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Exodus第22章

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1 εαν-C δε-X εν-P ο- A--DSN διορυγμα-N3M-DSN ευρισκω-VC--APS3S ο- A--NSM κλεπτης-N1M-NSM και-C πλησσω-VD--APPNSM αποθνησκω-VB--AAS3S ου-D ειμι-V9--PAI3S αυτος- D--DSM φονος-N2--NSM

2 εαν-C δε-X ανατελλω-VA--AAS3S ο- A--NSM ηλιος-N2--NSM επι-P αυτος- D--DSM ενοχος-A1B-NSM ειμι-V9--PAI3S αντι αποθνησκω-VF2-FMI3S εαν-C δε-X μη-D υποαρχω-V1--PAS3S αυτος- D--DSM πιπρασκω-VC--APD3S αντι-P ο- A--GSN κλεμμα-N3M-GSN

3 εαν-C δε-X καταλαμβανω-VV--APS3S και-C ευρισκω-VC--APS3S εν-P ο- A--DSF χειρ-N3--DSF αυτος- D--GSM ο- A--NSN κλεμμα-N3M-NSN απο-P τε-X ονος-N2--GSM εως-P προβατον-N2N-GSN ζαω-V3--PAPAPN διπλους-A1C-APN αυτος- D--APN αποτινω-VF--FAI3S

4 εαν-C δε-X καταβοσκω-VA--AAS3S τις- I--NSM αγρος-N2--ASM η-C αμπελων-N3W-ASM και-C αποιημι-VH--AAS3S ο- A--ASN κτηνος-N3E-ASN αυτος- D--GSM καταβοσκω-VA--AAN αγρος-N2--ASM ετερος-A1A-ASM αποτινω-VF--FAI3S εκ-P ο- A--GSM αγρος-N2--GSM αυτος- D--GSM κατα-P ο- A--ASN γενημα-N3M-ASN αυτος- D--GSM εαν-C δε-X πας-A3--ASM ο- A--ASM αγρος-N2--ASM καταβοσκω-VA--AAS3S ο- A--APN βελτιων-A1--APNS ο- A--GSM αγρος-N2--GSM αυτος- D--GSM και-C ο- A--APN βελτιων-A1--APNS ο- A--GSM αμπελων-N3W-GSM αυτος- D--GSM αποτινω-VF--FAI3S

5 εαν-C δε-X εκερχομαι-VB--AAPNSN πυρ-N3--NSN ευρισκω-VB--AAS3S ακανθα-N1A-APF και-C προσ ενπιμπρημι-VA--AAS3S αλων-N3W-ASF η-C σταχυς-N3U-ASM η-C πεδιον-N2N-ASN αποτινω-VF--FAI3S ο- A--NSM ο- A--ASN πυρ-N3--ASN εκκαιω-VA--AAPNSM

6 εαν-C δε-X τις- I--NSM διδωμι-VO--AAS3S ο- A--DSM πλησιον-D αργυριον-N2N-ASN η-C σκευος-N3I-APN φυλασσω-VA--AAN και-C κλεπτω-VD--APS3S εκ-P ο- A--GSF οικια-N1A-GSF ο- A--GSM ανθρωπος-N2--GSM εαν-C ευρισκω-VC--APS3S ο- A--NSM κλεπτω-VA--AAPNSM αποτινω-VF--FAI3S διπλους-A1C-ASN

7 εαν-C δε-X μη-D ευρισκω-VC--APS3S ο- A--NSM κλεπτω-VA--AAPNSM προςερχομαι-VF--FMI3S ο- A--NSM κυριος-N2--NSM ο- A--GSF οικια-N1A-GSF ενωπιον-P ο- A--GSM θεος-N2--GSM και-C ομνυμι-VF2-FMI3S η-C μην-X μη-D αυτος- D--NSM πονηρευομαι-VM--XMN επι-P ολος-A1--GSF ο- A--GSF παρακαταθηκη-N1--GSF ο- A--GSM πλησιον-D

