Нове християнське вивчення Біблії

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Deuteronomy 4

Дослідження

   

1 καί-C νῦν-D *ἰσραήλ-N---VSM ἀκούω-V1--PAD2S ὁ- A--GPN δικαίωμα-N3M-GPN καί-C ὁ- A--GPN κρίμα-N3M-GPN ὅσος-A1--APN ἐγώ- P--NS διδάσκω-V1--PAI1S σύ- P--AP σήμερον-D ποιέω-V2--PAN ἵνα-C ζάω-V3--PAS2P καί-C πολυπλασιάζω-VS--APS2P καί-C εἰςἔρχομαι-VB--AAPNPM κληρονομέω-VA--AAS2P ὁ- A--ASF γῆ-N1--ASF ὅς- --ASF κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ὁ- A--GPM πατήρ-N3--GPM σύ- P--GP δίδωμι-V8--PAI3S σύ- P--DP

2 οὐ-D προςτίθημι-VF--FAI2P πρός-P ὁ- A--ASN ῥῆμα-N3M-ASN ὅς- --NSN ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DP καί-C οὐ-D ἀποαἱρέω-VF2-FAI2P ἀπό-P αὐτός- D--GSN φυλάσσω-V1--PMD2P ὁ- A--APF ἐντολή-N1A-APF κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GP ὅσος-A1--APN ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DP σήμερον-D

3 ὁ- A--NPM ὀφθαλμός-N2--NPM σύ- P--GP ὁράω-VX--XAI3P πᾶς-A3--APN ὅσος-A1--APN ποιέω-VAI-AAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ἐγώ- P--GP ὁ- A--DSM *βεελφεγωρ-N----S ὅτι-C πᾶς-A3--NSM ἄνθρωπος-N2--NSM ὅστις- X--NSM πορεύομαι-VCI-API3S ὀπίσω-P *βεελφεγωρ-N----S ἐκτρίβω-VAI-AAI3S αὐτός- D--ASM κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP ἐκ-P σύ- P--GP

4 σύ- P--NP δέ-X ὁ- A--NPM προςκεῖμαι-V5--PMPNPM κύριος-N2--DSM ὁ- A--DSM θεός-N2--DSM σύ- P--GP ζάω-V3--PAS2P πᾶς-A3--NPM ἐν-P ὁ- A--DSF σήμερον-D

5 ὁράω-VB--AAD2P δεικνύω-VX--XAI1S σύ- P--DP δικαίωμα-N3M-APN καί-C κρίσις-N3I-NPF καθά-D ἐντέλλομαι-VAI-AMI3S ἐγώ- P--DS κύριος-N2--NSM ποιέω-VA--AAN οὕτως-D ἐν-P ὁ- A--DSF γῆ-N1--DSF εἰς-P ὅς- --ASF σύ- P--NP εἰςπορεύομαι-V1--PMI2P ἐκεῖ-D κληρονομέω-V2--PAN αὐτός- D--ASF

6 καί-C φυλάσσω-VF--FMI2P καί-C ποιέω-VF--FAI2P ὅτι-C οὗτος- D--NSF ὁ- A--NSF σοφία-N1A-NSF σύ- P--GP καί-C ὁ- A--NSF σύνεσις-N3I-NSF ἐναντίον-P πᾶς-A3--GPN ὁ- A--GPN ἔθνος-N3E-GPN ὅσος-A1--NPM ἐάν-C ἀκούω-VA--AAS3P πᾶς-A3--APN ὁ- A--APN δικαίωμα-N3M-APN οὗτος- D--APN καί-C εἶπον-VF2-FAI3P ἰδού-I λαός-N2--NSM σοφός-A1--NSM καί-C ἐπιστήμων-A3N-NSN ὁ- A--NSN ἔθνος-N3E-NSN ὁ- A--NSN μέγας-A1P-NSN οὗτος- D--NSN

7 ὅτι-C ποῖος-A1A-NSN ἔθνος-N3E-NSN μέγας-A1P-NSN ὅς- --DSN εἰμί-V9--PAI3S αὐτός- D--DSN θεός-N2--NSM ἐγγίζω-V1--PAPNSM αὐτός- D--DPM ὡς-C κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ἐγώ- P--GP ἐν-P πᾶς-A3--DPM ὅς- --DPM ἐάν-C αὐτός- D--ASM ἐπικαλέω-VA--AMS1P

8 καί-C ποῖος-A1A-NSN ἔθνος-N3E-NSN μέγας-A1P-NSN ὅς- --DSN εἰμί-V9--PAI3S αὐτός- D--DSN δικαίωμα-N3M-APN καί-C κρίμα-N3M-APN δίκαιος-A1A-APN κατά-P πᾶς-A3--ASM ὁ- A--ASM νόμος-N2--ASM οὗτος- D--ASM ὅς- --ASM ἐγώ- P--NS δίδωμι-V8--PAI1S ἐνώπιον-P σύ- P--GP σήμερον-D

9 προςἔχω-V1--PAD2S σεαυτοῦ- D--DSM καί-C φυλάσσω-VA--AAD2S ὁ- A--ASF ψυχή-N1--ASF σύ- P--GS σφόδρα-D μή-D ἐπιλανθάνω-VB--AMS2S πᾶς-A3--APM ὁ- A--APM λόγος-N2--APM ὅς- --APM ὁράω-VX--XAI3P ὁ- A--NPM ὀφθαλμός-N2--NPM σύ- P--GS καί-C μή-D ἀποἵστημι-VH--AAD3P ἀπό-P ὁ- A--GSF καρδία-N1A-GSF σύ- P--GS πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF ὁ- A--GSF ζωή-N1--GSF σύ- P--GS καί-C συνβιβάζω-VF--FAI2S ὁ- A--APM υἱός-N2--APM σύ- P--GS καί-C ὁ- A--APM υἱός-N2--APM ὁ- A--GPM υἱός-N2--GPM σύ- P--GS

