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Ezekiel 40

Дослідження

   

1 καί-C γίγνομαι-VBI-AMI3S ἐν-P ὁ- A--DSM πέμπτος-A1--DSM καί-C εἰκοστός-A1--DSN ἔτος-N3E-DSN ὁ- A--GSF αἰχμαλωσία-N1A-GSF ἐγώ- P--GP ἐν-P ὁ- A--DSM πρῶτος-A1--DSMS μήν-N3--DSM δέκατος-A1--DSF ὁ- A--GSM μήν-N3--GSM ἐν-P ὁ- A--DSN οςτεσσαρεσκαιδέκατ-A1--DSN ἔτος-N3E-DSN μετά-P ὁ- A--ASN ἁλίσκω-VZ--AAN ὁ- A--ASF πόλις-N3I-ASF ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ἐκεῖνος- D--DSF γίγνομαι-VBI-AMI3S ἐπί-P ἐγώ- P--AS χείρ-N3--NSF κύριος-N2--GSM καί-C ἄγω-VBI-AAI3S ἐγώ- P--AS

2 ἐν-P ὅρασις-N3I-DSF θεός-N2--GSM εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSM *ἰσραήλ-N---GSM καί-C τίθημι-VAI-AAI3S ἐγώ- P--AS ἐπί-P ὄρος-N3E-GSN ὑψηλός-A1--GSN σφόδρα-D καί-C ἐπί-P αὐτός- D--GSM ὡσεί-C οἰκοδομή-N1--NSF πόλις-N3I-GSF ἀπέναντι-D

3 καί-C εἰςἄγω-VBI-AAI3S ἐγώ- P--AS ἐκεῖ-D καί-C ἰδού-I ἀνήρ-N3--NSM καί-C ὁ- A--NSF ὅρασις-N3I-NSF αὐτός- D--GSM εἰμί-V9--IAI3S ὡσεί-C ὅρασις-N3I-NSF χαλκοῦς-A1C-GSM στίλβων-N3--GSM καί-C ἐν-P ὁ- A--DSF χείρ-N3--DSF αὐτός- D--GSM εἰμί-V9--IAI3S σπαρτίον-N2N-NSN οἰκοδόμος-N2--GPM καί-C κάλαμος-N2--NSM μέτρον-N2N-GSN καί-C αὐτός- D--NSM ἵστημι-VXI-YAI3S ἐπί-P ὁ- A--GSF πύλη-N1--GSF

4 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS ὁ- A--NSM ἀνήρ-N3--NSM ὁράω-VX--XAI2S υἱός-N2--VSM ἄνθρωπος-N2--GSM ἐν-P ὁ- A--DPM ὀφθαλμός-N2--DPM σύ- P--GS ὁράω-VB--AAD2S καί-C ἐν-P ὁ- A--DPN οὖς-N3T-DPN σύ- P--GS ἀκούω-V1--PAD2S καί-C τάσσω-VA--AAD2S εἰς-P ὁ- A--ASF καρδία-N1A-ASF σύ- P--GS πᾶς-A3--APN ὅσος-A1--APN ἐγώ- P--NS δεικνύω-V1--PAI1S σύ- P--DS διότι-C ἕνεκα-P ὁ- A--GSN δεικνύω-VA--AAN σύ- P--DS εἰςἔρχομαι-VX--XAI2S ὧδε-D καί-C δεικνύω-VF--FAI2S πᾶς-A3--APN ὅσος-A1--APN σύ- P--NS ὁράω-V3--PAI2S ὁ- A--DSM οἶκος-N2--DSM ὁ- A--GSM *ἰσραήλ-N---GSM

5 καί-C ἰδού-I περίβολος-N2--NSM ἔξωθεν-D ὁ- A--GSM οἶκος-N2--GSM κύκλος-N2--DSM καί-C ἐν-P ὁ- A--DSF χείρ-N3--DSF ὁ- A--GSM ἀνήρ-N3--GSM κάλαμος-N2--NSM ὁ- A--ASN μέτρον-N2N-ASN πηχύς-N3V-DPM ἕξ-M ἐν-P πῆχυς-N3U-DSM καί-C παλαιστή-N1--GSF καί-C διαμετρέω-VAI-AAI3S ὁ- A--ASN προτείχισμα-N3M-ASN πλάτος-N3E-ASN ἴσος-A1--ASN ὁ- A--DSM κάλαμος-N2--DSM καί-C ὁ- A--ASN ὕψος-N3E-ASN αὐτός- D--GSM ἴσος-A1--ASN ὁ- A--DSM κάλαμος-N2--DSM

6 καί-C εἰςἔρχομαι-VBI-AAI3S εἰς-P ὁ- A--ASF πύλη-N1--ASF ὁ- A--ASF βλέπω-V1--PAPASF κατά-P ἀνατολή-N1--APF ἐν-P ἑπτά-M ἀναβαθμός-N2--DPM καί-C διαμετρέω-VAI-AAI3S ὁ- A--ASN αιλαμ-N---ASN ὁ- A--GSF πύλη-N1--GSF ἴσος-A1--ASN ὁ- A--DSM κάλαμος-N2--DSM

