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Ezekiel第17章

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1 και-C γιγνομαι-VBI-AMI3S λογος-N2--NSM κυριος-N2--GSM προς-P εγω- P--AS λεγω-V1--PAPNSM

2 υιος-N2--VSM ανθρωπος-N2--GSM διαηγεομαι-VA--AMD2S διηγημα-N3M-ASN και-C ειπον-VB--AAD2S παραβολη-N1--ASF προς-P ο- A--ASM οικος-N2--ASM ο- A--GSM *ισραηλ-N---GSM

3 και-C ειπον-VF2-FAI2S οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM ο- A--NSM αετος-N2--NSM ο- A--NSM μεγας-A1P-NSM ο- A--NSM μεγαλοπτερυγος-A1B-NSM ο- A--NSM μακρος-A1A-NSM ο- A--DSF εκτασις-N3I-DSF πληρης-A3H-NSM ονυξ-N3--GPM ος- --NSM εχω-V1--PAI3S ο- A--ASN ηγημα-N3M-ASN ειςερχομαι-VB--AAN εις-P ο- A--ASM *λιβανος-N2--ASM και-C λαμβανω-VBI-AAI3S ο- A--APN επιλεκτος-A1B-APN ο- A--GSF κεδρος-N2--GSF

4 ο- A--APN ακρος-A1A-APN ο- A--GSF απαλοτης-N3T-GSF αποκνιζω-VAI-AAI3S και-C φερω-VAI-AAI3S αυτος- D--APN εις-P γη-N1--ASF *χανααν-N---GS εις-P πολις-N3I-ASF τειχιζω-VT--XMPASF τιθημι-VEI-AMI3S αυτος- D--APN

5 και-C λαμβανω-VBI-AAI3S απο-P ο- A--GSN σπερμα-N3M-GSN ο- A--GSF γη-N1--GSF και-C διδωμι-VAI-AAI3S αυτος- D--ASN εις-P ο- A--ASN πεδιον-N2N-ASN φυτον-N2N-ASN επι-P υδωρ-N3T-DSN πολυς-A1--DSN επιβλεπω-V1--PMPASM τασσω-VAI-AAI3S αυτος- D--ASN

6 και-C ανατελλω-VAI-AAI3S και-C γιγνομαι-VBI-AMI3S εις-P αμπελος-N2--ASF ασθενεω-V2--PAPASF και-C μικρος-A1A-ASF ο- A--DSN μεγεθος-N3E-DSN ο- A--GSN επιφαινω-V1--PMN αυτος- D--ASF ο- A--APN κλημα-N3M-APN αυτος- D--GSF επι-P αυτος- D--ASF και-C ο- A--NPF ριζα-N1S-NPF αυτος- D--GSF υποκατω-P αυτος- D--GSF ειμι-V9--IAI3P και-C γιγνομαι-VBI-AMI3S εις-P αμπελος-N2--ASF και-C ποιεω-VAI-AAI3S απωρυξ-N3G-APF και-C εκτεινω-VAI-AAI3S ο- A--ASF αναδενδρας-N3D-ASF αυτος- D--GSF

7 και-C γιγνομαι-VBI-AMI3S αετος-N2--NSM ετερος-A1A-NSM μεγας-A1P-NSM μεγαλοπτερυγος-A1B-NSM πολυς-A1P-NSM ονυξ-N3X-DPM και-C ιδου-I ο- A--NSF αμπελος-N2--NSF ουτος- D--NSF περιπλεκω-VK--XMPNSF προς-P αυτος- D--ASM και-C ο- A--NPF ριζα-N1S-NPF αυτος- D--GSF προς-P αυτος- D--ASM και-C ο- A--APN κλημα-N3M-APN αυτος- D--GSF εκ αποστελλω-VAI-AAI3S αυτος- D--DSM ο- A--GSN ποτιζω-VA--AAN αυτος- D--ASF συν-P ο- A--DSM βωλος-N2--DSM ο- A--GSF φυτεια-N1A-GSF αυτος- D--GSF

8 εις-P πεδιον-N2N-ASN καλος-A1--ASN επι-P υδωρ-N3T-DSN πολυς-A1--DSN ουτος- D--NSF πιαινω-V1--PMI3S ο- A--GSN ποιεω-V2--PAN βλαστος-N2--APM και-C φερω-V1--PAN καρπος-N2--ASM ο- A--GSN ειμι-V9--PAN εις-P αμπελος-N2--ASF μεγας-A1--ASF

