新基督教圣经研究

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Ezekiel第20章

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1 και-C γιγνομαι-VBI-AMI3S εν-P ο- A--DSN ετος-N3E-DSN ο- A--DSN εβδομος-A1--DSN εν-P ο- A--DSM πεμπτος-A1--DSM μην-N3--DSM δεκατος-A1--DSF ο- A--GSM μην-N3--GSM ερχομαι-VBI-AAI3P ανηρ-N3--NPM εκ-P ο- A--GPM πρεσβυτερος-A1A-GPMC οικος-N2--GSM *ισραηλ-N---GSM επιερωταω-VA--AAN ο- A--ASM κυριος-N2--ASM και-C καταιζω-VAI-AAI3P προ-P προσωπον-N2N-GSN εγω- P--GS

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

3 υιος-N2--VSM ανθρωπος-N2--GSM λαλεω-VA--AAD2S προς-P ο- A--APM πρεσβυτερος-A1A-APMC ο- A--GSM *ισραηλ-N---GSM και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM ει-C επιερωταω-VA--AAN εγω- P--AS συ- P--NP ερχομαι-V1--PMI2P ζαω-V3--PAI1S εγω- P--NS ει-C αποκρινω-VC--FPI1S συ- P--DP λεγω-V1--PAI3S κυριος-N2--NSM

4 ει-C εκδικεω-VF--FAI1S αυτος- D--APM εκδικησις-N3I-DSF υιος-N2--VSM ανθρωπος-N2--GSM ο- A--APF ανομια-N1A-APF ο- A--GPM πατηρ-N3--GPM αυτος- D--GPM διαμαρτυρομαι-VA--AMD2S αυτος- D--DPM

5 και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM απο-P ος- --GSF ημερα-N1A-GSF αιρετιζω-VAI-AAI1S ο- A--ASM οικος-N2--ASM *ισραηλ-N---GSM και-C γνωριζω-VCI-API1S ο- A--DSN σπερμα-N3M-DSN οικος-N2--GSM *ιακωβ-N---GSM και-C γιγνωσκω-VSI-API1S αυτος- D--DPM εν-P γη-N1--DSF *αιγυπτος-N2--GSF και-C αντιλαμβανω-VBI-AMI1S ο- A--DSF χειρ-N3--DSF εγω- P--GS αυτος- D--GPM λεγω-V1--PAPNSM εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

6 εν-P εκεινος- D--DSF ο- A--DSF ημερα-N1A-DSF αντιλαμβανω-VBI-AMI1S ο- A--DSF χειρ-N3--DSF εγω- P--GS αυτος- D--GPM ο- A--GSN εκαγω-VB--AAN αυτος- D--APM εκ-P γη-N1--GSF *αιγυπτος-N2--GSF εις-P ο- A--ASF γη-N1--ASF ος- --ASF ετοιμαζω-VAI-AAI1S αυτος- D--DPM γη-N1--ASF ρεω-V2--PAPASF γαλα-N3--ASN και-C μελι-N3--ASN κηριον-N2N-NSN ειμι-V9--PAI3S παρα-P πας-A1S-ASF ο- A--ASF γη-N1--ASF

7 και-C ειπον-VAI-AAI1S προς-P αυτος- D--APM εκαστος-A1--NSM ο- A--APN βδελυγμα-N3M-APN ο- A--GPM οφθαλμος-N2--GPM αυτος- D--GSM αποριπτω-VA--AAD3S και-C εν-P ο- A--DPN επιτηδευμα-N3M-DPN *αιγυπτος-N2--GSF μη-D μιαινω-V1--PMD2P εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

8 και-C αποιστημι-VHI-AAI3P απο-P εγω- P--GS και-C ου-D θελω-VAI-AAI3P ειςακουω-VA--AAN εγω- P--GS ο- A--APN βδελυγμα-N3M-APN ο- A--GPM οφθαλμος-N2--GPM αυτος- D--GPM ου-D αποριπτω-VAI-AAI3P και-C ο- A--APN επιτηδευμα-N3M-APN *αιγυπτος-N2--GSF ου-D εν καταλειπω-VBI-AAI3P και-C ειπον-VAI-AAI1S ο- A--GSN εκχεω-VA--AAN ο- A--ASM θυμος-N2--ASM εγω- P--GS επι-P αυτος- D--APM ο- A--GSN συντελεω-VA--AAN ο- A--ASF οργη-N1--ASF εγω- P--GS εν-P αυτος- D--DPM εν-P μεσος-A1--DSM γη-N1--GSF *αιγυπτος-N2--GSF

