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Ezekiel第21章

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

2 υἱός-N2--VSM ἄνθρωπος-N2--GSM στηρίζω-VA--AAD2S ὁ- A--ASN πρόσωπον-N2N-ASN σύ- P--GS ἐπί-P *θαιμαν-N---AS καί-C ἐπιβλέπω-VA--AAD2S ἐπί-P *δαρωμ-N---AS καί-C προφητεύω-VA--AAD2S ἐπί-P δρυμός-N2--ASM ἡγέομαι-V2--PMPASM *ναγεβ-N---AS

3 καί-C εἶπον-VF2-FAI2S ὁ- A--DSM δρυμός-N2--DSM *ναγεβ-N---GS ἀκούω-V1--PAD2S λόγος-N2--ASM κύριος-N2--GSM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM ἰδού-I ἐγώ- P--NS ἀναἅπτω-V1--PAI1S ἐν-P σύ- P--DS πῦρ-N3--ASN καί-C καταἐσθίω-VF--FMI3S ἐν-P σύ- P--DS πᾶς-A3--NSN ξύλον-N2N-NSN χλωρός-A1A-NSN καί-C πᾶς-A3--NSN ξύλον-N2N-NSN ξηρός-A1A-NSN οὐ-D σβέννυμι-VC--FPI3S ὁ- A--NSF φλόξ-N3G-NSF ὁ- A--NSF ἐκἅπτω-VV--APPNSF καί-C κατακαίω-VC--FPI3S ἐν-P αὐτός- D--DSF πᾶς-A3--NSN πρόσωπον-N2N-NSN ἀπό-P ἀπηλιώτης-N1M-GSM ἕως-P βορέας-N1T-GSM

4 καί-C ἐπιγιγνώσκω-VF--FMI3P πᾶς-A1S-NSF σάρξ-N3K-NSF ὅτι-C ἐγώ- P--NS κύριος-N2--NSM ἐκκαίω-VAI-AAI1S αὐτός- D--ASN καί-C οὐ-D σβέννυμι-VC--FPI3S

5 καί-C εἶπον-VAI-AAI1S μηδαμῶς-D κύριος-N2--VSM κύριος-N2--VSM αὐτός- D--NPM λέγω-V1--PAI3P πρός-P ἐγώ- P--AS οὐ-D παραβολή-N1--NSF εἰμί-V9--PAI3S λέγω-V1--PMPNSF οὗτος- D--NSF

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

7 διά-P οὗτος- D--ASN προφητεύω-VA--AAD2S υἱός-N2--VSM ἄνθρωπος-N2--GSM καί-C στηρίζω-VA--AAD2S ὁ- A--ASN πρόσωπον-N2N-ASN σύ- P--GS ἐπί-P *ἰερουσαλήμ-N---ASF καί-C ἐπιβλέπω-VA--AAD2S ἐπί-P ὁ- A--APN ἅγιος-A1A-APN αὐτός- D--GPM καί-C προφητεύω-VF--FAI2S ἐπί-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSM *ἰσραήλ-N---GSM

8 καί-C εἶπον-VF2-FAI2S πρός-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSM *ἰσραήλ-N---GSM ἰδού-I ἐγώ- P--NS πρός-P σύ- P--AS καί-C ἐκσπάω-VF--FAI1S ὁ- A--ASN ἐγχειρίδιον-N2N-ASN ἐγώ- P--GS ἐκ-P ὁ- A--GSM κολεός-N2--GSM αὐτός- D--GSM καί-C ἐκὀλεθρεύω-VF--FAI1S ἐκ-P σύ- P--GS ἄδικος-A1B-ASM καί-C ἄνομος-A1B-ASM

9 ἀντί-P ὅς- --GPM ἐκὀλεθρεύω-VF--FAI1S ἐκ-P σύ- P--GS ἄδικος-A1B-ASM καί-C ἄνομος-A1B-ASM οὕτως-D ἐκἔρχομαι-VF--FMI3S ὁ- A--NSN ἐγχειρίδιον-N2N-NSN ἐγώ- P--GS ἐκ-P ὁ- A--GSM κολεός-N2--GSM αὐτός- D--GSM ἐπί-P πᾶς-A1S-ASF σάρξ-N3K-ASF ἀπό-P ἀπηλιώτης-N1M-GSM ἕως-P βορέας-N1T-GSM