8 κατα-P πας-A3--ASN ρητος-A1--ASN αδικημα-N3M-ASN περι-P τε-X μοσχος-N2--GSM και-C υποζυγιον-N2N-GSN και-C προβατον-N2N-GSN και-C ιματιον-N2N-GSN και-C πας-A1S-GSF απωλεια-N1A-GSF ο- A--GSF ενκαλεω-V2--PMPGSF ος- --NSN τις- I--ASN ουν-X αν-X ειμι-V9--PAS3S ενωπιον-P ο- A--GSM θεος-N2--GSM ερχομαι-VF--FMI3S ο- A--NSF κρισις-N3I-NSF αμφοτεροι-A1A-GPM και-C ο- A--NSM αλισκω-VZ--AAPNSM δια-P ο- A--GSM θεος-N2--GSM αποτινω-VF--FAI3S διπλους-A1C-ASN ο- A--DSM πλησιον-D

9 εαν-C δε-X τις- I--NSM διδωμι-VO--AAS3S ο- A--DSM πλησιον-D υποζυγιον-N2N-ASN η-C μοσχος-N2--ASM η-C προβατον-N2N-ASN η-C πας-A3--ASN κτηνος-N3E-ASN φυλασσω-VA--AAN και-C συντριβω-VD--APS3S η-C τελευταω-VA--AAS3S η-C αιχμαλωτος-A1B-ASM γιγνομαι-VB--AMS3S και-C μηδεις-A3P-NSM γιγνωσκω-VZ--AAS3S

10 ορκος-N2--NSM ειμι-VF--FMI3S ο- A--GSM θεος-N2--GSM ανα-P μεσος-A1--ASN αμφοτεροι-A1A-GPM η-C μην-X μη-D αυτος- D--ASM πονηρευομαι-VM--XMN κατα-P ολος-A1--GSF ο- A--GSF παρακαταθηκη-N1--GSF ο- A--GSM πλησιον-D και-C ουτως-D προςδεχομαι-VF--FMI3S ο- A--NSM κυριος-N2--NSM αυτος- D--GSM και-C ου-D αποτινω-VF--FAI3S

11 εαν-C δε-X κλεπτω-VD--APS3S παρα-P αυτος- D--GSM αποτινω-VF--FAI3S ο- A--DSM κυριος-N2--DSM

12 εαν-C δε-X θηριαλωτος-A1B-NSN γιγνομαι-VB--AMS3S αγω-VF--FAI3S αυτος- D--ASM επι-P ο- A--ASF θηρα-N1A-ASF και-C ου-D αποτινω-VF--FAI3S

13 εαν-C δε-X αιτεω-VA--AAS3S τις- I--NSM παρα-P ο- A--GSM πλησιον-D και-C συντριβω-VD--APS3S η-C αποθνησκω-VB--AAS3S η-C αιχμαλωτος-A1B-NSN γιγνομαι-VB--AMS3S ο- A--NSM δε-X κυριος-N2--NSM μη-D ειμι-V9--PAS3S μετα-P αυτος- D--GSN αποτινω-VF--FAI3S

14 εαν-C δε-X ο- A--NSM κυριος-N2--NSM ειμι-V9--PAS3S μετα-P αυτος- D--GSN ου-D αποτινω-VF--FAI3S εαν-C δε-X μισθωτος-A1--NSM ειμι-V9--PAS3S ειμι-VF--FMI3S αυτος- D--DSN αντι-P ο- A--GSM μισθος-N2--GSM αυτος- D--GSN

15 εαν-C δε-X απαταω-VA--AAS3S τις- I--NSM παρθενος-N2--ASF αμνηστευτος-A1B-ASF και-C κοιμαω-VC--APS3S μετα-P αυτος- D--GSF φερνη-N1--DSF φερνιζω-VF2-FAI3S αυτος- D--ASF αυτος- D--DSM γυνη-N3K-ASF

