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Ezekiel第22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 καί-C σύ- P--NS υἱός-N2--VSM ἄνθρωπος-N2--GSM εἰ-C κρίνω-VF2-FAI2S ὁ- A--ASF πόλις-N3I-ASF ὁ- A--GPN αἷμα-N3M-GPN καί-C παραδεικνύω-VA--AAD2S αὐτός- D--DSF πᾶς-A1S-APF ὁ- A--APF ἀνομία-N1A-APF αὐτός- D--GSF

3 καί-C εἶπον-VF2-FAI2S ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM ὦ-I πόλις-N3I-NSF ἐκχέω-V2--PAPNSF αἷμα-N3M-APN ἐν-P μέσος-A1--DSM αὐτός- D--GSF ὁ- A--GSN ἔρχομαι-VB--AAN καιρός-N2--ASM αὐτός- D--GSF καί-C ποιέω-V2--PAPNSF ἐνθύμημα-N3M-APN κατά-P ἑαυτοῦ- D--GSF ὁ- A--GSN μιαίνω-V1--PAN αὐτός- D--ASF

4 ἐν-P ὁ- A--DPN αἷμα-N3M-DPN αὐτός- D--GPM ὅς- --DPN ἐκχέω-VAI-AAI2S παραπίπτω-VX--XAI2S καί-C ἐν-P ὁ- A--DPN ἐνθύμημα-N3M-DPN σύ- P--GS ὅς- --DPN ποιέω-V2I-IAI2S μιαίνω-V1I-IMI2S καί-C ἐγγίζω-VAI-AAI2S ὁ- A--APF ἡμέρα-N1A-APF σύ- P--GS καί-C ἄγω-VBI-AAI2S καιρός-N2--ASM ἔτος-N3E-GPN σύ- P--GS διά-P οὗτος- D--ASN δίδωμι-VX--XAI1S σύ- P--AS εἰς-P ὄνειδος-N3E-ASN ὁ- A--DPN ἔθνος-N3E-DPN καί-C εἰς-P ἐμπαιγμός-N2--ASM πᾶς-A1S-DPF ὁ- A--DPF χώρα-N1A-DPF

5 ὁ- A--DPF ἐγγίζω-V1--PAPDPF πρός-P σύ- P--AS καί-C ὁ- A--DPF μακράν-D ἀποἔχω-V1--PAPDPF ἀπό-P σύ- P--GS καί-C ἐνπαίζω-VF--FMI3P ἐν-P σύ- P--DS ἀκάθαρτος-A1B-NSF ὁ- A--NSF ὀνομαστός-A1--NSF καί-C πολύς-A1--NSF ἐν-P ὁ- A--DPF ἀνομία-N1A-DPF

6 ἰδού-I ὁ- A--NPM ἀποἡγέομαι-V2--PMPNPM οἶκος-N2--GSM *ἰσραήλ-N---GSM ἕκαστος-A1--NSM πρός-P ὁ- A--APM συγγενής-A3H-APM αὐτός- D--GSM συν ἀναφύρω-V1I-IMI3P ἐν-P σύ- P--DS ὅπως-C ἐκχέω-V2--PAS3P αἷμα-N3M-ASN

7 πατήρ-N3--ASM καί-C μήτηρ-N3--ASF κακαλογέω-V2I-IAI3P ἐν-P σύ- P--DS καί-C πρός-P ὁ- A--ASM προσήλυτος-N2--ASM ἀναστρέφω-V1I-IMI3P ἐν-P ἀδικία-N1A-DPF ἐν-P σύ- P--DS ὀρφανός-A1--ASM καί-C χήρα-N1A-ASF καταδυναστεύω-V1I-IAI3P ἐν-P σύ- P--DS

8 καί-C ὁ- A--APN ἅγιος-A1A-APN ἐγώ- P--GS ἐκοὐδενέω-V2I-IAI3P καί-C ὁ- A--APN σάββατον-N2N-APN ἐγώ- P--GS βεβηλόω-V4I-IAI3P ἐν-P σύ- P--DS

9 ἀνήρ-N3--NPM λῃστής-N1M-NPM ἐν-P σύ- P--DS ὅπως-C ἐκχέω-V2--PAS3P ἐν-P σύ- P--DS αἷμα-N3M-ASN καί-C ἐπί-P ὁ- A--GPN ὄρος-N3E-GPN ἐσθίω-VAI-AAI3P ἐν-P σύ- P--DS ἀνόσιος-A1A-APN ποιέω-V2I-IAI3P ἐν-P μέσος-A1--DSM σύ- P--GS