10 ἡμέρα-N1A-ASF ὅς- --ASF ἵστημι-VHI-AAI2P ἐναντίον-P κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GP ἐν-P *χωρηβ-N---DSF ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--GSF ἐκκλησία-N1A-GSF ὅτε-D εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P ἐγώ- P--AS ἐκκλησιάζω-VA--AAD2S πρός-P ἐγώ- P--AS ὁ- A--ASM λαός-N2--ASM καί-C ἀκούω-VA--AAD3P ὁ- A--APN ῥῆμα-N3M-APN ἐγώ- P--GS ὅπως-C μανθάνω-VB--AAS3P φοβέω-V2--PMN ἐγώ- P--AS πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF ὅς- --APF αὐτός- D--NPM ζάω-V3--PAI3P ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C ὁ- A--APM υἱός-N2--APM αὐτός- D--GPM διδάσκω-VA--AAS3P

11 καί-C προςἔρχομαι-VBI-AAI2P καί-C ἵστημι-VHI-AAI2P ὑπό-P ὁ- A--ASN ὄρος-N3E-ASN καί-C ὁ- A--NSN ὄρος-N3E-NSN καίω-V1I-IMI3S πῦρ-N3--DSN ἕως-P ὁ- A--GSM οὐρανός-N2--GSM σκότος-N3E-NSN γνόφος-N2--NSM θύελλα-N1A-NSF φωνή-N1--NSF μέγας-A1--NSF

12 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P σύ- P--AP ἐκ-P μέσος-A1--GSM ὁ- A--GSN πῦρ-N3--GSN φωνή-N1--ASF ῥῆμα-N3M-GPN σύ- P--NP ἀκούω-VAI-AAI2P καί-C ὁμοίωμα-N3M-ASN οὐ-D ὁράω-VBI-AAI2P ἀλλά-C ἤ-C φωνή-N1--ASF

13 καί-C ἀναἀγγέλλω-VAI-AAI3S σύ- P--DP ὁ- A--ASF διαθήκη-N1--ASF αὐτός- D--GSM ὅς- --ASF ἐντέλλομαι-VAI-AMI3S σύ- P--DP ποιέω-V2--PAN ὁ- A--APN δέκα-M ῥῆμα-N3M-APN καί-C γράφω-VAI-AAI3S αὐτός- D--APN ἐπί-P δύο-M πλάξ-N3K-APF λίθινος-A1--APF

14 καί-C ἐγώ- P--DS ἐντέλλομαι-VAI-AMI3S κύριος-N2--NSM ἐν-P ὁ- A--DSM καιρός-N2--DSM ἐκεῖνος- D--DSM διδάσκω-VA--AAN σύ- P--AP δικαίωμα-N3M-APN καί-C κρίσις-N3I-APF ποιέω-V2--PAN αὐτός- D--APN σύ- P--AP ἐπί-P ὁ- A--GSF γῆ-N1--GSF εἰς-P ὅς- --ASF σύ- P--NP εἰςπορεύομαι-V1--PMI2P ἐκεῖ-D κληρονομέω-V2--PAN αὐτός- D--ASF

15 καί-C φυλάσσω-VF--FMI2P σφόδρα-D ὁ- A--APF ψυχή-N1--APF σύ- P--GP ὅτι-C οὐ-D ὁράω-VBI-AAI2P ὁμοίωμα-N3M-ASN ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ὅς- --DSF λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P σύ- P--AP ἐν-P *χωρηβ-N---DSF ἐν-P ὁ- A--DSN ὄρος-N3E-DSN ἐκ-P μέσος-A1--GSM ὁ- A--GSN πῦρ-N3--GSN

16 μή-D ἀνομέω-VA--AAS2P καί-C ποιέω-VA--AAS2P σύ- P--DP ἑαυτοῦ- D--DPM γλυπτός-A1--ASN ὁμοίωμα-N3M-ASN πᾶς-A1S-ASF εἰκών-N3N-ASF ὁμοίωμα-N3M-ASN ἀρσενικός-A1--GSN ἤ-C θηλυκός-A1--GSN

17 ὁμοίωμα-N3M-ASN πᾶς-A3--GSN κτῆνος-N3E-GSN ὁ- A--GPN εἰμί-V9--PAPGPN ἐπί-P ὁ- A--GSF γῆ-N1--GSF ὁμοίωμα-N3M-ASN πᾶς-A3--GSN ὄρνεον-N2N-GSN πτερωτός-A1--GSN ὅς- --NSN πέταμαι-V1--PMI3S ὑπό-P ὁ- A--ASM οὐρανός-N2--ASM

18 ὁμοίωμα-N3M-ASN πᾶς-A3--GSN ἑρπετόν-N2N-GSN ὅς- --NSN ἕρπω-V1--PAI3S ἐπί-P ὁ- A--GSF γῆ-N1--GSF ὁμοίωμα-N3M-ASN πᾶς-A3--GSM ἰχθύς-N3U-GSM ὅσος-A1--NPN εἰμί-V9--PAI3S ἐν-P ὁ- A--DPN ὕδωρ-N3T-DPN ὑποκάτω-P ὁ- A--GSF γῆ-N1--GSF

19 καί-C μή-D ἀναβλέπω-VA--AAPNSM εἰς-P ὁ- A--ASM οὐρανός-N2--ASM καί-C ὁράω-VB--AAPNSM ὁ- A--ASM ἥλιος-N2--ASM καί-C ὁ- A--ASF σελήνη-N1--ASF καί-C ὁ- A--APM ἀστήρ-N3--APM καί-C πᾶς-A3--ASM ὁ- A--ASM κόσμος-N2--ASM ὁ- A--GSM οὐρανός-N2--GSM πλανάω-VC--APPNSM προςκυνέω-VA--AAS2S αὐτός- D--DPN καί-C λατρεύω-VA--AAS2S αὐτός- D--DPN ὅς- --APN ἀπονέμω-VBI-AAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS αὐτός- D--APN πᾶς-A3--DPN ὁ- A--DPN ἔθνος-N3E-DPN ὁ- A--DPN ὑποκάτω-P ὁ- A--GSM οὐρανός-N2--GSM

