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聖書

 

Deuteronomy 32

勉強

   

1 προςεχω-V1--PAD2S ουρανος-N2--VSM και-C λαλεω-VF--FAI1S και-C ακουω-V1--PAD3S γη-N1--NSF ρημα-N3M-APN εκ-P στομα-N3M-GSN εγω- P--GS

2 προςδοκαω-V3--PMD3S ως-C υετος-N2--NSM ο- A--NSN αποφθεγμα-N3M-NSN εγω- P--GS και-C καταβαινω-VZ--AAD3S ως-C δροσος-N2--NSF ο- A--NPN ρημα-N3M-NPN εγω- P--GS ωσει-D ομβρος-N2--NSM επι-P αγρωστις-N3I-ASF και-C ωσει-D νιφετος-N2--NSM επι-P χορτος-N2--ASM

3 οτι-C ονομα-N3M-ASN κυριος-N2--GSM καλεω-VAI-AAI1S διδωμι-VO--AAD2P μεγαλωσυνη-N1--ASF ο- A--DSM θεος-N2--DSM εγω- P--GP

4 θεος-N2--NSM αληθινος-A1--NPN ο- A--NPN εργον-N2N-NPN αυτος- D--GSM και-C πας-A1S-NPF ο- A--NPF οδος-N2--NPF αυτος- D--GSM κρισις-N3I-NPF θεος-N2--NSM πιστος-A1--NSM και-C ου-D ειμι-V9--PAI3S αδικια-N1A-NSF δικαιος-A1A-NSM και-C οσιος-A1A-NSM κυριος-N2--NSM

5 αμαρτανω-VBI-AAI3P ου-D αυτος- D--DSM τεκνον-N2N-NPN μωμητος-A1--NPN γενεα-N1A-NSF σκολιος-A1A-NSF και-C διαστρεφω-VP--XMPNSF

6 ουτος- D--APN κυριος-N2--DSM αντι αποδιδωμι-V8--PAI2P ουτως-D λαος-N2--NSM μωρος-A1A-NSM και-C ου-D σοφος-A1--NSM ου-D αυτος- D--NSM ουτος- D--NSM συ- P--GS πατηρ-N3--NSM κταομαι-VAI-AMI3S συ- P--AS και-C ποιεω-VAI-AAI3S συ- P--AS και-C κτιζω-VAI-AAI3S συ- P--AS

7 μιμνησκω-VS--APD2P ημερα-N1A-APF αιων-N3W-GSM συνιημι-VA--AAD2P ετος-N3E-APN γενεα-N1A-GSF γενεα-N1A-GPF επιερωταω-VA--AAD2S ο- A--ASM πατηρ-N3--ASM συ- P--GS και-C ανααγγελλω-VF2-FAI3S συ- P--DS ο- A--APM πρεσβυτερος-A1A-APM συ- P--GS και-C ειπον-VF2-FAI3P συ- P--DS

8 οτε-D διαμεριζω-V1I-IAI3S ο- A--NSM υψιστος-A1--NSM εθνος-N3E-APN ως-C διασπειρω-VAI-AAI3S υιος-N2--APM *αδαμ-N---GSM ιστημι-VAI-AAI3S οριον-N2N-APN εθνος-N3E-GPN κατα-P αριθμος-N2--ASM αγγελος-N2--GPM θεος-N2--GSM

9 και-C γιγνομαι-VCI-API3S μερις-N3D-NSF κυριος-N2--GSM λαος-N2--NSM αυτος- D--GSM *ιακωβ-N---NSM σχοινισμα-N3M-NSM κληρονομια-N1A-GSF αυτος- D--GSM *ισραηλ-N---NSM

10 αυταρκεω-VA--AAI3S αυτος- D--ASM εν-P γη-N1--DSF ερημος-N2--DSF εν-P διψος-N3E-DSN καυμα-N3M-GSN εν-P ανυδρος-A1B-DSM κυκλοω-VAI-AAI3S αυτος- D--ASM και-C παιδευω-VAI-AAI3S αυτος- D--ASM και-C διαφυλασσω-VAI-AAI3S αυτος- D--ASM ως-C κορη-N1--ASF οφθαλμος-N2--GSM

11 ως-C αετος-N2--NSM σκεπαζω-VA--AAN νοσσια-N1A-ASF αυτος- D--GSM και-C επι-P ο- A--DPM νεοσσος-N2--DPM αυτος- D--GSM ποθεω-VXI-YAI3S διαιημι-VA--AAPNSN ο- A--APF πτερυξ-N3G-APF αυτος- D--GSM δεχομαι-VAI-AMI3S αυτος- D--APM και-C αναλαμβανω-VBI-AAI3S αυτος- D--APM επι-P ο- A--GPN μεταφρενον-N2N-GPN αυτος- D--GSM

