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Leviticus第2章

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1 εαν-C δε-X ψυχη-N1--NSF προςφερω-V1--PAS3S δωρον-N2N-ASN θυσια-N1A-ASF ο- A--DSM κυριος-N2--DSM σεμιδαλις-N3I-NSF ειμι-VF--FMI3S ο- A--NSN δωρον-N2N-NSN αυτος- D--GSM και-C επιχεω-VF2-FAI3S επι-P αυτος- D--ASN ελαιον-N2N-ASN και-C επιτιθημι-VF--FAI3S επι-P αυτος- D--ASN λιβανος-N2--ASM θυσια-N1A-NSF ειμι-V9--PAI3S

2 και-C φερω-VF--FAI3S προς-P ο- A--APM υιος-N2--APM *ααρων-N---GSM ο- A--APM ιερευς-N3V-APM και-C δρασσομαι-VA--AMPNSM απο-P αυτος- D--GSF πληρης-A3H-ASF ο- A--ASF δραξ-N3K-ASF απο-P ο- A--GSF σεμιδαλις-N3I-GSF συν-P ο- A--DSN ελαιον-N2N-DSN και-C πας-A3--ASM ο- A--ASM λιβανος-N2--ASM αυτος- D--GSF και-C επιτιθημι-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM ο- A--ASN μνημοσυνον-N2N-ASN αυτος- D--GSF επι-P ο- A--ASN θυσιαστηριον-N2N-ASN θυσια-N1A-NSF οσμη-N1--NSF ευωδια-N1A-GSF ο- A--DSM κυριος-N2--DSM

3 και-C ο- A--NSN λοιπος-A1--NSN απο-P ο- A--GSF θυσια-N1A-GSF *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM αγιος-A1A-NSN ο- A--GPN αγιος-A1A-GPN απο-P ο- A--GPF θυσια-N1A-GPF κυριος-N2--GSM

4 εαν-C δε-X προςφερω-V1--PAS3S δωρον-N2N-ASN θυσια-N1A-ASF πεσσω-VP--XPPASF εν-P κλιβανος-N2--DSM δωρον-N2N-ASN κυριος-N2--DSM εκ-P σεμιδαλις-N3I-GSF αρτος-N2--APM αζυμος-A1B-APM φυραω-VM--XPPAPM εν-P ελαιον-N2N-DSN και-C λαγανον-N2N-APN αζυμος-A1B-APN διαχριω-VM--XPPAPN εν-P ελαιον-N2N-DSN

5 εαν-C δε-X θυσια-N1A-NSF απο-P τηγανον-N2N-GSN ο- A--NSN δωρον-N2N-NSN συ- P--GS σεμιδαλις-N3I-NSF φυραω-VM--XPPNSF εν-P ελαιον-N2N-DSN αζυμος-A1B-NPN ειμι-VF--FMI3S

6 και-C διαθρυπτω-VF--FAI2S αυτος- D--APN κλασμα-N3M-APN και-C επιχεω-VF2-FAI2S επι-P αυτος- D--APN ελαιον-N2N-ASN θυσια-N1A-NSF ειμι-V9--PAI3S κυριος-N2--DSM

7 εαν-C δε-X θυσια-N1A-NSF απο-P εσχαρα-N1A-GSF ο- A--NSN δωρον-N2N-NSN συ- P--GS σεμιδαλις-N3I-NSF εν-P ελαιον-N2N-DSN ποιεω-VC--FPI3S

8 και-C προςφερω-VF--FAI3S ο- A--ASF θυσια-N1A-ASF ος- --ASF αν-X ποιεω-V2--PAS3S εκ-P ουτος- D--GPN ο- A--DSM κυριος-N2--DSM και-C προςφερω-VF--FAI3S προς-P ο- A--ASM ιερευς-N3V-ASM και-C προςεγγιζω-VA--AAPNSM προς-P ο- A--ASN θυσιαστηριον-N2N-ASN

9 αποαιρεω-VF2-FAI3S ο- A--NSM ιερευς-N3V-NSM απο-P ο- A--GSF θυσια-N1A-GSF ο- A--ASN μνημοσυνον-N2N-ASN αυτος- D--GSF και-C επιτιθημι-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM επι-P ο- A--ASN θυσιαστηριον-N2N-ASN καρπωμα-N3M-NSN οσμη-N1--NSF ευωδια-N1A-GSF κυριος-N2--DSM

10 ο- A--NSN δε-X καταλειπω-VV--APPNSN απο-P ο- A--GSF θυσια-N1A-GSF *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM αγιος-A1A-NPN ο- A--GPN αγιος-A1A-GPN απο-P ο- A--GPN καρπωμα-N3M-GPN κυριος-N2--GSM

11 πας-A1S-ASF θυσια-N1A-ASF ος- --ASF αν-X προςφερω-V1--PAS2P κυριος-N2--DSM ου-D ποιεω-VF--FAI2P ζυμωτος-A1--ASN πας-A1S-ASF γαρ-X ζυμη-N1--ASF και-C πας-A3--ASN μελι-N3--ASN ου-D προςφερω-VF--FAI2P απο-P αυτος- D--GSM καρποω-VA--AAN κυριος-N2--DSM

