新基督教圣经研究

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Ezekiel第23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 δύο-M γυνή-N3K-NPF εἰμί-V9--IAI3P θυγάτηρ-N3--NPF μήτηρ-N3--GSF εἷς-A1A-GSF

3 καί-C ἐκπορνεύω-VAI-AAI3P ἐν-P *αἴγυπτος-N2--DSF ἐν-P ὁ- A--DSF νεότης-N3T-DSF αὐτός- D--GPM ἐκεῖ-D πίπτω-VBI-AAI3P ὁ- A--NPM μαστός-N2--NPM αὐτός- D--GPM ἐκεῖ-D διαπαρθενεύω-VCI-API3P

4 καί-C ὁ- A--NPN ὄνομα-N3M-NPN αὐτός- D--GPM εἰμί-V9--IAI3S *οολα-N---NSF ὁ- A--NSF πρεσβύτερος-A1A-NSFC καί-C *οολιβα-N---NSF ὁ- A--NSF ἀδελφή-N1--NSF αὐτός- D--GSF καί-C γίγνομαι-VBI-AMI3P ἐγώ- P--DS καί-C τίκτω-VBI-AAI3P υἱός-N2--APM καί-C θυγάτηρ-N3--APF καί-C ὁ- A--NPN ὄνομα-N3M-NPN αὐτός- D--GPM *σαμαρεία-N1A-NSF ὁ- A--NSF *οολα-N---NSF καί-C *ἰερουσαλήμ-N---NSF ὁ- A--NSF *οολιβα-N---NSF

5 καί-C ἐκπορνεύω-VAI-AAI3S ὁ- A--NSF *οολα-N---NSF ἀπό-P ἐγώ- P--GS καί-C ἐπιτίθημι-VEI-AMI3S ἐπί-P ὁ- A--APM ἐραστής-N1M-APM αὐτός- D--GSF ἐπί-P ὁ- A--APM *ἀσσύριος-N2--APM ὁ- A--APM ἐγγίζω-V1--PAPAPM αὐτός- D--DSF

6 ἐνδύω-VX--XAPAPM ὑακίνθινος-A1--APN ἡγέομαι-V2--PMPAPM καί-C στρατηγός-N2--APM νεανίσκος-N2--NPM ἐπίλεκτος-A1B-NPM πᾶς-A3--NPM ἱππεύς-N3V-NPM ἱππάζομαι-V1--PMPNPM ἐπί-P ἵππος-N2--GPM

7 καί-C δίδωμι-VAI-AAI3S ὁ- A--ASF πορνεία-N1A-ASF αὐτός- D--GSF ἐπί-P αὐτός- D--APM ἐπίλεκτος-A1B-NPM υἱός-N2--NPM *ἀσσύριος-N2--GPM πᾶς-A3--NPM καί-C ἐπί-P πᾶς-A3--APM ὅς- --APM ἐπιτίθημι-VEI-AMI3S ἐν-P πᾶς-A3--DPN ὁ- A--DPN ἐνθύμημα-N3M-DPN αὐτός- D--GSF μιαίνω-V1I-IMI3S

8 καί-C ὁ- A--ASF πορνεία-N1A-ASF αὐτός- D--GSF ἐκ-P *αἴγυπτος-N2--GSF οὐ-D ἐν καταλείπω-VBI-AAI3S ὅτι-C μετά-P αὐτός- D--GSF κοιμάω-V3I-IMI3P ἐν-P νεότης-N3T-DSF αὐτός- D--GSF καί-C αὐτός- D--NPM διαπαρθενεύω-VAI-AAI3P αὐτός- D--ASF καί-C ἐκχέω-VAI-AAI3P ὁ- A--ASF πορνεία-N1A-ASF αὐτός- D--GPM ἐπί-P αὐτός- D--ASF

9 διά-P οὗτος- D--ASN παραδίδωμι-VAI-AAI1S αὐτός- D--ASF εἰς-P χείρ-N3--APF ὁ- A--GPM ἐραστής-N1M-GPM αὐτός- D--GSF εἰς-P χείρ-N3--APF υἱός-N2--GPM *ἀσσύριος-N2--GPM ἐπί-P ὅς- --APM ἐπιτίθημι-V7I-IMI3S