10 αἰσχύνη-N1--ASF πατήρ-N3--GSM ἀποκαλύπτω-VAI-AAI3P ἐν-P σύ- P--DS καί-C ἐν-P ἀκαθαρσία-N1A-DPF ἀπο καταἧμαι-V5--PMPASF ταπεινόω-V4I-IAI3P ἐν-P σύ- P--DS

11 ἕκαστος-A1--NSM ὁ- A--ASF γυνή-N3K-ASF ὁ- A--GSM πλησίον-D αὐτός- D--GSM ἀνομέω-VAI-AAI3P καί-C ἕκαστος-A1--NSM ὁ- A--ASF νύμφη-N1--ASF αὐτός- D--GSM μιαίνω-V1I-IAI3S ἐν-P ἀσέβεια-N1A-DSF καί-C ἕκαστος-A1--NSM ὁ- A--ASF ἀδελφή-N1--ASF αὐτός- D--GSM θυγάτηρ-N3--ASF ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GSM ταπεινόω-V4I-IAI3P ἐν-P σύ- P--DS

12 δῶρον-N2N-APN λαμβάνω-VAI-AAI3P ἐν-P σύ- P--DS ὅπως-C ἐκχέω-V2--PAS3P αἷμα-N3M-ASN τόκος-N2--ASM καί-C πλεονασμός-N2--ASM λαμβάνω-VAI-AAI3P ἐν-P σύ- P--DS καί-C συντελέω-VAI-AMI2S συντέλεια-N1A-ASF κακία-N1A-GSF σύ- P--GS ὁ- A--ASF ἐν-P καταδυναστεία-N1--DSF ἐγώ- P--GS δέ-X ἐπιλανθάνω-VBI-AMI2S λέγω-V1--PAI3S κύριος-N2--NSM

13 ἐάν-C δέ-X πατάσσω-VF--FAI1S χείρ-N3--ASF ἐγώ- P--GS πρός-P χείρ-N3--ASF ἐγώ- P--GS ἐπί-P ὅς- --DPM συντελέω-VM--XMI2S ὅς- --DPM ποιέω-VAI-AAI2S καί-C ἐπί-P ὁ- A--DPN αἷμα-N3M-DPN σύ- P--GS ὁ- A--DPN γίγνομαι-VM--XMPDPN ἐν-P μέσος-A1--DSM σύ- P--GS

14 εἰ-C ὑποἵστημι-VF--FMI3S ὁ- A--NSF καρδία-N1A-NSF σύ- P--GS εἰ-C κρατέω-VF--FAI3P ὁ- A--NPF χείρ-N3--NPF σύ- P--GS ἐν-P ὁ- A--DPF ἡμέρα-N1A-DPF ὅς- --DPF ἐγώ- P--NS ποιέω-V2--PAI1S ἐν-P σύ- P--DS ἐγώ- P--NS κύριος-N2--NSM λαλέω-VX--XAI1S καί-C ποιέω-VF--FAI1S

15 καί-C διασκορπίζω-VF2-FAI1S σύ- P--AS ἐν-P ὁ- A--DPN ἔθνος-N3E-DPN καί-C διασπείρω-VF2-FAI1S σύ- P--AS ἐν-P ὁ- A--DPF χώρα-N1A-DPF καί-C ἐκλείπω-VF--FAI3S ὁ- A--NSF ἀκαθαρσία-N1A-NSF σύ- P--GS ἐκ-P σύ- P--GS

16 καί-C κατακληρονομέω-VF--FAI1S ἐν-P σύ- P--DS κατά-P ὀφθαλμός-N2--APM ὁ- A--GPN ἔθνος-N3E-GPN καί-C γιγνώσκω-VF--FMI2P διότι-C ἐγώ- P--NS κύριος-N2--NSM

