Estudo Bíblico do Novo Cristianismo

A Bíblia

 

Genesis 49

Estude

   

1 καλεω-VAI-AAI3S δε-X *ιακωβ-N---NSM ο- A--APM υιος-N2--APM αυτος- D--GSM και-C ειπον-VBI-AAI3S συναγω-VQ--APS2P ινα-C ανααγγελλω-VA--AAS1S συ- P--DP τις- I--NSN αποανταω-VF--FAI3S συ- P--DP επι-P εσχατο-A1--GPM ο- A--GPM ημερα-N1A-GPF

2 αθροιζω-VS--AAD2P και-C ακουω-VA--AAD2P υιος-N2--NPM *ιακωβ-N---GSM ακουω-VA--AAD2P *ισραηλ-N---GSM ο- A--GSM πατηρ-N3--GSM συ- P--GP

3 *ρουβην-N---VSM πρωτοτοκος-A1B-NSM εγω- P--GS συ- P--NS ισχυς-N3U-NSF εγω- P--GS και-C αρχη-N1--NSF τεκνον-N2N-GPN εγω- P--GS σκληρος-A1A-NSM φερω-V1--PPN και-C σκληρος-A1A-NSM αυθαδης-A3H-NSM

4 εκυβριζω-VA--AAPNSM ως-C υδωρ-N3--NSN μη-D εκζεω-VA--AAS2S αναβαινω-VZI-AAI2S γαρ-X επι-P ο- A--ASF κοιτη-N1--ASF ο- A--GSM πατηρ-N3--GSM συ- P--GS τοτε-D μιαινω-VAI-AAI2S ο- A--ASF στρωμνη-N1--ASF ου-D αναβαινω-VZI-AAI2S

5 *συμεων-N---NSM και-C *λευι-N---NSM αδελφος-N2--NPM συντελεω-VAI-AAI3P αδικια-N1A-ASF εκ-P αιρεσις-N3I-GSF αυτος- D--GPM

6 εις-P βουλη-N1--ASF αυτος- D--GPM μη-D ερχομαι-VB--AAO3S ο- A--NSF ψυχη-N1--NSF εγω- P--GS και-C επι-P ο- A--DSF συστασις-N3E-DSF αυτος- D--GPM μη-D ερειδω-VA--AAO3S ο- A--APN ηπαρ-N3T-APN εγω- P--GS οτι-C εν-P ο- A--DSM θυμος-N2--DSM αυτος- D--GPM αποκτεινω-VAI-AAI3P ανθρωπος-N2--APM και-C εν-P ο- A--DSF επιθυμια-N1A-DSF αυτος- D--GPM νευροκοπεω-VAI-AAI3P ταυρος-N2--ASM

7 επικαταρατος-A1B-NSM ο- A--NSM θυμος-N2--NSM αυτος- D--GPM οτι-C αυθαδης-A3H-NSM και-C ο- A--NSF μηνις-N3--NSF αυτος- D--GPM οτι-C σκληρυνω-VCI-API3S διαμεριζω-VF2-FAI1S αυτος- D--APM εν-P *ιακωβ-N---DSM και-C διασπειρω-VF2-FAI1S αυτος- D--APM εν-P *ισραηλ-N---DSM

8 *ιουδα-N---VSM συ- P--AS αινεω-VA--AAO3P ο- A--NPM αδελφος-N2--NPM συ- P--GS ο- A--NPF χειρ-N3--NPF συ- P--GS επι-P νωτον-N2N-GSN ο- A--GPM εχθρος-N2--GPM συ- P--GS προςκυνεω-VF--FAI3P συ- P--DS ο- A--NPM υιος-N2--NPM ο- A--GSM πατηρ-N3--GSM συ- P--GS