9 και-C ποιεω-VAI-AAI1S οπως-C ο- A--ASN ονομα-N3M-ASN εγω- P--GS ο- A--ASN παραπαν-D μη-D βεβηλοω-VC--APS3S ενωπιον-P ο- A--GPN εθνος-N3E-GPN ος- --GPN αυτος- D--NPM ειμι-V9--PAI3P εν-P μεσος-A1--DSM αυτος- D--GPN εν-P ος- --DPN γιγνωσκω-VSI-API1S προς-P αυτος- D--APM ενωπιον-P αυτος- D--GPN ο- A--GSN εκαγω-VB--AAN αυτος- D--APM εκ-P γη-N1--GSF *αιγυπτος-N2--GSF

10 και-C εκαγω-VBI-AAI1S αυτος- D--APM εκ-P γη-N1--GSF *αιγυπτος-N2--GSF και-C αγω-VBI-AAI1S αυτος- D--APM εις-P ο- A--ASF ερημος-N2--ASF

11 και-C διδωμι-VAI-AAI1S αυτος- D--DPM ο- A--APN προσταγμα-N3M-APN εγω- P--GS και-C ο- A--APN δικαιωμα-N3M-APN εγω- P--GS γνωριζω-VAI-AAI1S αυτος- D--DPM οσος-A1--APN ποιεω-VF--FAI3S αυτος- D--APN ανθρωπος-N2--NSM και-C ζαω-VF--FMI3S εν-P αυτος- D--DPM

12 και-C ο- A--APN σαββατον-N2N-APN εγω- P--GS διδωμι-VAI-AAI1S αυτος- D--DPM ο- A--GSN ειμι-V9--PAN εις-P σημειον-N2N-ASN ανα-P μεσος-A1--ASM εγω- P--GS και-C ανα-P μεσος-A1--ASM αυτος- D--GPM ο- A--GSN γιγνωσκω-VZ--AAN αυτος- D--APM διοτι-C εγω- P--NS κυριος-N2--NSM ο- A--NSM αγιαζω-V1--PAPNSM αυτος- D--APM

13 και-C ειπον-VAI-AAI1S προς-P ο- A--ASM οικος-N2--ASM ο- A--GSM *ισραηλ-N---GSM εν-P ο- A--DSF ερημος-N2--DSF εν-P ο- A--DPN προσταγμα-N3M-DPN εγω- P--GS πορευομαι-V1--PMI2P και-C ου-D πορευομαι-VCI-API3P και-C ο- A--APN δικαιωμα-N3M-APN εγω- P--GS αποωθεω-VA--AMI3P ος- --APN ποιεω-VF--FAI3S αυτος- D--APN ανθρωπος-N2--NSM και-C ζαω-VF--FMI3S εν-P αυτος- D--DPM και-C ο- A--APN σαββατον-N2N-APN εγω- P--GS βεβηλοω-VAI-AAI3P σφοδρα-D και-C ειπον-VAI-AAI1S ο- A--GSN εκχεω-VA--AAN ο- A--ASM θυμος-N2--ASM εγω- P--GS επι-P αυτος- D--APM εν-P ο- A--DSF ερημος-N2--DSF ο- A--GSN εκ ανααλισκω-VA--AAN αυτος- D--APM

14 και-C ποιεω-VAI-AAI1S οπως-C ο- A--ASN ονομα-N3M-ASN εγω- P--GS ο- A--ASN παραπαν-D μη-D βεβηλοω-VC--APS3S ενωπιον-P ο- A--GPN εθνος-N3E-GPN ος- --GPN εκαγω-VBI-AAI1S αυτος- D--APM κατα-P οφθαλμος-N2--APM αυτος- D--GPN

