新基督教圣经研究

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Ezekiel第20章

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1 καί-C γίγνομαι-VBI-AMI3S ἐν-P ὁ- A--DSN ἔτος-N3E-DSN ὁ- A--DSN ἕβδομος-A1--DSN ἐν-P ὁ- A--DSM πέμπτος-A1--DSM μήν-N3--DSM δέκατος-A1--DSF ὁ- A--GSM μήν-N3--GSM ἔρχομαι-VBI-AAI3P ἀνήρ-N3--NPM ἐκ-P ὁ- A--GPM πρεσβύτερος-A1A-GPMC οἶκος-N2--GSM *ἰσραήλ-N---GSM ἐπιἐρωτάω-VA--AAN ὁ- A--ASM κύριος-N2--ASM καί-C καταἵζω-VAI-AAI3P πρό-P πρόσωπον-N2N-GSN ἐγώ- P--GS

2 καί-C γίγνομαι-VBI-AMI3S λόγος-N2--NSM κύριος-N2--GSM πρός-P ἐγώ- P--AS λέγω-V1--PAPNSM

3 υἱός-N2--VSM ἄνθρωπος-N2--GSM λαλέω-VA--AAD2S πρός-P ὁ- A--APM πρεσβύτερος-A1A-APMC ὁ- A--GSM *ἰσραήλ-N---GSM καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM εἰ-C ἐπιἐρωτάω-VA--AAN ἐγώ- P--AS σύ- P--NP ἔρχομαι-V1--PMI2P ζάω-V3--PAI1S ἐγώ- P--NS εἰ-C ἀποκρίνω-VC--FPI1S σύ- P--DP λέγω-V1--PAI3S κύριος-N2--NSM

4 εἰ-C ἐκδικέω-VF--FAI1S αὐτός- D--APM ἐκδίκησις-N3I-DSF υἱός-N2--VSM ἄνθρωπος-N2--GSM ὁ- A--APF ἀνομία-N1A-APF ὁ- A--GPM πατήρ-N3--GPM αὐτός- D--GPM διαμαρτύρομαι-VA--AMD2S αὐτός- D--DPM

5 καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἀπό-P ὅς- --GSF ἡμέρα-N1A-GSF αἱρετίζω-VAI-AAI1S ὁ- A--ASM οἶκος-N2--ASM *ἰσραήλ-N---GSM καί-C γνωρίζω-VCI-API1S ὁ- A--DSN σπέρμα-N3M-DSN οἶκος-N2--GSM *ἰακώβ-N---GSM καί-C γιγνώσκω-VSI-API1S αὐτός- D--DPM ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--GSF καί-C ἀντιλαμβάνω-VBI-AMI1S ὁ- A--DSF χείρ-N3--DSF ἐγώ- P--GS αὐτός- D--GPM λέγω-V1--PAPNSM ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP

6 ἐν-P ἐκεῖνος- D--DSF ὁ- A--DSF ἡμέρα-N1A-DSF ἀντιλαμβάνω-VBI-AMI1S ὁ- A--DSF χείρ-N3--DSF ἐγώ- P--GS αὐτός- D--GPM ὁ- A--GSN ἐκἄγω-VB--AAN αὐτός- D--APM ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF εἰς-P ὁ- A--ASF γῆ-N1--ASF ὅς- --ASF ἑτοιμάζω-VAI-AAI1S αὐτός- D--DPM γῆ-N1--ASF ῥέω-V2--PAPASF γάλα-N3--ASN καί-C μέλι-N3--ASN κηρίον-N2N-NSN εἰμί-V9--PAI3S παρά-P πᾶς-A1S-ASF ὁ- A--ASF γῆ-N1--ASF

7 καί-C εἶπον-VAI-AAI1S πρός-P αὐτός- D--APM ἕκαστος-A1--NSM ὁ- A--APN βδέλυγμα-N3M-APN ὁ- A--GPM ὀφθαλμός-N2--GPM αὐτός- D--GSM ἀποῥίπτω-VA--AAD3S καί-C ἐν-P ὁ- A--DPN ἐπιτήδευμα-N3M-DPN *αἴγυπτος-N2--GSF μή-D μιαίνω-V1--PMD2P ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP

8 καί-C ἀποἵστημι-VHI-AAI3P ἀπό-P ἐγώ- P--GS καί-C οὐ-D θέλω-VAI-AAI3P εἰςἀκούω-VA--AAN ἐγώ- P--GS ὁ- A--APN βδέλυγμα-N3M-APN ὁ- A--GPM ὀφθαλμός-N2--GPM αὐτός- D--GPM οὐ-D ἀποῥίπτω-VAI-AAI3P καί-C ὁ- A--APN ἐπιτήδευμα-N3M-APN *αἴγυπτος-N2--GSF οὐ-D ἐν καταλείπω-VBI-AAI3P καί-C εἶπον-VAI-AAI1S ὁ- A--GSN ἐκχέω-VA--AAN ὁ- A--ASM θυμός-N2--ASM ἐγώ- P--GS ἐπί-P αὐτός- D--APM ὁ- A--GSN συντελέω-VA--AAN ὁ- A--ASF ὀργή-N1--ASF ἐγώ- P--GS ἐν-P αὐτός- D--DPM ἐν-P μέσος-A1--DSM γῆ-N1--GSF *αἴγυπτος-N2--GSF

