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Lamentations 4

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1 πως-D αμαυροω-VC--FPI3S χρυσιον-N2N-ASN αλλοιοω-VC--FPI3S ο- A--ASN αργυριον-N2N-ASN ο- A--ASN αγαθος-A1--ASN εκχεω-VCI-API3P λιθος-N2--NPM αγιος-A1A-NPM επι-P αρχη-N1--GSF πας-A1S-GPF εξοδος-N2--GPF

2 υιος-N2--NPM *σιων-N---GSF ο- A--NPM τιμιος-A1A-NPM ο- A--NPM επιαιρω-VXI-PMPNPM εν-P χρυσιον-N2N-DSN πως-D λογιζομαι-VSI-API3P εις-P αγγειον-N2N-APN οστρακινος-A1--APN εργον-N2N-APN χειρ-N3--GPF κεραμευς-N3V-GSM

3 και-C γε-X δρακων-N3--NPM εκδυω-VAI-AAI3P μαστος-N2--APM θηλαζω-VAI-AAI3P σκυμνος-N2--NPM αυτος- D--GPM θυγατηρ-N3--NPF λαος-N2--GSM εγω- P--GS εις-P ανιατος-A1B-ASM ως-C στρουθιον-N2N-ASN εν-P ερημος-N2--DSF

4 κολλαω-VCI-API3S ο- A--NSF γλωσσα-N1S-NSF θηλαζω-V1--PAPGSM προς-P ο- A--ASM φαρυγξ-N3G-ASM αυτος- D--GSM εν-P διψος-N3E-DSN νηπιος-A1A-NPN αιτεω-VAI-AAI3P αρτος-N2--ASM ο- A--NSM διακλαω-V3--PAPNSM ου-D ειμι-V9--PAI3S αυτος- D--DPM

5 ο- A--NPM εσθιω-V1--PAPNPM ο- A--APF τρυφη-N1--APF απο αναιζω-VCI-API3P εν-P ο- A--DPF εξοδος-N2--DPF ο- A--NPM τιθηνεω-V2--PMPNPM επι-P κοκκος-N2--GPM περιβαλλω-VBI-AMI3P κοπρια-N1A-APF

6 και-C μεγαλυνω-VCI-API3S ανομια-N1A-NSF θυγατηρ-N3--GSF λαος-N2--GSM εγω- P--GS υπερ-P ανομια-N1A-GSF *σοδομων-N---GSF ο- A--GSF καταστρεφω-VP--XMPGSF ωσπερ-D σπουδη-N1--DSF και-C ου-D πονεω-VAI-AAI3S εν-P αυτος- D--DSF χειρ-N3--APF

7 καθαριζω-VCI-API3P ναζιραιος-N2--NPM αυτος- D--GSF υπερ-P χιων-N3N-ASF λαμπω-VAI-AAI3P υπερ-P γαλα-N3--ASN πυρροω-VCI-API3P υπερ-P λιθος-N2--APM σαπφειρος-N2--GSF ο- A--NSN αποσπασμα-N3M-NSN αυτος- D--GPM

8 σκοταζω-VAI-AAI3S υπερ-P ασβολη-N1--ASF ο- A--NSN ειδος-N3E-NSN αυτος- D--GPM ου-D επιγιγνωσκω-VSI-API3P εν-P ο- A--DPF εξοδος-N2--DPF πηγνυμι-VDI-API3S δερμα-N3M-NSN αυτος- D--GPM επι-P ο- A--APN οστεον-N2N-APN αυτος- D--GPM ξηραινω-VCI-API3P γιγνομαι-VCI-API3P ωσπερ-D ξυλον-N2N-ASN

9 καλος-A1--NPM ειμι-V9--IAI3P ο- A--NPM τραυματιας-N1T-NPM ρομφαια-N1A-GSF η-C ο- A--NPM τραυματιας-N1T-NPM λιμος-N2--GSM πορευομαι-VCI-API3P κεντεω-VX--XMPNPM απο-P γενημα-N3M-GPN αγρος-N2--GPM