10 καί-C ἐπιγιγνώσκω-VF--FMI3S πᾶς-A1S-NSF σάρξ-N3K-NSF διότι-C ἐγώ- P--NS κύριος-N2--NSM ἐκσπάω-VAI-AAI1S ὁ- A--ASN ἐγχειρίδιον-N2N-ASN ἐγώ- P--GS ἐκ-P ὁ- A--GSM κολεός-N2--GSM αὐτός- D--GSM καί-C οὐ-D ἀποστρέφω-VF--FAI3S οὐκέτι-D

11 καί-C σύ- P--NS υἱός-N2--VSM ἄνθρωπος-N2--GSM καταστενάζω-VA--AAD2S ἐν-P συντριβή-N1--DSF ὀσφύς-N3U-GSF σύ- P--GS καί-C ἐν-P ὀδύνη-N1--DPF στενάζω-VF--FAI2S κατά-P ὀφθαλμός-N2--APM αὐτός- D--GPM

12 καί-C εἰμί-VF--FMI3S ἐάν-C εἶπον-VB--AAS3P πρός-P σύ- P--AS ἕνεκα-P τίς- I--GSN σύ- P--NS στενάζω-V1--PAI2S καί-C εἶπον-VF2-FAI2S ἐπί-P ὁ- A--DSF ἀγγελία-N1A-DSF διότι-C ἔρχομαι-V1--PMI3S καί-C θραύω-VC--FPI3S πᾶς-A1S-NSF καρδία-N1A-NSF καί-C πᾶς-A1S-NPF χείρ-N3--NPF παραλύω-VC--FPI3P καί-C ἐκψύχω-VF--FAI3S πᾶς-A1S-NSF σάρξ-N3K-NSF καί-C πᾶς-A3--NSN πνεῦμα-N3M-NSN καί-C πᾶς-A3--NPM μηρός-N2--NPM μολύνω-VC--FPI3P ὑγρασία-N1A-DSF ἰδού-I ἔρχομαι-V1--PMI3S καί-C εἰμί-VF--FMI3S λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM

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

14 υἱός-N2--VSM ἄνθρωπος-N2--GSM προφητεύω-VA--AAD2S καί-C εἶπον-VF2-FAI2S ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM εἶπον-VB--AAD2S ῥομφαία-N1A-NSF ῥομφαία-N1A-NSF ὀξύνω-V1--PMD2S καί-C θυμόω-VC--APD2S

15 ὅπως-C σφάζω-VA--AAS2S σφάγιον-N2N-APN ὀξύνω-V1--PMD2S ὅπως-C γίγνομαι-VB--AMS2S εἰς-P στίλβωσις-N3I-ASF ἕτοιμος-A1--NSF εἰς-P παράλυσις-N3I-ASF σφάζω-V1--PAD2S ἐκοὐδενέω-V2--PAD2S ἀποὠθέω-V2--PMD2S πᾶς-A3--NSN ξύλον-N2N-NSN

16 καί-C δίδωμι-VAI-AAI3S αὐτός- D--ASF ἕτοιμος-A1--ASF ὁ- A--GSN κρατέω-V2--PAN χείρ-N3--ASF αὐτός- D--GSM ἐκἀκονάω-VCI-API3S ῥομφαία-N1A-NSF εἰμί-V9--PAI3S ἕτοιμος-A1--NSF ὁ- A--GSN δίδωμι-VO--AAN αὐτός- D--ASF εἰς-P χείρ-N3--ASF ἀποκεντέω-V2--PAPGSM

17 ἀνακράζω-V1--PAD2S καί-C ὀλολύζω-VA--AAD2S υἱός-N2--VSM ἄνθρωπος-N2--GSM ὅτι-C αὐτός- D--NSF γίγνομαι-VBI-AMI3S ἐν-P ὁ- A--DSM λαός-N2--DSM ἐγώ- P--GS αὐτός- D--NSF ἐν-P πᾶς-A3--DPM ὁ- A--DPM ἀποἡγέομαι-V2--PMPDPM ὁ- A--GSM *ἰσραήλ-N---GSM παραοἰκέω-VF--FAI3P ἐπί-P ῥομφαία-N1A-DSF γίγνομαι-VBI-AMI3S ἐν-P ὁ- A--DSM λαός-N2--DSM ἐγώ- P--GS διά-P οὗτος- D--ASN κροτέω-VA--AAD2S ἐπί-P ὁ- A--ASF χείρ-N3--ASF σύ- P--GS

