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#9809

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9809. 'So that they may serve Me in the priestly office' means that which is representative of the Lord. This is clear from the representation of 'the priestly office' in the highest sense as all the service performed by the Lord as the Saviour. And the moving force behind whatever He does as the Saviour is Divine Love, thus Divine Good since all good is an aspect of love. So it is also that in the highest sense 'the priestly office' means the Divine Good of the Lord's Divine Love. There is Divine Good and there is Divine Truth. Divine Good exists within the Lord, and so is His Essential Being (Esse), which in the Word is called Jehovah. But Divine Truth is an emanation from the Lord, and so is the Coming-into-being (Existere) from that Essential Being; this is meant in the Word by God. And since that which is the Coming-into-being from Himself is nonetheless Himself, the Lord is also Divine Truth, which is what is Divine and His in the heavens. For the heavens are a coming-into-being from Him, because the angels there are recipients of what is Divine and His, celestial angels being recipients of the Divine Good which emanates from Him, but spiritual angels recipients of the Divine Truth springing from that Good. All this helps to make clear what it was belonging to the Lord that was represented by the priestly office, and what it was belonging to the Lord that was represented by the royal office, namely the Divine Good of His Divine Love by the priestly office, and the Divine Truth springing from that Good by the royal office.

[2] The truth that the priestly office represented the Divine Good of the Lord's Divine Love, thus all the service performed by the Lord as the Saviour, is clear from the following declarations in the Word: In David,

Jehovah said to my Lord, Sit at My right hand, till I make Your enemies as Your footstool. Jehovah will send the rod of strength from Zion; have dominion in the midst of Your enemies. Your people will be prompt to offer themselves on the day of Your power, in the beauty of holiness. From the womb of the dawn You have the dew of Your birth. Jehovah has sworn and will not repent, You are a priest for ever, after the manner 1 of Melchizedek. The Lord is on Your right hand; He struck kings on the day of His anger. He has judged among the nations, He has filled [the places] with dead bodies, He has stricken [one who was] head over much land. He will drink from the stream by the way; therefore he will lift up his head. Psalms 110:1-7.

These declarations show what the Lord as a priest, consequently what the priestly office within the Lord represented, namely the whole work of saving the human race. For the subject in this Psalm is the Lord's conflicts with the hells when He was in the world. Through those conflicts He acquired for Himself a power over the hells that was almighty and Divine, by means of which He saved the human race and also today saves all who accept Him. This very salvation, because the Divine Good of Divine Love is the moving force behind the accomplishment of it, is the reason why it says in reference to the Lord, 'You are a priest for ever, after the manner of Melchizedek'. The name Melchizedek means King of Righteousness, which the Lord was called because He had become [the One in whom there was] righteousness and consequently salvation, as accords with what has been shown in 9715.

[3] But since the declarations in this Psalm each contain arcana which have to do with the Lord's conflicts when He was in the world, and those arcana cannot be revealed without the internal sense, let a brief explanation of them be supplied. Jehovah said to my Lord means that the subject is the Lord when He was in the world. 'Lord' here is used to mean the Lord's Divine Human, as is clear in Matthew 22:43-45; Mark 12:36; Luke 20:42-44. Sit at My right hand means the almighty power of Divine Good, exercised through Divine Truth, the Lord being Divine Truth at that time, and Divine Truth being that with which He entered into and won the battle. For the meaning of 'sitting at the right hand' as a state of power, and in reference to the Divine as almighty power, see 3387, 4592, 4933, 6948, 7518, 7673, 8281, 9133; and the fact that all the power which good possesses is exercised through truth, 6344, 6423, 8304, 9327, 9410, 9639, 9643.

[4] Till I make Your enemies as Your footstool means until the time when the evils which exist in and spring from the hells have been subdued and made subject to His Divine power. Jehovah will send the rod of strength from Zion means the power at that time received from celestial good, 'Zion' meaning this good, see 2362, 9055. Have dominion in the midst of Your enemies means that this good has dominion over evils. Evils are enemies because they are contrary to what is Divine, especially to the Lord. Your people will be prompt to offer themselves on the day of Your power means the Divine Truths engaging in conflict then. In the beauty of holiness means which spring from Divine Good. From the womb of the dawn You have the dew of Your birth means conception from Divine Good itself, from which He had Divine Truth. Jehovah has sworn and will not repent means what is sure and certain.

[5] You are a priest for ever means the Divine Good of Divine Love within Him. After the manner of Melchizedek means that His Divine Human is of a like nature. The name Melchizedek means King of Righteousness, thus Jehovah who has become Righteousness through conflicts and victories, 9715. The Lord is on Your right hand means Divine Truth from Him at that time, through which almighty power is exercised, as above. He struck kings on the day of His anger means the destruction of falsities then, 'the day of anger' being the time when He fought against evils and destroyed them. 'Kings' are truths and in the contrary sense falsities, 2015, 2069, 4575, 4581, 4966, 5044, 5068, 6148. He has judged among the nations means the dispersion of evils; for 'nations' are forms of good and in the contrary sense evils, 1259, 1260, 1849, 6005. He has filled [the places] with dead bodies means the resulting spiritual death, which is a total deprivation of truth and good. He has stricken [one who was] head over much land means casting hellish self-love down into the hells, and the damnation of that love. He will drink from the stream by the way; therefore he will lift up his head means the endeavour to rise up from there by means of reasonings about truths. This is the meaning which those in heaven perceive within these words when that Psalm is read by someone in the world.