15 και-C εγω- P--NS εκαιρω-VBI-AAI1S ο- A--ASF χειρ-N3--ASF εγω- P--GS επι-P αυτος- D--APM εν-P ο- A--DSF ερημος-N2--DSF ο- A--ASN παραπαν-D ο- A--GSN μη-D ειςαγω-VB--AAN αυτος- D--APM εις-P ο- A--ASF γη-N1--ASF ος- --ASF διδωμι-VAI-AAI1S αυτος- D--DPM γη-N1--ASF ρεω-V2--PAPASF γαλα-N3--ASN και-C μελι-N3--ASN κηριον-N2N-NSN ειμι-V9--PAI3S παρα-P πας-A1S-ASF ο- A--ASF γη-N1--ASF

16 αντι-P ος- --GPM ο- A--APN δικαιωμα-N3M-APN εγω- P--GS αποωθεω-VA--AMI3P και-C εν-P ο- A--DPN προσταγμα-N3M-DPN εγω- P--GS ου-D πορευομαι-VCI-API3P εν-P αυτος- D--DPM και-C ο- A--APN σαββατον-N2N-APN εγω- P--GS βεβηλοω-V4I-IAI3P και-C οπισω-P ο- A--GPN ενθυμημα-N3M-GPN ο- A--GPF καρδια-N1A-GPF αυτος- D--GPM πορευομαι-V1I-IMI3P

17 και-C φειδομαι-VAI-AMI3S ο- A--NSM οφθαλμος-N2--NSM εγω- P--GS επι-P αυτος- D--APM ο- A--GSN εκαλειφω-VA--AAN αυτος- D--APM και-C ου-D ποιεω-VAI-AAI1S αυτος- D--APM εις-P συντελεια-N1A-ASF εν-P ο- A--DSF ερημος-N2--DSF

18 και-C ειπον-VAI-AAI1S προς-P ο- A--APN τεκνον-N2N-APN αυτος- D--GPM εν-P ο- A--DSF ερημος-N2--DSF εν-P ο- A--DPM νομιμος-A1--DPM ο- A--GPM πατηρ-N3--GPM συ- P--GP μη-D πορευομαι-V1--PMD2P και-C ο- A--APN δικαιωμα-N3M-APN αυτος- D--GPM μη-D φυλασσω-V1--PMD2P και-C εν-P ο- A--DPN επιτηδευμα-N3M-DPN αυτος- D--GPM μη-D συν αναμισγω-V1--PMD2P και-C μη-D μιαινω-V1--PMD2P

19 εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP εν-P ο- A--DPN προσταγμα-N3M-DPN εγω- P--GS πορευομαι-V1--PMD2P και-C ο- A--APN δικαιωμα-N3M-APN εγω- P--GS φυλασσω-V1--PMD2P και-C ποιεω-V2--PAD2P αυτος- D--APN

20 και-C ο- A--APN σαββατον-N2N-APN εγω- P--GS αγιαζω-V1--PAD2P και-C ειμι-V9--PAD3S εις-P σημειον-N2N-ASN ανα-P μεσος-A1--ASM εγω- P--GS και-C συ- P--GP ο- A--GSN γιγνωσκω-V1--PAN διοτι-C εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

21 και-C παραπικραινω-VAI-AAI3P εγω- P--AS και-D ο- A--NPN τεκνον-N2N-NPN αυτος- D--GPM εν-P ο- A--DPN προσταγμα-N3M-DPN εγω- P--GS ου-D πορευομαι-VCI-API3P και-C ο- A--APN δικαιωμα-N3M-APN εγω- P--GS ου-D φυλασσω-VAI-AMI3P ο- A--GSN ποιεω-V2--PAN αυτος- D--APN ος- --APN ποιεω-VF--FAI3S ανθρωπος-N2--NSM και-C ζαω-VF--FMI3S εν-P αυτος- D--DPM και-C ο- A--APN σαββατον-N2N-APN εγω- P--GS βεβηλοω-V4I-IAI3P και-C ειπον-VAI-AAI1S ο- A--GSN εκχεω-VA--AAN ο- A--ASM θυμος-N2--ASM εγω- P--GS επι-P αυτος- D--APM εν-P ο- A--DSF ερημος-N2--DSF ο- A--GSN συντελεω-VA--AAN ο- A--ASF οργη-N1--ASF εγω- P--GS επι-P αυτος- D--APM