16 εαν-C δε-X ανανευω-V1--PAPNSM ανανευω-VA--AAS3S και-C μη-D βουλομαι-V1--PMS3S ο- A--NSM πατηρ-N3--NSM αυτος- D--GSF διδωμι-VO--AAN αυτος- D--ASF αυτος- D--DSM γυνη-N3K-ASF αργυριον-N2N-ASN αποτινω-VF--FAI3S ο- A--DSM πατηρ-N3--DSM κατα-P οσος-A1--ASN ειμι-V9--PAI3S ο- A--NSF φερνη-N1--NSF ο- A--GPF παρθενος-N2--GPF

17 φαρμακος-N2--APM ου-D περιποιεω-VF--FAI2P

18 πας-A3--NSN κοιμαω-V3--PMPNSN μετα-P κτηνος-N3E-GSN θανατος-N2--DSM αποκτεινω-VF2-FAI2P αυτος- D--APM

19 ο- A--NSM θυσιαζω-V1--PAPNSM θεος-N2--DPM θανατος-N2--DSM ολεθρευω-VC--FPI3S πλην-D κυριος-N2--DSM μονος-A1--DSM

20 και-C προσηλυτος-N2--ASM ου-D κακοω-VF--FAI2P ουδε-C μη-D θλιβω-VA--AAS2P αυτος- D--ASM ειμι-V9--IAI2P γαρ-X προσηλυτος-N2--NPM εν-P γη-N1--DSF *αιγυπτος-N2--DSF

21 πας-A1S-ASF χηρα-N1A-ASF και-C ορφανος-A1--ASM ου-D κακοω-VF--FAI2P

22 εαν-C δε-X κακια-N1A-DSF κακοω-VA--AAS2P αυτος- D--APM και-C κραζω-VAI-AAPNPM καταβοαω-VA--AAS3P προς-P εγω- P--AS ακοη-N1--DSF ειςακουω-VF--FMI1S ο- A--GSF φωνη-N1--GSF αυτος- D--GPM

23 και-C οργιζω-VS--FPI1S θυμος-N2--DSM και-C αποκτεινω-VF2-FAI1S συ- P--AP μαχαιρα-N1A-DSF και-C ειμι-VF--FMI3P ο- A--NPF γυνη-N3K-NPF συ- P--GP χηρα-N1A-NPF και-C ο- A--NPN παιδιον-N2N-NPN συ- P--GP ορφανος-A1--NPN

24 εαν-C δε-X αργυριον-N2N-ASN εκδανειζω-VA--AAS2S ο- A--DSM αδελφος-N2--DSM ο- A--DSM πενιχρος-A1A-DSM παρα-P συ- P--DS ου-D ειμι-VF--FMI2S αυτος- D--ASM καταεπειγω-V1--PAPNSM ου-D επιτιθημι-VF--FAI2S αυτος- D--DSM τοκος-N2--ASM

25 εαν-C δε-X ενεχυρασμα-N3M-ASN ενεχυραζω-VA--AAS2S ο- A--ASN ιματιον-N2N-ASN ο- A--GSM πλησιον-D προ-P δυσμη-N1--GPF ηλιος-N2--GSM αποδιδωμι-VF--FAI2S αυτος- D--DSM

26 ειμι-V9--PAI3S γαρ-X ουτος- D--NSN περιβολαιον-N2N-NSN αυτος- D--GSM μονος-A1--NSN ουτος- D--NSN ο- A--NSN ιματιον-N2N-NSN ασχημοσυνη-N1--GSF αυτος- D--GSM εν-P τις- I--DSN κοιμαω-VC--FPI3S εαν-C ουν-X καταβοαω-VA--AAS3S προς-P εγω- P--AS ειςακουω-VF--FMI1S αυτος- D--GSM ελεημων-A3N-NSM γαρ-X ειμι-V9--PAI1S

27 θεος-N2--APM ου-D κακολογεω-VF--FAI2S και-C αρχων-N3--APM ο- A--GSM λαος-N2--GSM συ- P--GS ου-D κακως-D ειπον-VF2-FAI2S

28 απαρχη-N1--APF αλων-N3W-GSF και-C ληνος-N2--GSF συ- P--GS ου-D καταυστερεω-VF--FAI2S ο- A--APN πρωτοτοκος-A1B-APN ο- A--GPM υιος-N2--GPM συ- P--GS διδωμι-VF--FAI2S εγω- P--DS

