Ново христијанско проучување на Библијата

Библијата

 

Ezekiel 26

Студија

   

1 και-C γιγνομαι-VCI-API3S εν-P ο- A--DSN ενδεκατος-A1--DSN ετος-N3E-DSN εις-A1A-DSF ο- A--GSM μην-N3--GSM γιγνομαι-VBI-AMI3S λογος-N2--NSM κυριος-N2--GSM προς-P εγω- P--AS λεγω-V1--PAPNSM

2 υιος-N2--VSM ανθρωπος-N2--GSM αντι-P ος- --GPM ειπον-VBI-AAI3S *σορ-N---NSF επι-P *ιερουσαλημ-N---ASF ευγε-D συντριβω-VDI-API3S αποολλυω-VX--XAI3S ο- A--NPN εθνος-N3E-NPN επιστρεφω-VDI-API3S προς-P εγω- P--AS ο- A--NSF πληρης-A3H-NSF ερημοω-VM--XPI3S

3 δια-P ουτος- D--ASN οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM ιδου-I εγω- P--NS επι-P συ- P--AS *σορ-N---VSF και-C ανααγω-VF--FAI1S επι-P συ- P--AS εθνος-N3E-APN πολυς-A1--APN ως-C αναβαινω-V1--PAI3S ο- A--NSF θαλασσα-N1S-NSF ο- A--DPN κυμα-N3M-DPN αυτος- D--GSF

4 και-C καταβαλλω-VF2-FAI3P ο- A--APN τειχος-N3E-APN *σορ-N---GSF και-C καταβαλλω-VF2-FAI3P ο- A--APM πυργος-N2--APM συ- P--GS και-C λικμαω-VF--FAI1S ο- A--ASM χους-N3--ASM αυτος- D--GSF απο-P αυτος- D--GSF και-C διδωμι-VF--FAI1S αυτος- D--ASF εις-P λεωπετρια-N1A-ASF

5 ψυγμος-N2--NSM σαγηνη-N1--GPF ειμι-VF--FMI3S εν-P μεσος-A1--DSM θαλασσα-N1S-GSF οτι-C εγω- P--NS λαλεω-VX--XAI1S λεγω-V1--PAI3S κυριος-N2--NSM και-C ειμι-VF--FMI3S εις-P προνομη-N1--ASF ο- A--DPN εθνος-N3E-DPN

6 και-C ο- A--NPF θυγατηρ-N3--NPF αυτος- D--GSF ο- A--NPF εν-P ο- A--DSN πεδιον-N2N-DSN μαχαιρα-N1A-DSF ανααιρεω-VC--FPI3P και-C γιγνωσκω-VF--FMI3P οτι-C εγω- P--NS κυριος-N2--NSM

7 οτι-C οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM ιδου-I εγω- P--NS επιαγω-V1--PAI1S επι-P συ- P--AS *σορ-N---VSF ο- A--ASM *ναβουχοδονοσορ-N---ASM βασιλευς-N3V-ASM *βαβυλων-N3W-GSF απο-P ο- A--GSM βορεας-N1T-GSM βασιλευς-N3V-NSM βασιλευς-N3V-GPM ειμι-V9--PAI3S μετα-P ιππος-N2--GPM και-C αρμα-N3M-GPN και-C ιππευς-N3V-GPM και-C συναγωγη-N1--GSF εθνος-N3E-GPN πολυς-A1--GPM σφοδρα-D

8 ουτος- D--NSM ο- A--APF θυγατηρ-N3--APF συ- P--GS ο- A--APF εν-P ο- A--DSN πεδιον-N2N-DSN μαχαιρα-N1A-DSF ανααιρεω-VF2-FAI3S και-C διδωμι-VF--FAI3S επι-P συ- P--AS προφυλακη-N1--ASF και-C περιοικοδομεω-VF--FAI3S και-C ποιεω-VF--FAI3S επι-P συ- P--AS κυκλος-N2--DSM χαραξ-N3K-ASM και-C περιστασις-N3I-ASF οπλον-N2N-GPN και-C ο- A--APF λογχη-N1--APF αυτος- D--GSM απεναντι-D συ- P--GS διδωμι-VF--FAI3S

9 ο- A--APN τειχος-N3E-APN συ- P--GS και-C ο- A--APM πυργος-N2--APM συ- P--GS καταβαλλω-VF2-FAI3S εν-P ο- A--DPF μαχαιρα-N1--DPF αυτος- D--GSM

