὁ- A--ASF πύλη-N1--ASF ὁ- A--ASF βλέπω-V1--PAPASF κατά-P ἀνατολή-N1--APF καί-C ποιέω-VF--FAI3S ὁ- A--ASN ὁλοκαύτωμα-N3M-ASN αὐτός- D--GSM καί-C ὁ- A--APN ὁ- A--GSN σωτήριον-N2N-GSN αὐτός- D--GSM ὅς- --ASM τρόπος-N2--ASM ποιέω-V2--PAI3S ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--GPN σάββατον-N2N-GPN καί-C ἐκἔρχομαι-VF--FMI3S καί-C κλείω-VF--FAI3S ὁ- A--APF θύρα-N1A-APF μετά-P ὁ- A--ASN ἐκἔρχομαι-VB--AAN αὐτός- D--ASM

13 καί-C ἀμνός-N2--ASM ἐνιαύσιος-A1A-ASM ἄμωμος-A1B-ASM ποιέω-VF--FAI3S εἰς-P ὁλοκαύτωμα-N3M-ASN κατά-P ἡμέρα-N1A-ASF ὁ- A--DSM κύριος-N2--DSM πρωΐ-D ποιέω-VF--FAI3S αὐτός- D--ASM

14 καί-C μαναα-N---ASN ποιέω-VF--FAI3S ἐπί-P αὐτός- D--DSM ὁ- A--ASN πρωΐ-D ἕκτος-A1--ASN ὁ- A--GSN μέτρον-N2N-GSN καί-C ἔλαιον-N2N-GSN ὁ- A--ASN τρίτος-A1--ASN ὁ- A--GSN ιν-N---GSN ὁ- A--GSN ἀναμίγνυμι-VA--AAN ὁ- A--ASF σεμίδαλις-N3I-ASF μαναα-N---GSN ὁ- A--DSM κύριος-N2--DSM πρόσταγμα-N3M-ASN διά-P πᾶς-A3--GSM

15 ποιέω-VF--FAI2P ὁ- A--ASM ἀμνός-N2--ASM καί-C ὁ- A--ASN μαναα-N---ASN καί-C ὁ- A--ASN ἔλαιον-N2N-ASN ποιέω-VF--FAI2P ὁ- A--ASN πρωΐ-D ὁλοκαύτωμα-N3M-ASN διά-P πᾶς-A3--GSM

16 ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM θεός-N2--NSM ἐάν-C δίδωμι-VO--AAS3S ὁ- A--NSM ἀποἡγέομαι-V2--PMPNSM δόμα-N3M-ASN εἷς-A3--DSM ἐκ-P ὁ- A--GPM υἱός-N2--GPM αὐτός- D--GSM ἐκ-P ὁ- A--GSF κληρονομία-N1A-GSF αὐτός- D--GSM οὗτος- D--NSN ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM εἰμί-VF--FMI3S κατάσχεσις-N3I-NSF ἐν-P κληρονομία-N1A-DSF

17 ἐάν-C δέ-X δίδωμι-VO--AAS3S δόμα-N3M-ASN εἷς-A3--DSM ὁ- A--GPM παῖς-N3D-GPM αὐτός- D--GSM καί-C εἰμί-VF--FMI3S αὐτός- D--DSM ἕως-P ὁ- A--GSN ἔτος-N3E-GSN ὁ- A--GSF ἄφεσις-N3I-GSF καί-C ἀποδίδωμι-VF--FAI3S ὁ- A--DSM ἀποἡγέομαι-V2--PMPDSM πλήν-D ὁ- A--GSF κληρονομία-N1A-GSF ὁ- A--GPM υἱός-N2--GPM αὐτός- D--GSM αὐτός- D--DPM εἰμί-VF--FMI3S

18 καί-C οὐ-D μή-D λαμβάνω-VB--AAS3S ὁ- A--NSM ἀποἡγέομαι-V2--PMPNSM ἐκ-P ὁ- A--GSF κληρονομία-N1A-GSF ὁ- A--GSM λαός-N2--GSM καταδυναστεύω-VA--AAN αὐτός- D--APM ἐκ-P ὁ- A--GSF κατάσχεσις-N3I-GSF αὐτός- D--GSM κατακληρονομέω-VF--FAI3S ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM ὅπως-C μή-D διασκορπίζω-V1--PPS3S ὁ- A--NSM λαός-N2--NSM ἐγώ- P--GS ἕκαστος-A1--NSM ἐκ-P ὁ- A--GSF κατάσχεσις-N3I-GSF αὐτός- D--GSM