29 ουτως-D ποιεω-VF--FAI2S ο- A--ASM μοσχος-N2--ASM συ- P--GS και-C ο- A--ASN προβατον-N2N-ASN συ- P--GS και-C ο- A--ASN υποζυγιον-N2N-ASN συ- P--GS επτα-M ημερα-N1A-APF ειμι-VF--FMI3S υπο-P ο- A--ASF μητηρ-N3--ASF ο- A--DSF δε-X ογδοος-A1--DSF ημερα-N1A-DSF αποδιδωμι-VF--FAI2S εγω- P--DS αυτος- D--ASN

30 και-C ανηρ-N3--NPM αγιος-A1A-NPM ειμι-VF--FMI2P εγω- P--DS και-C κρεας-N3--ASN θηριαλωτος-A1B-ASN ου-D εσθιω-VF--FMI2P ο- A--DSM κυων-N3--DSM αποριπτω-VA--AAD2P αυτος- D--ASN

   

来自斯威登堡的著作

 

Arcana Coelestia#9320

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9320. For destroying thou shalt destroy them. That this signifies that evils must be wholly removed, is evident from the signification of “destroying,” when said of the evils and falsities which are signified by the nations of the land of Canaan and by their gods, as being to remove. That “to destroy” denotes to remove, is because those who are in good and truth never destroy those who are in evil and falsity, but only remove them; for the reason that they act from good, and not from evil; and good is from the Lord, who never destroys anyone. But those who are in evil and from it in falsity endeavor to destroy, and as far as they are able do destroy, those who are in good, for the reason that they act from evil. But because they then run counter to the good which is from the Lord, thus counter to the Divine, they destroy themselves, that is, they cast themselves headlong into damnation and into hell. Such is the law of order, as may be seen above (n. 4299, 7643, 7679, 7710, 7926, 7989, 8137, 8146, 8265, 8945, 8946).

[2] That the Israelites and the Jews destroyed the nations of the land of Canaan, was because the former represented spiritual and heavenly things, and the nations infernal and diabolical things, which cannot possibly be together; for they are opposites. The reason why the Israelites were permitted to destroy the nations, was that there was no church among the Israelites, but only the representative of a church, and consequently the Lord was not present with them except representatively (n. 4307); for they were in external things without anything internal; that is, they were in a worship representative of good and truth, but not in good and truth. Such people are permitted to destroy, to kill, to exterminate, and to devote to destruction; but this is not permitted to those who are in external things and at the same time in internal things, because these people must act from good, and good is from the Lord.

[3] That the Jews and Israelites were of such a character is openly declared by Moses:

Speak not thou in thine heart, after that Jehovah thy God hath thrust the nations out from before thee, saying, For my righteousness Jehovah hath brought me in to possess this land. Not for thy righteousness, and for the uprightness of thine heart; for thou art a stiffnecked people (Deuteronomy 9:4-6).

They are a nation ruined in counsels, neither is there any understanding in them. Their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall; their clusters of bitterness; their wine is the poison of dragons, and the cruel gall of asps. Is not this hidden away with Me, sealed up in My treasuries (Deuteronomy 32:28, 32-34);

in the internal sense “a vine” signifies the church (n. 1069, 5113, 6375, 6376, 9277); “grapes,” and “clusters,” signify the internal and external goods of that church (n. 1071, 5117, 6378); and “wine” signifies the internal truth of that church (n. 1071, 1798, 6377). From this it is plain what is signified by “their vine being of the vine of Sodom and of the fields of Gomorrah,” “their grapes, grapes of gall, and their clusters of bitterness,” and “their wine the poison of dragons and the cruel gall of asps.” That these things are known to Jehovah, that is, to the Lord, is signified by its being “hidden away with Him, and sealed up in His treasuries.”

[4] In John:

Jesus said to the Jews, Ye are of your father the devil, and the desire of your father ye will to do. He was a murderer from the beginning (John 8:44).