22 και-C ποιεω-VAI-AAI1S οπως-C ο- A--ASN ονομα-N3M-ASN εγω- P--GS ο- A--ASN παραπαν-D μη-D βεβηλοω-VC--APS3S ενωπιον-P ο- A--GPN εθνος-N3E-GPN ος- --GPN εκαγω-VBI-AAI1S αυτος- D--APM κατα-P οφθαλμος-N2--APM αυτος- D--GPN

23 και-C εκαιρω-VBI-AAI1S ο- A--ASF χειρ-N3--ASF εγω- P--GS επι-P αυτος- D--APM εν-P ο- A--DSF ερημος-N2--DSF ο- A--GSN διασκορπιζω-VA--AAN αυτος- D--APM εν-P ο- A--DPN εθνος-N3E-DPN και-C διασπειρω-VA--AAN αυτος- D--APM εν-P ο- A--DPF χωρα-N1A-DPF

24 αντι-P ος- --GPM ο- A--APN δικαιωμα-N3M-APN εγω- P--GS ου-D ποιεω-VAI-AAI3P και-C ο- A--APN προσταγμα-N3M-APN εγω- P--GS αποωθεω-VA--AMI3P και-C ο- A--APN σαββατον-N2N-APN εγω- P--GS βεβηλοω-V4I-IAI3P και-C οπισω-P ο- A--GPN ενθυμημα-N3M-GPN ο- A--GPM πατηρ-N3--GPM αυτος- D--GPM ειμι-V9--IAI3P ο- A--NPM οφθαλμος-N2--NPM αυτος- D--GPM

25 και-C εγω- P--NS διδωμι-VAI-AAI1S αυτος- D--DPM προσταγμα-N3M-APN ου-D καλος-A1--APN και-C δικαιωμα-N3M-APN εν-P ος- --DPM ου-D ζαω-VF--FMI3P εν-P αυτος- D--DPM

26 και-C μιαινω-VF2-FAI1S αυτος- D--APM εν-P ο- A--DPN δομα-N3M-DPN αυτος- D--GPM εν-P ο- A--DSN διαπορευομαι-V1--PMN εγω- P--AS πας-A3--ASN δια αναοιγω-V1--PAPASN μητρα-N1A-ASF οπως-C απο αναιζω-VA--AAS1S αυτος- D--APM

27 δια-P ουτος- D--ASN λαλεω-VA--AAD2S προς-P ο- A--ASM οικος-N2--ASM ο- A--GSM *ισραηλ-N---GSM υιος-N2--VSM ανθρωπος-N2--GSM και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM εως-P ουτος- D--GSM παραοργιζω-VAI-AAI3P εγω- P--AS ο- A--NPM πατηρ-N3--NPM συ- P--GP εν-P ο- A--DPN παραπτωμα-N3M-DPN αυτος- D--GPM εν-P ος- --DPN παραπιπτω-VBI-AAI3P εις-P εγω- P--AS

28 και-C ειςαγω-VBI-AAI1S αυτος- D--APM εις-P ο- A--ASF γη-N1--ASF ος- --ASF αιρω-VAI-AAI1S ο- A--ASF χειρ-N3--ASF εγω- P--GS ο- A--GSN διδωμι-VO--AAN αυτος- D--DPM και-C οραω-VBI-AAI3P πας-A3--ASM βουνος-N2--ASM υψηλος-A1--ASM και-C πας-A3--ASN ξυλον-N2N-ASN κατασκιος-A1B-ASN και-C θυω-VAI-AAI3P εκει-D ο- A--DPM θεος-N2--DPM αυτος- D--GPM και-C τασσω-VAI-AAI3P εκει-D οσμη-N1--ASF ευωδια-N1A-GSF και-C σπενδω-VAI-AAI3P εκει-D σπονδη-N1--APF αυτος- D--GPM

29 και-C ειπον-VBI-AAI1S προς-P αυτος- D--APM τις- I--ASN ειμι-V9--PAI3S *αβαμα-N---NS οτι-C συ- P--NP ειςπορευομαι-V1--PMI2P εκει-D και-C επικαλεω-VAI-AAI3P ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM *αβαμα-N---AS εως-P ο- A--GSF σημερον-D ημερα-N1A-GSF