12 κυριος-N2--NSM μονος-A1--NSM αγω-V1I-IAI3S αυτος- D--APM και-C ου-D ειμι-V9--IAI3S μετα-P αυτος- D--GPM θεος-N2--NSM αλλοτριος-A1A-NSM

13 αναβιβαζω-VAI-AAI3S αυτος- D--APM επι-P ο- A--ASF ισχυς-N3U-ASF ο- A--GSF γη-N1--GSF ψωμιζω-VAI-AAI3S αυτος- D--APM γενημα-N3M-APN αγρος-N2--GPM θηλαζω-VAI-AAI3S μελι-N3T-ASN εκ-P πετρα-N1A-GSF και-C ελαιον-N2N-ASN εκ-P στερεος-A1A-GSF πετρα-N1A-GSF

14 βουτυρον-N2N-ASN βους-N3--GPM και-C γαλα-N3--ASN προβατον-N2N-GPN μετα-P στεαρ-N3T-GSN αρνος-N3--GPM και-C κριος-N2--GPM υιος-N2--GPM ταυρος-N2--GPM και-C τραγος-N2--GPM μετα-P στεαρ-N3T-GSN νεφρος-N2--GPM πυρος-N2--GSM και-C αιμα-N3M-ASN σταφυλη-N1--GSF πινω-VBI-AAI3P οινος-N2--ASM

15 και-C εσθιω-VBI-AAI3S *ιακωβ-N---NSM και-C ενπιμπλημι-VSI-API3S και-C απολακτιζω-VAI-AAI3S ο- A--NSM αγαπαω-VM--XMPNSM λιπαινω-VCI-API3S παχυνω-VCI-API3S πλατυνω-VCI-API3S και-C εν καταλειπω-VBI-AAI3S θεος-N2--ASM ο- A--ASM ποιεω-VA--AAPASM αυτος- D--ASM και-C αποιστημι-VHI-AAI3S απο-P θεος-N2--GSM σωτηρ-N3H-GSM αυτος- D--GSM

16 παραοξυνω-VAI-AAI3P εγω- P--AS επι-P αλλοτριος-A1A-DPM εν-P βδελυγμα-N3M-DPN αυτος- D--GPM εκπικραινω-VAI-AAI3P εγω- P--AS

17 θυω-VAI-AAI3P δαιμονιον-N2N-DPN και-C ου-D θεος-N2--DSM θεος-N2--DPM ος- --DPM ου-D οιδα-VXI-YAI3P καινος-A1--NPM προσφατος-A1B-NPM ηκω-V1--PAI3P ος- --APM ου-D οιδα-VXI-YAI3P ο- A--NPM πατηρ-N3--NPM αυτος- D--GPM

18 θεος-N2--ASM ο- A--ASM γενναω-VA--AAPASM συ- P--AS εν καταλειπω-VBI-AAI2S και-C επιλανθανω-VBI-AMI2S θεος-N2--GSM ο- A--GSM τρεφω-V1--PAPGSM συ- P--AS

19 και-C οραω-VBI-AAI3S κυριος-N2--NSM και-C ζηλοω-VAI-AAI3S και-C παραοξυνω-VCI-API3S δια-P οργη-N1--ASF υιος-N2--GPM αυτος- D--GSM και-C θυγατηρ-N3--GPF

20 και-C ειπον-VBI-AAI3S αποστρεφω-VF--FAI1S ο- A--ASN προσωπον-N2N-ASN εγω- P--GS απο-P αυτος- D--GPM και-C δεικνυω-VF--FAI1S τις- I--ASN ειμι-VF--FMI3S αυτος- D--DPM επι-P εσχατο-A1--GPN οτι-C γενεα-N1A-NSF εκστρεφω-VP--XMPNSF ειμι-V9--PAI3S υιος-N2--NPM ος- --DPM ου-D ειμι-V9--PAI3S πιστις-N3I-NSF εν-P αυτος- D--DPM

21 αυτος- D--NPM παραζηλοω-VAI-AAI3P εγω- P--AS επι-P ου-D θεος-N2--DSM παραοργιζω-VAI-AAI3P εγω- P--AS εν-P ο- A--DPN ειδωλον-N2N-DPN αυτος- D--GPM καιεγω-C+ PNS παραζηλοω-VF--FAI1S αυτος- D--APM επι-P ου-D εθνος-N3E-DSN επι-P εθνος-N3E-DSN ασυνετος-A1B-DSN παραοργιζω-VF2-FAI1S αυτος- D--APM