9 δια-P ουτος- D--ASN ειπον-VB--AAD2S οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM ει-C καταευθυνω-VF2-FAI3S ου-D ο- A--NPF ριζα-N1S-NPF ο- A--GSF απαλοτης-N3T-GSF αυτος- D--GSF και-C ο- A--NSM καρπος-N2--NSM σηπω-VC--FPI3S και-C ξηραινω-VC--FPI3S πας-A3--NPN ο- A--NPN προ ανατελλομαι-V1--PAPNPN αυτος- D--GSF και-C ου-D εν-P βραχιων-N3N-DSM μεγας-A1--DSM ουδε-C εν-P λαος-N2--DSM πολυς-A1--DSM ο- A--GSN εκσπαω-VA--AAN αυτος- D--ASF εκ-P ριζα-N1S-GPF αυτος- D--GSF

10 και-C ιδου-I πιαινω-V1--PMI3S μη-D καταευθυνω-VF2-FAI3S ου-D αμα-D ο- A--DSN απτομαι-VA--AMN αυτος- D--GSF ανεμος-N2--ASM ο- A--ASM καυσων-N3W-ASM ξηραινω-VC--FPI3S ξηρασια-N1A-DSF συν-P ο- A--DSM βωλος-N2--DSM ανατολη-N1--GSF αυτος- D--GSF ξηραινω-VC--FPI3S

11 και-C γιγνομαι-VBI-AMI3S λογος-N2--NSM κυριος-N2--GSM προς-P εγω- P--AS λεγω-V1--PAPNSM

12 υιος-N2--VSM ανθρωπος-N2--GSM ειπον-VB--AAD2S δη-X προς-P ο- A--ASM οικος-N2--ASM ο- A--ASM παραπικραινω-V1--PAPASM ου-D επιιστημι-V6--PMI2P τις- I--ASN ειμι-V9--IAI3S ουτος- D--NPN ειπον-VB--AAD2S οταν-D ερχομαι-VB--AAS3S βασιλευς-N3V-NSM *βαβυλων-N3W-GSF επι-P *ιερουσαλημ-N---ASF και-C λαμβανω-VF--FMI3S ο- A--ASM βασιλευς-N3V-ASM αυτος- D--GSF και-C ο- A--APM αρχων-N3--APM αυτος- D--GSF και-C αγω-VF--FAI3S αυτος- D--APM προς-P εαυτου- D--ASM εις-P *βαβυλων-N3W-ASF

13 και-C λαμβανω-VF--FMI3S εκ-P ο- A--GSN σπερμα-N3M-GSN ο- A--GSF βασιλεια-N1A-GSF και-C διατιθημι-VF--FMI3S προς-P αυτος- D--ASM διαθηκη-N1--ASF και-C ειςαγω-VF--FAI3S αυτος- D--ASM εν-P αρα-N1A-DSF και-C ο- A--APM ηγεομαι-V2--PMPAPM ο- A--GSF γη-N1--GSF λαμβανω-VF--FMI3S

14 ο- A--GSN γιγνομαι-VB--AMN εις-P βασιλεια-N1A-ASF ασθενης-A3H-ASF ο- A--ASN καθολου-D μη-D επιαιρω-V1--PMN ο- A--GSN φυλασσω-V1--PAN ο- A--ASF διαθηκη-N1--ASF αυτος- D--GSM και-C ιστημι-V6--PAN αυτος- D--ASF

15 και-C αποιστημι-VF--FMI3S απο-P αυτος- D--GSM ο- A--GSN εκ αποστελλω-V1--PAN αγγελος-N2--APM εαυτου- D--GSM εις-P *αιγυπτος-N2--ASF ο- A--GSN διδωμι-VO--AAN αυτος- D--DSM ιππος-N2--APM και-C λαος-N2--ASM πολυς-A1P-ASM ει-C καταευθυνω-VF2-FAI3S ει-C διασωζω-VC--FPI3S ο- A--NSM ποιεω-V2--PAPNSM εναντιος-A1A-APN και-C παραβαινω-V1--PAPNSM διαθηκη-N1--ASF ει-C σωζω-VC--FPI3S