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

18 υἱός-N2--VSM ἄνθρωπος-N2--GSM ἰδού-I γίγνομαι-VX--XAI3P ἐγώ- P--DS ὁ- A--NSM οἶκος-N2--NSM *ἰσραήλ-N---GSM ἀναμίγνυμι-VK--XMPNPM πᾶς-A3--NPM χαλκοῦς-A1C-DSM καί-C σίδηρος-N2--DSM καί-C κασσίτερος-N2--DSM καί-C μόλιβος-N2--DSM ἐν-P μέσος-A1--DSM ἀργύριον-N2N-GSN ἀναμίγνυμι-VK--XMPNSM εἰμί-V9--PAI3S

19 διά-P οὗτος- D--ASN εἶπον-VB--AAD2S ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἀντί-P ὅς- --GPM γίγνομαι-VBI-AMI2P πᾶς-A3--NPM εἰς-P σύγκρασις-N3I-ASF εἷς-A1A-ASF διά-P οὗτος- D--ASN ἐγώ- P--NS εἰςδέχομαι-V1--PMI1S σύ- P--AP εἰς-P μέσος-A1--ASM *ἰερουσαλήμ-N---GSF

20 καθώς-D εἰςδέχομαι-V1--PMI3S ἄργυρος-N2--NSM καί-C χαλκός-N2--NSM καί-C σίδηρος-N2--NSM καί-C κασσίτερος-N2--NSM καί-C μόλιβος-N2--NSM εἰς-P μέσος-A1--ASM κάμινος-N2--GSF ὁ- A--GSN ἐκφυσάω-VA--AAN εἰς-P αὐτός- D--ASN πῦρ-N3--ASN ὁ- A--GSN χωνεύω-VC--APN οὕτως-D εἰςδέχομαι-VF--FMI1S σύ- P--AP ἐν-P ὀργή-N1--DSF ἐγώ- P--GS καί-C συνἄγω-VF--FAI1S καί-C χωνεύω-VF--FAI1S σύ- P--AP

21 καί-C ἐκφυσάω-VF--FAI1S ἐπί-P σύ- P--AP ἐν-P πῦρ-N3--DSN ὀργή-N1--GSF ἐγώ- P--GS καί-C χωνεύω-VC--FPI2P ἐν-P μέσος-A1--DSM αὐτός- D--GSF

22 ὅς- --ASM τρόπος-N2--ASM χωνεύω-V1--PMI3S ἀργύριον-N2N-ASN ἐν-P μέσος-A1--DSM κάμινος-N2--GSF οὕτως-D χωνεύω-VC--FPI2P ἐν-P μέσος-A1--DSM αὐτός- D--GSF καί-C ἐπιγιγνώσκω-VF--FMI2P διότι-C ἐγώ- P--NS κύριος-N2--NSM ἐκχέω-VAI-AAI1S ὁ- A--ASM θυμός-N2--ASM ἐγώ- P--GS ἐπί-P σύ- P--AP

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

24 υἱός-N2--VSM ἄνθρωπος-N2--GSM εἶπον-VB--AAD2S αὐτός- D--DSF σύ- P--NS εἰμί-V9--PAI2S γῆ-N1--NSF ὁ- A--NSF οὐ-D βρέχω-V1--PMPNSF οὐδέ-C ὑετός-N2--NSM γίγνομαι-VBI-AMI3S ἐπί-P σύ- P--AS ἐν-P ἡμέρα-N1A-DSF ὀργή-N1--GSF

25 ὅς- --GSF ὁ- A--NPM ἀποἡγέομαι-V2--PMPNPM ἐν-P μέσος-A1--DSM αὐτός- D--GSF ὡς-C λέων-N3--NPM ὠρύομαι-V1--PMPNPM ἁρπάζω-V1--PAPNPM ἅρπαγμα-N3M-APN ψυχή-N1--APF καταἐσθίω-V1--PAPNPM ἐν-P δυναστεία-N1A-DSF τιμή-N1--APF λαμβάνω-V1--PAPNPM ἐν-P ἀδικία-N1A-DSF καί-C ὁ- A--NPF χήρα-N1A-NPF σύ- P--GS πληθύνω-VCI-API3P ἐν-P μέσος-A1--DSM σύ- P--GS