9 καί-C ποιέω-VAI-AAI1S ὅπως-C ὁ- A--ASN ὄνομα-N3M-ASN ἐγώ- P--GS ὁ- A--ASN παράπαν-D μή-D βεβηλόω-VC--APS3S ἐνώπιον-P ὁ- A--GPN ἔθνος-N3E-GPN ὅς- --GPN αὐτός- D--NPM εἰμί-V9--PAI3P ἐν-P μέσος-A1--DSM αὐτός- D--GPN ἐν-P ὅς- --DPN γιγνώσκω-VSI-API1S πρός-P αὐτός- D--APM ἐνώπιον-P αὐτός- D--GPN ὁ- A--GSN ἐκἄγω-VB--AAN αὐτός- D--APM ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF

10 καί-C ἐκἄγω-VBI-AAI1S αὐτός- D--APM ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF καί-C ἄγω-VBI-AAI1S αὐτός- D--APM εἰς-P ὁ- A--ASF ἔρημος-N2--ASF

11 καί-C δίδωμι-VAI-AAI1S αὐτός- D--DPM ὁ- A--APN πρόσταγμα-N3M-APN ἐγώ- P--GS καί-C ὁ- A--APN δικαίωμα-N3M-APN ἐγώ- P--GS γνωρίζω-VAI-AAI1S αὐτός- D--DPM ὅσος-A1--APN ποιέω-VF--FAI3S αὐτός- D--APN ἄνθρωπος-N2--NSM καί-C ζάω-VF--FMI3S ἐν-P αὐτός- D--DPM

12 καί-C ὁ- A--APN σάββατον-N2N-APN ἐγώ- P--GS δίδωμι-VAI-AAI1S αὐτός- D--DPM ὁ- A--GSN εἰμί-V9--PAN εἰς-P σημεῖον-N2N-ASN ἀνά-P μέσος-A1--ASM ἐγώ- P--GS καί-C ἀνά-P μέσος-A1--ASM αὐτός- D--GPM ὁ- A--GSN γιγνώσκω-VZ--AAN αὐτός- D--APM διότι-C ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM ἁγιάζω-V1--PAPNSM αὐτός- D--APM

13 καί-C εἶπον-VAI-AAI1S πρός-P ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSM *ἰσραήλ-N---GSM ἐν-P ὁ- A--DSF ἔρημος-N2--DSF ἐν-P ὁ- A--DPN πρόσταγμα-N3M-DPN ἐγώ- P--GS πορεύομαι-V1--PMI2P καί-C οὐ-D πορεύομαι-VCI-API3P καί-C ὁ- A--APN δικαίωμα-N3M-APN ἐγώ- P--GS ἀποὠθέω-VA--AMI3P ὅς- --APN ποιέω-VF--FAI3S αὐτός- D--APN ἄνθρωπος-N2--NSM καί-C ζάω-VF--FMI3S ἐν-P αὐτός- D--DPM καί-C ὁ- A--APN σάββατον-N2N-APN ἐγώ- P--GS βεβηλόω-VAI-AAI3P σφόδρα-D καί-C εἶπον-VAI-AAI1S ὁ- A--GSN ἐκχέω-VA--AAN ὁ- A--ASM θυμός-N2--ASM ἐγώ- P--GS ἐπί-P αὐτός- D--APM ἐν-P ὁ- A--DSF ἔρημος-N2--DSF ὁ- A--GSN ἐκ ἀναἁλίσκω-VA--AAN αὐτός- D--APM

14 καί-C ποιέω-VAI-AAI1S ὅπως-C ὁ- A--ASN ὄνομα-N3M-ASN ἐγώ- P--GS ὁ- A--ASN παράπαν-D μή-D βεβηλόω-VC--APS3S ἐνώπιον-P ὁ- A--GPN ἔθνος-N3E-GPN ὅς- --GPN ἐκἄγω-VBI-AAI1S αὐτός- D--APM κατά-P ὀφθαλμός-N2--APM αὐτός- D--GPN

15 καί-C ἐγώ- P--NS ἐκαἴρω-VBI-AAI1S ὁ- A--ASF χείρ-N3--ASF ἐγώ- P--GS ἐπί-P αὐτός- D--APM ἐν-P ὁ- A--DSF ἔρημος-N2--DSF ὁ- A--ASN παράπαν-D ὁ- A--GSN μή-D εἰςἄγω-VB--AAN αὐτός- D--APM εἰς-P ὁ- A--ASF γῆ-N1--ASF ὅς- --ASF δίδωμι-VAI-AAI1S αὐτός- D--DPM γῆ-N1--ASF ῥέω-V2--PAPASF γάλα-N3--ASN καί-C μέλι-N3--ASN κηρίον-N2N-NSN εἰμί-V9--PAI3S παρά-P πᾶς-A1S-ASF ὁ- A--ASF γῆ-N1--ASF