10 απο-P ο- A--GSN πληθος-N3E-GSN ο- A--GPM ιππος-N2--GPM αυτος- D--GSM κατακαλυπτω-VF--FAI3S συ- P--AS ο- A--NSM κονιορτος-N2--NSM αυτος- D--GPM και-C απο-P ο- A--GSF φωνη-N1--GSF ο- A--GPM ιππευς-N3V-GPM αυτος- D--GSM και-C ο- A--GPM τροχος-N2--GPM ο- A--GPN αρμα-N3M-GPN αυτος- D--GSM σειω-VC--FPI3S ο- A--NPN τειχος-N3E-NPN συ- P--GS ειςπορευομαι-V1--PMPGSM αυτος- D--GSM ο- A--APF πυλη-N1--APF συ- P--GS ως-C ειςπορευομαι-V1--PMPNSM εις-P πολις-N3I-ASF εκ-P πεδιον-N2N-GSN

11 εν-P ο- A--DPF οπλη-N1--DPF ο- A--GPM ιππος-N2--GPM αυτος- D--GSM κατααπαταω-VF--FAI3P συ- P--GS πας-A1S-APF ο- A--APF πλατυς-A3U-APF ο- A--ASM λαος-N2--ASM συ- P--GS μαχαιρα-N1A-DSF ανααιρεω-VF2-FAI3S και-C ο- A--ASF υποστασις-N3I-ASF συ- P--GS ο- A--GSF ισχυς-N3U-GSF επι-P ο- A--ASF γη-N1--ASF κατααγω-VF--FAI3S

12 και-C προνομευω-VF--FAI3S ο- A--ASF δυναμις-N3I-ASF συ- P--GS και-C σκυλευω-VF--FAI3S ο- A--APN υποαρχω-V1--PAPAPN συ- P--GS και-C καταβαλλω-VF2-FAI3S συ- P--GS ο- A--APN τειχος-N3E-APN και-C ο- A--APM οικος-N2--APM συ- P--GS ο- A--APM επιθυμητης-N1M-APM κατααιρεω-VF2-FAI3S και-C ο- A--APM λιθος-N2--APM συ- P--GS και-C ο- A--APN ξυλον-N2N-APN συ- P--GS και-C ο- A--ASM χους-N3--ASM συ- P--GS εις-P μεσος-A1--ASM ο- A--GSF θαλασσα-N1S-GSF ενβαλλω-VF2-FAI3S

13 και-C καταλυω-VF--FAI3S ο- A--ASN πληθος-N3E-ASN ο- A--GPM μουσικος-A1--GPM συ- P--GS και-C ο- A--NSF φωνη-N1--NSF ο- A--GPN ψαλτηριον-N2N-GPN συ- P--GS ου-D μη-D ακουω-VC--APS3S ετι-D

14 και-C διδωμι-VF--FAI1S συ- P--AS εις-P λεωπετρια-N1A-ASF ψυγμος-N2--NSM σαγηνη-N1--GPF ειμι-VF--FMI2S ου-D μη-D οικοδομεω-VC--APS2S ετι-D οτι-C εγω- P--NS λαλεω-VAI-AAI1S λεγω-V1--PAI3S κυριος-N2--NSM

15 διοτι-C οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM κυριος-N2--NSM ο- A--DSF *σορ-N---DSF ου-D απο-P φωνη-N1--GSF ο- A--GSF πτωσις-N3I-GSF συ- P--GS εν-P ο- A--DSN στεναζω-VA--AAN τραυματιας-N1T-APM εν-P ο- A--DSN σπαω-VA--AAN μαχαιρα-N1A-ASF εν-P μεσος-A1--DSM συ- P--GS σειω-VC--FPI3P ο- A--NPF νησος-N2--NPF

16 και-C καταβαινω-VF--FMI3P απο-P ο- A--GPM θρονος-N2--GPM αυτος- D--GPM πας-A3--NPM ο- A--NPM αρχων-N3--NPM εκ-P ο- A--GPN εθνος-N3E-GPN ο- A--GSF θαλασσα-N1S-GSF και-C αποαιρεω-VF2-FMI3P ο- A--APF μιτρα-N1A-APF απο-P ο- A--GPF κεφαλη-N1--GPF αυτος- D--GPM και-C ο- A--ASM ιματισμος-N2--ASM ο- A--ASM ποικιλος-A1--ASM αυτος- D--GPM εκδυω-VF--FMI3P εκστασις-N3I-DSF εκιστημι-VF--FMI3P επι-P γη-N1--ASF καταεζομαι-VF2-FMI3P και-C φοβεω-VC--FPI3P ο- A--ASF απωλεια-N1A-ASF αυτος- D--GPM και-C στεναζω-VF--FAI3P επι-P συ- P--AS

17 και-C λαμβανω-VF--FMI3P επι-P συ- P--AS θρηνος-N2--ASM και-C ειπον-VF2-FAI3P συ- P--DS πως-D καταλυω-VCI-API2S εκ-P θαλασσα-N1S-GSF ο- A--NSF πολις-N3I-NSF ο- A--NSF επαινεστος-A1--NSF ο- A--NSF διδωμι-VO--AAPNSF ο- A--ASM φοβος-N2--ASM αυτος- D--GSF πας-A3--DPM ο- A--DPM καταοικεω-V2--PAPDPM αυτος- D--ASF

