Нове християнське вивчення Біблії

Біблія

 

Exodus 22

Дослідження

   

1 ἐάν-C δέ-X ἐν-P ὁ- A--DSN διόρυγμα-N3M-DSN εὑρίσκω-VC--APS3S ὁ- A--NSM κλέπτης-N1M-NSM καί-C πλήσσω-VD--APPNSM ἀποθνήσκω-VB--AAS3S οὐ-D εἰμί-V9--PAI3S αὐτός- D--DSM φόνος-N2--NSM

2 ἐάν-C δέ-X ἀνατέλλω-VA--AAS3S ὁ- A--NSM ἥλιος-N2--NSM ἐπί-P αὐτός- D--DSM ἔνοχος-A1B-NSM εἰμί-V9--PAI3S ἀντι ἀποθνήσκω-VF2-FMI3S ἐάν-C δέ-X μή-D ὑποἄρχω-V1--PAS3S αὐτός- D--DSM πιπράσκω-VC--APD3S ἀντί-P ὁ- A--GSN κλέμμα-N3M-GSN

3 ἐάν-C δέ-X καταλαμβάνω-VV--APS3S καί-C εὑρίσκω-VC--APS3S ἐν-P ὁ- A--DSF χείρ-N3--DSF αὐτός- D--GSM ὁ- A--NSN κλέμμα-N3M-NSN ἀπό-P τε-X ὄνος-N2--GSM ἕως-P πρόβατον-N2N-GSN ζάω-V3--PAPAPN διπλοῦς-A1C-APN αὐτός- D--APN ἀποτίνω-VF--FAI3S

4 ἐάν-C δέ-X καταβόσκω-VA--AAS3S τις- I--NSM ἀγρός-N2--ASM ἤ-C ἀμπελών-N3W-ASM καί-C ἀποἵημι-VH--AAS3S ὁ- A--ASN κτῆνος-N3E-ASN αὐτός- D--GSM καταβόσκω-VA--AAN ἀγρός-N2--ASM ἕτερος-A1A-ASM ἀποτίνω-VF--FAI3S ἐκ-P ὁ- A--GSM ἀγρός-N2--GSM αὐτός- D--GSM κατά-P ὁ- A--ASN γένημα-N3M-ASN αὐτός- D--GSM ἐάν-C δέ-X πᾶς-A3--ASM ὁ- A--ASM ἀγρός-N2--ASM καταβόσκω-VA--AAS3S ὁ- A--APN βελτίων-A1--APNS ὁ- A--GSM ἀγρός-N2--GSM αὐτός- D--GSM καί-C ὁ- A--APN βελτίων-A1--APNS ὁ- A--GSM ἀμπελών-N3W-GSM αὐτός- D--GSM ἀποτίνω-VF--FAI3S

5 ἐάν-C δέ-X ἐκἔρχομαι-VB--AAPNSN πῦρ-N3--NSN εὑρίσκω-VB--AAS3S ἄκανθα-N1A-APF καί-C προσ ἐνπίμπρημι-VA--AAS3S ἅλων-N3W-ASF ἤ-C στάχυς-N3U-ASM ἤ-C πεδίον-N2N-ASN ἀποτίνω-VF--FAI3S ὁ- A--NSM ὁ- A--ASN πῦρ-N3--ASN ἐκκαίω-VA--AAPNSM

6 ἐάν-C δέ-X τις- I--NSM δίδωμι-VO--AAS3S ὁ- A--DSM πλησίον-D ἀργύριον-N2N-ASN ἤ-C σκεῦος-N3I-APN φυλάσσω-VA--AAN καί-C κλέπτω-VD--APS3S ἐκ-P ὁ- A--GSF οἰκία-N1A-GSF ὁ- A--GSM ἄνθρωπος-N2--GSM ἐάν-C εὑρίσκω-VC--APS3S ὁ- A--NSM κλέπτω-VA--AAPNSM ἀποτίνω-VF--FAI3S διπλοῦς-A1C-ASN

7 ἐάν-C δέ-X μή-D εὑρίσκω-VC--APS3S ὁ- A--NSM κλέπτω-VA--AAPNSM προςἔρχομαι-VF--FMI3S ὁ- A--NSM κύριος-N2--NSM ὁ- A--GSF οἰκία-N1A-GSF ἐνώπιον-P ὁ- A--GSM θεός-N2--GSM καί-C ὄμνυμι-VF2-FMI3S ἤ-C μήν-X μή-D αὐτός- D--NSM πονηρεύομαι-VM--XMN ἐπί-P ὅλος-A1--GSF ὁ- A--GSF παρακαταθήκη-N1--GSF ὁ- A--GSM πλησίον-D