30 δια-P ουτος- D--ASN ειπον-VB--AAD2S προς-P ο- A--ASM οικος-N2--ASM ο- A--GSM *ισραηλ-N---GSM οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM ει-C εν-P ο- A--DPF ανομια-N1A-DPF ο- A--GPM πατηρ-N3--GPM συ- P--GP συ- P--NP μιαινω-V1--PMI2P και-C οπισω-P ο- A--GPN βδελυγμα-N3M-GPN αυτος- D--GPM συ- P--NP εκπορνευω-V1--PAI2P

31 και-C εν-P ο- A--DPF απαρχη-N1--DPF ο- A--GPN δομα-N3M-GPN συ- P--GP εν-P ο- A--DPM αφορισμος-N2--DPM συ- P--NP μιαινω-V1--PMI2P εν-P πας-A3--DPN ο- A--DPN ενθυμημα-N3M-DPN συ- P--GP εως-P ο- A--GSF σημερον-D ημερα-N1A-GSF και-C εγω- P--NS αποκρινω-VC--APS1S συ- P--DP οικος-N2--NSM ο- A--GSM *ισραηλ-N---GSM ζαω-V3--PAI1S εγω- P--NS λεγω-V1--PAI3S κυριος-N2--NSM ει-C αποκρινω-VC--FPI1S συ- P--DP και-C ει-C αναβαινω-VF--FMI3S επι-P ο- A--ASN πνευμα-N3M-ASN συ- P--GP ουτος- D--ASN

32 και-C ου-D ειμι-VF--FMI3S ος- --ASM τροπος-N2--ASM συ- P--NP λεγω-V1--PAI2P ειμι-VF--FAI1P ως-C ο- A--NPN εθνος-N3E-NPN και-C ως-C ο- A--NPF φυλη-N1--NPF ο- A--GSF γη-N1--GSF ο- A--GSN λατρευω-V1--PAN ξυλον-N2N-DPN και-C λιθος-N2--DPM

33 δια-P ουτος- D--ASN ζαω-V3--PAI1S εγω- P--NS λεγω-V1--PAI3S κυριος-N2--NSM εν-P χειρ-N3--DSF κραταιος-A1A-DSF και-C εν-P βραχιων-N3N-DSM υψηλος-A1--DSM και-C εν-P θυμος-N2--DSM χεω-VM--XMPDSM βασιλευω-VF--FAI1S επι-P συ- P--AP

34 και-C εκαγω-VF--FAI1S συ- P--AP εκ-P ο- A--GPM λαος-N2--GPM και-C ειςδεχομαι-VF--FMI1S συ- P--AP εκ-P ο- A--GPF χωρα-N1A-GPF ος- --GSM διασκορπιζω-VCI-API2P εν-P αυτος- D--DPF εν-P χειρ-N3--DSF κραταιος-A1A-DSF και-C εν-P βραχιων-N3N-DSM υψηλος-A1--DSM και-C εν-P θυμος-N2--DSM χεω-VM--XMPDSM

35 και-C αγω-VF--FAI1S συ- P--AP εις-P ο- A--ASF ερημος-N2--ASF ο- A--GPM λαος-N2--GPM και-C διακρινω-VC--FPI1S προς-P συ- P--AP εκει-D προσωπον-N2N-ASN κατα-P προσωπον-N2N-ASN

36 ος- --ASM τροπος-N2--ASM διακρινω-VCI-API1S προς-P ο- A--APM πατηρ-N3--APM συ- P--GP εν-P ο- A--DSF ερημος-N2--DSF γη-N1--GSF *αιγυπτος-N2--GSF ουτως-D κρινω-VF2-FAI1S συ- P--AP λεγω-V1--PAI3S κυριος-N2--NSM

37 και-C διααγω-VF--FAI1S συ- P--AP υπο-P ο- A--ASF ραβδος-N2--ASF εγω- P--GS και-C ειςαγω-VF--FAI1S συ- P--AP εν-P αριθμος-N2--DSM