7 καί-C ὁ- A--ASN θεε-N---ASN ἴσος-A1--ASM ὁ- A--DSM κάλαμος-N2--DSM ὁ- A--ASN μῆκος-N3E-ASN καί-C ἴσος-A1--ASM ὁ- A--DSM κάλαμος-N2--DSM ὁ- A--ASN πλάτος-N3E-ASN καί-C ὁ- A--ASN αιλαμ-N---ASN ἀνά-P μέσος-A1--ASM ὁ- A--GSM θαιηλαθα-N---GS πηχύς-N3V-DPM ἕξ-M καί-C ὁ- A--ASN θεε-N---ASN ὁ- A--ASN δεύτερος-A1A-ASN ἴσος-A1--ASM ὁ- A--DSM κάλαμος-N2--DSM ὁ- A--ASN πλάτος-N3E-ASN καί-C ἴσος-A1--ASM ὁ- A--DSM κάλαμος-N2--DSM ὁ- A--ASN μῆκος-N3E-ASN καί-C ὁ- A--ASN αιλαμ-N---ASN πῆχυς-N3U-GPM πέντε-M

8 καί-C ὁ- A--ASN θεε-N---ASN ὁ- A--ASN τρίτος-A1--ASN ἴσος-A1--ASM ὁ- A--DSM κάλαμος-N2--DSM ὁ- A--ASN πλάτος-N3E-ASN καί-C ἴσος-A1--ASM ὁ- A--DSM κάλαμος-N2--DSM ὁ- A--ASN μῆκος-N3E-ASN

9 καί-C ὁ- A--ASN αιλαμ-N---ASN ὁ- A--GSM πυλών-N3W-GSM πλησίον-D ὁ- A--GSN αιλαμ-N---GSN ὁ- A--GSF πύλη-N1--GSF πηχύς-N3V-DPM ὀκτώ-M καί-C ὁ- A--APN αιλευ-N---APN πηχύς-N3V-DPM δύο-M καί-C ὁ- A--ASN αιλαμ-N---ASN ὁ- A--GSF πύλη-N1--GSF ἔσωθεν-D

10 καί-C ὁ- A--APN θεε-N---APN ὁ- A--GSF πύλη-N1--GSF θεε-N---ASN κατέναντι-D τρεῖς-A3--NPM ἔνθεν-D καί-C τρεῖς-A3--NPM ἔνθεν-D καί-C μέτρον-N2N-ASN εἷς-A3--ASN ὁ- A--DPM τρεῖς-A3--DPM καί-C μέτρον-N2N-ASN εἷς-A3--ASN ὁ- A--DPN αιλαμ-N---DPN ἔνθεν-D καί-C ἔνθεν-D

11 καί-C διαμετρέω-VAI-AAI3S ὁ- A--ASN πλάτος-N3E-ASN ὁ- A--GSF θύρα-N1A-GSF ὁ- A--GSM πυλών-N3W-GSM πηχύς-N3V-DPM δέκα-M καί-C ὁ- A--ASN εὖρος-N3E-ASN ὁ- A--GSM πυλών-N3W-GSM πηχύς-N3V-DPM δέκα-M τρεῖς-A3--GPM

12 καί-C πῆχυς-N3U-NSM ἐπι συνἄγω-V1--PMPNSM ἐπί-P πρόσωπον-N2N-ASN ὁ- A--GPM θείμ-N---GPN ἔνθεν-D καί-C ἔνθεν-D καί-C ὁ- A--ASN θεε-N---ASN πηχύς-N3V-DPM ἕξ-M ἔνθεν-D καί-C πηχύς-N3V-DPM ἕξ-M ἔνθεν-D

13 καί-C διαμετρέω-VAI-AAI3S ὁ- A--ASF πύλη-N1--ASF ἀπό-P ὁ- A--GSM τοῖχος-N2--GSM ὁ- A--GSN θεε-N---GSN ἐπί-P ὁ- A--ASM τοῖχος-N2--ASM ὁ- A--GSN θεε-N---GSN πλάτος-N3E-ASN πῆχυς-N3U-NPM εἴκοσι-M πέντε-M οὗτος- D--NSF πύλη-N1--NSF ἐπί-P πύλη-N1--ASF

14 καί-C ὁ- A--ASN αἴθριος-A1B-ASN ὁ- A--GSN αιλαμ-N---GSN ὁ- A--GSF πύλη-N1--GSF ἑξήκοντα-M πῆχυς-N3U-NPM εἴκοσι-M θείμ-N---NPN ὁ- A--GSF πύλη-N1--GSF κύκλος-N2--DSM