20 σύ- P--AP δέ-X λαμβάνω-VBI-AAI3S ὁ- A--NSM θεός-N2--NSM καί-C ἐκἄγω-VBI-AAI3S σύ- P--AP ἐκ-P ὁ- A--GSF κάμινος-N2--GSM ὁ- A--GSF σιδηροῦς-A1C-APF ἐκ-P *αἴγυπτος-N2--GSM εἰμί-V9--PAN αὐτός- D--DSM λαός-N2--ASM ἔγκληρος-A1B-ASM ὡς-C ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF οὗτος- D--DSF

21 καί-C κύριος-N2--NSM θυμόω-VCI-API3S ἐγώ- P--DS περί-P ὁ- A--GPN λέγω-V1--PMPGPN ὑπό-P σύ- P--GP καί-C ὄμνυμι-VAI-AAI3S ἵνα-C μή-D διαβαίνω-VZ--AAS1S ὁ- A--ASM *ἰορδάνης-N1M-ASM οὗτος- D--ASM καί-C ἵνα-C μή-D εἰςἔρχομαι-VB--AAS1S εἰς-P ὁ- A--ASF γῆ-N1--ASF ὅς- --ASF κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM δίδωμι-V8--PAI3S σύ- P--DS ἐν-P κλῆρος-N2--DSM

22 ἐγώ- P--NS γάρ-X ἀποθνήσκω-V1--PAI1S ἐν-P ὁ- A--DSF γῆ-N1--DSF οὗτος- D--DSF καί-C οὐ-D διαβαίνω-V1--PAI1S ὁ- A--ASM *ἰορδάνης-N1M-ASM οὗτος- D--ASM σύ- P--NP δέ-X διαβαίνω-V1--PAI2P καί-C κληρονομέω-VF--FAI2P ὁ- A--ASF γῆ-N1--ASF ὁ- A--ASF ἀγαθός-A1--ASF οὗτος- D--ASF

23 προςἔχω-V1--PAD2P σύ- P--NP μή-D ἐπιλανθάνω-VB--AMS2P ὁ- A--ASF διαθήκη-N1--ASF κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GP ὅς- --ASF διατίθημι-VEI-AMI3S πρός-P σύ- P--AP καί-C ποιέω-VA--AAS2P σύ- P--DP ἑαυτοῦ- D--DPM γλυπτός-A1--ASN ὁμοίωμα-N3M-ASN πᾶς-A3--GPN ὅς- --GPM συντάσσω-VAI-AAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS

24 ὅτι-C κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS πῦρ-N3--ASN κατα ἀναἁλίσκω-V1--PAPNSN εἰμί-V9--PAI3S θεός-N2--NSM ζηλωτής-N1M-NSM

25 ἐάν-C δέ-X γεννάω-VA--AAS2S υἱός-N2--APM καί-C υἱός-N2--APM ὁ- A--GPM υἱός-N2--GPM σύ- P--GS καί-C χρονίζω-VA--AAS2P ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C ἀνομέω-VA--AAS2P καί-C ποιέω-VA--AAS2P γλυπτός-A1--ASN ὁμοίωμα-N3M-ASN πᾶς-A3--GSN καί-C ποιέω-VA--AAS2P ὁ- A--APN πονηρός-A1A-APN ἐναντίον-P κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GP παραὀργίζω-VA--AAN αὐτός- D--ASM

26 διαμαρτύρομαι-V1--PMI1S σύ- P--DP σήμερον-D ὁ- A--ASM τε-X οὐρανός-N2--ASM καί-C ὁ- A--ASF γῆ-N1--ASF ὅτι-C ἀπώλεια-N1A-DSF ἀποὀλλύω-VF2-FMI2P ἀπό-P ὁ- A--GSF γῆ-N1--GSF εἰς-P ὅς- --ASF σύ- P--NP διαβαίνω-V1--PAI2P ὁ- A--ASM *ἰορδάνης-N1M-ASM ἐκεῖ-D κληρονομέω-VA--AAN αὐτός- D--ASF οὐ-D πολυχρονίζω-VF2-FAI2P ἡμέρα-N1A-GSF ἐπί-P αὐτός- D--GSF ἀλλά-C ἤ-C ἐκτριβή-N1--DSF ἐκτρίβω-VD--FPI2P

27 καί-C διασπείρω-VF2-FAI3S κύριος-N2--NSM σύ- P--AP ἐν-P πᾶς-A3--DPN ὁ- A--DPN ἔθνος-N3E-DPN καί-C καταλείπω-VV--FPI2P ὀλίγος-A1--NPM ἀριθμός-N2--DSM ἐν-P ὁ- A--DPN ἔθνος-N3E-DPN εἰς-P ὅς- --APM εἰςἄγω-VF--FAI3S κύριος-N2--NSM σύ- P--AP ἐκεῖ-D

28 καί-C λατρεύω-VF--FAI2P ἐκεῖ-D θεός-N2--DPM ἕτερος-A1A-DPM ἔργον-N2N-DPN χείρ-N3--GPF ἄνθρωπος-N2--GPM ξύλον-N2N-DPN καί-C λίθος-N2--DPM ὅς- --NPM οὐ-D ὁράω-VF--FMI3P οὐδέ-C μή-D ἀκούω-VA--AAS3P οὔτε-C μή-D ἐσθίω-VB--AAS3P οὔτε-C μή-D ὀσφραίνομαι-VC--APS3P

29 καί-C ζητέω-VF--FAI2P ἐκεῖ-D κύριος-N2--ASM ὁ- A--ASM θεός-N2--ASM σύ- P--GP καί-C εὑρίσκω-VF--FAI2P ὅταν-D ἐκζητέω-VA--AAS2P αὐτός- D--ASM ἐκ-P ὅλος-A1--GSF ὁ- A--GSF καρδία-N1A-GSF σύ- P--GS καί-C ἐκ-P ὅλος-A1--GSF ὁ- A--GSF ψυχή-N1--GSF σύ- P--GS ἐν-P ὁ- A--DSF θλῖψις-N3I-DSF σύ- P--GS