8 κατά-P πᾶς-A3--ASN ῥητός-A1--ASN ἀδίκημα-N3M-ASN περί-P τε-X μόσχος-N2--GSM καί-C ὑποζύγιον-N2N-GSN καί-C πρόβατον-N2N-GSN καί-C ἱμάτιον-N2N-GSN καί-C πᾶς-A1S-GSF ἀπώλεια-N1A-GSF ὁ- A--GSF ἐνκαλέω-V2--PMPGSF ὅς- --NSN τις- I--ASN οὖν-X ἄν-X εἰμί-V9--PAS3S ἐνώπιον-P ὁ- A--GSM θεός-N2--GSM ἔρχομαι-VF--FMI3S ὁ- A--NSF κρίσις-N3I-NSF ἀμφότεροι-A1A-GPM καί-C ὁ- A--NSM ἁλίσκω-VZ--AAPNSM διά-P ὁ- A--GSM θεός-N2--GSM ἀποτίνω-VF--FAI3S διπλοῦς-A1C-ASN ὁ- A--DSM πλησίον-D

9 ἐάν-C δέ-X τις- I--NSM δίδωμι-VO--AAS3S ὁ- A--DSM πλησίον-D ὑποζύγιον-N2N-ASN ἤ-C μόσχος-N2--ASM ἤ-C πρόβατον-N2N-ASN ἤ-C πᾶς-A3--ASN κτῆνος-N3E-ASN φυλάσσω-VA--AAN καί-C συντρίβω-VD--APS3S ἤ-C τελευτάω-VA--AAS3S ἤ-C αἰχμάλωτος-A1B-ASM γίγνομαι-VB--AMS3S καί-C μηδείς-A3P-NSM γιγνώσκω-VZ--AAS3S

10 ὅρκος-N2--NSM εἰμί-VF--FMI3S ὁ- A--GSM θεός-N2--GSM ἀνά-P μέσος-A1--ASN ἀμφότεροι-A1A-GPM ἤ-C μήν-X μή-D αὐτός- D--ASM πονηρεύομαι-VM--XMN κατά-P ὅλος-A1--GSF ὁ- A--GSF παρακαταθήκη-N1--GSF ὁ- A--GSM πλησίον-D καί-C οὕτως-D προςδέχομαι-VF--FMI3S ὁ- A--NSM κύριος-N2--NSM αὐτός- D--GSM καί-C οὐ-D ἀποτίνω-VF--FAI3S

11 ἐάν-C δέ-X κλέπτω-VD--APS3S παρά-P αὐτός- D--GSM ἀποτίνω-VF--FAI3S ὁ- A--DSM κύριος-N2--DSM

12 ἐάν-C δέ-X θηριάλωτος-A1B-NSN γίγνομαι-VB--AMS3S ἄγω-VF--FAI3S αὐτός- D--ASM ἐπί-P ὁ- A--ASF θήρα-N1A-ASF καί-C οὐ-D ἀποτίνω-VF--FAI3S

13 ἐάν-C δέ-X αἰτέω-VA--AAS3S τις- I--NSM παρά-P ὁ- A--GSM πλησίον-D καί-C συντρίβω-VD--APS3S ἤ-C ἀποθνήσκω-VB--AAS3S ἤ-C αἰχμάλωτος-A1B-NSN γίγνομαι-VB--AMS3S ὁ- A--NSM δέ-X κύριος-N2--NSM μή-D εἰμί-V9--PAS3S μετά-P αὐτός- D--GSN ἀποτίνω-VF--FAI3S

14 ἐάν-C δέ-X ὁ- A--NSM κύριος-N2--NSM εἰμί-V9--PAS3S μετά-P αὐτός- D--GSN οὐ-D ἀποτίνω-VF--FAI3S ἐάν-C δέ-X μισθωτός-A1--NSM εἰμί-V9--PAS3S εἰμί-VF--FMI3S αὐτός- D--DSN ἀντί-P ὁ- A--GSM μισθός-N2--GSM αὐτός- D--GSN

15 ἐάν-C δέ-X ἀπατάω-VA--AAS3S τις- I--NSM παρθένος-N2--ASF ἀμνήστευτος-A1B-ASF καί-C κοιμάω-VC--APS3S μετά-P αὐτός- D--GSF φερνή-N1--DSF φερνίζω-VF2-FAI3S αὐτός- D--ASF αὐτός- D--DSM γυνή-N3K-ASF