10 αὐτός- D--NPM ἀποκαλύπτω-VAI-AAI3P ὁ- A--ASF αἰσχύνη-N1--ASF αὐτός- D--GSF υἱός-N2--APM καί-C θυγάτηρ-N3--APF αὐτός- D--GSF λαμβάνω-VBI-AAI3P καί-C αὐτός- D--ASF ἐν-P ῥομφαία-N1A-DSF ἀποκτείνω-VAI-AAI3P καί-C γίγνομαι-VBI-AMI3S λάλημα-N3M-NSN εἰς-P γυνή-N3K-APF καί-C ποιέω-VAI-AAI3P ἐκδίκησις-N3I-APF ἐν-P αὐτός- D--DSF εἰς-P ὁ- A--APF θυγάτηρ-N3--APF

11 καί-C ὁράω-VBI-AAI3S ὁ- A--NSF ἀδελφή-N1--NSF αὐτός- D--GSF *οολιβα-N---NSF καί-C διαφθείρω-V1I-IAI3S ὁ- A--ASF ἐπίθεσις-N3I-ASF αὐτός- D--GSF ὑπέρ-P αὐτός- D--ASF καί-C ὁ- A--ASF πορνεία-N1A-ASF αὐτός- D--GSF ὑπέρ-P ὁ- A--ASF πορνεία-N1A-ASF ὁ- A--GSF ἀδελφή-N1--GSF αὐτός- D--GSF

12 ἐπί-P ὁ- A--APM υἱός-N2--APM ὁ- A--GPM *ἀσσύριος-N2--GPM ἐπιτίθημι-VEI-AMI3S ἡγέομαι-V2--PMPAPM καί-C στρατηγός-N2--APM ὁ- A--APM ἐγγύς-D αὐτός- D--GSF ἐνδύω-VX--XAPAPM εὐπάρυφος-A1B-APN ἱππεύς-N3V-APM ἱππάζομαι-V1--PMPAPM ἐπί-P ἵππος-N2--GPM νεανίσκος-N2--NPM ἐπίλεκτος-A1B-NPM πᾶς-A3--NPM

13 καί-C ὁράω-VBI-AAI1S ὅτι-C μιαίνω-VM--XMI3P ὁδός-N2--NSF εἷς-A1A-NSF ὁ- A--GPF δύο-M

14 καί-C προςτίθημι-VEI-AMI3S πρός-P ὁ- A--ASF πορνεία-N1A-ASF αὐτός- D--GSF καί-C ὁράω-VBI-AAI3S ἀνήρ-N3--APM ζωγραφέω-VM--XPPAPM ἐπί-P ὁ- A--GSM τοῖχος-N2--GSM εἰκών-N3N-APF *χαλδαῖος-N2--GPM ζωγραφέω-VM--XPPAPM ἐν-P γραφίς-N3D-DSF

15 ζωννύω-VM--XPPAPM ποίκιλμα-N3M-NPN ἐπί-P ὁ- A--APF ὀσφύς-N3U-APF αὐτός- D--GPM καί-C τιάρα-N1A-NPF βαπτός-A1--NPF ἐπί-P ὁ- A--GPF κεφαλή-N1--GPF αὐτός- D--GPM ὄψις-N3I-NSF τρισσός-A1--NSF πᾶς-A3--GPM ὁμοίωμα-N3M-ASN υἱός-N2--GPM *χαλδαῖος-N2--GPM γῆ-N1--GSF πατρίς-N3D-GSF αὐτός- D--GPM

16 καί-C ἐπιτίθημι-VEI-AMI3S ἐπί-P αὐτός- D--APM ὁ- A--DSF ὅρασις-N3I-DSF ὀφθαλμός-N2--GPM αὐτός- D--GSF καί-C ἐκ ἀποστέλλω-VAI-AAI3S ἄγγελος-N2--APM πρός-P αὐτός- D--APM εἰς-P γῆ-N1--ASF *χαλδαῖος-N2--GPM

17 καί-C ἔρχομαι-VBI-AAI3P πρός-P αὐτός- D--ASF υἱός-N2--NPM *βαβυλών-N3W-GSF εἰς-P κοίτη-N1--ASF καταλύω-V1--PAPGPM καί-C μιαίνω-V1I-IAI3P αὐτός- D--ASF ἐν-P ὁ- A--DSF πορνεία-N1A-DSF αὐτός- D--GSF καί-C μιαίνω-VCI-API3S ἐν-P αὐτός- D--DPM καί-C ἀποἵστημι-VHI-AAI3S ὁ- A--NSF ψυχή-N1--NSF αὐτός- D--GSF ἀπό-P αὐτός- D--GPM