30 καί-C εὑρίσκω-VF--FAI3P σύ- P--AS πᾶς-A3--NPM ὁ- A--NPM λόγος-N2--NPM οὗτος- D--NPM ἐπί-P ἔσχατος-A1--DSN ὁ- A--GPF ἡμέρα-N1A-GPF καί-C ἐπιστρέφω-VD--FPI2S πρός-P κύριος-N2--ASM ὁ- A--ASM θεός-N2--ASM σύ- P--GS καί-C εἰςἀκούω-VF--FMI2S ὁ- A--GSF φωνή-N1--GSF αὐτός- D--GSM

31 ὅτι-C θεός-N2--NSM οἰκτίρμων-A3N-NSM κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS οὐ-D ἐν καταλείπω-VF--FAI3S σύ- P--AS οὐδέ-C μή-D ἐκτρίβω-VF--FAI3S σύ- P--AS οὐ-D ἐπιλανθάνω-VF--FMI3S ὁ- A--ASF διαθήκη-N1--ASF ὁ- A--GPM πατήρ-N3--GPM σύ- P--GS ὅς- --ASF ὄμνυμι-VAI-AAI3S αὐτός- D--DPM

32 ἐπιἐρωτάω-VA--AAD2P ἡμέρα-N1A-APF πρότερος-A1A-APF ὁ- A--APF γίγνομαι-VB--AMPAPF πρότερος-A1A-APF σύ- P--GS ἀπό-P ὁ- A--GSF ἡμέρα-N1A-GSF ὅς- --GSF κτίζω-VAI-AAI3S ὁ- A--NSM θεός-N2--NSM ἄνθρωπος-N2--ASM ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C ἐπί-P ὁ- A--ASN ἄκρος-A1A-ASM ὁ- A--GSM οὐρανός-N2--GSM ἕως-P ἄκρος-A1A-GSN ὁ- A--GSM οὐρανός-N2--GSM εἰ-C γίγνομαι-VX--XAI3S κατά-P ὁ- A--ASN ῥῆμα-N3M-ASN ὁ- A--ASN μέγας-A1P-ASN οὗτος- D--ASN εἰ-C ἀκούω-VM--XMI3S τοιοῦτος- D--NSN

33 εἰ-C ἀκούω-VX--XAI3S ἔθνος-N3E-NSN φωνή-N1--ASF θεός-N2--GSM ζάω-V3--PAPGSM λαλέω-V2--PAPGSM ἐκ-P μέσος-A1--GSM ὁ- A--GSN πῦρ-N3--GSN ὅς- --ASM τρόπος-N2--ASM ἀκούω-VX--XAI2S σύ- P--NS καί-C ζάω-VAI-AAI2S

34 εἰ-C πειράζω-VAI-AAI3S ὁ- A--NSM θεός-N2--NSM εἰςἔρχομαι-VB--AAPNSM λαμβάνω-VB--AAN ἑαυτοῦ- D--DSM ἔθνος-N3E-ASN ἐκ-P μέσος-A1--GSN ἔθνος-N3E-GSN ἐν-P πειρασμός-N2--DSM καί-C ἐν-P σημεῖον-N2N-DPN καί-C ἐν-P τέρας-N3T-DPN καί-C ἐν-P πόλεμος-N2--DSM καί-C ἐν-P χείρ-N3--DSF κραταιός-A1A-DSF καί-C ἐν-P βραχίων-N3N-DSM ὑψηλός-A1--DSM καί-C ἐν-P ὅραμα-N3M-DPN μέγας-A1--DPN κατά-P πᾶς-A3--APN ὅσος-A1--APN ποιέω-VAI-AAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ἐγώ- P--GP ἐν-P *αἴγυπτος-N2--DSM ἐνώπιον-P σύ- P--GS βλέπω-V1--PAPGSM

35 ὥστε-C οἶδα-VA--AAN σύ- P--AS ὅτι-C κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS οὗτος- D--NSM θεός-N2--NSM εἰμί-V9--PAI3S καί-C οὐ-D εἰμί-V9--PAI3S ἔτι-D πλήν-D αὐτός- D--GSM

36 ἐκ-P ὁ- A--GSM οὐρανός-N2--GSM ἀκουστός-A1--NSF γίγνομαι-VBI-AMI3S ὁ- A--NSF φωνή-N1--NSF αὐτός- D--GSM παιδεύω-VA--AAN σύ- P--AS καί-C ἐπί-P ὁ- A--GSF γῆ-N1--GSF δεικνύω-VAI-AAI3S σύ- P--DS ὁ- A--ASN πῦρ-N3--ASN αὐτός- D--GSM ὁ- A--ASN μέγας-A1P-ASN καί-C ὁ- A--APN ῥῆμα-N3M-APN αὐτός- D--GSM ἀκούω-VAI-AAI2S ἐκ-P μέσος-A1--GSM ὁ- A--GSN πῦρ-N3--GSN

37 διά-P ὁ- A--ASN ἀγαπάω-VA--AAN αὐτός- D--ASM ὁ- A--APM πατήρ-N3--APM σύ- P--GS καί-C ἐκλέγω-VAI-AMI3S ὁ- A--ASN σπέρμα-N3M-ASN αὐτός- D--GPM μετά-P αὐτός- D--APM σύ- P--AP καί-C ἐκἄγω-VBI-AAI3S σύ- P--AS αὐτός- D--NSM ἐν-P ὁ- A--DSF ἰσχύς-N3U-DSF αὐτός- D--GSM ὁ- A--DSF μέγας-A1--DSF ἐκ-P *αἴγυπτος-N2--GSM

38 ἐκὀλεθρεύω-VA--AAN ἔθνος-N3E-APN μέγας-A1--APN καί-C ἰσχυρός-A1A-APN σύ- P--GS πρό-P πρόσωπον-N2N-GSN σύ- P--GS εἰςἄγω-VB--AAN σύ- P--AS δίδωμι-VO--AAN σύ- P--DS ὁ- A--ASF γῆ-N1--ASF αὐτός- D--GPM κληρονομέω-V2--PAN καθώς-D ἔχω-V1--PAI2S σήμερον-D