9 σκυμνος-N2--NSM λεων-N3--GSM *ιουδα-N---NSM εκ-P βλαστος-N2--GSM υιος-N2--VSM εγω- P--GS αναβαινω-VZI-AAI2S αναπιπτω-VB--AAPNSM κοιμαω-VCI-API2S ως-C λεων-N3W-NSM και-C ως-C σκυμνος-N2--NSM τις- I--NSM εγειρω-VF--FAI3S αυτος- D--ASM

10 ου-D εκλειπω-VF--FAI3S αρχων-N3--NSM εκ-P *ιουδα-N---GSM και-C ηγεομαι-V2--PMPNSM εκ-P ο- A--GPM μηρος-N2--GPM αυτος- D--GSM εως-C αν-X ερχομαι-VB--AAS3S ο- A--NPN αποκειμαι-V5--PMPNPN αυτος- D--DSM και-C αυτος- D--NSM προσδοκια-N1A-NSF εθνος-N3E-GPN

11 δεσμευω-V1--PAPNSM προς-P αμπελος-N2--ASF ο- A--ASM πωλος-N2--ASM αυτος- D--GSM και-C ο- A--DSF ελιξ-N3K-DSF ο- A--ASM πωλος-N2--ASM ο- A--GSF ονος-N2--GSF αυτος- D--GSM πλυνω-VF2-FAI3S εν-P οινος-N2--DSM ο- A--ASF στολη-N1--ASF αυτος- D--GSM και-C εν-P αιμα-N3M-DSN σταφυλη-N1--GSF ο- A--ASF περιβολη-N1--ASF αυτος- D--GSM

12 χαροπος-A1--NPM ο- A--NPM οφθαλμος-N2--NPM αυτος- D--GSM απο-P οινος-N2--GSM και-C λευκος-A1--NPM ο- A--NPM οδους-N3--NPM αυτος- D--GSM η-C γαλα-N3--NSN

13 *ζαβουλων-N---NSM παραλιος-A1A-NSM καταοικεω-VF--FAI3S και-C αυτος- D--NSM παρα-P ορμος-N2--ASM πλοιον-N2N-GPN και-C παρατεινω-VF2-FAI3S εως-P *σιδων-N---GS

14 *ισσαχαρ-N---NSM ο- A--ASN καλος-A1--ASN επιθυμεω-VAI-AAI3S αναπαυω-V1--PMPNSM ανα-P μεσος-A1--ASM ο- A--GPM κληρος-N2--GPM

15 και-C οραω-VB--AAPNSM ο- A--ASF αναπαυσις-N3I-ASF οτι-C καλος-A1--NSF και-C ο- A--ASF γη-N1--ASF οτι-C πιων-N3--NSM υποτιθημι-VAI-AAI3S ο- A--ASM ωμος-N2--ASM αυτος- D--GSM εις-P ο- A--ASN πονεω-V2--AAN και-C γιγνομαι-VCI-API3S ανηρ-N3--NSM γεωργος-N2--NSM

16 *δαν-N---NSM κρινω-VF2-FAI3S ο- A--ASM εαυτου- D--GSM λαος-N2--ASM ωσει-D και-C εις-A1A-NSF φυλη-N1--NSF εν-P *ισραηλ-N---DSM

17 και-C γιγνομαι-VC--APD3S *δαν-N----SM οφις-N3I-NSM επι-P οδος-N2--GSF εν καταημαι-V5--PMPNSM επι-P τριβος-N3--GSM δακνω-V1--PAPNSM πτερνα-N1S-ASF ιππος-N2--GSM και-C πιπτω-VF2-FMI3S ο- A--NSM ιππευς-N3V-NSM εις-P ο- A--APN οπισω-D

18 ο- A--ASF σωτηρια-N1A-ASF περιμενω-V1--PAI1S κυριος-N2--GSM

19 *γαδ-N---VSM πειρατηριον-N2N-NSN πειρατευω-VF--FAI3S αυτος- D--ASM αυτος- D--NSM δε-X πειρατευω-VF--FAI3S αυτος- D--GPM κατα-P πους-N3D-APM