18 ὅτι-C δικαιόω-VM--XPI3S καί-C τίς- I--ASN εἰ-C καί-C φυλή-N1--NSF ἀποὠθέω-VS--API3S οὐ-D εἰμί-VF--FMI3S λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM

19 καί-C σύ- P--NS υἱός-N2--VSM ἄνθρωπος-N2--GSM προφητεύω-VA--AAD2S καί-C κροτέω-VA--AAD2S χείρ-N3--ASF ἐπί-P χείρ-N3--ASF καί-C διπλασιάζω-VA--AAD2S ῥομφαία-N1A-ASF ὁ- A--NSF τρίτος-A1--NSF ῥομφαία-N1A-NSF τραυματίας-N1T-GPM εἰμί-V9--PAI3S ῥομφαία-N1A-NSF τραυματίας-N1T-GPM ὁ- A--NSF μέγας-A1--NSF καί-C ἐκἵστημι-VF--FAI3S αὐτός- D--APM

20 ὅπως-C θραύω-VC--APS3S ὁ- A--NSF καρδία-N1A-NSF καί-C πληθύνω-VC--APS3P ὁ- A--NPM ἀσθενέω-V2--PAPNPM ἐπί-P πᾶς-A1S-ASF πύλη-N1--ASF αὐτός- D--GPM παραδίδωμι-VM--XMI3P εἰς-P σφάγιον-N2N-APN ῥομφαία-N1A-GSF εὖ-D γίγνομαι-VX--XAI3S εἰς-P σφαγή-N1--ASF εὖ-D γίγνομαι-VX--XAI3S εἰς-P στίλβωσις-N3I-ASF

21 διαπορεύομαι-V1--PMD2S ὀξύνω-V1--PMD2S ἐκ-P δεξιός-A1A-GPM καί-C ἐκ-P εὐώνυμος-A1B-GPM ὅς- --GSM ἄν-X ὁ- A--ASN πρόσωπον-N2N-ASN σύ- P--GS ἐκἐγείρω-VA--AMS3S

22 καί-C ἐγώ- P--NS δέ-X κροτέω-VF--FAI1S χείρ-N3--ASF ἐγώ- P--GS πρός-P χείρ-N3--ASF ἐγώ- P--GS καί-C ἐν ἀποἵημι-VF--FAI1S ὁ- A--ASM θυμός-N2--ASM ἐγώ- P--GS ἐγώ- P--NS κύριος-N2--NSM λαλέω-VX--XAI1S

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

24 καί-C σύ- P--NS υἱός-N2--VSM ἄνθρωπος-N2--GSM διατάσσω-VA--AAD2S σεαυτοῦ- D--DSM δύο-M ὁδός-N2--APF ὁ- A--GSN εἰςἔρχομαι-VB--AAN ῥομφαία-N1A-ASF βασιλεύς-N3V-GSM *βαβυλών-N3W-GSF ἐκ-P χώρα-N1A-GSF εἷς-A1A-GSF ἐκἔρχομαι-VF--FMI3P ὁ- A--NPF δύο-M καί-C χείρ-N3--NSF ἐν-P ἀρχή-N1--DSF ὁδός-N2--GSF πόλις-N3I-GSF ἐπί-P ἀρχή-N1--GSF

25 ὁδός-N2--GSF διατάσσω-VF--FAI2S ὁ- A--GSN εἰςἔρχομαι-VB--AAN ῥομφαία-N1A-ASF ἐπί-P *ραββαθ-N---AS υἱός-N2--GPM *αμμων-N---GSM καί-C ἐπί-P ὁ- A--ASF *ἰουδαία-N1A-ASF καί-C ἐπί-P *ἰερουσαλήμ-N---ASF ἐν-P μέσος-A1--DSM αὐτός- D--GSF

26 διότι-C ἵστημι-VF--FMI3S βασιλεύς-N3V-NSM *βαβυλών-N3W-GSF ἐπί-P ὁ- A--ASF ἀρχαῖος-A1A-ASF ὁδός-N2--ASF ἐπί-P ἀρχή-N1--GSF ὁ- A--GPF δύο-M ὁδός-N2--GPF ὁ- A--GSN μαντεύομαι-VA--AMN μαντεία-N1A-ASF ὁ- A--GSN ἀναβράζω-VA--AAN ῥάβδος-N2--ASF καί-C ἐπιἐρωτάω-VA--AAN ἐν-P ὁ- A--DPM γλυπτός-A1--DPM καί-C ἡπατοσκοπέω-VA--AMN ἐκ-P δεξιός-A1A-GPM αὐτός- D--GSM