18 καί-C ἀποκαλύπτω-VAI-AAI3S ὁ- A--ASF πορνεία-N1A-ASF αὐτός- D--GSF καί-C ἀποκαλύπτω-VAI-AAI3S ὁ- A--ASF αἰσχύνη-N1--ASF αὐτός- D--GSF καί-C ἀποἵστημι-VHI-AAI3S ὁ- A--NSF ψυχή-N1--NSF ἐγώ- P--GS ἀπό-P αὐτός- D--GSF ὅς- --ASM τρόπος-N2--ASM ἀποἵστημι-VHI-AAI3S ὁ- A--NSF ψυχή-N1--NSF ἐγώ- P--GS ἀπό-P ὁ- A--GSF ἀδελφή-N1--GSF αὐτός- D--GSF

19 καί-C πληθύνω-VAI-AAI2S ὁ- A--ASF πορνεία-N1A-ASF σύ- P--GS ὁ- A--GSN ἀναμιμνήσκω-VA--AAS ἡμέρα-N1A-APF νεότης-N3T-GSF σύ- P--GS ἐν-P ὅς- --DPF πορνεύω-VAI-AAI2S ἐν-P *αἴγυπτος-N2--DSF

20 καί-C ἐπιτίθημι-VEI-AMI2S ἐπί-P ὁ- A--APM *χαλδαῖος-N2--APM ὅς- --GPM εἰμί-V9--IAI3P ὡς-C ὄνος-N2--GPM ὁ- A--NPF σάρξ-N3K-NPF αὐτός- D--GPM καί-C αἰδοῖος-A1A-NPN ἵππος-N2--GPM ὁ- A--NPN αἰδοῖος-A1A-NPN αὐτός- D--GPM

21 καί-C ἐπισκέπτομαι-VAI-AMI2S ὁ- A--ASF ἀνομία-N1A-ASF νεότης-N3T-GSF σύ- P--GS ὅς- --APN ποιέω-V2I-IAI2S ἐν-P *αἴγυπτος-N2--DSF ἐν-P ὁ- A--DSN κατάλυμα-N3M-DSN σύ- P--GS ὅς- --GSM ὁ- A--NPM μαστός-N2--NPM νεότης-N3T-GSF σύ- P--GS

22 διά-P οὗτος- D--ASN *οολιβα-N---VSF ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἰδού-I ἐγώ- P--NS ἐκἐγείρω-V1--PAI1S ὁ- A--APM ἐραστής-N1M-APM σύ- P--GS ἐπί-P σύ- P--AS ἀπό-P ὅς- --GPM ἀποἵστημι-VHI-AAI3S ὁ- A--NSF ψυχή-N1--NSF σύ- P--GS ἀπό-P αὐτός- D--GPM καί-C ἐπιἄγω-VF--FAI1S αὐτός- D--APM ἐπί-P σύ- P--AS κυκλόθεν-D

23 υἱός-N2--APM *βαβυλών-N3W-GSF καί-C πᾶς-A3--APM ὁ- A--APM *χαλδαῖος-N2--APM *φακουδ-N---AS καί-C *σουε-N---AS καί-C *κουε-N---AS καί-C πᾶς-A3--APM υἱός-N2--APM *ἀσσύριος-N2--GPM μετά-P αὐτός- D--GPM νεανίσκος-N2--APM ἐπίλεκτος-A1B-APM ἡγεμών-N3N-APM καί-C στρατηγός-N2--APM πᾶς-A3--APM τρισσός-A1--APM καί-C ὀνομαστός-A1--APM ἱππεύω-V1--PAPAPM ἐπί-P ἵππος-N2--GPM

24 καί-C πᾶς-A3--NPM ἥκω-VF--FAI3P ἐπί-P σύ- P--AS ἀπό-P βορέας-N1T-GSM ἅρμα-N3M-NPN καί-C τροχός-N2--NPM μετά-P ὄχλος-N2--GSM λαός-N2--GPM θυρέος-N2--NPM καί-C πέλτη-N1--NPF καί-C βάλλω-VF2-FAI3P φυλακή-N1--ASF ἐπί-P σύ- P--AS κύκλος-N2--DSM καί-C δίδωμι-VF--FAI1S πρό-P πρόσωπον-N2N-GSN αὐτός- D--GPM κρίμα-N3M-ASN καί-C ἐκδικέω-VF--FAI3P σύ- P--AS ἐν-P ὁ- A--DPN κρίμα-N3M-DPN αὐτός- D--GPM