15 καί-C ὁ- A--ASN αἴθριος-A1B-ASN ὁ- A--GSF πύλη-N1--GSF ἔξωθεν-D εἰς-P ὁ- A--ASN αἴθριος-A1B-ASN αιλαμ-N---ASN ὁ- A--GSF πύλη-N1--GSF ἔσωθεν-D πηχύς-N3V-DPM πεντήκοντα-M

16 καί-C θυρίς-N3D-NPF κρυπτός-A1--NPF ἐπί-P ὁ- A--APN θεϊμ-N---APN καί-C ἐπί-P ὁ- A--APN αιλαμ-N---APN ἔσωθεν-D ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF αὐλή-N1--GSF κυκλόθεν-D καί-C ὡσαύτως-D ὁ- A--DPN αιλαμ-N---DPN θυρίς-N3D-NPF κύκλος-N2--DSM ἔσωθεν-D καί-C ἐπί-P ὁ- A--ASN αιλαμ-N---ASN φοῖνιξ-N3K-NPM ἔνθεν-D καί-C ἔνθεν-D

17 καί-C εἰςἄγω-VBI-AAI3S ἐγώ- P--AS εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐσώτερος-A1A-ASF καί-C ἰδού-I παστοφόριον-N2N-NPN καί-C περίστυλον-N2N-NPN κύκλος-N2--DSM ὁ- A--GSF αὐλή-N1--GSF τριάκοντα-M παστοφόριον-N2N-NPN ἐν-P ὁ- A--DPM περίστυλον-N2N-DPN

18 καί-C ὁ- A--NPF στοά-N1A-NPF κατά-P νῶτον-N2N-GSN ὁ- A--GPF πύλη-N1--GPF κατά-P ὁ- A--ASN μῆκος-N3E-ASN ὁ- A--GPF πύλη-N1--GPF ὁ- A--ASN περίστυλον-N2N-ASN ὁ- A--ASN ὑποκάτω-P

19 καί-C διαμετρέω-VAI-AAI3S ὁ- A--ASN πλάτος-N3E-ASN ὁ- A--GSF αὐλή-N1--GSF ἀπό-P ὁ- A--GSN αἴθριος-A1B-GSN ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF ἐξώτερος-A1A-GSF ἔσωθεν-D ἐπί-P ὁ- A--ASN αἴθριος-A1B-ASN ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF βλέπω-V1--PAPGSF ἔξω-D πῆχυς-N3U-NPM ἑκατόν-M ὁ- A--GSF βλέπω-V1--PAPGSF κατά-P ἀνατολή-N1--APF καί-C εἰςἄγω-VBI-AAI3S ἐγώ- P--AS ἐπί-P βορέας-N1T-ASM

20 καί-C ἰδού-I πύλη-N1--NSF βλέπω-V1--PAPNSF πρός-P βορέας-N1T-ASM ὁ- A--DSF αὐλή-N1--DSF ὁ- A--DSF ἐξώτερος-A1A-DSF καί-C διαμετρέω-VAI-AAI3S αὐτός- D--ASF ὁ- A--ASN τε-X μῆκος-N3E-ASN αὐτός- D--GSF καί-C ὁ- A--ASN πλάτος-N3E-ASN

21 καί-C ὁ- A--NPN θεε-N---NPN τρεῖς-A3--NPN ἔνθεν-D καί-C τρεῖς-A3--NPN ἔνθεν-D καί-C ὁ- A--NPN αιλευ-N---NPN καί-C ὁ- A--NPN αιλαμμω-N---NPN καί-C ὁ- A--APM φοῖνιξ-N3K-APM αὐτός- D--GSF καί-C γίγνομαι-VBI-AMI3S κατά-P ὁ- A--APN μέτρον-N2N-APN ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF βλέπω-V1--PAPGSF κατά-P ἀνατολή-N1--APF πηχύς-N3V-DPM πεντήκοντα-M ὁ- A--ASN μῆκος-N3E-ASN αὐτός- D--GSF καί-C πηχύς-N3V-DPM εἴκοσι-M πέντε-M ὁ- A--ASN εὖρος-N3E-ASN αὐτός- D--GSF

22 καί-C ὁ- A--NPF θυρίς-N3D-NPF αὐτός- D--GSF καί-C ὁ- A--APN αιλαμμω-N---APN καί-C ὁ- A--NPM φοῖνιξ-N3K-NPM αὐτός- D--GSF καθώς-D ὁ- A--NSF πύλη-N1--NSF ὁ- A--NSF βλέπω-V1--PAPNSF κατά-P ἀνατολή-N1--APF καί-C ἐν-P ἑπτά-M κλιμακτήρ-N3H-DPM ἀναβαίνω-V1I-IAI3P ἐπί-P αὐτός- D--ASF καί-C ὁ- A--APN αιλαμμω-N---APN ἔσωθεν-D