[6] Since the priestly office was representative of the Lord's whole work of salvation which was motivated by Divine Love, the performance of all the worship of God furthermore belonged to the office of the priest. Acts of worship at that time consisted first and foremost in offering burnt offerings, sacrifices, and minchahs, in setting the loaves on the table of the Presence, in keeping the lamps alight day by day, and in offering incense, and consequently in expiating or making atonement for the people and forgiving sins. In addition to all this their office consisted, when they were at the same time prophets, in explaining God's law and in teaching. The fact that all these duties were performed by Aaron and his sons is clear from the description in Moses of the establishment of the priesthood; and all those duties, it is self-evident, were representative of the Lord's acts of salvation. All this also explains why the portions of the sacrifices and minchahs that were Jehovah's, that is, the Lord's, were given to Aaron, likewise various kinds of first fruits as well as tithes, see Exodus 29:1-36; Leviticus 7:35-36; 23:15-22; 27:21; Numbers 5:6-11; 18:8-20, 25-end; Deuteronomy 18:1-4. The firstborn were also given; but in place of all the firstborn of human beings stood the Levites, who were given as a gift to Aaron, see Numbers 1:47; 3:9, because they were Jehovah's, Numbers 3:12-13, 40-45.

[7] Because the Lord as regards His whole work of salvation was represented by the high priest, and the actual work of salvation by his office, which is called the priestly office, no inheritance and portion among the people was given to Aaron and his sons; for it says that Jehovah God is their inheritance and portion, Numbers 18:20. Nor was any given to the Levites, because they belonged to Aaron, Numbers 26:58-63; Deuteronomy 10:9; 18:1-2. For the people represented heaven and the Church; but Aaron and his sons, and the Levites, represented the good of love and faith, which composes heaven and the Church, and so represented the Lord, who is the source of that good. Therefore He gave over the land to the people as an inheritance, but not to the priests, for the Lord is present in people, but not among them as an individual person.

[8] Something similar is implied by the following words in Isaiah,

You will be called the priests of Jehovah, you will be spoken of as the ministers of our God. You will eat the wealth of the gentiles, and in their glory you will glory. Isaiah 61:6.

'Eating the wealth of the gentiles' stands for making forms of good one's own, 'glorying in their glory' for having the benefit of truths, and so for the joy and happiness which those forms of good and truths give. As regards the meaning of 'the gentiles' or 'the nations' as forms of good, see 1259, 1260, 4574, 6005; and as regards that of 'glory' as truth from the Divine, 9429.

[9] Various places in the Word mention 'kings and priests', also 'kings, princes, priests, and prophets' in a series. But in these places truths in their entirety are meant in the internal sense by 'kings', and leading truths by 'princes'; forms of good in their entirety are meant by 'priests', and doctrinal teachings by 'prophets', as in the Book of Revelation,

Jesus Christ has made us kings and priests. Revelation 1:6; 5:10.

In Jeremiah,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.

In the same prophet,

On that day the heart of the king and the heart of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.

In the same prophet,

At that time they will bring out the bones of the kings of Judah, and the bones of its princes, and the bones of the priests, and the bones of the prophets. Jeremiah 8:1.

In the abstract sense, separate from actual persons, truths in their entirety are meant by 'kings', see 1672, 2015, 2069, 4581, 4966, 5044, 6148; leading truths by 'princes', 1482, 2089, 5044; forms of good by 'priests', 1728, 2015 (end), 3670, 6148; and doctrinal teachings derived from and concerning all these by 'prophets', 2534, 7269. The Lord's kingship furthermore is meant by His name Christ, Anointed One, or Messiah, and His priesthood by the name Jesus; for Jesus means Saviour or Salvation, regarding which the following is stated in Matthew,

The angel appearing to Joseph in a dream said to him, You shall call His name Jesus, for He will save His people from their sins. Matthew 1:21.

Since this 2 belonged to the priestly office the high priest's duty of expiating or making atonement for people's sins had the same representation, Leviticus 4:26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 9:7; 15:15, 30.

[10] Since evil cannot possibly be combined with good, because each repels the other, various kinds of acts of purification were ordained for Aaron and his sons whenever they served in the priestly office, whether at the altar or in the tent of meeting. It was also ordained for example that the high priest should not marry anyone other than a virgin; he was not allowed to marry a widow, divorced woman, or prostitute, Leviticus 21:13-15. If any of Aaron's sons who were unclean had eaten from the holy offerings they should be cut off, Leviticus 22:2-9. None of Aaron's seed who had a defect should offer bread, Leviticus 21:17-21. The high priest should not use a razor on his head, nor tear his clothes, nor defile himself with any dead body, not even for his father or mother, nor go out of the sanctuary, Leviticus 21:10-12. These and many other laws, as has been stated, were laid down because the high priest represented the Lord and His Divine Goodness, and the nature of good is such that no evil can be combined with it. For good recoils from evil, and evil has a horror of good, as hell has of heaven; therefore it is impossible for them to be joined to each other.

[11] As regards truth however, its nature is such that it can be combined with falsity, but not falsity that has evil in it, only that which has good in it. That is, it can be combined with the kind of good that exists with very young children or older boys and girls who are still at the age of innocence, or with upright gentiles who are uninformed; and it can be combined with the kind of good that exists with all who are confined to the literal sense of the Word and to teachings derived from it and yet have the good of life as their end in view. For this good, if it is the end in view, dispels from falsity all inclination towards evil, and uses it in such a way that it makes it look to outward appearance like truth.

脚注:

1. The Latin means according to My word but the Hebrew means after the manner of, which Swedenborg has in some other places where he quotes this verse.

2. i.e. the work of salvation

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

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