25 καί-C δίδωμι-VF--FAI1S ὁ- A--ASM ζῆλος-N2--ASM ἐγώ- P--GS ἐν-P σύ- P--DS καί-C ποιέω-VF--FAI3P μετά-P σύ- P--GS ἐν-P ὀργή-N1--DSF θυμός-N2--GSM μυκτήρ-N3--ASM σύ- P--GS καί-C οὖς-N3T-APN σύ- P--GS ἀποαἱρέω-VF2-FAI3P καί-C ὁ- A--APM κατάλοιπος-A1B-APM σύ- P--GS ἐν-P ῥομφαία-N1A-DSF καταβάλλω-VF2-FAI3P αὐτός- D--NPM υἱός-N2--APM σύ- P--GS καί-C θυγάτηρ-N3--APF σύ- P--GS λαμβάνω-VF--FMI3P καί-C ὁ- A--APM κατάλοιπος-A1B-APM σύ- P--GS πῦρ-N3--ASN καταἐσθίω-VF--FMI3S

26 καί-C ἐκδύω-VF--FAI3P σύ- P--AS ὁ- A--ASM ἱματισμός-N2--ASM σύ- P--GS καί-C λαμβάνω-VF--FMI3P ὁ- A--APN σκεῦος-N3E-APN ὁ- A--GSF καύχησις-N3I-GSF σύ- P--GS

27 καί-C ἀποστρέφω-VF--FAI1S ὁ- A--APF ἀσέβεια-N1A-APF σύ- P--GS ἐκ-P σύ- P--GS καί-C ὁ- A--ASF πορνεία-N1A-ASF σύ- P--GS ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF καί-C οὐ-D μή-D αἴρω-VA--AAS2S ὁ- A--APM ὀφθαλμός-N2--APM σύ- P--GS ἐπί-P αὐτός- D--APM καί-C *αἴγυπτος-N2--GSF οὐ-D μή-D μιμνήσκω-VS--APS2S οὐκέτι-D

28 διότι-C ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM ἰδού-I ἐγώ- P--NS παραδίδωμι-V8--PAI1S σύ- P--AS εἰς-P χείρ-N3--APF ὅς- --GPM μισέω-V2--PAI2S ἀπό-P ὅς- --GPM ἀποἵστημι-VHI-AAI3S ὁ- A--NSF ψυχή-N1--NSF σύ- P--GS ἀπό-P αὐτός- D--GPM

29 καί-C ποιέω-VF--FAI3P ἐν-P σύ- P--DS ἐν-P μίσος-N3E-DSN καί-C λαμβάνω-VF--FMI3P πᾶς-A3--APM ὁ- A--APM πόνος-N2--APM σύ- P--GS καί-C ὁ- A--APM μόχθος-N2--APM σύ- P--GS καί-C εἰμί-VF--FMI2S γυμνός-A1--NSF καί-C ἀσχημονέω-V2--PAPNSF καί-C ἀποκαλύπτω-VV--FPI3S αἰσχύνη-N1--NSF πορνεία-N1A-GSF σύ- P--GS καί-C ἀσέβεια-N1A-NSF σύ- P--GS καί-C ὁ- A--NSF πορνεία-N1A-NSF σύ- P--GS

30 ποιέω-VAI-AAI3S οὗτος- D--APN σύ- P--DS ἐν-P ὁ- A--DSN ἐκπορνεύω-VA--AAN σύ- P--AS ὀπίσω-P ἔθνος-N3E-GPN καί-C μιαίνω-V1I-IMI2S ἐν-P ὁ- A--DPN ἐνθύμημα-N3M-DPN αὐτός- D--GPM

31 ἐν-P ὁ- A--DSF ὁδός-N2--DSF ὁ- A--GSF ἀδελφή-N1--GSF σύ- P--GS πορεύομαι-VCI-API2S καί-C δίδωμι-VF--FAI1S ὁ- A--ASN ποτήριον-N2N-ASN αὐτός- D--GSF εἰς-P χείρ-N3--APF σύ- P--GS

32 ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--ASN ποτήριον-N2N-ASN ὁ- A--GSF ἀδελφή-N1--GSF σύ- P--GS πίνω-VF--FMI2S ὁ- A--ASN βαθύς-A3U-ASN καί-C ὁ- A--ASN πλατύς-A3U-ASN ὁ- A--ASN πλεονάζω-V1--PAPASN ὁ- A--GSN συντελέω-VA--AAN