23 καί-C πύλη-N1--NSF ὁ- A--DSF αὐλή-N1--DSF ὁ- A--DSF ἐσώτερος-A1A-DSF βλέπω-V1--PAPNSF ἐπί-P πύλη-N1--ASF ὁ- A--GSM βορέας-N1T-GSM ὅς- --ASM τρόπος-N2--ASM ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF βλέπω-V1--PAPGSF κατά-P ἀνατολή-N1--APF καί-C διαμετρέω-VAI-AAI3S ὁ- A--ASF αὐλή-N1--ASF ἀπό-P πύλη-N1--GSF ἐπί-P πύλη-N1--ASF πῆχυς-N3U-NPM ἑκατόν-M

24 καί-C ἄγω-VBI-AAI3S ἐγώ- P--AS κατά-P νότος-N2--ASM καί-C ἰδού-I πύλη-N1--NSF βλέπω-V1--PAPNSF πρός-P νότος-N2--ASM καί-C διαμετρέω-VAI-AAI3S αὐτός- D--ASF καί-C ὁ- A--APN θεε-N---APN καί-C ὁ- A--APN αιλευ-N---APN καί-C ὁ- A--APN αιλαμμω-N---APN κατά-P ὁ- A--APN μέτρον-N2N-APN οὗτος- D--APN

25 καί-C ὁ- A--NPF θυρίς-N3D-NPF αὐτός- D--GSF καί-C ὁ- A--NPN αιλαμμω-N---NPN κυκλόθεν-D καθώς-D ὁ- A--NPF θυρίς-N3D-NPF ὁ- A--GSN αιλαμ-N---GSN πηχύς-N3V-DPM πεντήκοντα-M ὁ- A--ASN μῆκος-N3E-ASN αὐτός- D--GSF καί-C πηχύς-N3V-DPM εἴκοσι-M πέντε-M ὁ- A--ASN εὖρος-N3E-ASN αὐτός- D--GSF

26 καί-C ἑπτά-M κλιμακτήρ-N3H-NPM αὐτός- D--DSF καί-C αιλαμμω-N---NPN ἔσωθεν-D καί-C φοῖνιξ-N3K-NPM αὐτός- D--DSF εἷς-A3--NSM ἔνθεν-D καί-C εἷς-A3--NSM ἔνθεν-D ἐπί-P ὁ- A--APN αιλευ-N---APN

27 καί-C πύλη-N1--NSF κατέναντι-D πύλη-N1--GSF ὁ- A--GSF αὐλή-N1--GSF ὁ- A--GSF ἐσώτερος-A1A-GSF πρός-P νότος-N2--ASM καί-C διαμετρέω-VAI-AAI3S ὁ- A--ASF αὐλή-N1--ASF ἀπό-P πύλη-N1--GSF ἐπί-P πύλη-N1--ASF πῆχυς-N3U-NPM ἑκατόν-M ὁ- A--ASN εὖρος-N3E-ASN πρός-P νότος-N2--ASM

28 καί-C εἰςἄγω-VBI-AAI3S ἐγώ- P--AS εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐσώτερος-A1A-ASF ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF πρός-P νότος-N2--ASM καί-C διαμετρέω-VAI-AAI3S ὁ- A--ASF πύλη-N1--ASF κατά-P ὁ- A--APN μέτρον-N2N-APN οὗτος- D--APN

29 καί-C ὁ- A--APN θεε-N---APN καί-C ὁ- A--APN αιλευ-N---APN καί-C ὁ- A--APN αιλαμμω-N---APN κατά-P ὁ- A--APN μέτρον-N2N-APN οὗτος- D--APN καί-C θυρίς-N3D-NPF αὐτός- D--DSF καί-C ὁ- A--DSN αιλαμμω-N---DSN κύκλος-N2--DSM πῆχυς-N3U-NPM πεντήκοντα-M ὁ- A--ASN μῆκος-N3E-ASN αὐτός- D--GSF καί-C ὁ- A--ASN εὖρος-N3E-ASN πῆχυς-N3U-NPM εἴκοσι-M πέντε-M

31 καί-C αιλαμμω-N---NSN εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐξώτερος-A1A-ASF καί-C φοῖνιξ-N3K-NPM ὁ- A--DSN αιλευ-N---DSN καί-C ὀκτώ-M κλιμακτήρ-N3H-NPM

32 καί-C εἰςἄγω-VBI-AAI3S ἐγώ- P--AS εἰς-P ὁ- A--ASF πύλη-N1--ASF ὁ- A--ASF βλέπω-V1--PAPASF κατά-P ἀνατολή-N1--APF καί-C διαμετρέω-VAI-AAI3S αὐτός- D--ASF κατά-P ὁ- A--APN μέτρον-N2N-APN οὗτος- D--APN

