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Ezekiel 42

Студија

   

1 και-C εκαγω-VBI-AAI3S εγω- P--AS εις-P ο- A--ASF αυλη-N1--ASF ο- A--ASF εξωτερος-A1A-ASF κατα-P ανατολη-N1--APF κατεναντι-D ο- A--GSF πυλη-N1--GSF ο- A--GSF προς-P βορεας-N1T-ASM και-C ειςαγω-VBI-AAI3S εγω- P--AS και-C ιδου-I εξεδρα-N1--NPF πεντε-M εχω-V1--PMPNPF ο- A--GSN απολοιπος-A1--GSN και-C εχω-V1--PMPNPF ο- A--GSM διαοριζω-V1--PAPGSM προς-P βορεας-N1T-ASM

2 επι-P πηχυς-N3U-APM εκατον-M μηκος-N3E-ASN προς-P βορεας-N1T-ASM και-C ο- A--ASN πλατος-N3E-ASN πεντηκοντα-M πηχυς-N3U-GPM

3 διαγραφω-VP--XMPNPF ος- --ASM τροπος-N2--ASM ο- A--NPF πυλη-N1--NPF ο- A--GSF αυλη-N1--GSF ο- A--GSF εσωτερος-A1A-GSF και-C ος- --ASM τροπος-N2--ASM ο- A--NPN περιστυλον-N2N-NPN ο- A--GSF αυλη-N1--GSF ο- A--GSF εξωτερος-A1A-GSF στιχιζω-VT--XPPNPF αντιπροσωπος-A1B-NPF στοα-N1A-NPF τρισσος-A1--NPF

4 και-C κατεναντι-D ο- A--GPF εξεδρα-N1--GPF περιπατος-N2--NSM πηχυς-N3V-DPM δεκα-M ο- A--ASN πλατος-N3E-ASN επι-P πηχυς-N3U-APM εκατον-M ο- A--ASN μηκος-N3E-ASN και-C ο- A--NPN θυρωμα-N3M-NPN αυτος- D--GPM προς-P βορεας-N1T-ASM

5 και-C ο- A--NPM περιπατος-N2--NPM ο- A--NPM υπερωον-N2N-NPM ωσαυτως-D οτι-C εκεχω-V1I-IMI3S ο- A--ASN περιστυλον-N2N-ASN εκ-P αυτος- D--GSM εκ-P ο- A--GSN υποκατωθεν-D περιστυλον-N2N-GSN και-C ο- A--NSN διαστημα-N3M-NSN ουτως-D περιστυλον-N2N-NSN και-C διαστημα-N3M-NSN και-C ουτως-D στοα-N1A-NPF

6 διοτι-C τριπλοος-A1--NPF ειμι-V9--IAI3P και-C στυλος-N2--APM ου-D εχω-V1I-IAI3P καθως-D ο- A--NPM στυλος-N2--NPM ο- A--GPM εξωτερος-A1A-GPM δια-P ουτος- D--ASN εκεχω-V1I-IMI3P ο- A--GPM υποκατωθεν-D και-C ο- A--GPM μεσος-A1--GPM απο-P ο- A--GSF γη-N1--GSF

7 και-C φως-N3T-ASN εξωθεν-D ος- --ASM τροπος-N2--ASM ο- A--NPF εξεδρα-N1--NPF ο- A--GSF αυλη-N1--GSF ο- A--GSF εξωτερος-A1A-GSF ο- A--NPF βλεπω-V1--PAPNPF απεναντι-D ο- A--GPF εξεδρα-N1--GPF ο- A--GPF προς-P βορεας-N1T-ASM μηκος-N3E-ASN πηχυς-N3U-GPM πεντηκοντα-M

8 οτι-C ο- A--NSN μηκος-N3E-NSN ο- A--GPF εξεδρα-N1--GPF ο- A--GPF βλεπω-V1--PAPGPF εις-P ο- A--ASF αυλη-N1--ASF ο- A--ASF εξωτερος-A1A-ASF πηχυς-N3V-DPM πεντηκοντα-M και-C ουτος- D--NPF ειμι-V9--PAI3P αντιπροσωπος-A1B-NPF ουτος- D--DPF ο- A--NSN πας-A3--NSN πηχυς-N3V-DPM εκατον-M