33 μέθη-N1--ASF καί-C ἔκλυσις-N3I-GSF πίμπλημι-VS--FPI2S καί-C ὁ- A--NSN ποτήριον-N2N-NSN ἀφανισμός-N2--GSM ποτήριον-N2N-NSN ἀδελφή-N1--GSF σύ- P--GS *σαμαρεία-N1A-GSF

34 καί-C πίνω-VF--FMI2S αὐτός- D--ASN καί-C ὁ- A--APF ἑορτή-N1--APF καί-C ὁ- A--APF νουμηνία-N1A-APF αὐτός- D--GSF ἀποστρέφω-VF--FAI1S διότι-C ἐγώ- P--NS λαλέω-VX--XAI1S λέγω-V1--PAI3S κύριος-N2--NSM

35 διά-P οὗτος- D--ASN ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἀντί-P ὅς- --GPM ἐπιλανθάνω-VBI-AMI2S ἐγώ- P--GS καί-C ἀποῥίπτω-VAI-AAI2S ἐγώ- P--AS ὀπίσω-P ὁ- A--GSN σῶμα-N3M-GSN σύ- P--GS καί-C σύ- P--NS λαμβάνω-VB--AAD2S ὁ- A--ASF ἀσέβεια-N1A-ASF σύ- P--GS καί-C ὁ- A--ASF πορνεία-N1A-ASF σύ- P--GS

36 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P ἐγώ- P--AS υἱός-N2--VSM ἄνθρωπος-N2--GSM οὐ-D κρίνω-VF2-FAI2S ὁ- A--ASF *οολα-N---ASF καί-C ὁ- A--ASF *οολιβα-N---ASF καί-C ἀποἀγγέλλω-VF2-FAI2S αὐτός- D--DPF ὁ- A--APF ἀνομία-N1A-APF αὐτός- D--GPF

37 ὅτι-C μοιχάομαι-V3I-IMI3P καί-C αἷμα-N3M-ASN ἐν-P χείρ-N3--DPF αὐτός- D--GPF ὁ- A--APN ἐνθύμημα-N3M-APN αὐτός- D--GPF μοιχάομαι-V3I-IMI3P καί-C ὁ- A--APN τέκνον-N2N-APN αὐτός- D--GPF ὅς- --APN γεννάω-VAI-AAI3P ἐγώ- P--DS διαἄγω-VBI-AAI3P αὐτός- D--DPN διά-P ἔμπυρος-A1B-GPN

38 ἕως-D καί-C οὗτος- D--APN ποιέω-VAI-AAI3P ἐγώ- P--DS ὁ- A--APN ἅγιος-A1A-APN ἐγώ- P--GS μιαίνω-V1I-IAI3P καί-C ὁ- A--APN σάββατον-N2N-APN ἐγώ- P--GS βεβηλόω-V4I-IAI3P

39 καί-C ἐν-P ὁ- A--DSN σφάζω-V1--PAN αὐτός- D--APM ὁ- A--APN τέκνον-N2N-APN αὐτός- D--GPM ὁ- A--DPN εἴδωλον-N2N-DPN αὐτός- D--GPM καί-C εἰςπορεύομαι-V1I-IMI3P εἰς-P ὁ- A--APN ἅγιος-A1A-APN ἐγώ- P--GS ὁ- A--GSN βεβηλόω-V4--PAN αὐτός- D--APN καί-C ὅτι-C οὕτως-D ποιέω-V2I-IAI3P ἐν-P μέσος-A1--DSM ὁ- A--GSM οἶκος-N2--GSM ἐγώ- P--GS

40 καί-C ὅτι-C ὁ- A--DPM ἀνήρ-N3--DPM ὁ- A--DPM ἔρχομαι-V1--PMPDPM μακρόθεν-D ὅς- --DPM ἄγγελος-N2--APM ἐκ ἀποστέλλω-VAI-AAI3P πρός-P αὐτός- D--APM καί-C ἅμα-D ὁ- A--DSN ἔρχομαι-V1--PMN αὐτός- D--APM εὐθύς-D λούω-V1I-IMI2S καί-C στιβίζω-V1I-IMI2S ὁ- A--APM ὀφθαλμός-N2--APM σύ- P--GS καί-C κόσμος-N2--GSM κόσμος-N2--DSM