33 καί-C ὁ- A--APN θεε-N---APN καί-C ὁ- A--APN αιλευ-N---APN καί-C ὁ- A--APN αιλαμμω-N---APN κατά-P ὁ- A--APN μέτρον-N2N-APN οὗτος- D--APN καί-C θυρίς-N3D-NPF αὐτός- D--DSF καί-C ὁ- A--DSN αιλαμμω-N---DSN κύκλος-N2--DSM πῆχυς-N3U-NPM πεντήκοντα-M μῆκος-N3E-ASN αὐτός- D--GSF καί-C εὖρος-N3E-ASN πῆχυς-N3U-NPM εἴκοσι-M πέντε-M

34 καί-C αιλαμμω-N---NSN εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐσώτερος-A1A-ASF καί-C φοῖνιξ-N3K-NPM ἐπί-P ὁ- A--GSN αιλευ-N---GSN ἔνθεν-D καί-C ἔνθεν-D καί-C ὀκτώ-M κλιμακτήρ-N3H-NPM αὐτός- D--DSF

35 καί-C εἰςἄγω-VBI-AAI3S ἐγώ- P--AS εἰς-P ὁ- A--ASF πύλη-N1--ASF ὁ- A--ASF πρός-P βορέας-N1T-ASM καί-C διαμετρέω-VAI-AAI3S κατά-P ὁ- A--APN μέτρον-N2N-APN οὗτος- D--APN

36 καί-C ὁ- A--APN θεε-N---APN καί-C ὁ- A--APN αιλευ-N---APN καί-C ὁ- A--APN αιλαμμω-N---APN καί-C θυρίς-N3D-NPF αὐτός- D--DSF κύκλος-N2--DSM καί-C ὁ- A--DSN αιλαμμω-N---DSN αὐτός- D--GSF πῆχυς-N3U-NPM πεντήκοντα-M μῆκος-N3E-ASN αὐτός- D--GSF καί-C εὖρος-N3E-ASN πῆχυς-N3U-NPM εἴκοσι-M πέντε-M

37 καί-C ὁ- A--APN αιλαμμω-N---APN εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐξώτερος-A1A-ASF καί-C φοῖνιξ-N3K-NPM ὁ- A--DSN αιλευ-N---DSN ἔνθεν-D καί-C ἔνθεν-D καί-C ὀκτώ-M κλιμακτήρ-N3H-NPM αὐτός- D--DSF

38 ὁ- A--APN παστοφόριον-N2N-APN αὐτός- D--GSF καί-C ὁ- A--APN θύρωμα-N3M-APN αὐτός- D--GSF καί-C ὁ- A--APN αιλαμμω-N---APN αὐτός- D--GSF ἐπί-P ὁ- A--GSF πύλη-N1--GSF

39 ὁ- A--GSF δεύτερος-A1A-GSF ἔκρυσις-N3I-NSF ὅπως-C σφάζω-V1--PAS3P ἐν-P αὐτός- D--DSF ὁ- A--APN ὑπέρ-P ἁμαρτία-N1A-GSF καί-C ὑπέρ-P ἄγνοια-N1A-GSF

40 καί-C κατά-P νῶτον-N2N-GSN ὁ- A--GSM ῥόαξ-N3K-GSF ὁ- A--GPN ὁλοκαύτωμα-N3M-GPN ὁ- A--GSF βλέπω-V1--PAPGSF πρός-P βορέας-N1T-ASM δύο-M τράπεζα-N1S-NPF πρός-P ἀνατολή-N1--APF καί-C κατά-P νῶτον-N2N-GSN ὁ- A--GSF δεύτερος-A1A-GSF καί-C ὁ- A--GSN αιλαμ-N---GSN ὁ- A--GSF πύλη-N1--GSF δύο-M τράπεζα-N1S-NPF κατά-P ἀνατολή-N1--APF

41 τέσσαρες-A3--NPM ἔνθεν-D καί-C τέσσαρες-A3--NPM ἔνθεν-D κατά-P νῶτον-N2N-GSN ὁ- A--GSF πύλη-N1--GSF ἐπί-P αὐτός- D--APF σφάζω-VF--FAI3P ὁ- A--APN θῦμα-N3M-APN κατέναντι-D ὁ- A--GPF ὀκτώ-M τράπεζα-N1S-GPF ὁ- A--GPN θῦμα-N3M-GPN

42 καί-C τέσσαρες-A3--NPF τράπεζα-N1S-NPF ὁ- A--GPN ὁλοκαύτωμα-N3M-GPN λίθινος-A1--NPF λαξεύω-VM--XMPNPF πῆχυς-N3U-GSM καί-C ἥμισυς-A3U-GSM ὁ- A--ASN πλάτος-N3E-ASN καί-C πῆχυς-N3U-GPM δύο-M καί-C ἥμισυς-A3U-GSM ὁ- A--ASN μῆκος-N3E-ASN καί-C ἐπί-P πῆχυς-N3U-ASM ὁ- A--ASN ὕψος-N3E-ASN ἐπί-P αὐτός- D--APF ἐπιτίθημι-VF--FAI3P ὁ- A--APN σκεῦος-N3E-APN ἐν-P ὅς- --DPN σφάζω-V1--PAI3P ἐκεῖ-D ὁ- A--APN ὁλοκαύτωμα-N3M-APN καί-C ὁ- A--APN θῦμα-N3M-APN