16 ζαω-V3--PAI1S εγω- P--NS λεγω-V1--PAI3S κυριος-N2--NSM εαν-C μη-D εν-P ος- --DSM τοπος-N2--DSM ο- A--NSM βασιλευς-N3V-NSM ο- A--NSM βασιλευω-VA--AAPNSM αυτος- D--ASM ος- --NSM ατιμοω-VAI-AAI3S ο- A--ASF αρα-N1A-ASF εγω- P--GS και-C ος- --NSM παραβαινω-VZI-AAI3S ο- A--ASF διαθηκη-N1--ASF εγω- P--GS μετα-P αυτος- D--GSM εν-P μεσος-A1--DSN *βαβυλων-N3W-GSF τελευταω-VF--FAI3S

17 και-C ου-D εν-P δυναμις-N3I-DSF μεγας-A1--DSF ουδε-C εν-P οχλος-N2--DSM πολυς-A1--DSM ποιεω-VF--FAI3S προς-P αυτος- D--ASM *φαραω-N---NSM πολεμος-N2--ASM εν-P χαρακοβολια-N1A-DSF και-C εν-P οικοδομη-N1--DSF βελοστασις-N3I-GPF ο- A--GSN εκαιρω-VA--AAN ψυχη-N1--APF

18 και-C ατιμοω-VAI-AAI3S ορκωμοσια-N1A-ASF ο- A--GSN παραβαινω-VZ--AAN διαθηκη-N1--ASF και-C ιδου-I διδωμι-VX--XAI3S ο- A--ASF χειρ-N3--ASF αυτος- D--GSM και-C πας-A3--APN ουτος- D--APN ποιεω-VAI-AAI3S αυτος- D--DSM μη-D σωζω-VC--FPI3S

19 δια-P ουτος- D--ASN ειπον-VB--AAD2S οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM ζαω-V3--PAI1S εγω- P--NS εαν-C μη-D ο- A--ASF διαθηκη-N1--ASF εγω- P--GS ος- --ASF παραβαινω-VZI-AAI3S και-C ο- A--ASF ορκωμοσια-N1A-ASF εγω- P--GS ος- --ASF ατιμοω-VAI-AAI3S και-C διδωμι-VF--FAI1S αυτος- D--APN εις-P κεφαλη-N1--ASF αυτος- D--GSM

20 και-C εκπεταννυω-VF2-FAI1S επι-P αυτος- D--ASM ο- A--ASN δικτυον-N2N-ASN εγω- P--GS και-C αλισκω-VF--FMI3S εν-P ο- A--DSF περιοχη-N1--DSF αυτος- D--GSM

21 εν-P πας-A1S-DSF παραταξις-N3I-DSF αυτος- D--GSM εν-P ρομφαια-N1A-DSF πιπτω-VF2-FMI3P και-C ο- A--APM καταλοιπος-A1B-APM εις-P πας-A3--ASM ανεμος-N2--ASM διασπειρω-VF2-FAI1S και-C επιγιγνωσκω-VF--FMI2P διοτι-C εγω- P--NS κυριος-N2--NSM λαλεω-VX--XAI1S

22 διοτι-C οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM και-C λαμβανω-VF--FMI1S εγω- P--NS εκ-P ο- A--GPM επιλεκτος-A1B-GPM ο- A--GSF κεδρος-N2--GSF εκ-P κορυφη-N1--GSF καρδια-N1A-GSF αυτος- D--GPM αποκνιζω-VF2-FAI1S και-C καταφυτευω-VF--FAI1S εγω- P--NS επι-P ορος-N3E-ASN υψηλος-A1--ASN και-C κρεμαζω-VF--FAI1S αυτος- D--ASM

23 εν-P ορος-N3E-DSN μετεωρος-A1B-DSN ο- A--GSM *ισραηλ-N---GSM και-C καταφυτευω-VF--FAI1S και-C εκφερω-VF--FAI3S βλαστος-N2--ASM και-C ποιεω-VF--FAI3S καρπος-N2--ASM και-C ειμι-VF--FMI3S εις-P κεδρος-N2--ASF μεγας-A1--ASF και-C αναπαυω-VF--FMI3S υποκατω-P αυτος- D--GSM πας-A3--NSN θηριον-N2N-NSN και-C πας-A3--NSN πετεινον-N2N-NSN υπο-P ο- A--ASF σκια-N1A-ASF αυτος- D--GSM αναπαυω-VF--FMI3S ο- A--NPN κλημα-N3M-NPN αυτος- D--GSM απο καταιστημι-VC--FPI3S