41 καί-C καταἧμαι-V5I-IMI2S ἐπί-P κλίνη-N1--GSF στρωννύω-VM--XMPGSF καί-C τράπεζα-N1S-NSF κοσμέω-VM--XMPNSF πρό-P πρόσωπον-N2N-GSN αὐτός- D--GSF καί-C ὁ- A--ASN θυμίαμα-N3M-ASN ἐγώ- P--GS καί-C ὁ- A--ASN ἔλαιον-N2N-ASN ἐγώ- P--GS εὐφραίνω-V1--IMI3P ἐν-P αὐτός- D--DPM

42 καί-C φωνή-N1--ASF ἁρμονία-N1A-GSF ἀνακρούω-V1I-IMI3P καί-C πρός-P ἀνήρ-N3--APM ἐκ-P πλῆθος-N3E-GSN ἄνθρωπος-N2--GPM ἥκω-V1--PAPAPM ἐκ-P ὁ- A--GSF ἔρημος-N2--GSF καί-C δίδωμι-V8I-IMI3P ψέλιον-N2N-APN ἐπί-P ὁ- A--APF χείρ-N3--APF αὐτός- D--GPM καί-C στέφανος-N2--ASM καύχησις-N3I-GSF ἐπί-P ὁ- A--APF κεφαλή-N1--APF αὐτός- D--GPM

43 καί-C εἶπον-VAI-AAI1S οὐ-D ἐν-P οὗτος- D--DPM μοιχεύω-V1--PAI3P καί-C ἔργον-N2N-APN πόρνη-N1--GSF καί-D αὐτός- D--NSF ἐκπορνεύω-VAI-AAI3S

44 καί-C εἰςπορεύομαι-V1I-IMI3P πρός-P αὐτός- D--ASF ὅς- --ASM τρόπος-N2--ASM εἰςπορεύομαι-V1--PMI3P πρός-P γυνή-N3K-ASF πόρνη-N1--ASF οὕτως-D εἰςπορεύομαι-V1I-IMI3P πρός-P *οολα-N---ASF καί-C πρός-P *οολιβα-N---ASF ὁ- A--GSN ποιέω-VA--AAN ἀνομία-N1A-ASF

45 καί-C ἀνήρ-N3--NPM δίκαιος-A1A-NPM αὐτός- D--NPM ἐκδικέω-VF--FAI3P αὐτός- D--APF ἐκδίκησις-N3I-DSF μοιχαλίς-N3D-GSF καί-C ἐκδίκησις-N3I-DSF αἷμα-N3M-GSN ὅτι-C μοιχαλίς-N3D-NPF εἰμί-V9--PAI3P καί-C αἷμα-N3M-ASN ἐν-P χείρ-N3--DPF αὐτός- D--GPM

46 ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM ἀναἄγω-VB--AAD2S ἐπί-P αὐτός- D--APF ὄχλος-N2--ASM καί-C δίδωμι-VO--AAD2S ἐν-P αὐτός- D--DPF ταραχή-N1--ASF καί-C διαρπαγή-N1--ASF

47 καί-C λιθοβολέω-VA--AAD2S ἐπί-P αὐτός- D--APF λίθος-N2--DPM ὄχλος-N2--GPM καί-C κατακεντέω-V2--PAD2S αὐτός- D--APF ἐν-P ὁ- A--DPN ξίφος-N3E-DPN αὐτός- D--GPM υἱός-N2--APM αὐτός- D--GPM καί-C θυγάτηρ-N3--APF αὐτός- D--GPM ἀποκτείνω-VF2-FAI3P καί-C ὁ- A--APM οἶκος-N2--APM αὐτός- D--GPM ἐνπίμπρημι-VF--FAI3P

48 καί-C ἀποστρέφω-VF--FAI1S ἀσέβεια-N1A-ASF ἐκ-P ὁ- A--GSF γῆ-N1--GSF καί-C παιδεύω-VC--FPI3P πᾶς-A1S-NPF ὁ- A--NPF γυνή-N3K-NPF καί-C οὐ-D μή-D ποιέω-VF--FAI3P κατά-P ὁ- A--APF ἀσέβεια-N1A-APF αὐτός- D--GPM

49 καί-C δίδωμι-VC--FPI3S ὁ- A--NSF ἀσέβεια-N1A-NSF σύ- P--GP ἐπί-P σύ- P--AP καί-C ὁ- A--APF ἁμαρτία-N1A-APF ὁ- A--GPN ἐνθύμημα-N3M-GPN σύ- P--GP λαμβάνω-VF--FMI2P καί-C γιγνώσκω-VF--FMI2P διότι-C ἐγώ- P--NS 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.