16 ἀντί-P ὅς- --GPM ὁ- A--APN δικαίωμα-N3M-APN ἐγώ- P--GS ἀποὠθέω-VA--AMI3P καί-C ἐν-P ὁ- A--DPN πρόσταγμα-N3M-DPN ἐγώ- P--GS οὐ-D πορεύομαι-VCI-API3P ἐν-P αὐτός- D--DPM καί-C ὁ- A--APN σάββατον-N2N-APN ἐγώ- P--GS βεβηλόω-V4I-IAI3P καί-C ὀπίσω-P ὁ- A--GPN ἐνθύμημα-N3M-GPN ὁ- A--GPF καρδία-N1A-GPF αὐτός- D--GPM πορεύομαι-V1I-IMI3P

17 καί-C φείδομαι-VAI-AMI3S ὁ- A--NSM ὀφθαλμός-N2--NSM ἐγώ- P--GS ἐπί-P αὐτός- D--APM ὁ- A--GSN ἐκἀλείφω-VA--AAN αὐτός- D--APM καί-C οὐ-D ποιέω-VAI-AAI1S αὐτός- D--APM εἰς-P συντέλεια-N1A-ASF ἐν-P ὁ- A--DSF ἔρημος-N2--DSF

18 καί-C εἶπον-VAI-AAI1S πρός-P ὁ- A--APN τέκνον-N2N-APN αὐτός- D--GPM ἐν-P ὁ- A--DSF ἔρημος-N2--DSF ἐν-P ὁ- A--DPM νόμιμος-A1--DPM ὁ- A--GPM πατήρ-N3--GPM σύ- P--GP μή-D πορεύομαι-V1--PMD2P καί-C ὁ- A--APN δικαίωμα-N3M-APN αὐτός- D--GPM μή-D φυλάσσω-V1--PMD2P καί-C ἐν-P ὁ- A--DPN ἐπιτήδευμα-N3M-DPN αὐτός- D--GPM μή-D συν ἀναμίσγω-V1--PMD2P καί-C μή-D μιαίνω-V1--PMD2P

19 ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP ἐν-P ὁ- A--DPN πρόσταγμα-N3M-DPN ἐγώ- P--GS πορεύομαι-V1--PMD2P καί-C ὁ- A--APN δικαίωμα-N3M-APN ἐγώ- P--GS φυλάσσω-V1--PMD2P καί-C ποιέω-V2--PAD2P αὐτός- D--APN

20 καί-C ὁ- A--APN σάββατον-N2N-APN ἐγώ- P--GS ἁγιάζω-V1--PAD2P καί-C εἰμί-V9--PAD3S εἰς-P σημεῖον-N2N-ASN ἀνά-P μέσος-A1--ASM ἐγώ- P--GS καί-C σύ- P--GP ὁ- A--GSN γιγνώσκω-V1--PAN διότι-C ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP

21 καί-C παραπικραίνω-VAI-AAI3P ἐγώ- P--AS καί-D ὁ- A--NPN τέκνον-N2N-NPN αὐτός- D--GPM ἐν-P ὁ- A--DPN πρόσταγμα-N3M-DPN ἐγώ- P--GS οὐ-D πορεύομαι-VCI-API3P καί-C ὁ- A--APN δικαίωμα-N3M-APN ἐγώ- P--GS οὐ-D φυλάσσω-VAI-AMI3P ὁ- A--GSN ποιέω-V2--PAN αὐτός- D--APN ὅς- --APN ποιέω-VF--FAI3S ἄνθρωπος-N2--NSM καί-C ζάω-VF--FMI3S ἐν-P αὐτός- D--DPM καί-C ὁ- A--APN σάββατον-N2N-APN ἐγώ- P--GS βεβηλόω-V4I-IAI3P καί-C εἶπον-VAI-AAI1S ὁ- A--GSN ἐκχέω-VA--AAN ὁ- A--ASM θυμός-N2--ASM ἐγώ- P--GS ἐπί-P αὐτός- D--APM ἐν-P ὁ- A--DSF ἔρημος-N2--DSF ὁ- A--GSN συντελέω-VA--AAN ὁ- A--ASF ὀργή-N1--ASF ἐγώ- P--GS ἐπί-P αὐτός- D--APM

22 καί-C ποιέω-VAI-AAI1S ὅπως-C ὁ- A--ASN ὄνομα-N3M-ASN ἐγώ- P--GS ὁ- A--ASN παράπαν-D μή-D βεβηλόω-VC--APS3S ἐνώπιον-P ὁ- A--GPN ἔθνος-N3E-GPN ὅς- --GPN ἐκἄγω-VBI-AAI1S αὐτός- D--APM κατά-P ὀφθαλμός-N2--APM αὐτός- D--GPN

23 καί-C ἐκαἴρω-VBI-AAI1S ὁ- A--ASF χείρ-N3--ASF ἐγώ- P--GS ἐπί-P αὐτός- D--APM ἐν-P ὁ- A--DSF ἔρημος-N2--DSF ὁ- A--GSN διασκορπίζω-VA--AAN αὐτός- D--APM ἐν-P ὁ- A--DPN ἔθνος-N3E-DPN καί-C διασπείρω-VA--AAN αὐτός- D--APM ἐν-P ὁ- A--DPF χώρα-N1A-DPF