24 και-C γιγνωσκω-VF--FMI3P πας-A3--NPN ο- A--NPN ξυλον-N2N-NPN ο- A--GSN πεδιον-N2N-GSN διοτι-C εγω- P--NS κυριος-N2--NSM ο- A--NSM ταπεινοω-V4--PAPNSM ξυλον-N2N-ASN υψηλος-A1--ASN και-C υψοω-V4--PAPNSM ξυλον-N2N-ASN ταπεινος-A1--ASN και-C ξηραινω-V1--PAPNSM ξυλον-N2N-ASN χλωρος-A1A-ASN και-C αναθαλλω-V1--PAPNSM ξυλον-N2N-ASN ξηρος-A1A-ASN εγω- P--NS κυριος-N2--NSM λαλεω-VX--XAI1S και-C ποιεω-VF--FAI1S

   

来自斯威登堡的著作

 

Arcana Coelestia#10199

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10199. 'Incense of spices' means a hearing and receiving with pleasure. This is clear from the meaning of 'incense' as the Lord's hearing and receiving with pleasure everything of worship that springs from love and charity, dealt with in 10177; and from the meaning of 'spices' as things that bring pleasure. Things bringing pleasure are meant by 'spices' on account of their odour; for 'odour' means perception, and therefore a sweet odour means a perception of that which brings pleasure, while an offensive odour means that which brings no pleasure. All things perceived by a person with the sensory organs of smell, taste, sight, hearing, and touch mean spiritual realities connected with the good of love and the truths of faith. Consequently smell means the perception of interior truth springing from the good of love; taste means perception and the desire to know and become wise; sight means an understanding of the truths of faith; hearing means perception resulting from the good of faith and from obedience; and touch in general means imparting, conveying, and being received.

[2] The reason why they have these meanings is that every reception of impressions by the outward senses begins in reception by the inward senses, which belong to the understanding and will, and so begins within the person, in the truths of faith and the good of love since these constitute the understanding and will within the human mind. Yet inward sensations, which belong properly to a person's understanding and will, do not feel the same as the outward ones, though they are turned into outward sensations when they flow in. For all the perceptions that a person receives by means of his outward sensory organs flow from inward powers of mind. The path all influx takes is from inward things to outward ones, not from outward to inward, since there is no such thing as physical influx - that is, influx from the natural world into the spiritual world - only influx from the spiritual world into the natural. A person's inner powers, which belong properly to understanding and will, exist in the spiritual world, and his outward ones, which belong properly to the bodily senses, exist in the natural world. From all this too it becomes clear what correspondence is and what the nature of it is.

[3] In general, smell corresponds to perception of some reality, as determined by the essential nature of the matter that is being perceived, see 1514, 1517-1519, 3577, 4624-4634, 10054.

Taste corresponds to perception and the desire to know and become wise, 3502, 4791-4805.

Sight corresponds to an understanding of the truths of faith, 3863, 4403-4421, 4567, 5114, 5400, 6805.

Hearing corresponds to perception of the good of faith and to obedience, 3869, 4652-4660, 7216, 8361, 9311, 9926.

Touch means imparting, conveying, and being received, 10130.

[4] 1 The fact that such things as are perceived with pleasure are meant by 'spices' - the kinds that spring from love and charity, in particular interior truths since they spring from these - is clear from the following places in the Word: In Isaiah,

Instead of spice 2 there will be rottenness, and instead of a girdle, a falling apart, and instead of well-set hair 3 , baldness. Isaiah 3:24.

This refers to the daughters of Zion, by whom the celestial Church is meant, a Church in possession of interior truths springing from the good of love to the Lord. 'Spice' here means interior truth, 'rottenness' deprivation of it; 'a girdle' means a joining together, and 'a falling apart' the dissolution of connection and order; 'well-set hair' means factual knowledge of truth, which is exterior truth or truth as the external man knows it, and 'baldness' deprivation of that truth.