39 καί-C γιγνώσκω-VF--FMI2S σήμερον-D καί-C ἐπιστρέφω-VD--FPI2S ὁ- A--DSF διάνοια-N1A-DSF ὅτι-C κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS οὗτος- D--NSM θεός-N2--NSM ἐν-P ὁ- A--DSM οὐρανός-N2--DSM ἄνω-D καί-C ἐπί-P ὁ- A--GSF γῆ-N1--GSF κάτω-D καί-C οὐ-D εἰμί-V9--PAI3S ἔτι-D πλήν-D αὐτός- D--GSM

40 καί-C φυλάσσω-VF--FMI2S ὁ- A--APN δικαίωμα-N3M-APN αὐτός- D--GSM καί-C ὁ- A--APF ἐντολή-N1A-APF αὐτός- D--GSM ὅσος-A1--APF ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DS σήμερον-D ἵνα-C εὖ-D σύ- P--DS γίγνομαι-VB--AMS3S καί-C ὁ- A--DPM υἱός-N2--DPM σύ- P--GS μετά-P σύ- P--AS ὅπως-C μακροήμερος-A1B-NPM γίγνομαι-VB--AMS2P ἐπί-P ὁ- A--GSF γῆ-N1--GSF ὅς- --GSF κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS δίδωμι-V8--PAI3S σύ- P--DS πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF

41 τότε-D ἀποὁρίζω-VAI-AAI3S *μωυσῆς-N1M-NSM τρεῖς-A3--APF πόλις-N3I-APF πέραν-D ὁ- A--GSM *ἰορδάνης-N1M-GSM ἀπό-P ἀνατολή-N1--GPF ἥλιος-N2--GSM

42 φεύγω-VB--AAN ἐκεῖ-D ὁ- A--ASM φονευτής-N1M-ASM ὅς- --NSM ἄν-X φονεύω-VA--AAS3S ὁ- A--ASM πλησίον-D οὐ-D οἶδα-VX--XAPNSM καί-C οὗτος- D--NSM οὐ-D μισέω-V2--PAPNSM αὐτός- D--ASM πρό-P ὁ- A--GSF χθές-D καί-C τρίτος-A1--GSF καί-C καταφεύγω-VF--FMI3S εἰς-P εἷς-A1A-ASF ὁ- A--GPF πόλις-N3I-GPF οὗτος- D--GPF καί-C ζάω-VF--FMI3S

43 ὁ- A--ASF *βοσορ-N---ASF ἐν-P ὁ- A--DSF ἔρημος-N2--DSF ἐν-P ὁ- A--DSF γῆ-N1--DSF ὁ- A--DSF πεδεινός-A1--DSF ὁ- A--DSM *ρουβην-N---DSM καί-C ὁ- A--ASF *ραμωθ-N---ASF ἐν-P *γαλαάδ-N---DS ὁ- A--DSM *γαδδι-N---DSM καί-C ὁ- A--ASF *γαυλων-N---ASF ἐν-P *βασαν-N---DS ὁ- A--DSM *μανασσή-N---DSM

44 οὗτος- D--NSM ὁ- A--NSM νόμος-N2--NSM ὅς- --ASM παρατίθημι-VEI-AMI3S *μωυσῆς-N1M-NSM ἐνώπιον-P υἱός-N2--GPM *ἰσραήλ-N---GSM

45 οὗτος- D--NPN ὁ- A--NPN μαρτύριον-N2N-NPN καί-C ὁ- A--NPN δικαίωμα-N3M-NPN καί-C ὁ- A--NPN κρίμα-N3M-NPN ὅσος-A1--APN λαλέω-VAI-AAI3S *μωυσῆς-N1M-NSM ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM ἐν-P ὁ- A--DSF ἔρημος-N2--DSF ἐκἔρχομαι-VB--AAPGPM αὐτός- D--GPM ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF

46 ἐν-P ὁ- A--DSN πέραν-D ὁ- A--GSM *ἰορδάνης-N1M-GSM ἐν-P φάραγξ-N3G-DSF ἐγγύς-D οἶκος-N2--GSM *φογωρ-N---GS ἐν-P γῆ-N1--DSF *σηων-N---GSM βασιλεύς-N3V-GSM ὁ- A--GPM *ἀμορραῖος-N2--GPM ὅς- --NSM καταοἰκέω-V2I-IAI3S ἐν-P *εσεβων-N---DS ὅς- --APM πατάσσω-VAI-AAI3S *μωυσῆς-N1M-NSM καί-C ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ἐκἔρχομαι-VB--AAPGPM αὐτός- D--GPM ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF

47 καί-C κληρονομέω-VAI-AAI3P ὁ- A--ASF γῆ-N1--ASF αὐτός- D--GSM καί-C ὁ- A--ASF γῆ-N1--ASF *ωγ-N---GSM βασιλεύς-N3V-GSM ὁ- A--GSF *βασαν-N---GSF δύο-M βασιλεύς-N3V-GPM ὁ- A--GPM *ἀμορραῖος-N2--GPM ὅς- --NPM εἰμί-V9--IAI3P πέραν-D ὁ- A--GSM *ἰορδάνης-N1M-GSM κατά-P ἀνατολή-N1--APF ἥλιος-N2--GSM

48 ἀπό-P *αροηρ-N---GSF ὅς- --NSF εἰμί-V9--PAI3S ἐπί-P ὁ- A--GSN χεῖλος-N3E-GSN χειμάρρους-N2--GSM *αρνων-N---GS καί-C ἐπί-P ὁ- A--GSN ὄρος-N3E-GSN ὁ- A--GSM *σηων-N---GSM ὅς- --NSN εἰμί-V9--PAI3S *αερμων-N---NS

49 πᾶς-A1S-ASF ὁ- A--ASF *ἀραβά-N---ASF πέραν-D ὁ- A--GSM *ἰορδάνης-N1M-GSM κατά-P ἀνατολή-N1--APF ἥλιος-N2--GSM ὑπό-P *ασηδωθ-N---ASF ὁ- A--ASF λαξευτός-A1--ASF

   

З творів Сведенборга

 

Apocalypse Explained #787

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787. And the whole earth wondered after the beast, signifies the acceptance of these by the more learned in the church, and the reception from afar by the less learned. This is evident from the signification of "to wonder after the beast," as being (in reference to the disagreement with the Word apparently cleared away by devised conjunctions of works with faith) the acceptance by the more learned, and the reception by the less learned (of which presently). Also from the signification of "earth," as being the church (See above, n. 29, 304, 417, 697, 741, 742, 752). "The whole earth wondered after the beast" signifies acceptance and reception, because wondering attracts, and those who are attracted follow.