9 και-C ο- A--NPF θυρα-N1A-NPF ο- A--GPF εξεδρα-N1--GPF ουτος- D--GPF ο- A--GSF εισοδος-N2--GSF ο- A--GSF προς-P ανατολη-N1--APF ο- A--GSN ειςπορευομαι-V1--PMN δια-P αυτος- D--GPM εκ-P ο- A--GSF αυλη-N1--GSF ο- A--GSF εξωτερος-A1A-GSF

10 κατα-P ο- A--ASN φως-N3T-ASN ο- A--GSM εν-P αρχη-N1--DSF περιπατος-N2--GSM και-C ο- A--NPN προς-P νοτος-N2--ASM κατα-P προσωπον-N2N-ASN ο- A--GSM νοτος-N2--GSM κατα-P προσωπον-N2N-ASN ο- A--GSN απολοιπος-A1--GSN και-C κατα-P προσωπον-N2N-ASN ο- A--GSM διαοριζω-V1--PAPGSM εξεδρα-N1--NPF

11 και-C ο- A--NSM περιπατος-N2--NSM κατα-P προσωπον-N2N-ASN αυτος- D--GPM κατα-P ο- A--APN μετρον-N2N-APN ο- A--GPF εξεδρα-N1--GPF ο- A--GPF προς-P βορεας-N1T-ASM και-C κατα-P ο- A--ASN μηκος-N3E-ASN αυτος- D--GPF και-C κατα-P ο- A--ASN ευρος-N3E-ASN αυτος- D--GPF και-C κατα-P πας-A1S-APF ο- A--APF εξοδος-N2--APF αυτος- D--GPF και-C κατα-P πας-A1S-APF ο- A--APF επιστροφη-N1--APF αυτος- D--GPF και-C κατα-P ο- A--APN φως-N3T-APN αυτος- D--GPF και-C κατα-P ο- A--APN θυρωμα-N3M-APN αυτος- D--GPF

12 ο- A--GPF εξεδρα-N1--GPF ο- A--GPF προς-P νοτος-N2--ASM και-C κατα-P ο- A--APN θυρωμα-N3M-APN απο-P αρχη-N1--GSF ο- A--GSM περιπατος-N2--GSM ως-C επι-P φως-N3T-ASN διαστημα-N3M-GSN καλαμος-N2--GSM και-C κατα-P ανατολη-N1--APF ο- A--GSN ειςπορευομαι-V1--PMN δια-P αυτος- D--GPF

13 και-C ειπον-VBI-AAI3S προς-P εγω- P--AS ο- A--NPF εξεδρα-N1--NPF ο- A--NPF προς-P βορεας-N1T-ASM και-C ο- A--NPF εξεδρα-N1--NPF ο- A--NPF προς-P νοτος-N2--ASM ο- A--NPF ειμι-V9--PAPNPF κατα-P προσωπον-N2N-ASN ο- A--GPN διαστημα-N3M-GPN ουτος- D--NPF ειμι-V9--PAI3P ο- A--NPF εξεδρα-N1--NPF ο- A--GSM αγιος-A1A-GSM εν-P ος- --DPF εσθιω-VF--FMI3P εκει-D ο- A--NPM ιερευς-N3V-NPM υιος-N2--NPM *σαδδουκ-N---GSM ο- A--NPM εγγιζω-V1--PAPNPM προς-P κυριος-N2--ASM ο- A--APN αγιος-A1A-APN ο- A--GPM αγιος-A1A-GPM και-C εκει-D τιθημι-VF--FAI3P ο- A--APN αγιος-A1A-APN ο- A--GPM αγιος-A1A-GPM και-C ο- A--ASF θυσια-N1A-ASF και-C ο- A--APN περι-P αμαρτια-N1A-GSF και-C ο- A--APN περι-P αγνοια-N1A-GSF διοτι-C ο- A--NSM τοπος-N2--NSM αγιος-A1A-NSM

14 ου-D ειςερχομαι-VF--FMI3P εκει-D παρεξ-P ο- A--GPM ιερευς-N3V-GPM ου-D εκερχομαι-VF--FMI3P εκ-P ο- A--GSM αγιος-A1A-GSM εις-P ο- A--ASF αυλη-N1--ASF ο- A--ASF εξωτερος-A1A-ASF οπως-C δια-P πας-A3--GSM αγιος-A1A-NPM ειμι-V9--PAS3P ο- A--NPM προςαγω-V1--PAPNPM και-C μη-D απτομαι-V1--PMS3P ο- A--GSM στολισμος-N2--GSM αυτος- D--GPM εν-P ος- --DPM λειτουργεω-V2--PAPDPM εν-P αυτος- D--DPM διοτι-C αγιος-A1A-NSF ειμι-V9--PAI3S και-C ενδυω-VF--FMI3P ιματιον-N2N-APN ετερος-A1A-APN οταν-D απτομαι-V1--PMS3P ο- A--GSM λαος-N2--GSM