20 *ασηρ-N---NSM πιων-N3--NSM αυτος- D--GSM ο- A--NSM αρτος-N2--NSM και-C αυτος- D--NSM διδωμι-VF--FAI3S τρυφη-N1--ASF αρχων-N3--DPM

21 *νεφθαλι-N---NSM στελεχος-N3E-NSN αναιημι-VM--XMPNSN επιδιδωμι-V8--PAPNSM εν-P ο- A--DSN γενημα-N3M-DSN καλλος-N3E-NSN

22 υιος-N2--NSM αυξανω-VM--XPPNSM *ιωσηφ-N---NSM υιος-N2--NSM αυξανω-VM--XPPNSM ζηλωτος-A1--NSM υιος-N2--NSM εγω- P--GS νεος-A1A-NSMS προς-P εγω- P--AS αναστρεφω-VA--AAD2S

23 εις-P ος- --ASM διαβουλευω-V1--PMPNPM λοιδορεω-V2I-IAI3P και-C ενεχω-V1I-IAI3P αυτος- D--DSM κυριος-N2--NPM τοξευμα-N3M-GPM

24 και-C συντριβω-VDI-API3S μετα-P κρατος-N3E-GSN ο- A--APN τοξον-N2N-APN αυτος- D--GPM και-C εκλυω-VCI-API3S ο- A--NPN νευρον-N2N-NPN βραχιων-N3N-GPM χειρ-N3--GPF αυτος- D--GPF δια-P χειρ-N3--ASF δυναστης-N1M-GSM *ιακωβ-N---GSM εκειθεν-D ο- A--NSM καταισχυω-VA--AAPNSM *ισραηλ-N---ASM

25 παρα-P θεος-N2--GSM ο- A--GSM πατηρ-N3--GSM συ- P--GS και-C βοηθεω-VAI-AAI3S συ- P--DS ο- A--NSM θεος-N2--NSM ο- A--NSM εμος-A1--NSM και-C ευλογεω-VA--AAI3S συ- P--AS ευλογια-N1A-ASF ουρανος-N2--GSM ανωθεν-D και-C ευλογια-N1A-ASF γη-N1--GSF εχω-V1--PAPGSF πας-A3--APN ενεκεν-P ευλογια-N1A-GSF μαστος-N2--GPM και-C μητρα-N1A-GSF

26 ευλογια-N1A-GSF πατηρ-N3--GSM συ- P--GS και-C μητηρ-N3--GSF συ- P--GS υπεισχυω-VAI-AAI3S επι-P ευλογια-N1A-DPF ορος-N3E-GPN μονιμος-A1--GPN και-C επι-P ευλογια-N1A-DPF θις-N3N-GPM αεναος-A1B-GPM ειμι-VF--FMI3P επι-P κεφαλη-N1--ASF *ιωσηφ-N---GSM και-C επι-P κορυφη-N1--GSF ος- --GPM ηγεομαι-VAI-AMI3S αδελφος-N2--GPM

27 *βενιαμιν-N---NSM λυκος-N2--NSM αρπαξ-A3G-NSM ο- A--ASN πρωινος-A1--ASN εσθιω-VF--FMI3S ετι-D και-C εις-P ο- A--ASN εσπερα-N1A-GSF διαδιδωμι-VF--FAI3S τροφη-N1--ASF

28 πας-A3--NPM ουτος- D--NPM υιος-N2--NPM *ιακωβ-N---GSM δωδεκα-M και-C ουτος- D--APN λαλεω-VAI-AAI3S αυτος- D--DPM ο- A--NSM πατηρ-N3--NSM αυτος- D--GPM και-C ευλογεω-VA--AAI3S αυτος- D--APM εκαστος-A1--ASM κατα-P ο- A--ASF ευλογια-N1A-ASF αυτος- D--GSM ευλογεω-VA--AAI3S αυτος- D--APM