38 και-C εκλεγω-VF--FAI1S εκ-P συ- P--GP ο- A--APM ασεβης-A3H-APM και-C ο- A--APM αποιστημι-VXI-XAPAPM διοτι-C εκ-P ο- A--GSF παροικεσια-N1A-GSF αυτος- D--GPM εκαγω-VF--FAI1S αυτος- D--APM και-C εις-P ο- A--ASF γη-N1--ASF ο- A--GSM *ισραηλ-N---GSM ου-D ειςερχομαι-VF--FMI3P και-C επιγιγνωσκω-VF--FMI2P διοτι-C εγω- P--NS κυριος-N2--NSM

39 και-C συ- P--NP οικος-N2--NSM *ισραηλ-N---GSM οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM κυριος-N2--NSM εκαστος-A1--NSM ο- A--APN επιτηδευμα-N3M-APN αυτος- D--GSM εκαιρω-VA--AAD2P και-C μετα-P ουτος- D--APN ει-C μη-D συ- P--NP ειςακουω-V1--PAI2P εγω- P--GS και-C ο- A--ASN ονομα-N3M-ASN εγω- P--GS ο- A--ASN αγιος-A1A-ASN ου-D βεβηλοω-VF--FAI2P ουκετι-D εν-P ο- A--DPN δωρον-N2N-DPN συ- P--GP και-C εν-P ο- A--DPN επιτηδευμα-N3M-DPN συ- P--GP

40 διοτι-C επι-P ο- A--GSN ορος-N3E-GSN ο- A--GSN αγιος-A1A-GSN εγω- P--GS επι-P ορος-N3E-GSN υψηλος-A1--GSN λεγω-V1--PAI3S κυριος-N2--NSM κυριος-N2--NSM εκει-D δουλευω-VF--FAI3P εγω- P--DS πας-A3--NSM οικος-N2--NSM *ισραηλ-N---GSM εις-P τελος-N3E-ASN και-C εκει-D προςδεχομαι-VF--FMI1S και-C εκει-D επισκεπτομαι-VF--FMI1S ο- A--APF απαρχη-N1--APF συ- P--GP και-C ο- A--APF απαρχη-N1--APF ο- A--GPM αφορισμος-N2--GPM συ- P--GP εν-P πας-A3--DPN ο- A--DPN αγιασμα-N3M-DPN συ- P--GP

41 εν-P οσμη-N1--DSF ευωδια-N1A-GSF προςδεχομαι-VF--FMI1S συ- P--AP εν-P ο- A--DSN εκαγω-VB--AAN εγω- P--AS συ- P--AP εκ-P ο- A--GPM λαος-N2--GPM και-C ειςδεχομαι-V1--PMN συ- P--AP εκ-P ο- A--GPF χωρα-N1A-GPF εν-P ος- --DPF διασκορπιζω-VCI-API2P εν-P αυτος- D--DPF και-C αγιαζω-VS--FPI1S εν-P συ- P--DP κατα-P οφθαλμος-N2--APM ο- A--GPM λαος-N2--GPM

42 και-C επιγιγνωσκω-VF--FMI2P διοτι-C εγω- P--NS κυριος-N2--NSM εν-P ο- A--DSN ειςαγω-VB--AAN εγω- P--AS συ- P--AP εις-P ο- A--ASF γη-N1--ASF ο- A--GSM *ισραηλ-N---GSM εις-P ο- A--ASF γη-N1--ASF εις-P ος- --ASF αιρω-VAI-AAI1S ο- A--ASF χειρ-N3--ASF εγω- P--GS ο- A--GSN διδωμι-VO--AAN αυτος- D--ASF ο- A--DPM πατηρ-N3--DPM συ- P--GP

43 και-C μιμνησκω-VS--FPI2P εκει-D ο- A--APF οδος-N2--APF συ- P--GP και-C ο- A--APN επιτηδευμα-N3M-APN συ- P--GP εν-P ος- --DPN μιαινω-V1I-IMI2P εν-P αυτος- D--DPM και-C κοπτω-VF--FMI2P ο- A--APN προσωπον-N2N-APN συ- P--GP εν-P πας-A1S-DPF ο- A--DPF κακια-N1A-DPF συ- P--GP