43 καί-C παλαιστή-N1--ASF ἔχω-VF--FAI3P γεῖσος-N3E-ASN λαξεύω-VM--XMPASM ἔσωθεν-D κύκλος-N2--DSM καί-C ἐπί-P ὁ- A--APF τράπεζα-N1S-APF ἐπάνωθεν-D στέγη-N1--APF ὁ- A--GSN καλύπτω-V1--PMN ἀπό-P ὁ- A--GSM ὑετός-N2--GSM καί-C ἀπό-P ὁ- A--GSF ξηρασία-N1A-GSF

44 καί-C εἰςἄγω-VBI-AAI3S ἐγώ- P--AS εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐσώτερος-A1A-ASF καί-C ἰδού-I δύο-M ἐξέδρα-N1--NPF ἐν-P ὁ- A--DSF αὐλή-N1--DSF ὁ- A--DSF ἐσώτερος-A1A-DSF εἷς-A1A-NSF κατά-P νῶτον-N2N-GSN ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF βλέπω-V1--PAPGSF πρός-P βορέας-N1T-ASM φέρω-V1--PAPNSF πρός-P νότος-N2--ASM καί-C εἷς-A1A-NSF κατά-P νῶτον-N2N-GSN ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF πρός-P νότος-N2--ASM βλέπω-V1--PAPGSF δέ-X πρός-P βορέας-N1T-ASM

45 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS ὁ- A--NSF ἐξέδρα-N1--NSF οὗτος- D--NSF ὁ- A--NSF βλέπω-V1--PAPNSF πρός-P νότος-N2--ASM ὁ- A--DPM ἱερεύς-N3V-DPM ὁ- A--DPM φυλάσσω-V1--PAPDPM ὁ- A--ASF φυλακή-N1--ASF ὁ- A--GSM οἶκος-N2--GSM

46 καί-C ὁ- A--NSF ἐξέδρα-N1--NSF ὁ- A--NSF βλέπω-V1--PAPNSF πρός-P βορέας-N1T-ASM ὁ- A--DPM ἱερεύς-N3V-DPM ὁ- A--DPM φυλάσσω-V1--PAPDPM ὁ- A--ASF φυλακή-N1--ASF ὁ- A--GSN θυσιαστήριον-N2N-GSN ἐκεῖνος- D--NPM εἰμί-V9--PAI3P ὁ- A--NPM υἱός-N2--NPM *σαδδουκ-N---GSM ὁ- A--NPM ἐγγίζω-V1--PAPNPM ἐκ-P ὁ- A--GSM *λευί-N---GSM πρός-P κύριος-N2--ASM λειτουργέω-V2--PAN αὐτός- D--DSM

47 καί-C διαμετρέω-VAI-AAI3S ὁ- A--ASF αὐλή-N1--ASF μῆκος-N3E-ASN πῆχυς-N3U-GPM ἑκατόν-M καί-C εὖρος-N3E-ASN πῆχυς-N3U-GPM ἑκατόν-M ἐπί-P ὁ- A--APN τέσσαρες-A3--APN μέρος-N3E-APN αὐτός- D--GSF καί-C ὁ- A--ASN θυσιαστήριον-N2N-ASN ἀπέναντι-D ὁ- A--GSM οἶκος-N2--GSM

48 καί-C εἰςἄγω-VBI-AAI3S ἐγώ- P--AS εἰς-P ὁ- A--ASN αιλαμ-N---ASN ὁ- A--GSM οἶκος-N2--GSM καί-C διαμετρέω-VAI-AAI3S ὁ- A--ASN αιλ-N---ASN ὁ- A--GSN αιλαμ-N---GSN πηχύς-N3V-DPM πέντε-M ὁ- A--ASN πλάτος-N3E-ASN ἔνθεν-D καί-C πηχύς-N3V-DPM πέντε-M ἔνθεν-D καί-C ὁ- A--ASN εὖρος-N3E-ASN ὁ- A--GSN θύρωμα-N3M-GSN πηχύς-N3V-DPM δέκα-M τέσσαρες-A3--GPM καί-C ἐπωμίς-N3D-NPF ὁ- A--GSF θύρα-N1A-GSF ὁ- A--GSN αιλαμ-N---GSN πηχύς-N3V-DPM τρεῖς-A3--GPM ἔνθεν-D καί-C πηχύς-N3V-DPM τρεῖς-A3--GPM ἔνθεν-D