10 χειρ-N3--NPF γυνη-N3K-GPF οικτιρμων-A3N-GPF εψω-VAI-AAI3P ο- A--APN παιδιον-N2N-APN αυτος- D--GPF γιγνομαι-VCI-API3P εις-P βρωσις-N3I-ASF αυτος- D--DPF εν-P ο- A--DSN συντριμμα-N3M-DSN ο- A--GSF θυγατηρ-N3--GSF λαος-N2--GSM εγω- P--GS

11 συντελεω-VAI-AAI3S κυριος-N2--NSM θυμος-N2--ASM αυτος- D--GSM εκχεω-V2I-IAI3S θυμος-N2--ASM οργη-N1--GSF αυτος- D--GSM και-C ανααπτω-VAI-AAI3S πυρ-N3--ASN εν-P *σιων-N---DSF και-C καταεσθιω-VBI-AAI3S ο- A--APN θεμελιον-N2N-APN αυτος- D--GSF

12 ου-D πιστευω-VAI-AAI3P βασιλευς-N3V-NPM γη-N1--GSF πας-A3--NPM ο- A--NPM καταοικεω-V2--PAPNPM ο- A--ASF οικεω-V2--PMPASF οτι-C ειςερχομαι-VF--FMI3S εχθρος-A1A-NSM και-C εκθλιβω-V1--PAPNSM δια-P ο- A--GPF πυλη-N1--GPF *ιερουσαλημ-N---GSF

13 εκ-P αμαρτια-N1A-GPF προφητης-N1M-GPM αυτος- D--GSF αδικια-N1A-GPF ιερευς-N3V-GPM αυτος- D--GSF ο- A--GPM εκχεω-V2--PAPGPM αιμα-N3M-ASN δικαιος-A1A-ASN εν-P μεσος-A1--DSM αυτος- D--GSF

14 σαλευω-VCI-API3P εγειρω-VX--XAO3S αυτος- D--GSF εν-P ο- A--DPF εξοδος-N2--DPF μολυνω-VCI-API3P εν-P αιμα-N3M-DSN εν-P ο- A--DSN μη-D δυναμαι-V6--PMN αυτος- D--APM απτομαι-VAI-AMI3P ενδυμα-N3M-GPN αυτος- D--GPM

15 αποιστημι-VH--AAD2P ακαθαρτος-A1B-GPM καλεω-VA--AAD2P αυτος- D--APM αποιστημι-VH--AAD2P αποιστημι-VH--AAD2P μη-D απτομαι-V1--PMD2P οτι-C ανααπτω-VVI-API3P και-C γε-X σαλευω-VCI-API3P ειπον-VAI-AAD2P εν-P ο- A--DPN εθνος-N3E-DPN ου-D μη-D προςθεω-V2--PAS3P ο- A--GSN παραοικεω-V2--PAN

16 προσωπον-N2N-ASN κυριος-N2--GSM μερις-N3D-NSF αυτος- D--GPM ου-D προςτιθημι-VF--FAI3S επιβλεπω-VA--AAN αυτος- D--DPM προσωπον-N2N-ASN ιερευς-N3V-GPM ου-D λαμβανω-VBI-AAI3P πρεσβυτης-N1M-APM ου-D ελεεω-VAI-AAI3P

17 ετι-D ειμι-V9--PAPGPM εγω- P--GP εκλειπω-VBI-AAI3P ο- A--NPM οφθαλμος-N2--NPM εγω- P--GP εις-P ο- A--ASF βοηθεια-N1A-ASF εγω- P--GP ματαιος-A1A-APN αποσκοπευω-V1--PAPNPM εγω- P--GP αποσκοπευω-VAI-AAI1P εις-P εθνος-N3E-ASN ου-D σωζω-V1--PAPASN