29 και-C ειπον-VBI-AAI3S αυτος- D--DPM εγω- P--NS προςτιθημι-V7--PMI1S προς-P ο- A--ASM εμος-A1--ASM λαος-N2--ASM θαπτω-VA--AAD2P εγω- P--AS μετα-P ο- A--GPM πατηρ-N3--GPM εγω- P--GS εν-P ο- A--DSN σπηλαιον-N2N-DSN ος- --NSN ειμι-V9--PAI3S εν-P ο- A--DSM αγρος-N2--DSM *εφρων-N---GSM ο- A--GSM *χετταιος-N2--GSM

30 εν-P ο- A--DSN σπηλαιον-N2N-DSN ο- A--DSN διπλους-A1C-DSN ο- A--DSN απεναντι-P *μαμβρη-N---GS εν-P ο- A--DSF γη-N1--DSF *χανααν-N----S ος- --ASN κταομαι-VAI-AMI3S *αβρααμ-N---NSM ο- A--ASN σπηλαιον-N2N-ASN παρα-P *εφρων-N---GSM ο- A--GSM *χετταιος-N2--GSM εν-P κτησις-N3I-DSF μνημειον-N2N-GSN

31 εκει-D θαπτω-VAI-AAI3P *αβρααμ-N---ASM και-C *σαρρα-N---ASF ο- A--ASF γυνη-N3K-ASF αυτος- D--GSM εκει-D θαπτω-VAI-AAI3P *ισαακ-N---ASM και-C *ρεβεκκα-N---ASF ο- A--ASF γυνη-N3K-ASF αυτος- D--GSM και-C εκει-D θαπτω-VAI-AAI1S *λεια-N---ASF

32 εν-P κτησις-N3I-DSF ο- A--GSM αγρος-N2--GSM και-C ο- A--GSN σπηλαιον-N2N-GSN ο- A--GSN ειμι-V9--PAPGSN εν-P αυτος- D--DSM παρα-P ο- A--GPM υιος-N2--GPM *χετ-N---GSM

33 και-C καταπαυω-VAI-AAI3S *ιακωβ-N---NSM επιτασσω-V1--PAPNSM ο- A--DPM υιος-N2--DPM αυτος- D--GSM και-C εκαιρω-VA--AAPNSM ο- A--APM πους-N3D-APM αυτος- D--GSM επι-P ο- A--ASF κλινη-N1--ASF εκλειπω-VBI-AAI3S και-C προςτιθημι-VCI-API3S προς-P ο- A--ASM λαος-N2--ASM αυτος- D--GSM

   

Das Obras de Swedenborg

 

Arcana Coelestia # 6348

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6348. 'because you went up to your father's bed' means because when separated from the good of charity faith is involved in a foul liaison. This is clear from the meaning of 'going up to his father's bed' as being involved in a foul liaison; that is to say, faith separated from charity is involved in it. For if faith in doctrine or the understanding, which 'Reuben' represents here, is not introduced to good and joined to it, it is either dissipated or ceases to be anything, or else it is introduced to evil and falsity and joined to them, which is the foul liaison that is meant. For then profanity comes about. The truth of this may be recognized from the fact that faith cannot have a dwelling-place anywhere else than within good; and if it does not have a dwelling-place there, then inevitably it ceases to be anything or is joined to evil. This is plainly evident from those people in the next life who have adhered to faith alone and not at all to charity. Their faith is dissipated in that life; or if it has been joined to evil, a lot among profaners awaits them.

[2] In the internal sense of the Word instances of adultery mean adulterations of good, while instances of whoredom mean falsifications of truth, 2466, 3399. But foul liaisons - which are called the forbidden degrees [of sexual relations], dealt with in Leviticus 18:6-24 - mean various kinds of profanation. Profanation is obviously meant here also since the words used are, 'You went up to your father's bed; at that time you profaned [it] - he went up to my couch'. Regarding the meaning of these words as the profanation of good by separated faith, see 4601, where that unspeakable deed performed by Reuben is dealt with.