[2] In the Word mention is frequently made of "going" and "walking after God," "after other gods," "after a leader," and "after many;" and these expressions signify to follow and acknowledge in heart, also to be and to live with them, and to be consociated, as in the following passages. In the first book of Kings:

David hath kept My commandments, and hath walked after Me with his whole heart, to do that which is right in Mine eyes (1 Kings 14:8).

In the first book of Samuel:

The sons of Jesse had gone after Saul to the war (1 Samuel 17:13).

In Moses:

Thou shalt not follow after many to evils; thou shalt not answer respecting a cause of strife to turn aside after many (Exodus 23:2).

In Jeremiah:

Thou shalt not go after other gods whom thou hast not known (Jeremiah 7:9).

In the same:

They went after other gods to serve them (Jeremiah 11:10; Deuteronomy 8:19).

In Moses:

The man who shall go after Baal-peor, Jehovah thy God will destroy from the midst of thee (Deuteronomy 4:3).

From this it is evident that "to go after" anyone signifies to follow him, obey him, act from him, and live from him; "to walk and live" 1 also signifies to live. From this it can be seen that "to wonder after the beast" signifies acceptance and reception from the persuasion that the disagreement with the Word is apparently cleared away.

[3] Acceptance by the more learned and reception from afar by the less learned is signified, because the modes of conjoining faith with its life, which is good works, were devised by the learned; while the less learned, because they were unable to investigate interiorly these disagreements, received them, each one according to his apprehension; consequently this dogma, that faith alone is the essential means of salvation, has been received in the whole earth, or in the Christian Church.

[4] It shall be explained also in a few words how the chief point of that religion, namely, that in faith alone there is salvation, and not in good works, has been apparently cleared away, and is therefore accepted by the learned. For these have devised stages of the progress of faith to good works, which they call steps of justification. They make the first step to be the hearing from masters and preachers, the second step information from the Word that it is so; the third step acknowledgment; and since nothing of the church can be acknowledged in heart unless temptation precede, therefore they join temptation to this step; and if the doubts that are then encountered are dissipated by the Word or by the preacher, and thus the man conquers, they say that the man has confidence, which is a certainty that it is so, and also confidence that he is saved by the Lord's merit. But as the doubts that are encountered in temptation arise chiefly from not understanding the Word, where "deeds," "works," "doing," and "working" are so often mentioned, they say that the understanding must be held in check under obedience to faith. Hence follows the fourth step, which is the endeavor to do good; and in this they rest, saying that when man arrives at this stage he has been justified, and that then all the acts of his life are accepted by God, and the evils of his life are not seen by God, because they are pardoned. This conjunction of faith with good works has been devised by the learned and also accepted by them. But this conjunction rarely extends to the common people, both because it transcends the comprehension of some of them, and because they are for the most part engaged in their business and employments, and these divert the mind from gaining an understanding of the inner mysteries of this doctrine.

[5] But the conjunction of faith with good works, and thereby apparent agreement with the Word, is received in a different manner by the less learned. These know nothing about the steps of justification, but believe that faith alone is the only means of salvation; and when they see from the Word and hear from the preacher that goods must be done and that man will be judged according to his works, they think that faith produces good works, for they know no otherwise than that faith is to know the things that the preacher teaches, and thence to think that it is so; and because this comes first they believe that faith produces good works, which they call the fruits of faith, not knowing that such a faith is a faith of the memory only, and viewed in itself is historical faith, because it is from another, and thus another's with themselves, and that such a faith can never bring forth any good fruit. Into this error most of those in the Christian world have fallen, for the reason that faith alone has been received as the chief means, yea, as the only means of salvation. But how faith and charity, or believing and doing, make one shall be told hereafter.

Примітки:

1. The photolithograph has "ambulare et vivere significat vivere;" "to walk and live signifies to live."

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

З творів Сведенборга

 

Apocalypse Explained #275

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275. Verse 6. And in sight of the throne a glassy sea like crystal, signifies the appearance of [Divine] truth in ultimates where its generals are, and its pellucidity by virtue of the influx of Divine truth united to Divine good in firsts. This is evident from the signification of "in sight of the throne," as being appearance; also from the signification of "glassy," as being pellucid. It is also said "like crystal," that pellucidity from the influx of Divine truth united to Divine good in firsts may be described; this is signified by "the seven lamps of fire burning before the throne" (as shown just above, n. 274. In this and what precedes, the state of the whole heaven arranged in order for judgment is described, and its ultimate is meant by "the glassy sea like crystal." The truth of the ultimate heaven is signified by "a glassy sea" because "sea" signifies the generals of truth, such truth as exists in the ultimates of heaven, and with man in the natural man, which truth is called knowledge [scientificum]. The "sea" signifies such truths because in the sea is the gathering together of waters, and "waters" signify truths (See above, n. 71).

[2] That this is the signification of "sea" is evident from many passages in the Word, a number of which I will cite here. In Isaiah:

I will shut up the Egyptians into the land of a hard lord; and a fierce king shall rule over them. Then the waters shall fail from the sea, and the river shall dry up and become dry (Isaiah 19:4, 6).

By "the Egyptians" knowledges [scientiae] that are of the natural man are meant; "the hard lord into whose hands they should be shut up" signifies the evil of self-love; "a fierce king" signifies falsity therefrom; "the waters shall fail from the sea" signifies that with all the abundance of knowledges [scientiarum] there still are no truths; and "the river shall dry up and become dry" signifies that there is no doctrine of truth and no intelligence therefrom.