24 ἀντί-P ὅς- --GPM ὁ- A--APN δικαίωμα-N3M-APN ἐγώ- P--GS οὐ-D ποιέω-VAI-AAI3P καί-C ὁ- A--APN πρόσταγμα-N3M-APN ἐγώ- P--GS ἀποὠθέω-VA--AMI3P καί-C ὁ- A--APN σάββατον-N2N-APN ἐγώ- P--GS βεβηλόω-V4I-IAI3P καί-C ὀπίσω-P ὁ- A--GPN ἐνθύμημα-N3M-GPN ὁ- A--GPM πατήρ-N3--GPM αὐτός- D--GPM εἰμί-V9--IAI3P ὁ- A--NPM ὀφθαλμός-N2--NPM αὐτός- D--GPM

25 καί-C ἐγώ- P--NS δίδωμι-VAI-AAI1S αὐτός- D--DPM πρόσταγμα-N3M-APN οὐ-D καλός-A1--APN καί-C δικαίωμα-N3M-APN ἐν-P ὅς- --DPM οὐ-D ζάω-VF--FMI3P ἐν-P αὐτός- D--DPM

26 καί-C μιαίνω-VF2-FAI1S αὐτός- D--APM ἐν-P ὁ- A--DPN δόμα-N3M-DPN αὐτός- D--GPM ἐν-P ὁ- A--DSN διαπορεύομαι-V1--PMN ἐγώ- P--AS πᾶς-A3--ASN δια ἀναοἴγω-V1--PAPASN μήτρα-N1A-ASF ὅπως-C ἀπο ἀναἵζω-VA--AAS1S αὐτός- D--APM

27 διά-P οὗτος- D--ASN λαλέω-VA--AAD2S πρός-P ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSM *ἰσραήλ-N---GSM υἱός-N2--VSM ἄνθρωπος-N2--GSM καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἕως-P οὗτος- D--GSM παραὀργίζω-VAI-AAI3P ἐγώ- P--AS ὁ- A--NPM πατήρ-N3--NPM σύ- P--GP ἐν-P ὁ- A--DPN παράπτωμα-N3M-DPN αὐτός- D--GPM ἐν-P ὅς- --DPN παραπίπτω-VBI-AAI3P εἰς-P ἐγώ- P--AS

28 καί-C εἰςἄγω-VBI-AAI1S αὐτός- D--APM εἰς-P ὁ- A--ASF γῆ-N1--ASF ὅς- --ASF αἴρω-VAI-AAI1S ὁ- A--ASF χείρ-N3--ASF ἐγώ- P--GS ὁ- A--GSN δίδωμι-VO--AAN αὐτός- D--DPM καί-C ὁράω-VBI-AAI3P πᾶς-A3--ASM βουνός-N2--ASM ὑψηλός-A1--ASM καί-C πᾶς-A3--ASN ξύλον-N2N-ASN κατάσκιος-A1B-ASN καί-C θύω-VAI-AAI3P ἐκεῖ-D ὁ- A--DPM θεός-N2--DPM αὐτός- D--GPM καί-C τάσσω-VAI-AAI3P ἐκεῖ-D ὀσμή-N1--ASF εὐωδία-N1A-GSF καί-C σπένδω-VAI-AAI3P ἐκεῖ-D σπονδή-N1--APF αὐτός- D--GPM

29 καί-C εἶπον-VBI-AAI1S πρός-P αὐτός- D--APM τίς- I--ASN εἰμί-V9--PAI3S *αβαμα-N---NS ὅτι-C σύ- P--NP εἰςπορεύομαι-V1--PMI2P ἐκεῖ-D καί-C ἐπικαλέω-VAI-AAI3P ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSM *αβαμα-N---AS ἕως-P ὁ- A--GSF σήμερον-D ἡμέρα-N1A-GSF

30 διά-P οὗτος- D--ASN εἶπον-VB--AAD2S πρός-P ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSM *ἰσραήλ-N---GSM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM εἰ-C ἐν-P ὁ- A--DPF ἀνομία-N1A-DPF ὁ- A--GPM πατήρ-N3--GPM σύ- P--GP σύ- P--NP μιαίνω-V1--PMI2P καί-C ὀπίσω-P ὁ- A--GPN βδέλυγμα-N3M-GPN αὐτός- D--GPM σύ- P--NP ἐκπορνεύω-V1--PAI2P

31 καί-C ἐν-P ὁ- A--DPF ἀπαρχή-N1--DPF ὁ- A--GPN δόμα-N3M-GPN σύ- P--GP ἐν-P ὁ- A--DPM ἀφορισμός-N2--DPM σύ- P--NP μιαίνω-V1--PMI2P ἐν-P πᾶς-A3--DPN ὁ- A--DPN ἐνθύμημα-N3M-DPN σύ- P--GP ἕως-P ὁ- A--GSF σήμερον-D ἡμέρα-N1A-GSF καί-C ἐγώ- P--NS ἀποκρίνω-VC--APS1S σύ- P--DP οἶκος-N2--NSM ὁ- A--GSM *ἰσραήλ-N---GSM ζάω-V3--PAI1S ἐγώ- P--NS λέγω-V1--PAI3S κύριος-N2--NSM εἰ-C ἀποκρίνω-VC--FPI1S σύ- P--DP καί-C εἰ-C ἀναβαίνω-VF--FMI3S ἐπί-P ὁ- A--ASN πνεῦμα-N3M-ASN σύ- P--GP οὗτος- D--ASN