26 καί-C ὁ- A--NPM ἱερεύς-N3V-NPM αὐτός- D--GSF ἀθετέω-VAI-AAI3P νόμος-N2--ASM ἐγώ- P--GS καί-C βεβηλόω-V4I-IAI3P ὁ- A--APN ἅγιος-A1A-APN ἐγώ- P--GS ἀνά-P μέσος-A1--ASM ἅγιος-A1A-GSM καί-C βέβηλος-A1B-GSN οὐ-D διαστέλλω-V1I-IAI3P καί-C ἀνά-P μέσος-A1--ASM ἀκάθαρτος-A1B-GSM καί-C ὁ- A--GSM καθαρός-A1A-GSM οὐ-D διαστέλλω-V1I-IAI3P καί-C ἀπό-P ὁ- A--GPN σάββατον-N2N-GPN ἐγώ- P--GS παρακαλύπτω-V1I-IAI3P ὁ- A--APM ὀφθαλμός-N2--APM αὐτός- D--GPM καί-C βεβηλόω-V4I-IMI1S ἐν-P μέσος-A1--DSM αὐτός- D--GPM

27 ὁ- A--NPM ἄρχων-N3--NPM αὐτός- D--GSF ἐν-P μέσος-A1--DSM αὐτός- D--GSF ὡς-C λύκος-N2--NPM ἁρπάζω-V1--PAPNPM ἅρπαγμα-N3M-APN ὁ- A--GSN ἐκχέω-VA--AAN αἷμα-N3M-ASN ὅπως-C πλεονεξία-N1A-DSF πλεονεκτέω-V2--PAS3P

28 καί-C ὁ- A--NPM προφήτης-N1M-NPM αὐτός- D--GSF ἀλείφω-V1--PAPNPM αὐτός- D--APM πίπτω-VF2-FMI3P ὁράω-V3--PAPNPM μάταιος-A1A-APN μαντεύομαι-V1--PMPNPM ψευδής-A3H-APN λέγω-V1--PAPNPM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM καί-C κύριος-N2--NSM οὐ-D λαλέω-VX--XAI3S

29 λαός-N2--ASM ὁ- A--GSF γῆ-N1--GSF ἐκπιέζω-V1--PAPNPM ἀδικία-N1A-DSF καί-C διαἁρπάζω-V1--PAPNPM ἅρπαγμα-N3M-APN πτωχός-N2--ASM καί-C πένης-N3T-ASM καταδυναστεύω-V1--PAPNPM καί-C πρός-P ὁ- A--ASM προσήλυτος-N2--ASM οὐ-D ἀναστρέφω-V1--PMPNPM μετά-P κρίμα-N3M-GSN

30 καί-C ζητέω-V2I-IAI3P ἐκ-P αὐτός- D--GPM ἀνήρ-N3--ASM ἀναστρέφω-V1--PMPASM ὀρθῶς-D καί-C ἵστημι-VXI-XAPASM πρό-P πρόσωπον-N2N-GSN ἐγώ- P--GS ὁλοσχερῶς-D ἐν-P καιρός-N2--DSM ὁ- A--GSF γῆ-N1--GSF ὁ- A--GSN μή-D εἰς-P τέλος-N3E-ASN ἐκἀλείφω-VA--AAN αὐτός- D--ASF καί-C οὐ-D εὑρίσκω-VB--AAI3P

31 καί-C ἐκχέω-VAI-AAI1S ἐπί-P αὐτός- D--ASF θυμός-N2--ASM ἐγώ- P--GS ἐν-P πῦρ-N3--DSN ὀργή-N1--GSF ἐγώ- P--GS ὁ- A--GSN συντελέω-VA--AAN ὁ- A--APF ὁδός-N2--APF αὐτός- D--GPM εἰς-P κεφαλή-N1--APF αὐτός- D--GPM δίδωμι-VX--XAI1S λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM

   

来自斯威登堡的著作

 

Arcana Coelestia#9965

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9965. 'That they may not bear iniquity and die' means the elimination of the whole of worship. This is clear from the meaning of 'bearing the iniquity', when the subject is the priestly office of Aaron and his sons, as a removal or shifting away of falsities and evils with those who are governed by good derived from the Lord, dealt with above in 9937. But when it speaks of them 'bearing iniquity and dying' the elimination of the whole of worship is meant, see 9928; for the representative worship died because nothing of it appeared any longer in heaven. The situation in all this may become clear from what has been stated and shown above in 9959-9961. They also died when they did not act in accordance with the statutes, 1 as is evident from Aaron's sons Nadab and Abihu, who were devoured by fire from heaven when they did not take the fire of the altar to burn incense but foreign 2 fire, Leviticus 10:1-2ff. 'The fire of the altar' represented God's love, thus love from the Lord, whereas 'foreign fire' represented love from hell. The elimination of worship was meant by their burning incense with this fire and their consequent death. For the meaning of 'fire' as love, see 5215, 6832, 7324, 7575, 7852.