44 και-C επιγιγνωσκω-VF--FMI2P διοτι-C εγω- P--NS κυριος-N2--NSM εν-P ο- A--DSN ποιεω-VA--AAN εγω- P--AS ουτως-D συ- P--DP οπως-C ο- A--ASN ονομα-N3M-ASN εγω- P--GS μη-D βεβηλοω-VC--APS3S κατα-P ο- A--APF οδος-N2--APF συ- P--GP ο- A--APF κακος-A1--APF και-C κατα-P ο- A--APN επιτηδευμα-N3M-APN συ- P--GP ο- A--APN διαφθειρω-VM--XMPAPN λεγω-V1--PAI3S κυριος-N2--NSM

   

来自斯威登堡的著作

 

Arcana Coelestia#9224

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9224. 'The firstborn of your sons you shall give to Me' means also all the matters of faith that [are acquired] through them - that they are to be ascribed to the Lord and not to self. This is clear from the meaning of 'the firstborn of sons' as all matters of faith the Church possesses, dealt with in 2435, 6344, 7035, 7039, 7778, 8042; and from the meaning of 'giving to Me' as ascribing to the Lord, 'Jehovah' being used in the Word to mean the Lord. All matters of faith, meant by 'the firstborn of sons', are beliefs which spring from the good of charity; for faith comes into being from this good. Whether truths are acquired from the Word or from the teachings of the Church, they cannot by any means become matters of faith without the presence of good in which they can be implanted. The reason for this is that the understanding part of the mind is that which receives truths first, for it sees them and introduces them into the will; and when those truths are in the will they are in the person, the will being the person's true self. Anyone therefore who supposes that faith is faith with a person before the person wills it, and does it because he wills it, is very much mistaken. Nor before this do the truths of faith themselves have life in them. All that which belongs to the will is called good, because it is loved; thus truth becomes good, or faith becomes charity, when it is in the will.

[2] There are two controversies which have bothered the Church since earliest times. The first is whether faith is the firstborn of the Church or whether charity is; and the second is whether faith separated from charity brings salvation. The reason why these two controversies arose was that before a person has been regenerated he discerns the truths that are to become matters of faith but not the good that is the good of charity. For the truths of faith enter by the external route, that is to say, through hearing; they deposit themselves in the memory, and from there they appear in the understanding. But the good of charity flows in by the internal route - through the internal man from heaven, that is, from the Lord by way of heaven. Therefore it does not come to be discerned until the truths called matters of faith start to be loved for the sake of performing good and useful service and leading a good life, which happens when they come to belong to the will. This now explains why faith was declared to be the firstborn of the Church, and also why people attributed to it the rights of the firstborn, that is, the rights of priority and superiority over the good of charity, when in actual fact the good of charity is prior and higher, and the truth of faith only apparently so, see 3325, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6272, 6273.

[3] The reason why those who belong to the Church have been in the dark in regard to these matters is that they have failed to perceive that all things in the universe have connection with truth and good, and to be anything must have connection with both. They have also failed to perceive that in the human being there are two mental powers, the understanding and the will, and that truth has connection with the understanding and good with the will, and that without the connection with both nothing is made a person's own. Because these considerations have lain in the dark, and yet the ideas composing a person's thought are based on such considerations, the error could not be made plain to the natural man. Yet if it had at some time been made plain, members of the Church would have seen from the Word as in broad daylight that the Lord Himself had countless things to say about the good of charity, that this good ranks first in the Church, and that faith does not exist anywhere else than within that good. The good of charity consists in doing good because one wills it. They would also have seen the errors that teachings upholding faith separated from charity bring in with them. One such error is the idea that a person is able to will evil and believe truth, consequently that truth is in agreement with evil. Another is the idea that faith can cause the life of heaven to exist with a person who has the life of hell in him, therefore that one life can be transformed into the other, so that those in hell can be raised to heaven and lead among angels a life contrary to their former life. People entertaining such errors do not take into consideration the fact that if anyone leads a life contrary to the life already acquired in the world he is deprived of his life. Anyone who tries to do so is like those who are in the throes of death and end their life in dreadful torment. Errors like these and very many others are what the teachings upholding faith separated from charity bring in with them.