18 και-C φοβεω-VC--FPI3P ο- A--NPF νησος-N2--NPF απο-P ημερα-N1A-GSF πτωσις-N3I-GSF συ- P--GS

19 οτι-C οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM κυριος-N2--NSM οταν-D διδωμι-VO--AAS1S συ- P--AS πολις-N3I-ASF ερημοω-VM--XPPASF ως-C ο- A--APF πολις-N3I-APF ο- A--APF μη-D καταοικεω-VC--FPPAPF εν-P ο- A--DSN ανααγω-VB--AAN εγω- P--AS επι-P συ- P--AS ο- A--ASF αβυσσος-N2--ASF και-C κατακαλυπτω-VA--AAS3S συ- P--AS υδωρ-N3--NSN πολυς-A1P-NSN

20 και-C καταβιβαζω-VF--FAI1S συ- P--AS προς-P ο- A--APM καταβαινω-V1--PAPAPM εις-P βοθρος-N2--ASM προς-P λαος-N2--ASM αιων-N3W-GSM και-C καταοικιζω-VF2-FAI1S συ- P--AS εις-P βαθος-N3E-APN ο- A--GSF γη-N1--GSF ως-C ερημος-N2--ASF αιωνιος-A1B-ASF μετα-P καταβαινω-V1--PAPGPM εις-P βοθρος-N2--ASM οπως-C μη-D καταοικεω-VC--APS2S μηδε-C αναιστημι-VC--APS2S επι-P γη-N1--GSF ζωη-N1--GSF

21 απωλεια-N1A-ASF συ- P--AS διδωμι-VF--FAI1S και-C ου-D υποαρχω-VF--FAI2S ετι-D εις-P ο- A--ASM αιων-N3W-ASM λεγω-V1--PAI3S κυριος-N2--NSM κυριος-N2--NSM

   

Од делата на Сведенборг

 

Arcana Coelestia #10199

Проучи го овој пасус

  
/ 10837  
  

10199. 'Incense of spices' means a hearing and receiving with pleasure. This is clear from the meaning of 'incense' as the Lord's hearing and receiving with pleasure everything of worship that springs from love and charity, dealt with in 10177; and from the meaning of 'spices' as things that bring pleasure. Things bringing pleasure are meant by 'spices' on account of their odour; for 'odour' means perception, and therefore a sweet odour means a perception of that which brings pleasure, while an offensive odour means that which brings no pleasure. All things perceived by a person with the sensory organs of smell, taste, sight, hearing, and touch mean spiritual realities connected with the good of love and the truths of faith. Consequently smell means the perception of interior truth springing from the good of love; taste means perception and the desire to know and become wise; sight means an understanding of the truths of faith; hearing means perception resulting from the good of faith and from obedience; and touch in general means imparting, conveying, and being received.

[2] The reason why they have these meanings is that every reception of impressions by the outward senses begins in reception by the inward senses, which belong to the understanding and will, and so begins within the person, in the truths of faith and the good of love since these constitute the understanding and will within the human mind. Yet inward sensations, which belong properly to a person's understanding and will, do not feel the same as the outward ones, though they are turned into outward sensations when they flow in. For all the perceptions that a person receives by means of his outward sensory organs flow from inward powers of mind. The path all influx takes is from inward things to outward ones, not from outward to inward, since there is no such thing as physical influx - that is, influx from the natural world into the spiritual world - only influx from the spiritual world into the natural. A person's inner powers, which belong properly to understanding and will, exist in the spiritual world, and his outward ones, which belong properly to the bodily senses, exist in the natural world. From all this too it becomes clear what correspondence is and what the nature of it is.

[3] In general, smell corresponds to perception of some reality, as determined by the essential nature of the matter that is being perceived, see 1514, 1517-1519, 3577, 4624-4634, 10054.

Taste corresponds to perception and the desire to know and become wise, 3502, 4791-4805.

Sight corresponds to an understanding of the truths of faith, 3863, 4403-4421, 4567, 5114, 5400, 6805.

Hearing corresponds to perception of the good of faith and to obedience, 3869, 4652-4660, 7216, 8361, 9311, 9926.

Touch means imparting, conveying, and being received, 10130.

[4] 1 The fact that such things as are perceived with pleasure are meant by 'spices' - the kinds that spring from love and charity, in particular interior truths since they spring from these - is clear from the following places in the Word: In Isaiah,

Instead of spice 2 there will be rottenness, and instead of a girdle, a falling apart, and instead of well-set hair 3 , baldness. Isaiah 3:24.