[3] The nature of faith alone or faith separated from charity is such that if it is joined to evil - as happens when a person first believes the truth of faith, and especially when initially he leads a life in accordance with it but after that renounces it and leads a life contrary to it - profanity takes place. For the truth of faith and the good of charity first become rooted through doctrine and life in the person's interiors, after which they are called forth from there and are joined to evil. The lot that awaits the person in whom this happens is the worst of all in the next life; for with someone like that, good is incapable of being separated from evil, though they are nevertheless separated in the next life. Nor does someone like that have any remnants of good stored away in him interiorly because they have perished altogether in evil. Their hell is located on the left out in front, a considerable distance away; and those who are there look to the angels like skeletons, possessing scarcely any life. Therefore to avoid the occurrence of the profanation of goodness and truth, the person who - the Lord foresees - is the kind that will not allow himself to be regenerated is held back from faith and charity and is allowed to immerse himself in evil and consequently in falsity. For in this condition he cannot profane anything. See what has been stated and shown already about profanation in 301-303, 571, 582, 593, 1001, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3489, 3898, 4289, 4601.

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

Das Obras de Swedenborg

 

Arcana Coelestia # 1008

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1008. 'Requiring the soul of man' is avenging profanation. This is clear from what has been stated in the previous verse and in the present one, for the subject is the eating of blood, which means profanation. Few know what profanation is, still less what the penalty for it may be in the next life. Profanation takes many forms. A person who totally denies the truths of faith does not profane them any more than gentiles do who live outside of the Church and outside of all knowledge of them. That person profanes however who does know the truths of faith, and still more one who acknowledges them, bears them on his lips, proclaims them, and persuades others of the truth of them, while at the same time he leads a life of hatred, revenge, cruelty, robbery, and adultery, and confirms such behaviour in himself by many statements which he scrapes together from the Word. He profanes by perverting the truths of faith, and so immerses them in those foul deeds. This is the person who profanes, and these are the things that above all else spell death to a person. That they spell death becomes clear from the fact that in the next life unholy things are completely separated from holy, the unholy being in hell, and the holy in heaven. When this type of person enters the next life, every idea within his thought contains holy things clinging to unholy, as it was during his lifetime. There he is unable to produce one idea of what is holy without the unholy that clings to it being seen clear as daylight; for such perception of another person's ideas exists in the next life. So in every detail of his thinking profanation manifests itself, and because heaven has such a horror of profanation he is inevitably forced down into hell.

[2] The nature of ideas is hardly known to anyone. People imagine that there is nothing complex about them, when in fact every idea within thought contains countless elements variously linked together so as to produce a certain form and consequent picture image of the person, the whole of which is perceived and even seen with the eyes in the next life. Take this merely as an example: When the idea of a place comes to mind - whether of a region, or a city, or a house - the idea and an image of all the things the person has ever done in that place crop up at the same time, and spirits and angels see them all. Or, if the idea of somebody whom he has hated presents itself, the idea of all he has thought, said, and done against that person arises at the same time. The same applies to ideas of all things, but when these present themselves every single detail that he has conceived of and impressed upon himself regarding a particular matter becomes apparent. For instance, if he has been an adulterer, when the idea of marriage crops up, all the muck and filth of adultery, even of thought about it, does so too, likewise all the arguments used to confirm adulterous practices, whether based on the evidence of the senses, or on rational grounds, or on the Word. And the way in which he has adulterated and perverted the truths of the Word crops up too.

[3] Furthermore, the idea of one thing merges into the idea of the next and colours it just as a tiny quantity of black placed in water darkens the whole volume of water. Consequently a spirit is recognized by his ideas, and what is remarkable, each one of his ideas bears his own image or likeness. When such an idea is presented visually it is so ugly that it is horrible to look at. All this makes clear the nature of the state of people who profane holy things, and the image they present in the next life. But people who in simplicity have believed statements made in the Word can never be said to profane holy things, not even if they have believed statements which are not literally true; for what is said in the Word is expressed in accordance with appearances, about which see 589.

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

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