32 καί-C οὐ-D εἰμί-VF--FMI3S ὅς- --ASM τρόπος-N2--ASM σύ- P--NP λέγω-V1--PAI2P εἰμί-VF--FAI1P ὡς-C ὁ- A--NPN ἔθνος-N3E-NPN καί-C ὡς-C ὁ- A--NPF φυλή-N1--NPF ὁ- A--GSF γῆ-N1--GSF ὁ- A--GSN λατρεύω-V1--PAN ξύλον-N2N-DPN καί-C λίθος-N2--DPM

33 διά-P οὗτος- D--ASN ζάω-V3--PAI1S ἐγώ- P--NS λέγω-V1--PAI3S κύριος-N2--NSM ἐν-P χείρ-N3--DSF κραταιός-A1A-DSF καί-C ἐν-P βραχίων-N3N-DSM ὑψηλός-A1--DSM καί-C ἐν-P θυμός-N2--DSM χέω-VM--XMPDSM βασιλεύω-VF--FAI1S ἐπί-P σύ- P--AP

34 καί-C ἐκἄγω-VF--FAI1S σύ- P--AP ἐκ-P ὁ- A--GPM λαός-N2--GPM καί-C εἰςδέχομαι-VF--FMI1S σύ- P--AP ἐκ-P ὁ- A--GPF χώρα-N1A-GPF ὅς- --GSM διασκορπίζω-VCI-API2P ἐν-P αὐτός- D--DPF ἐν-P χείρ-N3--DSF κραταιός-A1A-DSF καί-C ἐν-P βραχίων-N3N-DSM ὑψηλός-A1--DSM καί-C ἐν-P θυμός-N2--DSM χέω-VM--XMPDSM

35 καί-C ἄγω-VF--FAI1S σύ- P--AP εἰς-P ὁ- A--ASF ἔρημος-N2--ASF ὁ- A--GPM λαός-N2--GPM καί-C διακρίνω-VC--FPI1S πρός-P σύ- P--AP ἐκεῖ-D πρόσωπον-N2N-ASN κατά-P πρόσωπον-N2N-ASN

36 ὅς- --ASM τρόπος-N2--ASM διακρίνω-VCI-API1S πρός-P ὁ- A--APM πατήρ-N3--APM σύ- P--GP ἐν-P ὁ- A--DSF ἔρημος-N2--DSF γῆ-N1--GSF *αἴγυπτος-N2--GSF οὕτως-D κρίνω-VF2-FAI1S σύ- P--AP λέγω-V1--PAI3S κύριος-N2--NSM

37 καί-C διαἄγω-VF--FAI1S σύ- P--AP ὑπό-P ὁ- A--ASF ῥάβδος-N2--ASF ἐγώ- P--GS καί-C εἰςἄγω-VF--FAI1S σύ- P--AP ἐν-P ἀριθμός-N2--DSM

38 καί-C ἐκλέγω-VF--FAI1S ἐκ-P σύ- P--GP ὁ- A--APM ἀσεβής-A3H-APM καί-C ὁ- A--APM ἀποἵστημι-VXI-XAPAPM διότι-C ἐκ-P ὁ- A--GSF παροικεσία-N1A-GSF αὐτός- D--GPM ἐκἄγω-VF--FAI1S αὐτός- D--APM καί-C εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSM *ἰσραήλ-N---GSM οὐ-D εἰςἔρχομαι-VF--FMI3P καί-C ἐπιγιγνώσκω-VF--FMI2P διότι-C ἐγώ- P--NS κύριος-N2--NSM

39 καί-C σύ- P--NP οἶκος-N2--NSM *ἰσραήλ-N---GSM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM ἕκαστος-A1--NSM ὁ- A--APN ἐπιτήδευμα-N3M-APN αὐτός- D--GSM ἐκαἴρω-VA--AAD2P καί-C μετά-P οὗτος- D--APN εἰ-C μή-D σύ- P--NP εἰςἀκούω-V1--PAI2P ἐγώ- P--GS καί-C ὁ- A--ASN ὄνομα-N3M-ASN ἐγώ- P--GS ὁ- A--ASN ἅγιος-A1A-ASN οὐ-D βεβηλόω-VF--FAI2P οὐκέτι-D ἐν-P ὁ- A--DPN δῶρον-N2N-DPN σύ- P--GP καί-C ἐν-P ὁ- A--DPN ἐπιτήδευμα-N3M-DPN σύ- P--GP