22 οτι-C πυρ-N3--NSN εκκαιω-VM--XMI3S εκ-P ο- A--GSM θυμος-N2--GSM εγω- P--GS καιω-VC--FPI3S εως-P αιδης-N1M-GSM κατω-D καταεσθιω-VF--FMI3S γη-N1--ASF και-C ο- A--APN γενημα-N3M-APN αυτος- D--GSF φλεγω-VF--FAI3S θεμελιος-A1B-APN ορος-N3E-GPN

23 συναγω-VF--FAI1S εις-P αυτος- D--APM κακος-A1--APN και-C ο- A--APN βελος-N3E-APN εγω- P--GS συντελεω-VF--FAI1S εις-P αυτος- D--APM

24 τηκω-V1--PMPNPM λιμος-N2--DSM και-C βρωσις-N3I-DSF ορνεον-N2N-GPN και-C οπισθοτονος-A1B-NSM ανιατος-A1B-NSM οδους-N3--APM θηριον-N2N-GPN αποστελλω-VF2-FAI1S εις-P αυτος- D--APM μετα-P θυμος-N2--GSM συρω-V1--PAPGPM επι-P γη-N1--GSF

25 εξωθεν-D ατεκνοω-VF--FAI3S αυτος- D--APM μαχαιρα-N1A-NSF και-C εκ-P ο- A--GPN ταμιειον-N2N-GPN φοβος-N2--NSM νεανισκος-N2--NSM συν-P παρθενος-N2--DSF θηλαζω-V1--PAPNSM μετα-P καταιστημι-VXI-XAPGSM πρεσβυτης-N1M-GSM

26 ειπον-VAI-AAI1S διασπειρω-VF2-FAIIS αυτος- D--APM παυω-VF--FAI1S δη-X εκ-P ανθρωπος-N2--GPM ο- A--ASN μνημοσυνον-N2N-ASN αυτος- D--GPM

27 ει-C μη-D δια-P οργη-N1--ASF εχθρος-N2--GPM ινα-C μη-D μακροχρονιζω-VA--AAS3P και-C ινα-C μη-D συν επιτιθημι-VE--AMS3P ο- A--NPM υπεναντιος-A1A-NPM μη-D ειπον-VB--AAS3P ο- A--NSF χειρ-N3--NSF εγω- P--GP ο- A--NSF υψηλος-A1--NSF και-C ου-D κυριος-N2--NSM ποιεω-VAI-AAI3S ουτος- D--APN πας-A3--APN

28 οτι-C εθνος-N3E-NSN αποολλυω-VX--XAPNSN βουλη-N1--ASF ειμι-V9--PAI3S και-C ου-D ειμι-V9--PAI3S εν-P αυτος- D--DPM επιστημη-N1--NSF

29 ου-D φρονεω-VAI-AAI3P συνιημι-V7--PAN ουτος- D--APN καταδεχομαι-VA--AMD3P εις-P ο- A--ASM επιειμι-V9--PAPASM χρονος-N2--ASM

30 πως-D διωκω-VF--FMI3S εις-A3--NSM χιλιοι-A1A-APM και-C δυο-M μετακινεω-VF--FAI3P μυριας-N3D-APF ει-C μη-D ο- A--NSM θεος-N2--NSM αποδιδωμι-VOI-AMI3S αυτος- D--APM και-C κυριος-N2--NSM παραδιδωμι-VAI-AAI3S αυτος- D--APM

31 οτι-C ου-D ειμι-V9--PAI3S ως-C ο- A--NSM θεος-N2--NSM εγω- P--GP ο- A--NPM θεος-N2--NPM αυτος- D--GPM ο- A--NPM δε-X εχθρος-N2--NPM εγω- P--GP ανοητος-A1B-NPM

32 εκ-P γαρ-X αμπελος-N2--GSF *σοδομα-N---GPM ο- A--NSF αμπελος-N2--NSF αυτος- D--GPM και-C ο- A--NSF κληματις-N3D-NSF αυτος- D--GPM εκ-P *γομορρα-N---GSF ο- A--NSF σταφυλη-N1--NSF αυτος- D--GPM σταφυλη-N1--NSF χολη-N1--GSF βοτρυς-N3U-NSM πικρια-N1A-GSF αυτος- D--DPM

33 θυμος-N2--NSM δρακων-N3--GPM ο- A--NSM οινος-N2--NSM αυτος- D--GPM και-C θυμος-N2--NSM ασπις-N3D-GPF ανιατος-A1B-NSM