[2] Many places in the Word state that they would bear iniquity when they did not do things in accordance with the statutes, and by this was meant damnation because sins had not been removed. Not that they themselves were condemned on account of disobeying the statutes. Rather by doing so they eliminated representative worship and in so doing represented the damnation of those who remain in their sins. For none are condemned because they fail in their performance of outward religious observances, only because of evils in the heart, thus because of failing in such observances as a result of evil in the heart. This is what 'bearing iniquity' means in the following places: In Moses,

If a soul sins and acts against any of Jehovah's commandments regarding what ought not to be done, 3 though he does not know it, yet he will be guilty and will bear his iniquity. Leviticus 5:17-18.

Here the retention of evils and consequent damnation should not be understood literally by 'bearing iniquity', although that is the spiritual meaning; for it says 'though he does not know it', implying that what the person has done does not spring from evil in the heart.

[3] In the same author,

If any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, the one offering it will not be accepted. It is an abomination, and the soul that eats it will bear his iniquity, and will be cut off from his people. Leviticus 7:18; 19:7-8.

Here also 'bearing iniquity' means remaining in his sins and being as a result in a state of damnation. It does so not because the person ate some of his sacrifice on the third day, but because 'eating it on the third day' represented something abominable, namely an action leading to damnation. Thus 'bearing iniquity and being cut off from his people' represented the damnation of those who performed the abomination meant by that deed. Nevertheless there was no condemnation on account of his having eaten it, for interior evils that were represented are what condemn, not exterior actions in which those evils are not present.

[4] In the same author,

Every soul who eats a carcass 4 or that which has been torn, and does not wash his clothes and bathe his flesh shall bear his iniquity. Leviticus 17:15-16.

Since 'eating a carcass or that which has been torn' represented making evil or falsity one's own, the expression 'bearing iniquity' also has a representative meaning. In the same author,

If a man who is clean fails to keep the Passover, this soul shall be cut off from his people, because he did not bring the offering of Jehovah at its appointed time; he shall bear his sin. Numbers 9:13.

'The Passover' represented deliverance by the Lord from damnation, 7093 (end), 7867, 7995, 9286-9292; and 'the Passover supper' represented being joined to the Lord through the good of love, 7836, 7997, 8001. And since these things were represented it was decreed that anyone who did not keep the Passover should be cut off from his people and that he should bear his sin. The failure to keep it was not really so great a crime; rather it represented those who at heart refuse to accept the Lord and consequently deliverance from sins, and so who have no wish to be joined to Him through love. Thus it represented their damnation.

[5] In the same author,

The children of Israel shall not come near the tent of meeting, or else they will bear iniquity and die. 5 Levites shall perform the work of the tent of meeting, and these shall bear the iniquity. Numbers 18:22-23.

The reason why the people would bear iniquity and die if they were to go near the tent of meeting to do the work there was that they would thereby eliminate the representative worship assigned to the function of the priests. The function of the priests or the priestly office represented the Lord's entire work of salvation, 9809; and this is why it says that the Levites, who also were priests, should bear the people's iniquity, by which expiation or atonement was meant, that is, removal from evils and falsities with those who are governed by good derived from the Lord alone, 9937. 'Bearing iniquity' means real damnation when this expression is used in reference to those who perform evil deeds because their heart is evil, such as those mentioned in Leviticus 20:17, 19-20; 24:15-16; Ezekiel 18:20; 23:49; and elsewhere.

脚注:

1. i.e. the laws of worship; see 8972.

2. i.e. unauthorized or profane

3. literally, and does one of [all] Jehovah's commandments [about] things which ought not to be done

4. i.e. an animal that had not been slaughtered but had died naturally

5. literally, to bear iniquity, dying

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

圣经文本

 

Leviticus第24章:15-16

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15 You shall speak to the children of Israel, saying, 'Whoever curses his God shall bear his sin.

16 He who blasphemes the name of Yahweh, he shall surely be put to death; all the congregation shall certainly stone him: the foreigner as well as the native-born, when he blasphemes the name, shall be put to death.

      

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