40 διότι-C ἐπί-P ὁ- A--GSN ὄρος-N3E-GSN ὁ- A--GSN ἅγιος-A1A-GSN ἐγώ- P--GS ἐπί-P ὄρος-N3E-GSN ὑψηλός-A1--GSN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM ἐκεῖ-D δουλεύω-VF--FAI3P ἐγώ- P--DS πᾶς-A3--NSM οἶκος-N2--NSM *ἰσραήλ-N---GSM εἰς-P τέλος-N3E-ASN καί-C ἐκεῖ-D προςδέχομαι-VF--FMI1S καί-C ἐκεῖ-D ἐπισκέπτομαι-VF--FMI1S ὁ- A--APF ἀπαρχή-N1--APF σύ- P--GP καί-C ὁ- A--APF ἀπαρχή-N1--APF ὁ- A--GPM ἀφορισμός-N2--GPM σύ- P--GP ἐν-P πᾶς-A3--DPN ὁ- A--DPN ἁγίασμα-N3M-DPN σύ- P--GP

41 ἐν-P ὀσμή-N1--DSF εὐωδία-N1A-GSF προςδέχομαι-VF--FMI1S σύ- P--AP ἐν-P ὁ- A--DSN ἐκἄγω-VB--AAN ἐγώ- P--AS σύ- P--AP ἐκ-P ὁ- A--GPM λαός-N2--GPM καί-C εἰςδέχομαι-V1--PMN σύ- P--AP ἐκ-P ὁ- A--GPF χώρα-N1A-GPF ἐν-P ὅς- --DPF διασκορπίζω-VCI-API2P ἐν-P αὐτός- D--DPF καί-C ἁγιάζω-VS--FPI1S ἐν-P σύ- P--DP κατά-P ὀφθαλμός-N2--APM ὁ- A--GPM λαός-N2--GPM

42 καί-C ἐπιγιγνώσκω-VF--FMI2P διότι-C ἐγώ- P--NS κύριος-N2--NSM ἐν-P ὁ- A--DSN εἰςἄγω-VB--AAN ἐγώ- P--AS σύ- P--AP εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSM *ἰσραήλ-N---GSM εἰς-P ὁ- A--ASF γῆ-N1--ASF εἰς-P ὅς- --ASF αἴρω-VAI-AAI1S ὁ- A--ASF χείρ-N3--ASF ἐγώ- P--GS ὁ- A--GSN δίδωμι-VO--AAN αὐτός- D--ASF ὁ- A--DPM πατήρ-N3--DPM σύ- P--GP

43 καί-C μιμνήσκω-VS--FPI2P ἐκεῖ-D ὁ- A--APF ὁδός-N2--APF σύ- P--GP καί-C ὁ- A--APN ἐπιτήδευμα-N3M-APN σύ- P--GP ἐν-P ὅς- --DPN μιαίνω-V1I-IMI2P ἐν-P αὐτός- D--DPM καί-C κόπτω-VF--FMI2P ὁ- A--APN πρόσωπον-N2N-APN σύ- P--GP ἐν-P πᾶς-A1S-DPF ὁ- A--DPF κακία-N1A-DPF σύ- P--GP

44 καί-C ἐπιγιγνώσκω-VF--FMI2P διότι-C ἐγώ- P--NS κύριος-N2--NSM ἐν-P ὁ- A--DSN ποιέω-VA--AAN ἐγώ- P--AS οὕτως-D σύ- P--DP ὅπως-C ὁ- A--ASN ὄνομα-N3M-ASN ἐγώ- P--GS μή-D βεβηλόω-VC--APS3S κατά-P ὁ- A--APF ὁδός-N2--APF σύ- P--GP ὁ- A--APF κακός-A1--APF καί-C κατά-P ὁ- A--APN ἐπιτήδευμα-N3M-APN σύ- P--GP ὁ- A--APN διαφθείρω-VM--XMPAPN λέγω-V1--PAI3S κύριος-N2--NSM

   

来自斯威登堡的著作

 

Apocalypse Explained#1145

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1145. And all thyme wood.- That this signifies all good conjoined to truth in the natural man, is evident from the signification of wood, which denotes good of the natural man, of which we shall speak presently; but thyme wood signifies good conjoined to truth in the natural man, for the word thyme is derived from two in Greek, and two signifies that conjunction. That thyme wood signifies good conjoined to truth is clear also from those things that precede, and those that follow. It is evident from what precedes, because those things are mentioned that signify celestial goods and truths, and spiritual goods and truths, which are fine linen, crimson, silk, and scarlet; from what follows, because things that signify natural goods and truths are mentioned, which are vessels of ivory, and vessels of precious wood, of brass, and iron, and marble. It is therefore evident that thyme wood signifies good conjoined to truth in the natural man, arising from those goods and truths which have been referred to above. For there are three degrees of life in man, which regarded in their order, are called celestial, spiritual, and natural; such things are named in the same order in this verse as signify goods and truths according to their degrees. But since those things mentioned above, signify truths and goods, profaned, which in themselves are falsities and evils, so also by the good conjoined to truth - which is thyme wood - is meant that good profaned, which is evil conjoined to falsity. That good, because it belongs to the natural man, is especially profaned by the veneration paid to bones and sepulchres, by the sanctification of various things used in worship, by the different things connected with processions, in general by all those things of an idolatrous nature that are pleasing to the natural man, and are consequently felt to be good, and are called true.