16 ἐάν-C δέ-X ἀνανεύω-V1--PAPNSM ἀνανεύω-VA--AAS3S καί-C μή-D βούλομαι-V1--PMS3S ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GSF δίδωμι-VO--AAN αὐτός- D--ASF αὐτός- D--DSM γυνή-N3K-ASF ἀργύριον-N2N-ASN ἀποτίνω-VF--FAI3S ὁ- A--DSM πατήρ-N3--DSM κατά-P ὅσος-A1--ASN εἰμί-V9--PAI3S ὁ- A--NSF φερνή-N1--NSF ὁ- A--GPF παρθένος-N2--GPF

17 φαρμακός-N2--APM οὐ-D περιποιέω-VF--FAI2P

18 πᾶς-A3--NSN κοιμάω-V3--PMPNSN μετά-P κτῆνος-N3E-GSN θάνατος-N2--DSM ἀποκτείνω-VF2-FAI2P αὐτός- D--APM

19 ὁ- A--NSM θυσιάζω-V1--PAPNSM θεός-N2--DPM θάνατος-N2--DSM ὀλεθρεύω-VC--FPI3S πλήν-D κύριος-N2--DSM μόνος-A1--DSM

20 καί-C προσήλυτος-N2--ASM οὐ-D κακόω-VF--FAI2P οὐδέ-C μή-D θλίβω-VA--AAS2P αὐτός- D--ASM εἰμί-V9--IAI2P γάρ-X προσήλυτος-N2--NPM ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF

21 πᾶς-A1S-ASF χήρα-N1A-ASF καί-C ὀρφανός-A1--ASM οὐ-D κακόω-VF--FAI2P

22 ἐάν-C δέ-X κακία-N1A-DSF κακόω-VA--AAS2P αὐτός- D--APM καί-C κράζω-VAI-AAPNPM καταβοάω-VA--AAS3P πρός-P ἐγώ- P--AS ἀκοή-N1--DSF εἰςἀκούω-VF--FMI1S ὁ- A--GSF φωνή-N1--GSF αὐτός- D--GPM

23 καί-C ὀργίζω-VS--FPI1S θυμός-N2--DSM καί-C ἀποκτείνω-VF2-FAI1S σύ- P--AP μάχαιρα-N1A-DSF καί-C εἰμί-VF--FMI3P ὁ- A--NPF γυνή-N3K-NPF σύ- P--GP χήρα-N1A-NPF καί-C ὁ- A--NPN παιδίον-N2N-NPN σύ- P--GP ὀρφανός-A1--NPN

24 ἐάν-C δέ-X ἀργύριον-N2N-ASN ἐκδανείζω-VA--AAS2S ὁ- A--DSM ἀδελφός-N2--DSM ὁ- A--DSM πενιχρός-A1A-DSM παρά-P σύ- P--DS οὐ-D εἰμί-VF--FMI2S αὐτός- D--ASM καταἐπείγω-V1--PAPNSM οὐ-D ἐπιτίθημι-VF--FAI2S αὐτός- D--DSM τόκος-N2--ASM

25 ἐάν-C δέ-X ἐνεχύρασμα-N3M-ASN ἐνεχυράζω-VA--AAS2S ὁ- A--ASN ἱμάτιον-N2N-ASN ὁ- A--GSM πλησίον-D πρό-P δυσμή-N1--GPF ἥλιος-N2--GSM ἀποδίδωμι-VF--FAI2S αὐτός- D--DSM

26 εἰμί-V9--PAI3S γάρ-X οὗτος- D--NSN περιβόλαιον-N2N-NSN αὐτός- D--GSM μόνος-A1--NSN οὗτος- D--NSN ὁ- A--NSN ἱμάτιον-N2N-NSN ἀσχημοσύνη-N1--GSF αὐτός- D--GSM ἐν-P τίς- I--DSN κοιμάω-VC--FPI3S ἐάν-C οὖν-X καταβοάω-VA--AAS3S πρός-P ἐγώ- P--AS εἰςἀκούω-VF--FMI1S αὐτός- D--GSM ἐλεήμων-A3N-NSM γάρ-X εἰμί-V9--PAI1S

27 θεός-N2--APM οὐ-D κακολογέω-VF--FAI2S καί-C ἄρχων-N3--APM ὁ- A--GSM λαός-N2--GSM σύ- P--GS οὐ-D κακῶς-D εἶπον-VF2-FAI2S

28 ἀπαρχή-N1--APF ἅλων-N3W-GSF καί-C ληνός-N2--GSF σύ- P--GS οὐ-D καταὑστερέω-VF--FAI2S ὁ- A--APN πρωτότοκος-A1B-APN ὁ- A--GPM υἱός-N2--GPM σύ- P--GS δίδωμι-VF--FAI2S ἐγώ- P--DS