34 ου-D ιδου-I ουτος- D--NPN συναγω-VK--XMI3S παρα-P εγω- P--DS και-C σφραγιζω-VM--XMI3S εν-P ο- A--DPM θησαυρος-N2--DPM εγω- P--GS

35 εν-P ημερα-N1A-DSF εκδικησις-N3I-GSF αντι αποδιδωμι-VF--FAI1S εν-P καιρος-N2--DSM οταν-D σφαλλω-VD--APS3S ο- A--NSM πους-N3D-NSM αυτος- D--GPM οτι-C εγγυς-D ημερα-N1A-NSF απωλεια-N1A-GSF αυτος- D--GPM και-C παραειμι-V9--PAI3S ετοιμος-A1--NPN συ- P--DP

36 οτι-C κρινω-VF2-FAI3S κυριος-N2--NSM ο- A--ASM λαος-N2--ASM αυτος- D--GSM και-C επι-P ο- A--DPM δουλος-N2--DPM αυτος- D--GSM παρακαλεω-VC--FPI3S οραω-VBI-AAI3S γαρ-X παραλυω-VM--XMPAPM αυτος- D--APM και-C εκλειπω-VX--XAPAPM εν-P επαγωγη-N1--DSF και-C παραιημι-VM--XMPAPM

37 και-C ειπον-VBI-AAI3S κυριος-N2--NSM που-D ειμι-V9--PAI3P ο- A--NPM θεος-N2--NPM αυτος- D--GPM επι-P ος- --DPM πειθω-VXI-YAI3P επι-P αυτος- D--DPM

38 ος- --GPM ο- A--ASN στεαρ-N3T-ASN ο- A--GPF θυσια-N1A-GPF αυτος- D--GPM εσθιω-V1I-IAI2P και-C πινω-V1I-IAI2P ο- A--ASM οινος-N2--ASM ο- A--GPF σπονδη-N1--GPF αυτος- D--GPM αναιστημι-VH--AAD3P και-C βοηθεω-VA--AAD3P συ- P--DP και-C γιγνομαι-VC--APD3P συ- P--DP σκεπαστης-N1M-NPM

39 οραω-VB--AAD2P οραω-VB--AAD2P οτι-C εγω- P--NS ειμι-V9--PAI1S και-C ου-D ειμι-V9--PAI3S θεος-N2--NSM πλην-D εγω- P--GS εγω- P--NS αποκτεινω-VF2-FAI1S και-C ζαω-V3--PAN ποιεω-VF--FAI1S πατασσω-VF--FAI1S καιεγω-C+ PNS ιαομαι-VF--FMI1S και-C ου-D ειμι-V9--PAI3S ος- --NSM εκαιρεω-VF2-FMI3S εκ-P ο- A--GPF χειρ-N3--GPF εγω- P--GS

40 οτι-C αιρω-VF2-FAI1S εις-P ο- A--ASM ουρανος-N2--ASM ο- A--ASF χειρ-N3--ASF εγω- P--GS και-C ομνυμι-VF2-FMI1S ο- A--DSF δεξιος-A1A-DSF εγω- P--GS και-C ειπον-VF2-FAI1S ζαω-V3--PAI1S εγω- P--NS εις-P ο- A--ASM αιων-N3W-ASM

41 οτι-C παραοξυνω-VF2-FAI1S ως-C αστραπη-N1--ASF ο- A--ASF μαχαιρα-N1A-ASF εγω- P--GS και-C αντιεχω-VF--FMI3S κριμα-N3M-GSN ο- A--NSF χειρ-N3--NSF εγω- P--GS και-C αντι αποδιδωμι-VF--FAI1S δικη-N1--ASF ο- A--DPM εχθρος-N2--DPM και-C ο- A--DPM μισεω-V2--PAPDPM εγω- P--AS αντι αποδιδωμι-VF--FAI1S

42 μεθυω-VF--FAI1S ο- A--APN βελος-N3E-APN εγω- P--GS απο-P αιμα-N3M-GSN και-C ο- A--NSF μαχαιρα-N1A-NSF εγω- P--GS καταεσθιω-VF--FMI3S κρεας-N3--APN απο-P αιμα-N3M-GSN τραυματιας-N1T-GPM και-C αιχμαλωσια-N1A-GSF απο-P κεφαλη-N1--GSF αρχων-N3--GPM εχθρος-N2--GPM