49 καί-C ὁ- A--ASN μῆκος-N3E-ASN ὁ- A--GSN αιλαμ-N---GSN πηχύς-N3V-DPM εἴκοσι-M καί-C ὁ- A--ASN εὖρος-N3E-ASN πηχύς-N3V-DPM δώδεκα-M καί-C ἐπί-P δέκα-M ἀναβαθμός-N2--GPM ἀναβαίνω-V1I-IAI3P ἐπί-P αὐτός- D--ASN καί-C στῦλος-N2--NPM εἰμί-V9--IAI3P ἐπί-P ὁ- A--ASN αιλαμ-N---ASN εἷς-A3--NSM ἔνθεν-D καί-C εἷς-A3--NSM ἔνθεν-D

   

З творів Сведенборга

 

Arcana Coelestia #8945

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8945. 'And you shall not go up to My altar by steps' means not raising themselves to more internal levels, that is, celestial ones. This is clear from the meaning of 'going up by means of steps' as raising oneself to higher or more internal levels (whether you say more internal or higher it amounts to the same thing, since more internal things are seen as higher ones, 2148, 3084, 4210, 4599); and from the meaning of 'altar' as the chief representative of the Lord, dealt with in 921, 2777, 2811. Thus 'going up by steps to My altar' means raising oneself to the Lord, consequently to more internal levels, which are celestial ones; for the Lord's presence is greater on more internal levels. The term 'celestial' is used for things in the inmost heaven, but 'spiritual' for those in the middle heaven. For heaven is divided into two kingdoms - the celestial kingdom and the spiritual kingdom. Those in the celestial kingdom are in the inmost or third heaven, and so are nearest the Lord; for they are governed by love to the Lord, possessing innocence and consequently wisdom in greater measure than all the rest. But those who are in the spiritual kingdom are in the middle or second heaven, and so are more remote from the Lord; and those there am governed by charity towards the neighbour, and through charity dwell with the Lord. Regarding those two kingdoms and the difference between them, see 2048, 2088, 2227, 2507, 2669, 2708, 2715, 2718, 3235, 3246, 3374, 3887, 4448, 4585, 4938, 4939, 5113, 5922, 6367, 6435, 7877.

[2] Let a brief explanation be given of what is implied by raising oneself towards more internal levels, that is, celestial ones, which is meant by 'going up by steps to the altar'. No one in the next life is allowed to be raised into heaven to a level higher than that of the good which governs him. If he is raised to some higher level the foul things about him are revealed, that is, the evils he loves, and the resulting falsities; for the more internal something is, the purer and holier it is in heaven. Those whose state is not so pure are kept in a lower sphere in which impurities go unnoticed or are not apparent; for such people are governed by grosser good and guided by duller truth.

[3] Sometimes it happens that those coming into heaven have a strong desire to go to a more internal heaven, believing that by doing this they will experience greater joy. To the end that this strong desire which clings to them may be removed, they are indeed raised to a more internal heaven. But when they get there they start to feel anguished, on account of those evils they love which are then perceptible to them; they also become visibly disfigured on account of the falsities that spring from the evils residing with them. Having perceived these things they cast themselves down from the more internal heaven, and do not attain a calm and peaceful state until they return to the position they occupied previously. These are the things that are meant by 'you shall not go up to My altar by steps, in order that your nakedness may not be revealed on it'.

[4] The same applies to those below heaven, if they have a strong desire to rise to heaven before they have been prepared for it. When they are raised there they feel torment almost hellish and seem to themselves to be like dead bodies. Their life becomes laboured, like that of those in the throes of death. Therefore they cast themselves down headlong from there, and after that no longer have any desire to rise above the state of life in which they live.

[5] It should be recognized that the Lord refuses heaven to no one in the next life, and that people can be allowed in as often as they wish. Heaven consists of communities of angels, who are governed by the good of love towards the neighbour and of love to the Lord. When introduced into heaven people are let into communities of such angels. But when the sphere of their life, that is, the life of their love, is out of agreement, conflict arises, as a result of which they feel anguished and cast themselves down from there. From this experience they learn about the life of heaven, and about the condition of their own life in comparison. They also learn from it that heaven does not become anyone's simply by his being received or let in, as the common idea is in the world, and also that a person must live in such a way in the world that he becomes fit to be with those in heaven. But see what has already been stated and shown from experience previously regarding these matters, in 3938, 4225, 4226, 4299, 4674, 5057, 5058, 7186, 7519, 8794, 8797. These are the considerations which are meant by the regulation that they must not go up by steps to the altar, in order that their nakedness may not be revealed on it, and also by a similar regulation at Exodus 28:42-43.

[6] The words 'going up by steps' are used because a raising to more internal levels is seen in the world of spirits - where celestial and spiritual realities are presented within forms similar to those in the world - as raising oneself by means of steps. I have often been allowed to see this representative sight. So it was too that in a dream Jacob saw angels going up to the Lord by the steps of a stairway, Genesis 28:12. Therefore also by 'steps' in the Word is meant going up to higher, that is, more internal levels, as in Ezekiel 40:6, 22, 26, 31, 34; and in Amos,

The Lord Jehovih Zebaoth builds His steps in the heavens. Amos 9:6.