[2] Wood signifies good, because it is a from trees which bear fruits, and because wood can be kindled, and serve the purpose of warming the body, constructing houses and fabricating various articles of convenience and use, and because oil, by which the good of love is signified, is expressed from wood. Wood also conceals in itself a fiery principle (calidum); but, on the other hand, stone, because of a cold nature and uninflammable, here signifies the truth of the natural man.

Since wood signifies good, therefore also, among most ancient peoples, who were in the good of love, temples were constructed of wood, which were not called temples, but houses of God, while with many these were in their tabernacles, in which they not only lived, but also held Divine worship. The angels, therefore, of the third heaven dwell in houses of wood, because they are in the good of love to the Lord, and wood corresponds to that good; they have also woods different according to the correspondences of the trees from which they come; for a tree signifies man, and from its fruit the good of man. It is from this fact that woods of various kinds of trees are mentioned in the Word, as the wood of the olive, the vine, the cedar, the poplar, and the oak. Wood of the olive signifies celestial good, of the vine, spiritual good, of the cedar, rational good, of the poplar, natural good, and of the oak, sensual good.

[3] Now because all things in the Word are correspondences, and because wood corresponds to good, and, in the opposite sense, to evil; therefore wood here signifies good, and in the opposite sense evil. This is evident from the following passages.

In Lamentations:

"We drink our waters for silver, and our woods come for a price" (5:4).

The want of the knowledges of truth and good is thus described; the want of the knowledges of truth by drinking waters for silver, and the want of the knowledges of good by the woods coming for a price.

In Ezekiel:

"They shall make a spoil of thy wealth, and make a prey of thy merchandise; they shall destroy thy walls, and overturn the houses of thy desire; thy stones, thy woods, and thy dust shall they give into the midst of the sea" (26:12).

These things are said concerning the devastation of all things of the truth and good of the church by evils and falsities. The wealth which they shall make a spoil are the knowledges of truth; the merchandise which they shall make a prey are the knowledges of good; the walls which they shall destroy are doctrinals; the houses which they shall overturn are things belonging to the mind, thus the things of the understanding and will, for it is there that the man dwells. The stones, the woods, and the dust, which they shall give into the midst of the sea, are the truths and goods of the natural man, stones denoting its, truths, woods its goods, and dust its very lowest things, which are those of the sensual man.

[4] In the same prophet:

"Son of man, take unto thee one stick (lignum), and write upon it, for Judah and the sons of Israel his companions; then take one stick, and write upon it, for Joseph, the stick of Ephraim, and of the tribes of Israel his companions; afterwards join them for thee one to another into one stick, that both may be one in my hand, and I will make them into one stick" (37:16, 17, 19, 20).

By these things are represented the conjunction of the celestial and spiritual kingdoms of the Lord by the good of love. Judah and the sons of Israel his companions, signify the Lord's celestial kingdom; Judah signifies that kingdom as to good, and the sons of Israel his companions signify the same as to truth. But Joseph and the tribes of Israel his companions, signify the Lord's spiritual kingdom, Joseph signifies that kingdom as to good, and the tribes of Israel his companions, signify the same as to truth. Ephraim signifies the understanding of truth, and because those who are in the understanding of truth from spiritual good are in the Lord's spiritual kingdom, therefore it was called "the stick of Ephraim." That the Lord conjoins these two kingdoms into one by means of the good of love to Him, and the good of charity towards the neighbour, is meant by their being joined by the Lord one to the other into one wood, that they might both be one in the hand of Jehovah, and become one stick.

That those things which come from falsities are amended by good, was represented and signified by the bitter waters at Marah being made sweet by the wood cast into them (Exodus 15:25). Bitter waters are those things that are apparently true, but draw [their quality] from falsities. Wood is the good of the natural man. Because wood, from correspondence, signifies the good of love, therefore the tables of stone on which the law was written were placed in an ark made of shittim wood. And for the same reason various things belonging to the tabernacle were formed of the same wood; and the temple also at Jerusalem was lined with wood.

[5] As most things in the Word have also an opposite sense, and this is the case with wood, which in an opposite sense signifies evil, because evil is the opposite of good, therefore this is signified by serving wood and stone (Deuteronomy 4:23-28; Isaiah 37:19; Jerem. 3:9; Ezekiel 20:32; and other places). To the same purpose are these words in Isaiah:

"He chooseth wood that will not rot, he seeketh unto him a wise artificer, to prepare a graven image, that it may not be moved" (40:20).

Wood here signifies evil which is adored as good, for the graven image denotes the evil of worship; wood which will not rot signifies some good from the Word which is adulterated, and therefore becomes evil; this he is said to choose, because that which is from the Word persuades, and consequently does not perish in the mind. This is the case with every evil and falsity confirmed by means of the Word. His seeking a wise artificer, signifies to seek one who from his own intelligence has the faculty to confirm and falsify.