43 ευφραινω-VC--APD2P ουρανος-N2--NPM αμα-D αυτος- D--DSM και-C προςκυνεω-VA--AAD3P αυτος- D--DSM πας-A3--NPM υιος-N2--NPM θεος-N2--GSM ευφραινω-VC--APD2P εθνος-N3E-NPN μετα-P ο- A--GSM λαος-N2--GSM αυτος- D--GSM και-C ενισχυω-VA--AAD3P αυτος- D--DSM πας-A3--NPM αγγελος-N2--NPM θεος-N2--GSM οτι-C ο- A--ASN αιμα-N3M-ASN ο- A--GPM υιος-N2--GPM αυτος- D--GSM εκδικαζω-VF--FMI3S και-C εκδικεω-VF--FAI3S και-C αντι αποδιδωμι-VF--FAI3S δικη-N1--ASF ο- A--DPM εχθρος-N2--DPM και-C ο- A--DPM μισεω-V2--PAPDPM αντι αποδιδωμι-VF--FAI3S και-C εκκαθαριζω-VF2-FAI3S κυριος-N2--NSM ο- A--ASF γη-N1--ASF ο- A--GSM λαος-N2--GSM αυτος- D--GSM

44 και-C γραφω-VAI-AAI3S *μωυσης-N1M-NSM ο- A--ASF ωδη-N1--ASF ουτος- D--ASF εν-P εκεινος- D--DSF ο- A--DSF ημερα-N1A-DSF και-C διδασκω-VAI-AAI3S αυτος- D--ASF ο- A--APM υιος-N2--APM *ισραηλ-N---GSM και-C ειςερχομαι-VBI-AAI3S *μωυσης-N1M-NSM και-C λαλεω-VAI-AAI3S πας-A3--APM ο- A--APM λογος-N2--APM ο- A--GSM νομος-N2--GSM ουτος- D--GSM εις-P ο- A--APN ους-N3T-APN ο- A--GSM λαος-N2--GSM αυτος- D--NSM και-C *ιησους-N---NSM ο- A--NSM ο- A--GSM *ναυη-N---GSM

45 και-C συντελεω-VAI-AAI3S *μωυσης-N1M-NSM λαλεω-V2--PAPNSM πας-A3--DSM *ισραηλ-N---DSM

46 και-C ειπον-VBI-AAI3S προς-P αυτος- D--APM προςεχω-V1--PAD2P ο- A--DSF καρδια-N1A-DSF επι-P πας-A3--APM ο- A--APM λογος-N2--APM ουτος- D--APM ος- --APM εγω- P--NS διαμαρτυρομαι-V1--PMI1S συ- P--DP σημερον-D ος- --APN εντελεω-V2--PMI2P ο- A--DPM υιος-N2--DPM συ- P--GP φυλασσω-V1--PAN και-C ποιεω-V2--PAN πας-A3--APM ο- A--APM λογος-N2--APM ο- A--GSM νομος-N2--GSM ουτος- D--GSM

47 οτι-C ου-D λογος-N2--NSM κενος-A1--NSM ουτος- D--NSM συ- P--DP οτι-C ουτος- D--NSF ο- A--NSF ζωη-N1--NSF συ- P--GP και-C ενεκεν-P ο- A--GSM λογος-N2--GSM ουτος- D--GSM μακροημερευω-VF--FAI2P επι-P ο- A--GSF γη-N1--GSF εις-P ος- --ASF συ- P--NP διαβαινω-V1--PAI2P ο- A--ASM *ιορδανης-N1M-ASM εκει-D κληρονομεω-VA--AAN αυτος- D--ASF

48 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM εν-P ο- A--DSF ημερα-N1A-DSF ουτος- D--DSF λεγω-V1--PAPNSM

49 αναβαινω-VZ--AAD2S εις-P ο- A--ASN ορος-N3E-ASN ο- A--ASN *αβαριν-N---GSM ουτος- D--ASN ορος-N3E-ASN *ναβαυ-N---GSM ος- --NSN ειμι-V9--PAI3S εν-P γη-N1--DSF *μωαβ-N---GSM κατα-P προσωπον-N2N-ASN *ιεριχω-N---GSM και-C οραω-VB--AAD2S ο- A--ASF γη-N1--ASF *χανααν-N---GSM ος- --ASF εγω- P--NS διδωμι-V8--PAI1S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM εις-P κατασχεσις-N3I-ASF

50 και-C τελευταω-V3--PAD2S εν-P ο- A--DSN ορος-N3E-DSN εις-P ος- --ASN αναβαινω-V1--PAI2S εκει-D και-C προςτιθημι-VC--APD2S προς-P ο- A--ASM λαος-N2--ASM συ- P--GS ος- --ASM τροπος-N2--ASM αποθνησκω-VBI-AAI3S *ααρων-N---NSM ο- A--NSM αδελφος-N2--NSM συ- P--GS εν-P *ωρ-N---DSM ο- A--DSN ορος-N3E-DSN και-C προςτιθημι-VCI-API3S προς-P ο- A--ASM λαος-N2--ASM αυτος- D--GSM