来自斯威登堡的著作

 

Arcana Coelestia#4581

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4581. 'And he poured out a drink-offering onto it' means the Divine Good of Truth. This is clear from the meaning of 'a drink-offering' as the Divine Good of Truth, dealt with below. But first one must say what the good of truth is. The good of truth is that which elsewhere has been called the good of faith, which is love towards the neighbour, or charity. There are two universal kinds of good, the first being that which is called the good of faith, the second that which is referred to as the good of love. The good of faith is the kind of good meant by 'a drink-offering', and the good of love the kind meant by 'oil'. The good of love exists with those whom the Lord brings to what is good by an internal way, while the good of faith exists with those He brings to it by an external way. The good of love exists with members of the celestial Church, and likewise with angels of the inmost or third heaven, but the good of faith with members of the spiritual Church, and likewise with angels of the middle or second heaven. Consequently the first kind of good is called celestial good, whereas the second kind is called spiritual good. The difference between the two is, on the one hand, willing what is good out of a will for good and, on the other, willing what is good out of an understanding of it. The second kind of good therefore - spiritual good or the good of faith, which is the good of truth - is meant by 'a drink-offering'; but the first - celestial good or the good of love - is meant in the internal sense by 'oil'.

[2] Nobody, it is true, can see that such things as these were meant by 'oil' and 'a drink-offering' unless he does so from the internal sense. Yet anyone may see that things of a holy nature were represented by them, for unless those holy things were represented by them what else would pouring out a drink-offering or pouring oil onto a stone pillar be but some ridiculous and idolatrous action? It is like the coronation of a king. What else would the ceremonies performed on that occasion be if they did not mean and imply things of a holy nature - placing the crown on his head; anointing him with oil from a horn, on his forehead and on his wrists; placing a sceptre in his hand, as well as a sword and keys; investing him with a purple robe, and then seating him on a silver throne; and after that, his riding in his regalia on a horse, and later still his being served at table by men of distinction, besides many other ceremonies? Unless these represented things of a holy nature and were themselves holy by virtue of their correspondence with the things of heaven and consequently of the Church, they would be no more than the kind of games that young children play, though on a grander scale, or else like plays that are performed on the stage.

[3] But all those ceremonies trace their origin back to most ancient times when ceremonies were holy by virtue of their representation of things that were holy and of their correspondence with holy things in heaven and consequently in the Church. Even today they are considered holy, though not because people know their spiritual representation and correspondence but through the interpretation so to speak they put on symbols in common use. If however people did know what the crown, oil, horn, sceptre, sword, keys, purple robe, silver throne, riding on a white horse, and eating while men of distinction act as the servers, all represented and to what holy thing each corresponded, they would conceive of those things in an even holier way. But they do not know, and surprisingly do not wish to know; indeed that lack of knowledge is so great that the representatives and the meaningful signs included within such ceremonies and within every part of the Word have been obliterated from people's minds at the present day.

[4] The fact that 'a drink-offering' means the good of truth, or spiritual good, may be seen from the sacrifices in which drink-offerings were used. When sacrifices were offered they were made either from the herd or from the flock, and they were representative of internal worship of the Lord, 922, 923, 1823, 2180, 2805, 2807, 2830, 3519. To these the minchah and the drink-offering were added. The minchah, which consisted of fine flour mixed with oil, meant celestial good, or what amounted to the same, the good of love - 'the oil' meaning love to the Lord and 'the fine flour' charity towards the neighbour. But the drink-offering, which consisted of wine, meant spiritual good, or what amounted to the same, the good of faith. Both these therefore, the minchah and the drink-offering, have the same meaning as the bread and wine in the Holy Supper.

[5] The addition of a minchah and a drink-offering to a burnt offering or to a sacrifice is clear in Moses,

You shall offer two lambs in their first year, each day continually. One lamb you shall offer in the morning, and the second you shall offer between the evenings; and a tenth of fine flour mixed with beaten oil, a quarter of a hin, and a drink-offering of a quarter of a hin of wine, for the first lamb; and so also for the second lamb. Exodus 29:38-41.

In the same author,

You shall offer on the day when you wave the sheaf of the firstfruits of the harvest a lamb without blemish in its first year as a burnt offering to Jehovah, its minchah being two tenths of fine flour mixed with oil, and its drink-offering wine, a quarter of a hin. Leviticus 23:12-13, 18.