Consequently they are called “a depraved and adulterous generation” (Matthew 12:39); and also “an offspring of vipers” (Matthew 3:7; 12:34; 23:33; Luke 3:7). That such was their nature was also described by the Lord in parables (Matthew 21:33-45; Mark 12:1-9; Luke 14:16-24; 20:9-19). (That that nation was the worst of all; that when in worship they were in external things without any internal; that there was no church among them, but only the representative of a church; and that nevertheless they could represent the internal things of the church, see n. 3398, 3479, 3480, 3732, 3881, 4208, 4281, 4288-4290, 4293, 4307, 4314, 4316, 4317, 4429, 4433, 4444, 4500, 4503, 4680, 4815, 4818, 4820, 4825, 4832, 4837, 4844, 4847, 4865, 4868, 4874, 4899, 4903, 4911-4913, 5057, 5998, 6304, 6832, 6877, 7048, 7051, 7248, 7401, 7439, 8301, 8588, 8788, 8806, 8814, 8819, 8871, 8882, 9284)

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

来自斯威登堡的著作

 

Arcana Coelestia#5117

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5117. And the clusters thereof ripened grapes. That this signifies the conjunction of spiritual truth with celestial good, is evident from the signification of “ripening,” as being the progress of rebirth or regeneration even to the conjunction of truth with good, and thus conjunction; and from the signification of “clusters,” as being the truth of spiritual good; and from the signification of “grapes,” as being the good of celestial truth; here both of these in that sensuous which is represented by the butler. The conjunction of these in the sensuous is similar to the ripening of clusters into grapes; for in the rebirth, or regeneration, all truth tends to conjunction with good, truth not receiving life previously to such conjunction, consequently not being made fruitful. This is represented in the fruits of trees when they are ripening. In unripe fruits, which here are the “clusters,” is represented the state when truth still predominates; but in the ripe fruits, which are the “grapes,” is represented the state when good has the predominance, the predominance of good being represented also in the flavor and sweetness which are perceived in ripe grapes. But concerning the conjunction of truth with good in the sensuous which is subject to the intellectual part, further particulars cannot be given, for they are secrets too deep for apprehension, and it is necessary for knowledges about the state of the celestial of the spiritual, and about this sensuous, to come first, and also about the state of the natural in which this conjunction comes into existence.

[2] That “grapes” signify the good of the spiritual man, thus charity, is evident from many passages in the Word; as in Isaiah:

My well beloved had a vineyard in a horn of the son of oil; he looked that it should bring forth grapes, and it brought forth wild grapes (Isaiah 5:1-2, 4); where a “vineyard” denotes the spiritual church; his “looking that it should bring forth grapes” denotes the goods of charity; and its “bringing forth wild grapes” the evils of hatred and revenge.

[3] Again:

Thus hath said Jehovah, As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it (Isaiah 65:8).

The “new wine in the cluster” denotes truth from good in the natural.

[4] In Jeremiah:

Gathering I will gather them, saith Jehovah; no grapes in the vine, nor figs in the fig tree (Jeremiah 8:13).

There being “no grapes in the vine” denotes that there is no interior or rational good, and “no figs in the fig tree” that there is no exterior or natural good; for a “vine” is the intellectual part (as shown just above, n. 5113); and when the conjunction of truth and good is therein, a “vine” is the rational, for the rational is thence. (That a “fig tree” is the good of the natural or exterior man may be seen above, n. 217)

[5] In Hosea:

I found Israel like grapes in the wilderness; I saw your fathers as the first-ripe in the fig tree in its beginning (Hos. 9:10);

“grapes in the wilderness” denote rational good not yet made spiritual; the “first-ripe in the fig tree” denotes natural good in like manner; “Israel” denotes the ancient spiritual church in its beginning (“fathers” in this and other passages not being the sons of Jacob, but those with whom the Ancient Church was first set up).

[6] In Micah:

There is no cluster to eat; my soul desired the first-ripe. The holy is perished out of the earth, and there is none upright among men (Micah 12:1-2 [NCBSP: 7:1-2]).