[3] In the same:

Jehovah will visit with His sword, hard, great, and strong, upon leviathan the stretched out serpent, and leviathan the crooked serpent, and will slay the whales that are in the sea (Isaiah 27:1).

This is also said of "Egypt," by which knowledges [scientiae] that are of the natural man are signified; "leviathan the stretched out serpent" signifies those who reject all things which they do not see with the eyes, thus the merely sensual, who are without faith, because they do not comprehend. "Leviathan the crooked serpent" signifies those who, for the same reason, do not believe, and yet say that they believe. "The sword, hard, and great, and strong, with which they shall be visited," signifies the extinction of all truth, for "sword" signifies falsity destroying truth. "The whales in the sea," that shall be slain, signify knowledges [scientifica] in general. (That these are signified by "whales," see Arcana Coelestia 7293.)

[4] In the same:

Let the inhabitants of the isle be still; thou merchant of Zidon passing over the sea, they have filled thee. Blush, O Zidon, for the sea hath said, the stronghold of the sea, saying, I have not travailed, and I have not brought forth, and I have not brought up young men, and have not raised up virgins; when the report comes to Egypt they shall be seized with grief, as by the report respecting Tyre (Isaiah 23:2-5).

"Zidon" and "Tyre" signify the knowledges of good and truth; therefore it is said "the merchant of Zidon passing over the sea," "merchant" meaning one who acquires these knowledges for himself and communicates them. That they acquired for themselves thereby nothing of good and truth is signified by "the sea said, I have not travailed and I have not brought forth, I have not brought up young men, and have not raised up virgins;" "to travail and bring forth" is to produce something from knowledges; "young men" mean truths, and "virgins" goods. That the use of cognitions and knowledges (cognitionum et scientiarum) would therefore perish, is signified by "when the report comes to Egypt they shall be seized with grief, as by the report respecting Tyre."

[5] In Ezekiel:

All the princes of the sea shall come down from their thrones, and cast away their robes, and strip off their broidered garments, they shall be clothed with terrors. They shall take up a lamentation over thee, and shall say, How hast thou perished, thou that dwelt by the seas, the renowned city which was strong in the sea; therefore the islands in the sea shall be dismayed at thy outcome (Ezekiel 26:15-18).

These things are said of "Tyre," which signifies the cognitions of truth, the neglect and loss of which are thus described; the "princes of the sea that shall come down from their thrones" signify primary cognitions; that these together with knowledges [scientificis] shall be abandoned is signified by "they shall cast away their robes, and strip off their broidered garments;" "broidered work," is knowledges [scientificum]; "the city that dwelt by the seas and was strong in the sea" signifies the power of knowing in all abundance ("seas" signify collections); "the islands in the sea" signify nations more remote from truths that long for cognitions, of which it is said "therefore the islands in the sea shall be dismayed at thy outcome."

[6] In Isaiah:

They shall not do evil nor corrupt themselves in all the mountain of My holiness; for the earth shall be full of the knowledge [scientifia] of Jehovah, as the waters cover the sea (Isaiah 11:9).

This treats of a new heaven and a new church, which are meant by "mountain of holiness," in which "they shall not do evil nor corrupt themselves;" their understanding of truth from the Lord is described by "the earth shall be full of the knowledge [scientia] of Jehovah; "and as waters" signify truths, and the "sea" the fullness of them, it is said, "as the waters cover the sea."

[7] In the same:

By My rebuke I dry up the sea, I make the rivers a wilderness; their fish shall become putrid because there is no water, and shall die of thirst (Isaiah 50:2).

"To dry up the sea" signifies an entire lack of the general knowledges of truth; "to make the rivers a wilderness" signifies the deprivation of all truth and of intelligence therefrom; "the fish shall become putrid" signifies that the knowledges [scientifica] pertaining to the natural man shall be without any spiritual life; this takes place when they are applied to confirm falsities in opposition to the truths of the church; "by cause there is no water" signifies because there is no truth; "to die of thirst" signifies the extinction of truth. (That "rivers" signify the things of intelligence, see Arcana Coelestia 108, 2702[1-17], Arcana Coelestia 2702[1-17], 3051; that "wilderness" signifies where there is no good because there is no truth, n. 2708, 4736, 7055; that "fish" signifies the knowledge [scientificum] pertaining to the natural man, n. 40, 991; that "water" signifies truth, n. 2702, 3058, 3424, 5668, 8568; and that "to die of thirst" signifies the absence of spiritual life from lack of truth, n. Arcana Coelestia 8568[1-10].

[8] In David:

O Jehovah, Thou rulest in the uprising of the sea; when it raiseth up its waves (Psalms 89:9).

The "sea" here signifies the natural man, because in the natural man are the generals of truth; "the uprising of the sea" signifies its exalting itself against the Divine, denying the things that are of the church; the "waves" which it raiseth up signify falsities.

[9] In the same:

Jehovah hath founded the world upon the seas, and established it upon the rivers (Psalms 24:2).

The "world" signifies the church; the "seas" knowledges in general which are in the natural man; and "rivers" the truths of faith; upon these two the church has its foundation.

[10] In Amos:

Jehovah, who buildeth His steps in the heavens, and calleth the waters of the sea, and poureth them out upon the faces of the earth (Amos 9:6).

"The steps that Jehovah buildeth in the heavens" signify interior truths which are called spiritual; "the waters of the sea" signify exterior truths, which are natural because they are in the natural man; "to pour them out upon the faces of the earth" signifies upon the men of the church, for the "earth" is the church.

[11] In David:

By the word of Jehovah were the heavens made; and all the hosts of them by the breath of His mouth. He gathereth the waters of the sea together as an heap; He giveth the deeps in treasuries (Psalms 33:6-7).

"The word of Jehovah by which the heavens were made," and "the breath of His mouth by which all the hosts of them were made," signify Divine truth proceeding from the Lord; "the hosts of the heavens" are all things of love and faith; "the waters of the sea that He gathereth together as an heap" signify the knowledges of truth, and truths in general, which are together in the natural man; "the deeps that He gives in treasuries" signify sensual knowledges [scientifica sensualia], which are the most general and ultimate things of the natural man, and in which at the same time are interior or higher truths, therefore they are called "treasures."