  
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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#3563

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3563. 'And said, The voice is Jacob's voice, and the hands Esau's hands' means that the understanding consists in this case of truth existing inwardly, while the will consists in this case of good existing outwardly, so that an inversion of order exists with them. This is clear from the use of 'voice' to refer to truth and of 'hand' to refer to good. For 'voice' is used in reference to truth, as is evident from the places introduced in Volume One, in 219, 220, and from the fact that the actual words used are 'the voice is Jacob's voice', Jacob representing natural truth, as shown in various places above. And the reason why 'hand' is used in reference to good is that 'the hand' means power and ability, 878, 3541, the source of which is nothing other than good. All the power and ability that truth possesses comes from good, even though it seems to come from truth. This likewise is evident from the fact that the actual words used are 'the hands are Esau's hands', Esau representing natural good, as also shown above. The consequent existence of an inversion of order with them is evident from the consideration that proper order requires good, which belongs to the will, to exist inwardly, and truth, which belongs to the understanding, to exist outwardly. But these matters, as stated above, are such as can hardly be explained in any intelligible way because few have any knowledge of such things. For even if a perfectly clear explanation of them were given they would still not be understood if knowledge of them is lacking. Nevertheless the matter must be discussed since it is the subject at this point.

[2] The only source of the good of the natural which manifests itself in a person is interior good, that is, the good of the rational. Natural good can have no other source, though that which flows in from the one determines the nature of the good in the other. And since the good of the natural comes from no other source, neither does the truth of the natural, for where good is, so also is truth. Both must be present if they are to be anything at all. And again, that which flows in determines the nature of the truth there. Influx is such that the good of the rational flows into the natural along two different routes - one a very short and thus direct route into the good itself of the natural, and then on through the good of the natural into the truth there, this good and this truth being represented by Esau and his venison. In addition to this, the good of the rational flows into the natural along a second route which is less short, that is to say, through the truth of the rational, by means of which influx it forms something resembling good, but which in fact is truth.

[3] Everything is thus taking place according to order when the good of the rational flows directly into the good of the natural and at the same time into the truth there, and also indirectly by way of the truth of the rational into the good of the natural, and in a similar way both directly and indirectly into the truth of the natural. When all this is taking place the influx is according to order. Such is the influx with those who have been regenerated. But a different influx exists prior to regeneration, as has been stated above. That is to say, the good of the rational does not flow into the good of the natural directly but indirectly, by way of the truth of the rational, and so manifests something resembling good in the natural, which is not genuine good nor consequently genuine truth. Instead it is something such as does indeed possess good inmostly by virtue of influx through the truth of the rational; but there is nothing more. Therefore good too presents itself there under a different form, that is to say, outwardly as good represented by 'Esau' but inwardly as truth represented by 'Jacob'. And as this is not in accordance with order an inversion of order is said to exist with them. Yet insofar as nobody can be regenerated in any other way it is according to order.

[4] I realize that no matter how clearly these matters are stated and as a consequence are able to be perceived clearly by those who have a knowledge of the existence of such things, they still remain obscure to those who do not know what influx is, more so to those who do not know that the rational is distinct and separate from the natural, and more so still to those who do not have any distinct and clear idea of what good is or of what truth is. But the nature of natural good and of natural truth in the state prior to regeneration is plain to see only from the desires present at that time. When a person desires truth not because he has life in view but some other ends, such as to become learned, and to become this because of some desire to outdo others, which amounts to childish envy, and also because of some desire for glory, the order existing with the good of the natural and the truth of the natural is akin to that represented here by Jacob. As these two exist in relation to each other, there is a reversal of order, that is to say, the will, to which good belongs, exists outwardly, while the understanding, to which truth belongs, exists inwardly.

[5] But in the state following regeneration the situation is different. In this case the person desires truth not only because he has life in view but more still because he desires the good itself which constitutes that life. Previous desires, that is to say, those connected with outdoing, with childish envy, and with glory, now break away, so much so that they seem so to speak to have been dispelled. At this point good which belongs to the will exists inwardly, and truth which belongs to the understanding exists outwardly. The result then is that truth acts as one with good since it stems from good. This order is genuine order. The order existing previously also serves to bring this order about, for the will which at that time occupies an external position allows many things to come in which contribute to regeneration, like a sponge which absorbs water, clear or muddy, so that it absorbs such things as would otherwise be rejected. Indeed these things serve as means and also as ideas that have to be formed concerning genuine goods and truths, besides other uses which they serve.

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

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