The “cluster to eat” denotes the good of charity in its beginning; “the first-ripe” the truth of faith also at that time.

[7] In Amos:

Behold the days come that the ploughman shall reach the reaper, and the treader of grapes him that draweth the seed; and the mountains shall drop new wine, and all the hills shall melt. And I will bring back the captivity of My people, and they shall build the waste cities, and inhabit them; and shall settle and plant vineyards, and drink the wine thereof; and they shall make clusters, and eat the fruit of them (Amos 9:13-14);

it treats here of the setting up of a spiritual church, which is thus described-the conjunction of spiritual good with its truth by the “ploughman reaching the reaper”; and the conjunction of spiritual truth with its good by the “treader of grapes reaching him that draweth the seed”; the goods of love and charity therefrom are signified by the “mountains dropping new wine and the hills melting”; “bringing back the captivity of the people” denotes deliverance from falsities; “building the waste cities” denotes rectifying the falsified doctrinals of truth; “inhabiting them and planting vineyards” denotes cultivating those things which are of the spiritual church; “drinking the wine thereof” appropriating the truths of that church which are of charity; and “making clusters and eating the fruit of them” appropriating the goods thence derived. Everyone can see that “building cities,” “planting vineyards,” “drinking wine,” “making clusters,” and “eating the fruit of them” are merely natural things, in which there would be nothing Divine unless they contained a spiritual sense.

[8] In Moses:

He hath washed his clothing in wine, and his covering in the blood of grapes (Genesis 49:11);

speaking of the Lord; “wine” denotes spiritual good from the Divine love; the “blood of grapes” celestial good therefrom.

[9] Again:

Butter of the herd, and milk of the flock, with the fat of lambs and of rams the sons of Bashan, and of he-goats, with the fat of kidneys of wheat; and the blood of the grape thou drinkest unmixed (Deuteronomy 32:14);

speaking of the Ancient Church, whose goods of love and charity are thus described, and each expression signifies some specific good: the “blood of the grape” spiritual celestial good, the Divine in heaven proceeding from the Lord being so called. Wine is called the “blood of grapes” because both expressions signify holy truth proceeding from the Lord; but “wine” is predicated of the spiritual church, and “blood” of the celestial church, and for this reason wine was enjoined in the Holy Supper.

[10] Again:

Their vine is of the vine of Sodom, and of the fields of Gomorrah; the grapes thereof are grapes of gall, they have clusters of bitternesses (Deuteronomy 32:32);

speaking of the Jewish Church, their “vine being of the vine of Sodom and of the fields of Gomorrah” denotes the intellectual part beset by falsities from infernal love; “the grapes thereof grapes of gall” and “their having clusters of bitternesses” denotes that it was similar with the will part therein. For as in a good sense a “grape” signifies charity, it is predicated of the will part, but of the will part within the intellectual part; and similarly in the opposite sense, because all truth is of the understanding and all good is of the will.

[11] In Revelation:

The angel said, Put forth thy sharp sickle, and gather the clusters of the earth, for her grapes are fully ripe (Revelation 14:18);

“to gather the clusters of the earth” denotes to destroy all things of charity.

[12] In Matthew:

By their fruits ye shall know them. Do they gather grapes of thorns, or figs of thistles? (Matthew 7:16).

And in Luke:

Every tree is known by its own fruit. For of thorns they do not gather figs, nor of a bramble bush do they gather the grape (Luke 6:44).

As charity toward the neighbor is treated of in these passages, it is said that they should be “known by their fruits” which are the goods of charity; the internal goods of charity being “grapes” and the external “figs.”

[13] The law enacted in the Jewish Church:

When thou comest into thy companion’s vineyard, then thou mayest eat grapes according to thy soul, to thy fill; but thou shalt not put any in thy vessel (Deuteronomy 23:24);

involves that everyone associating with others who are in a different doctrine and religion may learn and accept their goods of charity, but may not become imbued with them and conjoin them with his own truths. As a “vineyard” denotes the church, it denotes where there is doctrine or religion; “grapes” are the goods of charity; and a “vessel” is the truth of the church.

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