29 οὕτως-D ποιέω-VF--FAI2S ὁ- A--ASM μόσχος-N2--ASM σύ- P--GS καί-C ὁ- A--ASN πρόβατον-N2N-ASN σύ- P--GS καί-C ὁ- A--ASN ὑποζύγιον-N2N-ASN σύ- P--GS ἑπτά-M ἡμέρα-N1A-APF εἰμί-VF--FMI3S ὑπό-P ὁ- A--ASF μήτηρ-N3--ASF ὁ- A--DSF δέ-X ὄγδοος-A1--DSF ἡμέρα-N1A-DSF ἀποδίδωμι-VF--FAI2S ἐγώ- P--DS αὐτός- D--ASN

30 καί-C ἀνήρ-N3--NPM ἅγιος-A1A-NPM εἰμί-VF--FMI2P ἐγώ- P--DS καί-C κρέας-N3--ASN θηριάλωτος-A1B-ASN οὐ-D ἐσθίω-VF--FMI2P ὁ- A--DSM κύων-N3--DSM ἀποῥίπτω-VA--AAD2P αὐτός- D--ASN

   

З творів Сведенборга

 

Arcana Coelestia #9167

Вивчіть цей уривок

  
/ 10837  
  

9167. '[To see] whether or not its owner has put his hand into his companion's property and taken it' means being joined together under [the influence of] good. This is clear from the meaning of 'whether or not he has put a hand into his companion's property' - when said in reference to truth and good, exterior and interior - as whether these have entered into it, dealt with above in 9155, thus whether those things have been joined together under [the influence of] good (as regards being joined together under [the influence of] good, see 9154); and from the meaning of 'owner' or 'master' as good, dealt with in 9154, so that 'whether or not its owner has taken it' means whether good has made those things its own by being joined to them. The reason why 'owner' means good is that with a spiritual person good occupies the first place and truth the second; and that which occupies first place is the owner. Furthermore the character of the good determines the way in which all the truths present with a person are arranged, as a house by the owner or 'lord'. 1

[2] This explains why 'lord' in the Word is used to mean the Lord in respect of Divine Good, and 'god', 'king', and 'master' to mean the Lord in respect of Divine Truth, as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In John,

The Lamb will overcome them, for He is Lord of lords, and King of kings. Revelation 17:14.

In the same book,

He has on His robe and on His thigh the name written, King of kings and Lord of lords. Revelation 19:16.

The fact that the Lord is called 'God' in respect of Divine Truth, see 2586, 2769, 2807, 2822, 4402, 7268, 8988, and also that He is called 'King' in respect of Divine Truth, 2015 (end), 3009, 3670, 4581, 4966, 5068, 6148. And from this it is evident that the Lord is called 'Lord' in respect of Divine Good; for when truth is referred to in the Word, good as well is referred to, 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138 (end), 5138, 5502, 6343, 8339 (end). In John,

You call Me Master and Lord, and you are right, for so I am. I your Lord and Master have washed your feet. John 13:13-14.

Here again the Lord is called 'Lord' by virtue of Divine Good, and 'Master' by virtue of Divine Truth. In Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Malachi 3:1.

In these words which refer to the Lord's Coming He is called 'the Lord' by virtue of Divine Good, and 'the angel' by virtue of Divine Truth, 1925, 2821, 3039, 4085, 4295, 6280.

[3] This explains why in the Old Testament when people entreat the Lord they very often say Lord Jehovih, by which 'O Good Jehovah' is meant, 1793, 2921, and why in the New Testament the name Lord is used instead of Jehovah, 2921. From all this one can also see what the following words in Matthew are used to mean,

No one can serve two lords, for either he will hate the one and love the other ... Matthew 6:24.

'Two lords' are good and evil. For a person must be governed by good or else by evil; he cannot be governed by both simultaneously. Many truths can reside with him, but they are truths arranged under the influence of one good. Good constitutes heaven with a person, whereas evil constitutes hell. He must have heaven within himself or hell, not both, or something half-way in between. All this now shows what 'lord' or 'owner' is used to mean in the Word.

Примітки:

1. The Latin word rendered owner is dominus, which in other contexts is usually rendered lord. The phrase also involves a play on words which might be rendered as a house by a householder (sicut a domino domus).