This refers to the daughters of Zion, by whom the celestial Church is meant, a Church in possession of interior truths springing from the good of love to the Lord. 'Spice' here means interior truth, 'rottenness' deprivation of it; 'a girdle' means a joining together, and 'a falling apart' the dissolution of connection and order; 'well-set hair' means factual knowledge of truth, which is exterior truth or truth as the external man knows it, and 'baldness' deprivation of that truth.

'A girdle' means a joining together and a bond to ensure that everything is held in connection and has the same end in view, see 9828.

'Well-set hair' means factual knowledge of truth, 2831 4 .

'Baldness' means deprivation of that truth, 9960.

[5] In Ezekiel,

A great eagle with [great] wings came on Lebanon, and from it took a twig of the cedar away into the land of Canaan 5 ; in the city of spicers he put the top of it 6 . Ezekiel 17:3-4.

This refers in the internal sense to the beginnings and growth of the spiritual Church, and then its corruption and end. 'A great eagle with [great] wings' means the interior truth which that Church possessed, 3901, 8764, 'wings' its exterior truths, 8764, 9514. 'Lebanon' is that Church, 'the cedar' there being the spiritual Church's truth. 'The city of spicers' is a place where teachings composed of interior truth are presented, 'cities' in the Word meaning religious teachings, see 402, 2449, 3216, 4492, 4493. It is called 'the city of spicers' by virtue of its interior truths.

[6] In the same prophet,

The traders of Sheba and Raamah with the best of [every] spice, and with every precious stone and gold, carried out 7 their dealings. Ezekiel 27:22.

This refers to Tyre, which means the Church in respect of cognitions or knowledge of goodness and truth. 'The traders' are those who possess these and pass them on; 'Sheba and Raamah' are those with whom cognitions of celestial and spiritual things exist; 'the best of spice' is that which by virtue of interior truths brings pleasure; 'precious stone' is those very truths; and 'gold' is the good that goes with them.

Tyre means the Church in respect of interior cognitions of goodness and truth, and in the abstract sense those cognitions themselves, see 1201.

'The traders' are those who possess these and pass them on, 2967, 4453.

'Sheba and Raamah' are those with whom cognitions of celestial and spiritual things exist, 1171, 3240.

'Precious stone' is interior truth, 9863, 9865, 9873, 9874.

'Gold' is the good that goes with it, see the places referred to in 9874, 9881.

[7] From all this one may see what was represented by the queen of Sheba's coming to Solomon in Jerusalem with camels carrying spices, gold, and precious stones, 1 Kings 10:1-2, and by the offering of gold, frankincense, and myrrh which the wise men from the east made to the new-born Jesus, Matthew 2:11. Because 'spices' meant interior truths, thus those which bring pleasure, the incense and also the anointing oil, dealt with further on in this chapter, were scented with spices.

[8] By interior truths those truths which have become part of a person's life and affection, thus those inwardly present in him, should be understood, but not truths which are present solely in the memory and have not become part of that person's life. These truths in relation to the others are called external ones, since they have not been inscribed on the person's life, only on his memory. They reside in the external man and not in the internal. Truths of faith which have been inscribed on a person's life are present in the will, and what is in the will is present in the internal man. For by means of the truths of faith the internal man is opened up and contact with heaven is brought about. From this it is evident that the interior truths present with a person are ones that spring from the good of love and charity. Whether you say will or love it amounts to the same thing, for what composes a person's will composes his love. Therefore the truths inscribed on the person's life, called interior truths, are ones that have been inscribed on his love, and so on the will, from which they afterwards go forth when they pass into speech and action.

[9] For heaven, in which the internal man that has been opened up is present, does not enter truths directly but indirectly, through the good of love. But heaven cannot come in when a person's internal man is closed, because there is no good of love there to receive it. In the case therefore of those with whom the internal man has not been opened by means of truths springing from the good of love and charity hell enters with falsities arising from evil, no matter how many truths of faith, even interior ones, are residing in the external man alone, that is, in the memory.

From all this one may now see what should be understood by interior truths that bring pleasure, which are meant by 'spices', namely those which spring from the good of love and charity.

Фусноти:

1. To judge both from the first Latin edition and his rough draft Swedenborg may have intended to add words that would have concluded what goes before and introduced what comes next.

2. i.e. fragrance

3. literally, instead of the work of plaited [hair]

4. The word rendered well-set, more literally plaited, may otherwise mean entangled.

5. Here the Hebrew may be taken to mean either the land of Canaan or the land of the merchant. See 3901:2, 8764:6, where Swedenborg adopts the latter meaning.

6. literally, its head i.e. the twig from the top of the cedar

7. literally, gave

  
/ 10837  
  

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

Библијата

 

Isaiah 3:24

Студија

       

24 It shall happen that instead of sweet spices, there shall be rottenness; instead of a belt, a rope; instead of well set hair, baldness; instead of a robe, a wearing of sackcloth; and branding instead of beauty.

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org