27 γίγνομαι-VBI-AMI3S ὁ- A--NSN μαντεῖον-N2N-NSN ἐπί-P *ἰερουσαλήμ-N---ASF ὁ- A--GSN βάλλω-VF2-FAN χάραξ-N3K-ASM ὁ- A--GSN δια ἀναοἴγω-VA--AAN στόμα-N3M-ASN ἐν-P βοή-N1--DSF ὑψόω-VA--AAN φωνή-N1--ASF μετά-P κραυγή-N1--GSF ὁ- A--GSN βάλλω-VF2-FAN χάραξ-N3K-ASM ἐπί-P ὁ- A--APF πύλη-N1--APF αὐτός- D--GSF καί-C βάλλω-VF2-FAN χῶμα-N3M-ASN καί-C οἰκοδομέω-VA--AAN βελόστασις-N3I-APF

28 καί-C αὐτός- D--NSM αὐτός- D--DPM ὡς-C μαντεύομαι-V1--PMPNSM μαντεία-N1A-ASF ἐνώπιον-P αὐτός- D--GPM καί-C αὐτός- D--NSM ἀναμιμνήσκω-V1--PAPNSM ἀδικία-N1A-GSF αὐτός- D--GSM μιμνήσκω-VS--APN

29 διά-P οὗτος- D--ASN ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἀντί-P ὅς- --GPM ἀναμιμνήσκω-VAI-AAI2P ὁ- A--APF ἀδικία-N1A-APF σύ- P--GP ἐν-P ὁ- A--DSN ἀποκαλύπτω-VV--APN ὁ- A--APF ἀσέβεια-N1A-APF σύ- P--GP ὁ- A--GSN ὁράω-VC--APN ἁμαρτία-N1A-GSF σύ- P--GP ἐν-P πᾶς-A1S-DPF ὁ- A--DPF ἀσέβεια-N1A-DPF σύ- P--GP καί-C ἐν-P ὁ- A--DPN ἐπιτήδευμα-N3M-DPN σύ- P--GP ἀντί-P ὅς- --GPN ἀναμιμνήσκω-VAI-AAI2P ἐν-P οὗτος- D--DPM ἁλίσκω-VF--FMI2P

30 καί-C σύ- P--NS βέβηλος-A1B-VSM ἄνομος-A1B-VSM ἀποἡγέομαι-V2--PMPVSM ὁ- A--GSM *ἰσραήλ-N---GSM ὅς- --GSM ἥκω-V1--PAI3S ὁ- A--NSF ἡμέρα-N1A-NSF ἐν-P καιρός-N2--DSM ἀδικία-N1A-GSF πέρας-N3T-NSN

31 ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἀποαἱρέω-VBI-AMI2S ὁ- A--ASF κίδαρις-N3I-ASF καί-C ἐπιτίθημι-VEI-AMI2S ὁ- A--ASM στέφανος-N2--ASM οὗτος- D--NSF οὐ-D τοιοῦτος-A1--NSF εἰμί-VF--FMI3S ταπεινόω-VAI-AAI2S ὁ- A--ASN ὑψηλός-A1--ASN καί-C ὁ- A--ASN ταπεινός-A1--ASN ὑψόω-VA--AAI2S

32 ἀδικία-N1A-ASF ἀδικία-N1A-ASF τίθημι-VF--FMI1S αὐτός- D--ASF οὐδέ-C οὗτος- D--NSF τοιοῦτος-A1--NSF εἰμί-VF--FMI3S ἕως-P ὅς- --GSM ἔρχομαι-VB--AAS3S ὅς- --DSM καταἥκω-V1--PAI3S καί-C παραδίδωμι-VF--FAI1S αὐτός- D--DSM

33 καί-C σύ- P--NS υἱός-N2--VSM ἄνθρωπος-N2--GSM προφητεύω-VA--AAD2S καί-C εἶπον-VF2-FAI2S ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM πρός-P ὁ- A--APM υἱός-N2--APM *αμμων-N---GSM καί-C πρός-P ὁ- A--ASM ὀνειδισμός-N2--ASM αὐτός- D--GPM καί-C εἶπον-VF2-FAI2S ῥομφαία-N1A-NSF ῥομφαία-N1A-NSF σπάω-VM--XPPNSF εἰς-P σφάγιον-N2N-APN καί-C σπάω-VM--XPPNSF εἰς-P συντέλεια-N1A-ASF ἐγείρω-V1--PMD2S ὅπως-C στίλβω-V1--PAS2S