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

З творів Сведенборга

 

Arcana Coelestia #2715

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2715. Two arcana exist here, the first being that, compared with the good of the celestial man, that of the spiritual man is obscure, the second that this obscurity is brightened by light from the Lord's Divine Human. As regards the first of these - that the good residing with the spiritual man is obscure compared with the celestial man's - this may be seen from what has been stated above in 2708 about the state of the spiritual man in comparison with that of the celestial man. From a comparison of the two states the fact of that obscurity is quite evident. With those who are celestial good itself exists implanted in the will part of their mind, and from there light enters the understanding part. But with those who are spiritual the whole of the will part is corrupted, so that they have no good at all from there, and therefore the Lord implants good in the understanding part of their mind, see 863, 875, 895, 927, 928, 1023, 1043, 1044, 2124, 2256. The will part is, in the main, the part of man's mind that possesses life, whereas the understanding part receives life from the will. Since therefore the will part in the case of the spiritual man is so corrupted as to be nothing but evil, and yet evil is flowing in from there unceasingly and constantly into the understanding part, that is, into his thought, it is clear that the good there is obscure compared with the celestial man's good.

[2] As a consequence those who are spiritual do not have love to the Lord, as those who are celestial do; nor therefore does that humility exist with them which is essential in all worship and by means of which good can flow in from the Lord; for a heart that is haughty is not at all receptive, only one that is humble. Nor do those who are spiritual have love towards the neighbour, as those who are celestial do, because self-love and love of the world are constantly flowing in from the will part of their mind, bringing obscurity into the good that goes with that love towards the neighbour. This may also become clear to one who reflects from the fact that when he helps another he does so for worldly reasons; thus though he may not consciously have it in mind he is nevertheless thinking about what he will get in return either from those he helps or in the next life from the Lord, which being so his good is still defiled with merit-seeking. It may also become clear to him from the fact that when he has done anything good and is able to speak about it to others and so set himself up above others, he is in his element. But those who are celestial love the neighbour more than they love themselves, and do not ever think about repayment or in any way set themselves up above others.

[3] The good residing with those who are spiritual is in addition made obscure by persuasive beliefs that are the product of various assumptions, which likewise have their origin in self-love and love of the world. For the nature of their persuasive beliefs even in matters of faith, see 2682, 2689 (end). This too is a product of the influx of evil from the will part of their mind.

[4] It may in addition become clear that the good residing with the spiritual man is obscure compared with the celestial man's, from the fact that he does not know what truth is, as those who are celestial do, from any perception. Instead he knows what truth is from what he has learned from parents and teachers, and also from the doctrine into which he was born. And when he adds to this anything from himself and from his own thinking, it is for the most part the senses and the illusions of the senses, also the rational and the appearances present within the rational, that predominate, and these make it barely possible for him to acknowledge any pure truth like that acknowledged by those who are celestial. But in spite of this, within things that are seemingly true the Lord implants good, even though these truths are mere illusions or else appearances of truth. But this good is made obscure by such truths, for it derives its specific nature from the truths to which it is joined. It is like the light of the sun falling upon objects. The nature of the objects receiving the light causes the light to be seen within those objects in the form of colours, which are beautiful if the nature of the recipient form and the manner of its receiving are fitting and correspondent, hideous if the nature of the recipient form and the manner of its receiving are not fitting and so not correspondent. In the same way good itself acquires a specific nature from the truth [to which it is joined].

[5] The same arcanum is also evident from the fact that the spiritual man does not know what evil is. He scarcely believes that any other evils exist than actions contrary to the Ten Commandments. Of evils present in affection and thought, which are countless, he has no knowledge nor does he reflect on them or call them evils. All delights whatever that go with evil desires and pleasures he does not regard as other than good; and the actual delights that are part of self-love he both pursues, approves of, and excuses, without knowing that such things have an effect on his spirit and that he becomes altogether such in the next life.

[6] From this it is in a similar way clear that although the whole of the Word deals with scarcely any other matter than the good which goes with love to the Lord and love towards the neighbour, the spiritual man does not know that that good is the sum and substance of faith, nor even what the essential nature of love and charity is. It is also clear that though something which is a matter of faith may be known to him - faith being considered by him to be essential in itself - he nevertheless discusses whether it is true, unless he has been confirmed by much experience of life. Those who are celestial do not discuss the same because they know and have a perception that it is true hence the Lord's statement in Matthew,

Let your words be, Yes, yes; No, no; anything beyond this is from evil. 1 Matthew 5:37.

For those who are celestial are immersed in the truth itself about which those who are spiritual dispute. Consequently because those who are celestial are immersed in the truth itself, they are able to see from it numberless facets of that truth, and so from light to see so to speak heaven in its entirety. But those who are spiritual, because they dispute whether it is true, cannot - so long as they do so - arrive at the remotest boundary of the light existing with those who are celestial, let alone behold anything from their light.

Примітки:

1. or from the evil one

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

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