19 καί-C εἰςἄγω-VBI-AAI3S ἐγώ- P--AS εἰς-P ὁ- A--ASF εἴσοδος-N2--ASF ὁ- A--GSF κατά-P νῶτον-N2N-GSN ὁ- A--GSF πύλη-N1--GSF εἰς-P ὁ- A--ASF ἐξέδρα-N1--ASF ὁ- A--GPN ἅγιος-A1A-GPN ὁ- A--GPM ἱερεύς-N3V-GPM ὁ- A--ASF βλέπω-V1--PAPASF πρός-P βορέας-N1T-ASM καί-C ἰδού-I τόπος-N2--NSM ἐκεῖ-D χωρίζω-VT--XMPNSM

20 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS οὗτος- D--NSM ὁ- A--NSM τόπος-N2--NSM εἰμί-V9--PAI3S ὅς- --GSM ἕψω-VF--FAI3P ἐκεῖ-D ὁ- A--NPM ἱερεύς-N3V-NPM ὁ- A--APN ὑπέρ-P ἄγνοια-N1A-APF καί-C ὁ- A--APN ὑπέρ-P ἁμαρτία-N1A-APF καί-C ἐκεῖ-D πέσσω-VF--FAI3P ὁ- A--ASN μαναα-N---ASN ὁ- A--ASN παράπαν-D ὁ- A--GSN μή-D ἐκφέρω-V1--PAN εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐξώτερος-A1A-ASF ὁ- A--GSN ἁγιάζω-V1--PAN ὁ- A--ASM λαός-N2--ASM

21 καί-C ἐκἄγω-VBI-AAI3S ἐγώ- P--AS εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐξώτερος-A1A-ASF καί-C περιἄγω-VBI-AAI3S ἐγώ- P--AS ἐπί-P ὁ- A--APN τέσσαρες-A3--APN μέρος-N3E-APN ὁ- A--GSF αὐλή-N1--GSF καί-C ἰδού-I αὐλή-N1--NSF κατά-P ὁ- A--ASN κλίτος-N3E-ASN ὁ- A--GSF αὐλή-N1--GSF αὐλή-N1--NSF κατά-P ὁ- A--ASN κλίτος-N3E-ASN ὁ- A--GSF αὐλή-N1--GSF

22 ἐπί-P ὁ- A--APN τέσσαρες-A3--APN κλίτος-N3E-APN ὁ- A--GSF αὐλή-N1--GSF αὐλή-N1--NSF μικρός-A1A-NSF μῆκος-N3E-ASN πηχύς-N3V-DPM τεσσαράκοντα-M καί-C εὖρος-N3E-ASN πηχύς-N3V-DPM τριάκοντα-M μέτρον-N2N-ASN εἷς-A3--ASN ὁ- A--DPF τέσσαρες-A3--DPF

23 καί-C ἐξέδρα-N1--NPF κύκλος-N2--DSM ἐν-P αὐτός- D--DPF κύκλος-N2--DSM ὁ- A--DPF τέσσαρες-A3--DPF καί-C μαγειρεῖον-N2N-NPN γίγνομαι-VX--XAPNPN ὑποκάτω-P ὁ- A--GPF ἐξέδρα-N1--GPF κύκλος-N2--DSM

24 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS οὗτος- D--NPM ὁ- A--NPM οἶκος-N2--NPM ὁ- A--GPM μαγειρεῖον-N2N-GPN ὅς- --GSM ἕψω-VF--FAI3P ἐκεῖ-D ὁ- A--NPM λειτουργέω-V2--PAPNPM ὁ- A--DSM οἶκος-N2--DSM ὁ- A--APN θῦμα-N3M-APN ὁ- A--GSM λαός-N2--GSM

   

スウェーデンボルグの著作から

 

Heaven and Hell＃197

この節の研究

  
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197. This is why places and spaces in the Word (and everything that involves space) mean matters that involve state - distances, for instance, and nearness and remoteness, paths, journeys, emigrations, miles, stadia, plains, fields, gardens, cities, streets, motion, various kinds of measurement, length, breadth, height, and depth, and countless other things - for so many things that enter our thought from our world derive something from space and time.