34 ἐν-P ὁ- A--DSF ὅρασις-N3I-DSF σύ- P--GS ὁ- A--DSF μάταιος-A1A-DSF καί-C ἐν-P ὁ- A--DSN μαντεύομαι-V1--PMN σύ- P--AS ψευδής-A3H-APN ὁ- A--GSN παραδίδωμι-VO--AAN σύ- P--AS ἐπί-P τράχηλος-N2--APM τραυματίας-N1T-GPM ἄνομος-A1B-GPM ὅς- --GPM ἥκω-V1--PAI3S ὁ- A--NSF ἡμέρα-N1A-NSF ἐν-P καιρός-N2--DSM ἀδικία-N1A-GSF πέρας-N3T-NSN

35 ἀποστρέφω-V1--PAD2S μή-D καταλύω-VA--AAS2S ἐν-P ὁ- A--DSM τόπος-N2--DSM οὗτος- D--DSM ὅς- --DSM γεννάω-VM--XMI2S ἐν-P ὁ- A--DSF γῆ-N1--DSF ὁ- A--DSF ἴδιος-A1A-DSF σύ- P--GS κρίνω-VF2-FAI1S σύ- P--AS

36 καί-C ἐκχέω-VF2-FAI1S ἐπί-P σύ- P--AS ὀργή-N1--ASF ἐγώ- P--GS ἐν-P πῦρ-N3--DSN ὀργή-N1--GSF ἐγώ- P--GS ἐνφυσάω-VF--FAI1S ἐπί-P σύ- P--AS καί-C παραδίδωμι-VF--FAI1S σύ- P--AS εἰς-P χείρ-N3--APF ἀνήρ-N3--GPM βάρβαρος-A1B-GPM τεκταίνω-V1--PAPGPM διαφθορά-N1A-ASF

37 ἐν-P πῦρ-N3--DSN εἰμί-VF--FMI2S κατάβρωμα-N3M-NSN ὁ- A--NSN αἷμα-N3M-NSN σύ- P--GS εἰμί-VF--FMI3S ἐν-P μέσος-A1--DSM ὁ- A--GSF γῆ-N1--GSF σύ- P--GS οὐ-D μή-D γίγνομαι-VB--AMS3S σύ- P--GS μνεία-N1A-NSF διότι-C ἐγώ- P--NS κύριος-N2--NSM λαλέω-VX--XAI1S

   

来自斯威登堡的著作

 

Apocalypse Explained#183

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183. These things saith he that hath the seven spirits of God. That this signifies the Lord from whom come all the truths of heaven and of the church is evident from the fact that it is the Son of man who says these things, and also those which are addressed to the angels of the other churches; and the Son of man is the Lord as to the Divine Human (as may be seen above, n. 63, 151). By the seven spirits of God are meant all the truths of heaven and of the church, because the Spirit of God in the Word signifies the Divine truth proceeding from the Lord. In many passages in the Word mention is made of spirit, and this, when said of man, signifies Divine truth received in his life, thus his spiritual life; but when said of the Lord it signifies the Divine which proceeds from Him, which in general terms is called Divine truth. But because few at this day know what is meant by spirit in the Word, I desire first to show from quotations, that spirit, when said of man, signifies Divine truth received in the life, thus his spiritual life. Now as these two things, the good of love and the truth of faith, constitute the spiritual life of man, therefore, in several passages in the Word, mention is made of heart and spirit, and also of heart and soul; by heart is signified the good of love, and by spirit the truth of faith; the latter is also signified by soul, for by this term in the Word is meant man's spirit.

That by spirit, when said of man, is signified truth received in the life, is evident from the following passages.

[2] In Ezekiel:

"Make you a new heart and a new spirit; why will ye die, O house of Israel?" (18:31).

In the same:

"A new heart will I give you, and a new spirit will I give in the midst of you" (36:26).

In David:

"Create in me a clean heart, O God, and renew a firm spirit within me. The sacrifices of God are a broken spirit: a broken and contrite heart God does not despise" (Psalms 51:10, 17).

In these passages heart signifies the good of love, and spirit the truth of faith, from which man has spiritual life; for there are two things that constitute man's life, good and truth; these two when united in man constitute his spiritual life.