18 θηρευω-VAI-AAI1P μικρος-A1A-APM εγω- P--GP ο- A--GSN μη-D πορευομαι-V1--PMN εν-P ο- A--DPF πλατυς-A3U-DPF εγω- P--GP αγω-VXI-XAI3S ο- A--NSM καιρος-N2--NSM εγω- P--GP πληροω-VCI-API3P ο- A--NPF ημερα-N1A-NPF εγω- P--GP παραειμι-V9--PAI3S ο- A--NSM καιρος-N2--NSM εγω- P--GP

19 κουφος-A1--NPM γιγνομαι-VBI-AMI3P ο- A--NPM διωκω-V1--PAPNPM εγω- P--AP υπερ-P αετος-N2--APM ουρανος-N2--GSM επι-P ο- A--GPN ορος-N3E-GPN εκαπτω-VCI-API3P εν-P ερημος-N2--DSF ενηδρευσαν-VAI-AAI3P εγω- P--AP

20 πνευμα-N3M-NSN προσωπον-N2N-GSN εγω- P--GP χριστος-A1--NSM κυριος-N2--GSM συνλαμβανω-VVI-API3S εν-P ο- A--DPF διαφθορα-N1A-DPF αυτος- D--GPM ος- --GSM ειπον-VAI-AAI1P εν-P ο- A--DSF σκια-N1A-DSF αυτος- D--GSM ζαω-VF--FMI1P εν-P ο- A--DPN εθνος-N3E-DPN

21 χαιρω-V1--PAD2S και-C ευφραινω-V1--PMD2S θυγατηρ-N3--VSF *ιδουμαια-N1A-GSF ο- A--NSF καταοικεω-V2--PAPNSF επι-P γη-N1--GSF και-C γε-X επι-P συ- P--AS διαερχομαι-VF--FMI3S ο- A--ASN ποτηριον-N2N-ASN κυριος-N2--GSM και-C μεθυω-VS--FPI2S και-C αποχεω-VF2-FAI2S

22 εκλειπω-VAI-AAI3S ο- A--NSF ανομια-N1A-NSF συ- P--GS θυγατηρ-N3--VSF *σιων-N---GSF ου-D προςτιθημι-VF--FAI3S ετι-D αποοικιζω-VA--AAN συ- P--AS επισκεπτομαι-VAI-AMI3S ανομια-N1A-GSF συ- P--GS θυγατηρ-N3--VSF *εδωμ-N---GSF αποκαλυπτω-VAI-AAI3S επι-P ο- A--APN ασεβημα-N3M-APN συ- P--GS

   

스웨덴보그의 저서에서

 

Apocalypse Explained #182

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182. (Verse 1) And unto the angel of the church in Sardis write. That this signifies those whose life is moral, but not spiritual, because they make light of the knowledges (cognitiones) of spiritual things, and thence of wisdom and intelligence, is evident from what is written to the angel of this church, viewed in the internal or spiritual sense; from which it is evident that the subject here treated of is those whose life is such because they make light of the knowledges (cognitiones) of spiritual things, and thence of intelligence and wisdom. But before unfolding the spiritual sense of the things that follow, it must be explained and shown what moral life and spiritual life are, also what moral from spiritual life is, and what moral life without spiritual.

[2] Moral life is to act well, sincerely, and justly, in the discharge of the various duties and occupations of life; in a word, it is the life which is seen by men, because lived amongst them. But this life has a two-fold origin, either the love of self and of the world, or love to God and love towards the neighbour. Moral life from the love of self and the world is not in itself moral life, although it appears to be such; for such a man acts well, sincerely and justly for the sake of himself and the world only, and to him, what is good, sincere and just, serve but as means to an end, that is, either that he may be raised above others and rule over them, or that he may gain wealth. He thinks in this way in his spirit, or when he is by himself in private; but he dare not openly avow what he thus thinks, because it would destroy the esteem which others have of him, and thus annul the means by which he desires to attain his ends.