[12] In the same:

Jehovah hath founded the earth upon its bases, that it be not removed for ever and ever. Thou hast covered it with the deep as with a vesture (Psalms 104:5-6).

The "earth" signifies the church; "the bases on which Jehovah hath founded it for ever" are the knowledges of truth and good; "the deep with which He hath covered it as with a vesture" signifies sensual knowledge [scientificum sensuale], which is the ultimate of the natural man, and being the ultimate, it is said that "He covered it as with a vesture."

[13] In the same:

Jehovah, Thy way is in the sea, and Thy path in many waters, yet Thy footsteps have not been known (Psalms 77:19).

In Isaiah:

Thus saith Jehovah, I who have given a way in the sea, and a path in the mighty waters (Isaiah 43:16).

That "sea" here does not mean the sea, nor "waters" the waters, is clear, since it is said that therein "are the way and the path of Jehovah;" therefore by "sea" and by "waters" are meant such things as Jehovah or the Lord is in, which are the knowledges of truth in general from the Word, and the truths therein; "the sea" being such knowledges, and "waters" truths. Knowledges and truths differ in this, that knowledges are of the natural man, and truths of the spiritual man.

[14] In Jeremiah:

Behold, I will plead thy cause, and will revenge thy revenging; that I may dry up the sea of Babylon, and make dry her fountain. The sea shall come up upon Babylon, she shall be covered with the multitude of its waves (Jeremiah 51:36, 42).

By "Babylon" those who profane goods are meant; "the sea of Babylon" means their traditions, which are the adulterations of good from the Word; "the waves" are the falsities from these; their destruction at the Last Judgment is hereby described.

[15] In the same:

A people coming from the north, and a great nation and many kings shall be stirred up from the sides of the earth. Their voice maketh a tumult like the sea, and they ride upon horses (Jeremiah 50:41, 42).

"A people coming from the north" are those who are in falsities from evil; "the great nation" means evils; and "many kings" falsities; "the sides of the earth" are the things outside of the church, and those that are not of the church, for the "earth" means the church; "their voice maketh a tumult like the sea" means falsity from the natural man exalting itself against the truth of the church; "the horses upon which they ride" are reasonings from the fallacies of the senses.

[16] In the same:

Jehovah giveth the sun for light by day, the statutes of the moon and stars for light by night, stirring up the sea so that the waves thereof roar (Jeremiah 31:35).

"The sun from which is the light of day" signifies the good of celestial love, from which is the perception of truth; "the statutes of the moon and stars, from which is the light of night," signify truths from spiritual good and from knowledges, by which there is intelligence; "the sea that is stirred up, and the waves that roar," signify the generals of truth in the natural man, and knowledges [scientifica].

[17] In Isaiah:

The wicked are like the troubled sea when it cannot be quiet, but its waters cast up filth and mire (Isaiah 57:20).

"The troubled sea which is like the wicked," signifies reasonings from falsities; "the waters that cast up filth and mire," signify the falsities themselves, from which come evils of life and falsities of doctrine.

[18] In Ezekiel:

I will stretch out Mine hand upon the Philistines, and I will cut off the Cherethites, and destroy the remnant of the sea coast (Ezekiel 25:16).

"The Philistines" signify those who are in the doctrine of faith alone, and "the remnant of the sea coast that shall be destroyed," signifies all things of truth.

[19] In Hosea:

I will not return to destroy Ephraim. They shall go after Jehovah; and the sons from the sea shall draw near with honor, with honor shall they come as a bird out of Egypt, and as a dove out of the land of Assyria (Hosea 11:9-11).

"Ephraim" signifies the church in respect to the understanding of truth; "the sons from the sea, who shall draw near," signify truths from a common fountain, which is the Word; "a bird out of Egypt" signifies knowledge [scientificum] agreeing; and "a dove out of the land of Assyria" signifies the rational.

[20] In Zechariah:

In that day living waters shall go out from Jerusalem; part of them to the eastern sea, and part of them to the hinder sea (Zechariah 14:8).

"Living waters from Jerusalem" signify truths from a spiritual origin in the church, which are the truths that are received by man when he is illustrated by the Lord while he is reading the Word. "Jerusalem" is the church in respect to doctrine, the "sea" signifies the natural man, into which those things that are in the spiritual man descend; the "eastern sea" signifies the natural man in respect to good; and the "hinder sea" the natural man in respect to truth; and as the natural man is in the generals of truth, "sea" also signifies the general of truth.

[21] He who knows nothing about the spiritual man, and the truths and goods that are therein, may suppose that the truths that are in the natural man, and are called cognitions and knowledges [scientifica] are not merely the generals of truth, but are all there is of truth with man. But let him know that the truths in the spiritual man, from which those are that are in the natural, are incomparably more numerous; but these truths in the spiritual man do not come to the perception of the natural man until he enters the spiritual world, which is after death; for then man puts off the natural and puts on the spiritual. That this is so can be seen from this fact alone, that angels are in intelligence and wisdom ineffable as compared with man, and yet they are from the human race. (That angels are from the human race, see in the small work onThe Last Judgment 14-22 and 23-27)

[22] As the "sea" signifies the generals of truth, therefore the great vessel, which was for general washing, was called "the brazen sea" (1 Kings 7:23-26); for the "washings" represented purifications from falsities and evils, and "waters" signify truths, by which purifications are effected; and as all truths are from good, the containing vessel was made of brass, and was therefore called "the barren sea," for brass signifies good. Spiritual purification, which is called purification from falsities and evils, is there fully described by the measurements of that vessel, and by the bases thereof, understood in a spiritual sense. From what has been brought forward it can be seen that "sea" signifies the generals of truth or the knowledges of truth together and collectively. But what further is signified by "sea" will be shown in the explanation of what follows, for "sea" is used in various senses (as in Revelation 5:13; 7:1-3; 8:8, 9; 10:2, 8; 12:12; 13:1; 14:7; 15:2; 16:3; 18:17, 19, 21; 20:13; 21:1).

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

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