51 διοτι-C απειθεω-VAI-AAI2P ο- A--DSN ρημα-N3M-DSN εγω- P--GS εν-P ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM επι-P ο- A--GSN υδωρ-N3T-GSN αντιλογια-N1A-GSF *καδης-N---GSF εν-P ο- A--DSF ερημος-N2--DSF *σιν-N---GSM διοτι-C ου-D αγιαζω-VAI-AAI2P εγω- P--AS εν-P ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM

52 οτι-C απεναντι-P οραω-VF--FMI2S ο- A--ASF γη-N1--ASF και-C εκει-D ου-D ειςερχομαι-VF--FMI2S

   

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Apocalypse Explained＃313

この節の研究

  
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313. Verse 6. And I saw, and behold, in the midst of the throne and of the four animals, and in the midst of the elders, signifies in the whole heaven, and especially in the inmost heavens. This is evident from the signification of "in the midst," as being the inmost, and therefore the whole (of which presently); from the signification of "throne," as being heaven in the whole complex (of which above, n. 253; from the signification of "the four animals" as being the Lord's providence and guard that heaven be not approached except through the good of love (of which see above, n. 277; and as that guard is especially in the third or inmost heaven, since all who are there are in the good of love to the Lord from the Lord, that heaven is signified especially by "the four animals" (which will be more clearly seen from what follows in this chapter). It is also evident from the signification of "elders" as being those who are in truths from good (of which also see above n. 270; here, therefore, those who are in the middle or second heaven, since all who are there are in truths from good; for there are these two heavens, the third and second, distinguished from each other by this, that those in the third heaven are in love to the Lord, and those in the second in charity towards the neighbor; those in charity towards the neighbor are in truths from good. From this it can be seen what is especially signified by the "four animals" and the "elders."

[2] But the "four animals" signify in general all Divine good in the whole heaven, which guards; and the "elders" signify in general all Divine truth proceeding from Divine good in the whole heaven; both guard because they are united; thus "the four animals and the elders," together, signify Divine good united to Divine truth proceeding from the Lord, and therefore the entire angelic heaven, but especially the two inmost heavens. This is so for the reason that angels are not angels from what is their own [ex proprio], but from the Divine good and the Divine truth that they receive; for it is the Divine with them, that is, the Divine received by them, that causes them to be angels, and causes heaven, which is made up of them, to be called heaven (See in the work on Heaven and Hell 2-12, 51-86).

[3] That "the midst" or "in the midst" signifies the inmost, and therefore the whole, can be seen from many passages in the Word; but first let something be said to explain whence it is that because "the midst" signifies the inmost it also signifies the whole. This may be illustrated by comparison with light, with the sun, with the arrangement of all in the heavens, and also of all who are of the church on earth. By comparison with light: Light in the midst propagates itself round about or from the center to circumferences in every direction; and because from the inmost it is propagated and fills the spaces around, thence "in the midst" signifies also the whole. By comparison with the sun: The sun is in the midst because it is the center of its universe; because from it are the heat and light in its system, therefore the sun "in the midst" signifies its presence in every direction, or throughout the whole. By comparison with the arrangement of all in the heavens: There are three heavens, and the inmost of them is the third heaven; this flows into the two lower heavens, and makes them to be one with it by communication which is effected by influx from the inmost. Moreover, in every society of the heavens that which is inmost is also the most perfect; those, therefore, who are round about in that society are in light and intelligence according to their degree of distance from the inmost (See in the work on Heaven and Hell, n. 43, 50, 189). By comparison with those who are in the church on earth: The Lord's church is spread through the whole world; but its inmost is where the Lord is known and acknowledged, and where the Word is; from that inmost, light and intelligence are propagated to all who are round about and are of the church, but this propagation of light and intelligence is effected in heaven (of which see in the work on Heaven and Hell 308). From this it can be seen that "the midst" or "in the midst," as it signifies the inmost, signifies also the whole. This makes clear what is meant by "I saw, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders, a Lamb standing," namely, the Lord in respect to His Divine Human, in the whole heaven, and especially in the inmost heavens.

[4] "The midst" also signifies the inmost, and therefore the whole, in many passages in the Word, as in the following. In Isaiah:

Cry out and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee (Isaiah 12:6).

"Inhabitant of Zion" signifies the like as "daughter of Zion," namely, the celestial church, that is the church that is in the good of love to the Lord; "great is the Holy One of Israel in the midst of thee" signifies the Lord, that He is everywhere and throughout the whole there.