'A girdle' means a joining together and a bond to ensure that everything is held in connection and has the same end in view, see 9828.

'Well-set hair' means factual knowledge of truth, 2831 4 .

'Baldness' means deprivation of that truth, 9960.

[5] In Ezekiel,

A great eagle with [great] wings came on Lebanon, and from it took a twig of the cedar away into the land of Canaan 5 ; in the city of spicers he put the top of it 6 . Ezekiel 17:3-4.

This refers in the internal sense to the beginnings and growth of the spiritual Church, and then its corruption and end. 'A great eagle with [great] wings' means the interior truth which that Church possessed, 3901, 8764, 'wings' its exterior truths, 8764, 9514. 'Lebanon' is that Church, 'the cedar' there being the spiritual Church's truth. 'The city of spicers' is a place where teachings composed of interior truth are presented, 'cities' in the Word meaning religious teachings, see 402, 2449, 3216, 4492, 4493. It is called 'the city of spicers' by virtue of its interior truths.

[6] In the same prophet,

The traders of Sheba and Raamah with the best of [every] spice, and with every precious stone and gold, carried out 7 their dealings. Ezekiel 27:22.

This refers to Tyre, which means the Church in respect of cognitions or knowledge of goodness and truth. 'The traders' are those who possess these and pass them on; 'Sheba and Raamah' are those with whom cognitions of celestial and spiritual things exist; 'the best of spice' is that which by virtue of interior truths brings pleasure; 'precious stone' is those very truths; and 'gold' is the good that goes with them.

Tyre means the Church in respect of interior cognitions of goodness and truth, and in the abstract sense those cognitions themselves, see 1201.

'The traders' are those who possess these and pass them on, 2967, 4453.

'Sheba and Raamah' are those with whom cognitions of celestial and spiritual things exist, 1171, 3240.

'Precious stone' is interior truth, 9863, 9865, 9873, 9874.

'Gold' is the good that goes with it, see the places referred to in 9874, 9881.

[7] From all this one may see what was represented by the queen of Sheba's coming to Solomon in Jerusalem with camels carrying spices, gold, and precious stones, 1 Kings 10:1-2, and by the offering of gold, frankincense, and myrrh which the wise men from the east made to the new-born Jesus, Matthew 2:11. Because 'spices' meant interior truths, thus those which bring pleasure, the incense and also the anointing oil, dealt with further on in this chapter, were scented with spices.

[8] By interior truths those truths which have become part of a person's life and affection, thus those inwardly present in him, should be understood, but not truths which are present solely in the memory and have not become part of that person's life. These truths in relation to the others are called external ones, since they have not been inscribed on the person's life, only on his memory. They reside in the external man and not in the internal. Truths of faith which have been inscribed on a person's life are present in the will, and what is in the will is present in the internal man. For by means of the truths of faith the internal man is opened up and contact with heaven is brought about. From this it is evident that the interior truths present with a person are ones that spring from the good of love and charity. Whether you say will or love it amounts to the same thing, for what composes a person's will composes his love. Therefore the truths inscribed on the person's life, called interior truths, are ones that have been inscribed on his love, and so on the will, from which they afterwards go forth when they pass into speech and action.

[9] For heaven, in which the internal man that has been opened up is present, does not enter truths directly but indirectly, through the good of love. But heaven cannot come in when a person's internal man is closed, because there is no good of love there to receive it. In the case therefore of those with whom the internal man has not been opened by means of truths springing from the good of love and charity hell enters with falsities arising from evil, no matter how many truths of faith, even interior ones, are residing in the external man alone, that is, in the memory.

From all this one may now see what should be understood by interior truths that bring pleasure, which are meant by 'spices', namely those which spring from the good of love and charity.

脚注:

1. To judge both from the first Latin edition and his rough draft Swedenborg may have intended to add words that would have concluded what goes before and introduced what comes next.

2. i.e. fragrance

3. literally, instead of the work of plaited [hair]

4. The word rendered well-set, more literally plaited, may otherwise mean entangled.

5. Here the Hebrew may be taken to mean either the land of Canaan or the land of the merchant. See 3901:2, 8764:6, where Swedenborg adopts the latter meaning.

6. literally, its head i.e. the twig from the top of the cedar

7. literally, gave

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

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