In the same author,

On the day when the days of Naziriteship are completed he is to offer his gift to Jehovah, sacrifices and also a basket of unleavened [loaves] of fine flour, cakes mingled with oil, and unleavened wafers anointed with oil, together with their minchah and their drink-offerings. Numbers 6:13-17.

In the same author,

Upon the burnt offering they shall offer a minchah of a tenth [of an ephah] of fine flour mixed with a quarter of a hin of oil, and wine as the drink-offering, a quarter of a hin - in one way upon the burnt offering of a ram, and in another upon that of a bull. Numbers 15:3-11.

In the same author,

With the continual burnt offering you shall offer a drink-offering, a quarter of a hin for a lamb; in the holy place pour out a drink-offering of wine to Jehovah. Numbers 28:6-7.

Further references to minchahs and drink-offerings in the different kinds of sacrifices are continued in Numbers 28:7-end; 29:1-end.

[6] The meaning that 'minchah and drink-offering' had may be seen in addition from the considerations that love and faith constitute the whole of worship, and that in the Holy Supper 'the bread' - described in the quotations above as fine flour mixed with oil - and 'the wine' mean love and faith, and so the whole of worship, dealt with in 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217.

[7] But when people fell away from the genuine representative kind of worship of the Lord and turned to other gods and poured out drink-offerings to these, 'drink-offerings' came to mean things that were the reverse of charity and faith, namely the evils and falsities that go with the love of the world; as in Isaiah,

You inflamed yourselves among the gods under every green tree. You have also poured out a drink-offering to them, you have brought a minchah. Isaiah 57:5-6.

'Inflaming oneself among the gods' stands for cravings for falsity - 'gods' meaning falsities, 4402 (end), 4544. 'Under every green tree' stands for the trust in all falsities which leads to those cravings, 2722, 4552. 'Pouring out a drink-offering to them' and 'bringing a minchah' stand for the worship of those falsities. In the same prophet,

You who forsake Jehovah, who forget My holy mountain, who set a table for Gad, and fill a drink-offering for Meni. Isaiah 65:11.

In Jeremiah,

The sons gather pieces of wood, and the fathers kindle fire, and the women knead dough to make cakes for the queen of heaven, and to pour out drink-offerings to other gods. Jeremiah 7:18.

[8] In the same prophet,

We will surely do every word that has gone out of our mouth, to burn incense to the queen of heaven, and to pour out drink-offerings to her, as we did, we and our fathers, and our princes in the cities of Judah and in the streets of Jerusalem. Jeremiah 44:17-19.

'The queen of heaven' stands for all falsities, for 'the hosts of heaven' in the genuine sense means truths, and in the contrary sense falsities, and so in the same way do 'king' and 'queen'. 'Queen' accordingly stands for all [falsities] and 'pouring out drink-offerings to her' means worshipping them.

[9] In the same prophet,

The Chaldeans will burn the city, and the houses upon whose roofs they have burned incense to Baal and poured out drink-offerings to other gods. Jeremiah 32:29.

'The Chaldeans' stands for people whose worship involves falsity. 'Burning the city' stands for destroying and laying waste those whose doctrines teach falsity. Upon the roofs of the houses burning incense to Baal' stands for the worship of what is evil, 'pouring out drink-offerings to other gods' for the worship of what is false.

[10] In Hosea,

They will not dwell in Jehovah's land, but Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah. Hosea 9:3-4.

'Not dwelling in Jehovah's land' stands for not abiding in the good of love. 'Ephraim will return to Egypt' stands for the Church when its understanding will come to be no more than factual and sensory knowledge. 'In Assyria they will eat what is unclean' stands for impure and profane desires that are the product of reasoning. 'They will not pour libations of wine to Jehovah' stands for no worship based on truth.

[11] In Moses,

It will be said, Where are their gods, the rock in which they trusted, who ate the fat of the sacrifices, [who] drank the wine of their drink-offering? Let them rise up and help them! Deuteronomy 32:37-38.

'Gods' stands for falsities, as above. 'Who ate the fat of the sacrifices' stands for their destruction of the good belonging to worship, '[who] drank the wine of their drink-offering' for their destruction of the truth belonging to it. A reference to 'drink-offerings of blood' also occurs in David,

They will multiply their pains; they have hastened to another, lest I pour out their drink-offerings of blood, and take up their names upon My lips. Psalms 16:4.

By these 'drink-offerings' are meant profanations of truth, for in this case 'blood' means violence done to charity, 374, 1005, and profanation, 1003.

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

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