15 και-C συντελεω-VSI-API3S ο- A--NSF διαμετρησις-N3I-NSF ο- A--GSM οικος-N2--GSM εσωθεν-D και-C εκαγω-VBI-AAI3S εγω- P--AS κατα-P οδος-N2--ASF ο- A--GSF πυλη-N1--GSF ο- A--GSF βλεπω-V1--PAPGSF προς-P ανατολη-N1--APF και-C διαμετρεω-VAI-AAI3S ο- A--ASN υποδειγμα-N3M-ASN ο- A--GSM οικος-N2--GSM κυκλοθεν-D εν-P διαταξις-N3I-DSF

16 και-C ιστημι-VHI-AAI3S κατα-P νωτον-N2N-GSN ο- A--GSF πυλη-N1--GSF ο- A--GSF βλεπω-V1--PAPGSF κατα-P ανατολη-N1--APF και-C διαμετρεω-VAI-AAI3S πεντακοσιοι-A1A-APM εν-P ο- A--DSM καλαμος-N2--DSM ο- A--GSN μετρον-N2N-GSN

17 και-C επιστρεφω-VAI-AAI3S προς-P βορεας-N1T-ASM και-C διαμετρεω-VAI-AAI3S ο- A--ASN κατα-P προσωπον-N2N-ASN ο- A--GSM βορεας-N1T-GSM πηχυς-N3U-APM πεντακοσιοι-A1A-APM εν-P ο- A--DSM καλαμος-N2--DSM ο- A--GSN μετρον-N2N-GSN

18 και-C επιστρεφω-VAI-AAI3S προς-P θαλασσα-N1S-ASF και-C διαμετρεω-VAI-AAI3S ο- A--ASN κατα-P προσωπον-N2N-ASN ο- A--GSF θαλασσα-N1S-GSF πεντακοσιοι-A1A-APM εν-P ο- A--DSM καλαμος-N2--DSM ο- A--GSN μετρον-N2N-GSN

19 και-C επιστρεφω-VAI-AAI3S προς-P νοτος-N2--ASM και-C διαμετρεω-VAI-AAI3S κατεναντι-D ο- A--GSM νοτος-N2--GSM πεντακοσιοι-A1A-APM εν-P ο- A--DSM καλαμος-N2--DSM ο- A--GSN μετρον-N2N-GSN

20 ο- A--APN τεσσαρες-A3--APN μερος-N3E-APN ο- A--GSM αυτος- D--GSM καλαμος-N2--GSM και-C διατασσω-VAI-AAI3S αυτος- D--ASM και-C περιβολος-N2--ASM αυτος- D--GPM κυκλος-N2--DSM πεντακοσιοι-A1A-GPM προς-P ανατολη-N1--APF και-C πεντακοσιοι-A1A-GPM πηχυς-N3V-DPM ευρος-N3E-ASN ο- A--GSN διαστελλω-V1--PAN ανα-P μεσος-A1--ASM ο- A--GPN αγιος-A1A-GPN και-C ανα-P μεσος-A1--ASM ο- A--GSN προτειχισμα-N3M-GSN ο- A--GSN εν-P διαταξις-N3I-DSF ο- A--GSM οικος-N2--GSM

   

Библијата

 

Leviticus 9:4

Студија

       

4 και-C μοσχος-N2--ASM και-C κριος-N2--ASM εις-P θυσια-N1A-ASF σωτηριον-N2N-GSN εναντι-P κυριος-N2--GSM και-C σεμιδαλις-N3I-ASF φυραω-VM--XPPASF εν-P ελαιον-N2N-DSN οτι-C σημερον-D κυριος-N2--NSM οραω-VV--FPI3S εν-P συ- P--DP