[5] In David:

We have considered Thy mercy, O God, in the midst of Thy temple. As is Thy name, so is Thy praise unto the ends of the earth (Psalms 48:9-10).

"Temple" signifies the church that is in truths from good which is called a spiritual church; "in the midst of it" is in its inmost, and thence in the whole of it; therefore it is said, "as is Thy name, so is Thy praise unto the ends of the earth," meaning even to the ultimates of the church, the "earth" is the church.

[6] In the same:

God is my King of old, working salvations in the midst of the earth (Psalms 74:12);

"working salvations in the midst of the earth" signifying in every direction.

[7] In the same:

God stood in the congregation of God, in the midst of the gods He will judge (Psalms 82:1).

"The congregation of God" signifies heaven; "in the midst of the gods" signifies with all angels there, thus in the whole heaven; for the angels are called gods from the Divine truth that they receive from the Lord, for "God" in the Word signifies the Lord in respect to Divine truth proceeding from Him, and constituting heaven (See above, n. 24, 130, 220a, 222a, 302).

[8] In Moses:

Behold, I send an angel before thee; beware of his face, since My name is in the midst of him (Exodus 23:20-21).

"Angel" here, in the highest sense, means the Lord; "My name in the midst of him," means that all Divine good and Divine truth are in him (See above, n. 102, 135, 224).

[9] In Luke:

Jesus said of the last times, Then let them that are in Judea flee on the mountains; and let them that are in the midst of her depart out (Luke 21:21).

This treats of the consummation of the age, by which is meant the last time of the church, when judgment takes place. "Judea" does not mean Judea, but the church; and the "mountains" do not mean mountains, but the good of love to the Lord; and as these things are said respecting the end of the church, it is clear what is signified by "let them that are in Judea flee on the mountains; and let them that are in the midst of her depart out;" namely, that when judgment takes place all those of the church who are in the good of love to the Lord shall be safe.

[10] In Isaiah:

In that day shall Israel be third to Egypt and Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isaiah 19:24-25).

"Israel" means the spiritual of the church; "Assyria" the rational of the men thereof; and "Egypt" cognitions and knowledges [cognitiones et scientifica]. From this it can be seen what is signified by "Israel shall be the third to Egypt and Assyria, a blessing in the midst of the land," namely, that everything there shall be spiritual, both the rational and the recognizing and knowing faculty [cognitivum et scientificum]; for when the inmost is spiritual, which is truth from good, then the rational also which is therefrom is spiritual, and likewise the knowing faculty, for both are formed from the inmost, which is truth from good, or the spiritual.

[11] In Jeremiah:

My heart in the midst of me is broken, all my bones are shattered (Jeremiah 23:9).

"The heart broken in the midst of me" signifies grief from inmosts to ultimates, that is, through the whole; therefore it is also said, "all my bones are shattered," "bones" signifying the ultimates.

[12] In the following passages, also, "in the midst" signifies in the whole, or throughout the whole. In Isaiah:

It shall be in the midst of the earth, in the midst of the peoples, as the beating of an olive-tree, as the gleanings when the vintage is completed (Isaiah 24:13).

These things were said of the church vastated in respect to good and to truth, and in which there is nothing but evil and falsity. "In the midst of the earth" means that throughout the whole of the church there is evil; and "in the midst of the peoples" means that throughout the whole of it there is falsity; therefore it is compared to "the beating of an olive-tree," and to "the gleanings left when the vintage is completed;" "olive" signifying the good of the church, "vintage" the truth thereof, and "beating" and "gleanings" thereof signify vastation.

[13] In David:

They search out perversities, for the midst of men and the heart are deep (Psalms 64:6).

The "midst of man" means the intellectual where truth should be; and the "heart" the voluntary where good should be; here, both of these perverted, the latter into evil, and the former into falsity.

[14] In the same:

There is no certainty in the mouth of anyone; perdition is their midst (Psalms 5:9).

In the same:

They bless with their mouth, but in their midst they curse (Psalms 62:4).

In the same:

The saying of the transgression to the wicked in the midst of my heart is, there is no dread of God before his eyes (Psalms 36:1).

In Jeremiah:

They have taught their tongue to speak a lie: their 1 dwelling is in the midst of deceit; through deceit they refuse to know Me (Jeremiah 9:5-6).

Also in these and in many other passages, "in the midst" signifies in the whole, because in the inmost; for such as the inmost is, such is the whole; since from the inmost all the rest are brought forth and derived, as the body is from its soul; the inmost of everything is also what is called the soul. For example: The inmost of man is his will and understanding therefrom, and such as is the will and the understanding, thence, such is the whole man; so again, the inmost of man is his love and faith therefrom, and such as is his love and the faith, thence such is the whole man.