[2] I should like only to highlight what length, breadth, and height mean in the Word. In this world we call something long and broad if it is long and broad spatially, and the same holds true for "high." In heaven, though, where thinking does not involve space, people understand length as a state of good and breadth as a state of truth, while height is their difference in regard to level (discussed above in 38). The reason these three dimensions are understood in this way is that length in heaven is from east to west, which is where people live who are in the good of love. Breadth in heaven is from south to north, where people live who are in truth because of what is good (see above, 148); and height in heaven applies to both in regard to their level. This is why qualities of this sort are meant in the Word by length and breadth and height as in Ezekiel 40-48, where the measurements are given of the new temple and the new earth, with its courts, rooms, doors, gates, windows, and surroundings, referring to the new church and the good and true things that are in it. So too all the measurements elsewhere.

[3] The New Jerusalem is similarly described in Revelation, as follows:

The city was laid out foursquare, its length the same as its breadth; and [the angel] measured the city with the reed at twelve thousand stadia; the length and breadth and height were equal. (Revelation 21:16)

Here the New Jerusalem means a new church, so its measurements mean attributes of that church, length referring to the good of its love, breadth to the truth that derives from that good, and height to both the good and the true in respect to their level. Twelve thousand stadia means everything good and true taken together. Otherwise, what would be the point of having its height be twelve thousand stadia like its length and its breadth?

We can see in David that breadth in the Word means truth:

Jehovah, you have not left me in the grasp of my enemy's hand; you have made my feet stand in a broad place. (Psalms 31:8)

I called on Jah from my constraint; he answered me in a broad place. (Psalms 118:5)

There are other passages as well; for example, Isaiah 8:8 and Habakkuk 1:6. It also holds true elsewhere.

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

スウェーデンボルグの著作から

 

Arcana Coelestia＃10181

この節の研究

  
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10181. 'And two cubits shall its height be' means degrees of the good and truth, and the joining together of them. This is clear from the meaning of 'two' as a joining together, dealt with in 1686, 5194, 8423; and from the meaning of 'height' as degrees of the good and consequently of the truth, dealt with in 9489, 9773. By degrees of height degrees from inner to outer levels, or from inmost to outermost ones should be understood. Regarding the nature of these degrees, see what has been shown and made clear in 3405, 3691, 4145, 4154, 5114, 5146, 8603, 8945, 10099.

[2] There are two kinds of degrees - degrees extending along the length and breadth, and degrees of height and depth. The second kind are very different from the first. Degrees of length and breadth are such as follow in succession from the middle to outlying parts, whereas degrees of height pass from inner to outer levels. The first kind of degrees - those of length and breadth - are ones that grow continuously less and less from the middle to the outlying parts, just as light gets weaker as it flows from its source all the way to where it fades, or just as what the eye sees diminishes as it looks from things nearby to those in the far distance, or just as what the understanding sees lessens as it turns from matters which are in the light to those which depart into the shade. But degrees of height, which pass from inmost to outermost, or from highest to lowest, are not continuous but discrete. They are like the inmost parts of a seed in relation to the outer parts of it, or like the inmost levels of a human being in relation to the outermost, or like the inmost part of the angelic heaven in relation to the outermost part of it. These degrees are separate and distinct from one another like producer and product.

[3] Things in an inner degree are more perfect than those in an outer one, bearing no resemblance to them except through correspondences. This explains why those who are in the inmost heaven are more perfect than those in the middle heaven, and these are more perfect than those in the lowest. The same applies to a person in whom heaven is present. The inmost level of that person exists in a more perfect condition than the middle, and this in a more perfect condition than the lowest; and these are linked to one another solely through correspondences, the nature of which has been shown extensively in explanations given before.

[4] Without gaining an understanding of these degrees no one can possibly see how the heavens are distinct from one another, nor how the inner capabilities of a human being are distinct from outer ones, nor thus how the soul is distinct from the body. There can be no grasp at all of what the internal sense of the Word is and how it is distinct from the external sense, nor indeed how the spiritual world is distinct from the natural world. There cannot be even any understanding, either, of the nature and origin of correspondences and representations, and scarcely any of what influx is. People whose thought does not rise above the level of the senses do not grasp any of these distinctions. They see any increase or decrease in accordance with these degrees as something continuous, so that to them these degrees are like those of length and breadth, which consequently causes them to stand in a position far removed from true intelligence.

[5] These degrees are degrees of height, and therefore 'high' in the Word is used to mean that which is more internal, 2148, 4210, 4599, and being what is more internal it is also more perfect. So it is that in the Word the Lord is spoken of as the Highest, for He is perfection itself, Intelligence and Wisdom themselves, and Goodness and Truth themselves. So it is also that heaven is spoken of as being on high, for it is preserved in its state of perfection, intelligence, wisdom, goodness, and truth by the Lord; and hell is spoken of as being deep down, for no perfection, intelligence, or wisdom, nor any goodness or truth exist there.

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

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