[3] Because heart signifies good, and spirit truth, when both are received in the life, therefore heart, in the opposite sense, signifies evil, and spirit falsity; for most expressions in the Word have also an opposite sense. Heart and spirit are used in this sense in the following passages in David:

"A generation that sets not their heart aright, and whose spirit is not steadfast with God" (Psalms 78:8).

In Ezekiel:

"Every heart shall melt, and every spirit shall faint" (21:7).

In Moses:

"Jehovah hath made heavy the spirit of the king of Heshbon, and hath hardened his heart" (Deuteronomy 2:30).

In Isaiah:

"Conceive chaff, bring forth stubble; fire shall devour your spirit" (33:11).

In Ezekiel:

"Woe unto the foolish prophets, who go away after their own spirit" (13:3).

In the same:

"That which ascendeth upon your spirit shall never come to pass" (20:32).

[4] From these considerations it is evident, that the whole of man's life is meant by heart and spirit; and because his whole life has reference to these two, namely, to good and truth, and, in the spiritual sense, to love and faith, therefore, by heart and spirit those two lives are meant. This is also why heart and spirit signify man's will and understanding, because these two faculties constitute his life; for a man has no life but in those faculties; the reason is, that the will is the receptacle of good and its love, or of evil and its love, and the understanding is the receptacle of truth and its faith, or of falsity and its faith, and, as has been said, all things in man have reference to good and truth or to evil and falsity, and, in the spiritual sense, to love and faith (see The Doctrine of the New Jerusalem 28-35). The reason why by spirit, when said of man, is signified truth or falsity, and hence his life from the one or the other is, that by spirit is properly meant the spirit which is in man, and which thinks, and this it does either from truths or from falsities. But, as said above, the two things that constitute man's life are understanding and will. The life of the understanding is to think from either truths or falsities, and the life of the will is to affect, or inflame with love, those things which the understanding thinks. These two lives of a man's spirit correspond to the two lives of his body, which are the life of the respiration of the lungs and the life of the pulse of the heart; man's spirit is united to the body by this correspondence (as may be seen above, n. 167, and in the work, Heaven and Hell 446, 447).

[5] Because of this correspondence, the spirit is so named from a term which, in the original, and in several other languages, signifies wind; therefore to expire is frequently expressed in the Word by giving up the spirit. Thus in David:

"I have taken away their spirit, he has expired" (Psalms 104:29).

In Ezekiel:

The Lord Jehovih said to the dry bones, "Behold, I bring spirit into you, that ye may live: and the Lord Jehovih said, Come from the four winds, O spirit, and breathe into these slain; and the spirit came into them, and they lived again" (37:5, 9, 10).

In the Apocalypse:

"The two witnesses were slain by the beast that came up out of the abyss, but after three days and a half the spirit of life from God entered into them, and they stood upon their feet" (11:7, 11).

In Luke:

Jesus, taking the hand of the dead maid, "cried, saying, Maid, arise; and her spirit came again, and she arose straightway" (8:54, 55).

[6] When these passages are understood it will be evident what is signified by spirit when said of man, in numerous places in the Word, from which the following only shall be adduced; as in John:

"Except anyone be born of water and of the spirit, he cannot enter into the kingdom of God. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the spirit" (3:5, 8).

In the same:

The Lord breathed on the disciples, and said, "Receive ye the Holy Spirit" (20:21, 22).

In the Book of Genesis:

"Jehovah breathed into man's nostrils the breath of lives" (2:7);

besides other places.

[7] That spirit, in the spiritual sense, signifies truth, and man's life thence derived, which is intelligence, is quite clear from the following passages. In John:

"The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth" (4:23).

In Daniel:

"In him was an excellent spirit of knowledge and understanding. I have heard concerning thee that the spirit of God is in thee, and that light and understanding and excellent wisdom are found in thee" (5:12, 14).

In Moses:

"Thou shalt speak unto all the wise in heart, whom I have filled with the spirit of wisdom" (Exodus 28:3).

In Luke:

John "grew, and waxed strong in spirit" (1:80).

And concerning the Lord,

Jesus "the child grew, and waxed strong in spirit, and was filled with wisdom" (2:40).

[8] When it is known what is signified by the term spirit when used in reference to man, its meaning may be known when said of Jehovah, or the Lord, to whom are attributed all the things which a man has, face, eyes, ears, arms, hands, as also heart and soul, thus also spirit, which in the Word is called the spirit of God, the spirit of Jehovah, the spirit of His nostrils, the spirit of His mouth, the spirit of truth, the spirit of holiness, and the Holy Spirit, by which is meant Divine truth proceeding from the Lord, as is evident from many passages in the Word.