[15] That the whole man is such as his midst or inmost is, is also the meaning of the Lord's words in Matthew:

The lamp of the body is the eye; if the eye be good the whole body is light; if the eye be evil the whole body is darkened (Matthew 6:22-23).

The "eye" signifies man's understanding (See above, n. 37, 152), if this is good, that is, if it is made up of truths that are from good, the whole man is such, which is signified by "the whole body is light;" but on the other hand, if the understanding is made up of the falsities of evil, the whole man is such, as is signified by "the whole body is darkened." The eye is called "good;" but in the Greek the eye is called "single," and "single," means that there is unity, and there is unity when truth is from good, or the understanding is from the will. Also, the "right eye" signifies the understanding of good, and the "left eye" the understanding of truth; if these make one, there is a "single eye," thus a "good eye."

脚注:

1. The photolithograph has eorum [their]; n. 886 has tuum [thy].

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

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Arcana Coelestia＃6745

この節の研究

  
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6745. 'And nurse him for me' means that she should instill into him good compatible with that kind of religion. This is clear from the meaning of 'nursing' as instilling good, dealt with below; and from the representation of' Pharaoh's daughter' as a kind of religion, dealt with in 6729. And since Pharaoh's daughter says that the woman should nurse him for her, the meaning is that she should instill good compatible with that kind of religion.

[2] The fact that 'nursing' means instilling good is evident from the meaning of 'a wet nurse' as the instillation of good, dealt with above in 6740. In addition to the places there which are quoted from the Word there are also the following: In Moses,

They will call peoples to the mountain; there they will offer sacrifices of righteousness, because they will suck the plentifulness of the sea, and the hidden treasures of the secrets of the sand. Deuteronomy 33:19.

This is a prophetic utterance made by Moses concerning Zebulun and Issachar. 'Calling peoples to the mountain, there offering sacrifices of righteousness' means worship arising out of love. 'Sucking the plentifulness of the sea' means that they will at that time take in a large amount of true factual knowledge, that is, such knowledge will be instilled into them. For 'sucking' here is the same expression as 'being nursed', as it also is in the places commented on below.

[3] In Isaiah,

I will make you an eternal magnificence, a joy of generation after generation; and you will suck the milk of the nations, indeed the breasts of kings will you suck. Isaiah 60:15-16.

This refers to Zion and Jerusalem, which are the celestial Church, 'Zion' being the internal part of it and 'Jerusalem' the external. 'Sucking the milk of the nations' stands for the instillation of celestial good, 'sucking the breasts of kings' for the instillation of celestial truth. Anyone can see that these words conceal a meaning that is not apparent in the letter and that since it is the Divine Word there is a holiness concealed within that meaning. If this were not so what would 'sucking the milk of the nations' or 'sucking the breasts of kings' be? The holy meaning concealed there is not at all evident unless one knows what is meant by 'sucking', 'milk', 'the nations', 'breasts', and 'kings'. 'Milk' is the celestial-spiritual or the truth of good, see 2184;'the nations' are forms of good contained in worship, 1259, 1260, 1416, 1849, 6005; 'breasts' are affections for goodness and truth, 6432; 'kings' are truths, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; and 'sucking' is the instillation of good.

[4] From all this one may now know what the meaning of these words is when they apply to the celestial Church, which is Zion and Jerusalem. When Zion and Jerusalem are mentioned together, they mean the celestial Church, 'Zion' the internal part of it and 'Jerusalem' the external, as stated above. But when Jerusalem is mentioned without Zion it in most cases means the spiritual Church.

[5] In the same prophet,

That you may suck and be satisfied with the breast of Jerusalem's consolations, and that you may press out and be delighted by the splendour of her glory. Behold, I spread peace over her like a stream, and the glory of the gentiles like an inundating torrent, in order that you may suck; you will be lifted onto her side and find pleasure on her knees. Isaiah 66:11-12.

Here also 'sucking' stands for the instillation of good.

[6] In Jeremiah,

Even the sea monsters present the breast, they nurse their young; the daughter of My people is cruel, the tongue of the nursling has cleaved to the roof of its mouth because of thirst. Lamentations 4:3-4.

'The daughter of My people' stands for the spiritual Church, here for that Church when it has been laid waste. Its failure, unlike even the sea monsters, to nurse its young stands for no instillation of truth. 'The tongue of the nursling has cleaved to the roof of its mouth because of thirst' stands for the want of such truth, so that every trace of innocence perishes, 'nursling' being innocence and 'thirst' the want of truth.

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

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