From these considerations it is evident, that in the moral life of such a man there lurks nothing else but the desire of obtaining all things in preference to others, thus a desire that all others may serve him, or that he may possess their goods: it is evident from this that his moral life is not moral in itself; for if he obtained what he aimed at, he would enslave others and deprive them of their goods. And because all means savour of the end, and are, in their essence, such as are their ends, on which account they are also called intermediate ends, therefore such a life, regarded in itself, is nothing but craftiness and fraud. And this is clearly evident when those external bonds that unite society are loosened, as is the case with persons of this description when they are engaged in law-suits against their fellow citizens; they then desire nothing more than to pervert right, and to gain the favour of the judge or the grace of the king, and this secretly, in order that they may deprive others of their possessions; and when they succeed they are filled with inward delight. The same is still more evident in the conduct of kings who regard honour in wars and victories, the chief delight of their hearts being to subjugate provinces and kingdoms, and, where resistance is made, to despoil the subjugated of all their goods, and also of their life; this, in most instances, is the delight of those who go out to war.

The nature of the moral life treated of above is still more manifest in all such persons when they become spirits, which takes place immediately after the death of the body, when, because they think and act from their spirit, they rush into every kind of wickedness according to their love, however morally they may, in appearance, have lived in the world.

[3] But spiritual life is altogether of another quality, because it has a different origin, for it springs from love to God and love towards the neighbour; and therefore the moral life of those who are spiritual is also different, and is truly moral; for these, when they think in their spirit, which is the case when they are in private, do not think from self and the world but from the Lord and heaven; for the interiors of their mind, that is, of their thought and will, are actually raised up by the Lord into heaven, and are there conjoined to Him; thus the Lord flows-in into their thoughts, intentions and ends, and rules them, and withdraws them from their proprium, which is entirely derived from the love of self and of the world. The moral life of such persons is, in appearance, similar to that of those mentioned above, but still it is spiritual, for it has a spiritual origin, being only the effect of spiritual life, which is the efficient cause, and thus the origin of it; for they act well, sincerely and justly towards their fellow citizens from the fear of God and the love of the neighbour, in which the Lord keeps their minds and spirits; when, therefore, they become spirits, as is the case when their bodies die, they think and act intelligently and wisely, and are raised up into heaven. Of these it may be said, that all the good of love and all the truth of faith flow into them out of heaven, that is, through heaven from the Lord; but this cannot be said of those of whom we have spoken above, for their good is not the good of heaven, nor is their truth the truth of heaven, but it is the delight of the lusts of the flesh which they call good, and the falsity therefrom which they call truth, which flow into them from self and from the world. From these considerations the nature of moral life from spiritual life, and of moral life without spiritual can be known, that is, that moral life from spiritual life is truly moral life, which may be said to be spiritual, because its cause and origin is therefrom; but that moral life without spiritual life is not moral life, and may be said to be infernal, for so far as the love of self and of the world reigns in it, so far it is fraudulent and hypocritical.

[4] From what has been now said, a conclusion may be formed as to what the quality of a holy external is, by which is meant worship in churches, prayers and the gestures at the time, among those who are in the love of self and of the world, and yet apparently lead a moral life, namely, that nothing of those things is raised up to heaven and heard there, but that they flow forth from some thought of the external or natural man, and thus from their mouth into the world; for the interior thoughts of their spirit are full of craftiness and fraud against their neighbour, and yet elevation into heaven is always effected by means of the interiors. And moreover their worship in churches, and their prayers and gestures at such time, are either from habit and familiarity from infancy, or from a belief that such external things are all that is necessary to salvation, or from there being nothing for them to do on the feast days at home or out of doors, or from the fear of being thought by their fellows to be wanting in piety.

But the worship of those who live a moral life from a spiritual origin is altogether different, for it is truly the worship of God, because their prayers are raised up to heaven, and are there heard, for the Lord receives their prayers through heaven. (More may be seen upon these subjects in the work, Heaven and Hell 468, 484, 529, 530-534; and in the explanation above, n. 107.) These things are here premised, because the subject treated of in what is written to the angel of this church is those whose life is moral but not spiritual, because they lightly esteem the knowledges (cognitiones) of spiritual things.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

성경

 

Exodus 28:3

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3 You shall speak to all who are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron's garments to sanctify him, that he may minister to me in the priest's office.