  
/ 10837  
  

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

З творів Сведенборга

 

Arcana Coelestia #6343

Вивчіть цей уривок

  
/ 10837  
  

6343. 'You are my might' means that through faith comes the power which good possesses. This is clear from the representation of Reuben, to whom 'you' refers here, as faith in the understanding, referred to immediately above in 6342; and from the meaning of 'might' as the power which good possesses. As regards power - the power to think and will, perceive, do what is good, believe, dispel falsities and evils - it comes wholly from good through truth, good being its primary source and truth merely the channel through which it comes, 3563, 4931, 5623. The reason the power that good possesses is meant is that 'might' means that power, whereas 'strength' means the power of truth. Thus it is that 'the beginning of my strength', which comes next, means the initial power that truth possesses; for the word used in the original language to express 'strength' has reference in the Word to truth, whereas the word used to express 'might' has reference to good.

[2] The fact that the Word is holy, extremely holy in its inner senses, is plainly evident from the consideration that the heavenly marriage, which is the marriage of goodness and truth, thus heaven itself, is present within every detail of the Word. In the inmost sense every detail embodies the marriage of the Lord's Divine Human with His kingdom and Church; indeed the theme in the highest sense of all is the union of the Divine Itself and the Divine Human within the Lord. These extremely holy subjects contained in every detail of the Word are a plain indication that the Word has come down from the Divine. The truth of all this may be recognized from the consideration that where good is spoken of, so too is truth, and where what is internal is spoken of, so too is what is external. Also, there are expressions which always mean good, those which always mean truth, and those which mean both - both good and truth. Or if they do not mean them directly, they are nevertheless used with reference to them or else imply them. And such reference of those expressions to good and truth or their meaning them directly shows that every detail, as has been stated, embodies the marriage of goodness and truth, which is the heavenly marriage, and that the inmost and highest sense holds the Divine marriage which exists in the Lord, thus holds the Lord Himself, within it.

[3] All this reveals itself in every part of the Word, yet not plainly except in those places where the repetition of some matter occurs that is no more than a change of words, as in the present chapter, where Reuben is dealt with,

You are my might, and the beginning of my strength.

Also,

Excelling in eminence and excelling in worth.

Here 'might' is used in reference to good, and 'strength' to truth; 'excelling in eminence' is used in reference to truth, and 'excelling in worth' to good. Likewise in the next verse regarding Reuben,

You went up to your father's bed; at that time you profaned it - he went up to my couch.

Similarly further on, where Simeon and Levi are dealt with,

Cursed be their anger, for it is fierce, and their wrath, for it is hard. I will divide them in Jacob, and will scatter them in Israel. Verse 7.

Here 'anger' means a turning away from good and 'wrath' a turning away from truth. 'Jacob' is the external aspect of the Church and 'Israel' the internal aspect of it. Then where Judah is dealt with,

Your brothers will praise you; your father's sons will bow down to you. Verse 8.

Further on,

He binds his young ass to the vine, and the foal of his she-ass to the outstanding vine; he washes his clothing in wine, and his garment in the blood of grapes. Verse 11.

Where Zebulun is dealt with,

He will dwell at the haven of the seas, and he will be at the haven of ships. Verse 13.

Where Dan is dealt with,

He will be a serpent on the road, a darting serpent on the path. Verse 17.

[4] Similar examples occur frequently in the Psalms and among the Prophets, as in Isaiah,

Babel will not be dwelt in ever again, it will not be lived in even from generation to generation. Its time is near and about to come, and its days will not be prolonged. Isaiah 13:20, 22.

In the same prophet,

Search from above in the Book of Jehovah, and read: None of these will be missing, not one will not be left longing for its mate; 1 for He has commanded with His mouth, and His Spirit has gathered them. The Same has cast the lot for them, and His hand has distributed to them by means of a measuring rod. Even for ever they will possess it, from generation to generation they will dwell in it. Isaiah 34:16-17.

More examples may be found in a thousand other places. Anyone who does not know that expressions are used in the Word to mean spiritual and celestial realities, and that some are used to refer to good but others to truth, will inevitably think that such usages are no more than repetitions that serve solely as fillers and so are in themselves meaningless. Thus it is that people who think ill of the Word also add this to the arguments they use in vilifying it. Yet utterly Divine things are concealed within those repetitions; that is to say, the heavenly marriage, which is heaven itself, and the Divine Marriage, which is the Lord Himself, are concealed in them. This [highest] sense is 'the glory' in which the Lord is present, while the literal sense is 'the cloud' in which that glory is present, Matthew 24:30; Luke 21:27. See Preface to Genesis 18, and also 5922.

Примітки:

1. literally, not one will be desiring the other

  
/ 10837  
  

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

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