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Arcana Coelestia #3913

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3913. 'She said, Behold, my maidservant Bilhah' means the affirming means, which has its place between natural truth and interior truth. This is clear from the meaning of 'a maidservant', and also of 'a servant-girl' as the affection for the cognitions which belong to the exterior man, dealt with in 1895, 2567, 3835, 3849, and in this particular case since that affection is the means by which interior truths become joined to natural or external truths, 'a maidservant' therefore describes the affirming means that has its place between these; and from the representation of 'Bilhah' as the nature of that means. The two servant-girls which Rachel and Leah gave to Jacob as wives for producing offspring represented and meant in the internal sense nothing else than something which is of service, in this case something serving as the means by which those two things are joined together, namely interior truth with external truth, for 'Rachel' represents interior truth, 'Leah' external, 3793, 3819. Indeed by means of the twelve sons of Jacob twelve general or principal requisites are described here by which a person is introduced into spiritual and celestial things while he is being regenerated or becoming the Church.

[2] Actually when a person is being regenerated or becoming the Church, that is, when from being a dead man he is becoming a living one, or from being a bodily-minded man is becoming a heavenly-minded one, he is led by the Lord through many states. These general states are specified by those twelve sons, and later by the twelve tribes, so that the twelve tribes mean all aspects of faith and love - see what has been shown in 3858. For any general whole includes every particular and individual detail, and each detail exists in relation to the general whole. When a person is being regenerated the internal man is to be joined to the external man, and therefore the goods and truths which belong to the internal man are to be joined to those which belong to the external man, for it is truths and goods that make a person a human being. These cannot be joined together without means. These means consist in such things as take something from one side and something from the other, and act in such a way that insofar as a person moves closer to one the other plays a subordinate role. These means are meant by the servant-girls - Rachel's servant-girls being the means available from the internal man, Leah's the means available from the external man.

[3] The necessity for means by which the joining together is effected may be recognized from the consideration that of himself the natural man does not agree at all with the spiritual but disagrees so much as to be utterly opposed to the spiritual. For the natural man regards and loves self and the world, whereas the spiritual man does not, except insofar as to do so leads to the rendering of services in the spiritual world, and so he regards service to it and loves this service because of the use that is served and the end in view. The natural man seems to himself to have life when he is promoted to high positions and so to pre-eminence over others, but the spiritual man seems to himself to have life in self-abasement and in being the least. Not that he despises high positions, provided they are means by which he is enabled to serve the neighbour, society as a whole, and the Church. Neither does the spiritual man view the important positions to which he is promoted in any selfish way but on account of the services rendered which are his ends in view. Bliss for the natural man consists in his being wealthier than others and in his possessing worldly riches, whereas bliss for the spiritual man consists in his having cognitions of truth and good which are the riches he possesses, and even more so in the practice of good in accordance with truths. Not however that he despises riches, because these enable him to render a service in the world.

[4] These few considerations show that on account of their different ends in view the state of the natural man and the state of the spiritual are the reverse of each other, but that the two can be joined one to the other. That conjunction is effected when things which belong to the external man become subordinate and are subservient to the ends which the internal man has in view. In order that a person may become spiritual therefore it is necessary for the things belonging to the external man to be brought into a position of subservience, and so for ends that have self and the world in view to be cast aside and those that have the neighbour and the Lord's kingdom to be adopted. The former cannot possibly be cast aside or the latter adopted, and so the two cannot be joined, except through means. It is these means that are meant by the servant-girls, and specifically by the four sons born to the servant-girls.

[5] The first means is one that affirms, or is affirmative towards, internal truth; that is to say, it affirms that it really is internal truth. Once this affirmative attitude is present, a person is in the first stage of regeneration, good from within being at work and leading to that spirit of affirmation. That good cannot pass into a negative attitude, nor even into one of doubt, until this becomes affirmative. After this, that good manifests itself in affection; that is to say, it causes the person to feel an affection for, and delight in, truth - first through his coming to know this truth, then through his acting in accordance with it. Take for example the truth that the Lord is the human race's salvation. If the person does not develop an affirmative attitude towards this truth, none of the things which he has learned about the Lord from the Word or in the Church and which are included among the facts in his natural memory can be joined to his internal man, that is, to the truths that are able to be truths of faith there. Nor can affection accordingly enter in, not even into the general aspects of this truth which contribute to the person's salvation. But once he develops an affirmative attitude countless things are added and are filled with the good that is flowing in. For good is flowing in constantly from the Lord, but where no affirmative attitude exists it is not accepted. An affirmative attitude is therefore the first means and so to speak first dwelling-place of the good flowing in from the Lord. And the same is so with all other truths called the truths of faith.

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

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