[6] In Jeremiah:

"The statutes of the nations are vanity, for one heweth wood out of the forest, the work of the hands of the workman with the axe; they are brutish and become foolish, their wood is a doctrine of vanities" (10:3, 8).

The statutes of the nations, which are vanity, signify all things belonging to the worship of those who are in evil. By the wood hewn out of the forest and the work of the hands of the workman with the axe, is signified evil, from which is derived a form of worship, contrived by falsities originating in [man's] own intelligence; wood denotes the evil of worship, meant by the graven image; the work of the hands of the workman denotes what is from [man's] own intelligence; the axe is the falsity which destroys good and confirms evil.

[7] In the same prophet:

"The voice shall go as that of a serpent; and they came with axes, as hewers of wood" (46:22).

The voice of a serpent means craftiness and deceit; with axes signifies with falsities destroying good; as hewers of wood, signifies as if willing to uproot evils, when nevertheless they uproot good.

Also in Moses:

"If any one slay his companion through error; as when a man cometh with his companion into a forest, and the axe falleth out of the wood upon his companion, he shall flee to the city of refuge" (Deuteronomy 19:5).

The contingency of a person sinning through error who is allowed to flee to a city of refuge, is here illustrated by a case that can rarely happen, but which is nevertheless used to illustrate what is meant by slaying another through error. The illustration is used because wood is significative, as are also axe and forest; wood denotes good, axe falsity, and forest the natural man. These words therefore signify that if any one who is in natural good should destroy the soul of another by means of falsity which he does not know to be falsity, it shall be accounted as done through error, because not done from evil.

[8] In Habakkuk:

"The stone crieth out of the wall, and the beam out of the wood answereth" (2:11).

This means that evil confirms falsity, and incites. The wall out of which the stone crieth, signifies man void of truths, and who thus from falsity desires to be instructed; the beam which answereth out of the wood signifies man destitute of goods, wood denoting evil which confirms and assents to falsity.

In Jeremiah:

"Saying to the wood, Thou art my father, and to the stone, Thou hast begotten me, because they have turned the neck to me and not the face" (2:27).

By saying to the wood, Thou art my father, is signified that they were conceived from evil; and by saying to the stone, Thou hast begotten me, is signified that they were born from the falsity of evil; by turning the neck and not the face, is signified that they have turned themselves away from all good and truth. Fire and wood are spoken of in Zechariah (12:6), and in Isaiah (30:33), because fire signifies evil love, and wood evils therefrom.

[9] Because swords signify falsities destroying truths, and [staves of] wood (ligna) evils destroying good, therefore, by the command of the chief priests, a multitude went out with Judas Iscariot against Jesus, with swords and staves (lignis) (Matthew 26:47; Mark 14:43, 48; Luke 22:52). This took place because all things relating to the Lord's passion were representative of the destruction of everything belonging to good and truth by the Jews. Among the sons of Israel there were two common forms of punishment, stoning, and hanging upon wood, stoning for the injury and destruction of truth, and hanging upon wood for the injury and destruction of good; hanging upon wood was therefore a curse (Deuteronomy 21:22, 23). From these things it is evident, that wood signifies good, in particular the good of the natural man, and in the opposite sense its evil.

[10] Continuation concerning the Athanasian Creed.- There are in the world men-angels, and there are men-devils; heaven is from men-angels, and hell is from men-devils. With a man-angel all the degrees of his life even up to the Lord are open; but with a man-devil only the ultimate degree is open, and time higher degrees are closed. A man-angel is led by the Lord both from within and from without; but a man-devil is led by himself from within, and of the Lord from without. A man-angel is led by the Lord according to order - from within from order, from without to order; but a man-devil is led by the Lord to order from without, but by himself against order from within. A man-angel is continually withdrawn from evil by the Lord, and led to good; but a man-devil is also continually withdrawn by the Lord from evil, but from a more grievous to a less one, for he cannot be led to good. A man-angel is continually withdrawn from hell by the Lord, and led more and more interiorly into heaven; but a man-devil is also continually withdrawn from hell, but from a more grievous to a milder hell, for he cannot be led into heaven. A man-angel, because he is led by the Lord, is led by civil, moral, and spiritual laws, on account of the Divine which is in them; a man-devil is led by the same laws, but it is on account of his own in them.

[11] A man-angel, from the Lord, loves the goods of the church, which are also the goods of heaven, because they are goods; similarly he loves its truths, because they are truths; but from himself he loves the goods of the body and of the world, because they are for use and pleasure; similarly he loves the truths of the various branches of knowledge (scientiarum); he loves both the one and the other apparently of himself, but actually from the Lord. But a man-devil, from himself, also loves the goods of the body and of the world, because they are for use and pleasure; he similarly loves the truths of the various branches of knowledge; but he loves both the one and the other apparently from himself, but actually from hell. A man-angel is in freedom and in the delight of his heart when he is doing good from good, and also when he is not doing evil; but a man-devil is in freedom and in the delight of his heart when he is doing good from evil, and also while he is doing evil. A man-angel and a man-devil resemble each other in externals, but they are altogether unlike in internals; when, therefore, external things are laid aside by death, the difference between them becomes clear; the one is carried up into heaven, and the other is borne down into hell.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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