The reason why Divine truth proceeding from the Lord is the spirit of God is, that all the life which men possess is therefrom, as also the heavenly life of those who receive that Divine truth in faith and life. That this is the spirit of God, the Lord himself teaches in John:

"The words that I speak unto you, they are spirit, and they are life" (6:63).

In Isaiah:

"There shall go forth a rod out of the stem of Jesse: the spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might" (11:1, 2).

Again:

"I have put my spirit upon him: he shall bring forth judgment to the nations" (42:1).

Again:

"When [the enemy] shall come like a river, the spirit of Jehovah shall lift up a standard against him" (59:19).

Again:

"The spirit of the Lord Jehovih is upon me, therefore Jehovah hath anointed me to preach the gospel to the poor" (61:1).

And in John:

"He whom the Father hath sent, speaketh the words of God; for God hath not given the spirit by measure" (3:34);

this is said of the Lord. That the Holy Spirit is Divine truth proceeding from the Lord, is evident in John:

"I tell you the truth: it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. When he, the Spirit of Truth, is come, he will guide you into all truth; for he shall not speak of himself, he shall receive of mine and shall show it unto you" (16:7, 13, 14).

[9] That the Comforter, here mentioned, is Divine truth proceeding from the Lord is quite clear; for it is said the Lord himself spoke "the truth" to them, and declared that, when He should go away, He would send the Comforter, the Spirit of Truth, who should guide them into all truth, and that He would not speak from himself but from the Lord. It is here said, he shall receive of mine, because Divine truths proceed from the Lord; and mine is said of what proceeds; for the Lord himself is Divine love, and that which proceeds from Him is Divine truth, thus is His own (see what is said in the work, Heaven and Hell 139, 140, and the preceding numbers, and in The Doctrine of the New Jerusalem 307). That to go forth and to proceed is meant by being sent and sending, may be seen in Arcana Coelestia 2397, 4710, 6831, 10561; in like manner here by I will send Him unto you.

[10] That the Comforter is the Holy Spirit is evident in John:

"The Comforter, the Holy Spirit, he shall teach you all things" (14:26).

In the same:

Jesus stood and cried with a loud voice: "Saying, If anyone thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. This spake he of the Spirit which they that believe on him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified" (7:37-39).

That the Holy Spirit is Divine truth proceeding from the Lord, which flows into man, both immediately from the Lord Himself and mediately by angels and spirits, is clear also from the above words. For the Lord declares that he who believes on Him, out of his belly shall flow rivers of living water; and then it is added that He spake this concerning the Spirit which they should receive; for water, in the spiritual sense, signifies truth, and rivers of living water, Divine truth from the Lord in abundance; the same is therefore meant by the Spirit which they should receive. (That water signifies truth, and living water Divine truth, may be seen above, n. 71.) And because Divine truth proceeds from the Lord's Human glorified, and not immediately from His Divine itself, because this was glorified in itself from eternity, it is therefore here said,

"The Holy Spirit was not yet, because Jesus was not yet glorified."

(That to glorify is to make Divine, and that the Lord fully glorified His Human, that is, made it Divine by his last temptation and victory on the cross, may be seen in The Doctrine of the New Jerusalem 293-295, 300-306.)

[11] In heaven they greatly wonder that those who form the church do not know that the Holy Spirit, which is Divine truth, proceeds from the Lord's Human, and not immediately from His Divine, when, notwithstanding, the doctrine received in the whole Christian world teaches that, - "As is the Father, so also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord; neither of them is first or last, nor greatest or least. Christ is God and man: God from the nature of the Father, and man from the nature of the mother; but although He is God and man, yet nevertheless there are not two, but one Christ; He is one, not by changing the Divinity into the humanity, but by the Divinity receiving to itself the humanity. He is altogether one, not by a commixing of two natures, but one person alone, because as the body and soul are one man, so God and man is one Christ." This is from the creed of Athanasius.

Now because the Lord's Divine and Human are not two, but one Person alone, and are united as the soul and body, it can be known that the Divine which is called the Holy Spirit goes forth and proceeds from His Divine by means of the Human, thus from the Divine Human; for nothing whatever can proceed from the body except out of the soul by means of the body, because all the life of the body is from its soul. And because, as is the Father so is the Son, uncreate, infinite, eternal, omnipotent, God and Lord, and neither of them is first or last, nor greatest or least, it follows that the proceeding Divine, which is called the Holy Spirit, proceeds from the Divine itself of the Lord by means of His Human, and not from another Divine which is called the Father; for the Lord teaches that He and the Father are one, and that the Father is in Him and He in the Father (concerning which, see below, n. 200). But the reason why most of those in the Christian world think otherwise in their hearts, and consequently believe otherwise, the angels have said is from the fact that they think of the Human of the Lord as separate from His Divine; which nevertheless is contrary to the doctrine that teaches that the Divine and Human of the Lord are not two persons, but one Person alone, and united as soul and body.

That this is in the doctrine of the whole Christian world was provided by the Lord, because it is the essential of the church, and the essential of the salvation of all. But that they have divided the Divine and Human of the Lord into two natures, and have said that the Lord is God from the nature of the Father, and man from the nature of the mother, was because they did not know that when the Lord fully glorified His Human He put off the Human taken from the mother, and put on that from the Father (according to what is shown in The Doctrine of the New Jerusalem 295). That this distinction was also made in a certain council, on account of the Pope, by those who were then present, in order that he might be acknowledged as the Lord's vicar, may be seen in Arcana Coelestia 4738.

[12] That the Spirit of God is Divine truth, and hence spiritual life to the man who receives it, is further evident from the following passages. In Micah:

"I am full of power with the Spirit of Jehovah, and of judgment" (3:8).

In Isaiah:

"I will pour out waters upon him that is thirsty, and rivulets upon the dry ground, and my spirit upon thy seed" (44:3).

Again:

"In that day shall Jehovah of hosts be for a spirit of judgment to him that sitteth in judgment, and for strength to them" (28:5, 6).

In Ezekiel:

"That ye may know that I will put my spirit in you that ye may live" (37:14).

In Joel:

"I will pour out my spirit upon all flesh; and also upon the men-servants, and upon the handmaids" (2:28).

In the Apocalypse:

"The testimony of Jesus is the spirit of prophecy" (19:10).

Because the Spirit of God signifies Divine truth, it is therefore called

the Spirit of the mouth of Jehovah (Psalms 33:6)

"the spirit of his lips" (Isaiah 11:4);

"the breath of God," and "the spirit of his nostrils" (Lamentations 4:20; Psalms 18:15; Job. 4:9).

In Matthew:

John said, "I indeed baptize you with water unto repentance; but he that cometh after me shall baptize you with the Holy Spirit and with fire" (3:11).

To baptize, in the spiritual sense, signifies to regenerate; the Holy Spirit is Divine truth, and fire is Divine good. (That to baptize signifies to regenerate, may be see above, n. 71; and that fire is the good of love, n. 68.)

[13] From these considerations it is now evident what is meant by the words of the Lord to His disciples:

"Going . . . baptize into the name of the Father, and of the Son, and of the Holy Spirit" (28:19).

Here by the Father is meant the Divine itself, by the Son, the Divine Human, and by the Holy Spirit, the proceeding Divine which is Divine truth: thus one Divine, and yet a trinity. That this is the case, the Lord teaches in John:

"From these things ye know" the Father, "and have seen him. He that seeth me seeth the Father. I am in the Father, and the Father in me" (14:7, 9, 10).

[14] Because the proceeding Divine, which is Divine truth, flows into man both immediately and mediately by angels and spirits, it is therefore believed that the Holy Spirit is a third person, distinct from the two called Father and Son; but I can assert that no one in heaven knows any other Holy Divine Spirit but the Divine truth proceeding from the Lord. And because the Divine truth is communicated to men also mediately by means of angels, it is therefore said of Jehovah in David,

"Jehovah God maketh his angels spirits" (Psalms 104:1, 4).

These things are now adduced to show that by the seven spirits are signified all the truths of heaven and the church from the Lord. That the seven spirits denote all the truths of heaven and the church, becomes more evident from these passages in the Apocalypse:

"The seven lamps of fire burning before the throne are the seven spirits of God" (4:5).

And moreover,

"In the midst of the elders stood a lamb, having seven horns, and seven eyes, which are the seven spirits of God sent forth into all the earth" (5:6).

That the spirits there mentioned do not mean spirits, is clear from the fact that the lamps, and the eyes of the Lamb are called spirits; for lamps signify Divine truths and eyes the understanding of truth; and when these are said of the Lord, His Divine wisdom and intelligence are meant (concerning which see above, n. 152).

  
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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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