12 δωρον-N2N-ASN απαρχη-N1--GSF προςφερω-VF--FAI2P αυτος- D--APN κυριος-N2--DSM επι-P δε-X ο- A--ASN θυσιαστηριον-N2N-ASN ου-D αναβιβαζω-VC--FPI3S εις-P οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM

13 και-C πας-A3--NSN δωρον-N2N-NSN θυσια-N1A-GSF συ- P--GP αλς-N3--DSM αλιζω-VC--FPI3S ου-D διαπαυω-VF--FAI2P αλς-N3--ASM διαθηκη-N1--GSF κυριος-N2--GSM απο-P θυσιασμα-N3M-GPN συ- P--GP επι-P πας-A3--GSN δωρον-N2N-GSN συ- P--GP προςφερω-VF--FAI2P κυριος-N2--DSM ο- A--DSM θεος-N2--DSM συ- P--GP αλς-N3--APM

14 εαν-C δε-X προςφερω-V1--PAS2S θυσια-N1A-ASF πρωτογενημα-N3M-GPN ο- A--DSM κυριος-N2--DSM νεος-A1A-APN φρυγω-VM--XPPAPN χιδρον-N2N-APN ερεικτος-A1--APN ο- A--DSM κυριος-N2--DSM και-C προςφερω-VF--FAI2S ο- A--ASF θυσια-N1A-ASF ο- A--GPN πρωτογενημα-N3M-GPN

15 και-C επιχεω-VF2-FAI2S επι-P αυτος- D--ASF ελαιον-N2N-ASN και-C επιτιθημι-VF--FAI2S επι-P αυτος- D--ASF λιβανος-N2--ASM θυσια-N1A-NSF ειμι-V9--PAI3S

16 και-C αναφερω-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM ο- A--ASN μνημοσυνον-N2N-ASN αυτος- D--GSF απο-P ο- A--GPN χιδρον-N2N-GPN συν-P ο- A--DSN ελαιον-N2N-DSN και-C πας-A3--ASM ο- A--ASM λιβανος-N2--ASM αυτος- D--GSF καρπωμα-N3M-NSN ειμι-V9--PAI3S κυριος-N2--DSM

   

来自斯威登堡的著作

 

Apocalypse Explained#1152

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1152. And wine and oil.- That these signify worship from truths and goods that are from a celestial origin, profaned, is evident from the signification of wine, which denotes truth, of which we shall speak presently; and from the signification of oil, which denotes good from a celestial origin (concerning which see above, n. 375). Wine signifies truth from a celestial origin, because it is here connected with oil, which denotes good from that origin. For there are in this, as in the former verse, pairs, one of which signifies what belongs to truth, and the other what belongs to good, both from the same source; it therefore follows, that wine signifies truth from a celestial origin, because oil signifies good from that source - that wine in the Word signifies truth or spiritual good may be seen above (n. 376) - for truth from a celestial origin coincides with spiritual good. It is similar in regard to oil, which, when the anointing oil of holiness is meant, signifies the good of celestial love, but when the oil with which they anointed themselves at festivals is meant, it signifies the good of spiritual love.

[2] Continuation concerning the Athanasian Creed.- It was said above, that it is a law of the Divine Providence, that man himself should compel himself, which means that he should compel himself from evil, but not to good; he is permitted to compel himself from evil, but it is not granted to compel himself to good which in itself is good. For if he compels himself to good, and has not compelled himself from evil, he does not do good from the Lord, but from himself, for he compels himself to it for the sake of himself, or of the world, or recompense, or from fear, this good in itself is not good, because the man himself, the world, or recompense, is in it as its end, but not good itself, thus neither the Lord; it is moreover not fear but love that causes good to be good. As for example; were a man to compel himself to do good to his neighbour, to give to the poor, to endow churches, to do justice, consequently, to perform deeds of charity and truth, before he had compelled himself to abstain from evils, and had by that means removed them, it would be like a palliative mode of treatment, by which a disease or ulcer is healed externally, or it would be like an adulterer compelling himself to chastity, a proud man to humility, and a dishonest man to sincerity, by mere external acts.

[3] But when a man compels himself to abstain from evils, he then purifies his internal, and when this is done he does good from freedom, without compelling himself to do it; for so far as a man compels himself to abstain from evil, so far he comes into celestial freedom, and from this freedom is every thing good which is good in itself; he does not therefore compel himself to it. It appears indeed as if there were a close connection between compelling oneself to abstain from evil and compelling oneself to good, but there is no such connection.

From the evidence of experience I know that many have compelled themselves to do good, but not to abstain from evils; but when they were explored, it was discovered that evils from within were inherent in the good which they did; their good therefore was compared with idols and with images made either of clay or dung. And I was told, that such persons believe that God is gained over by glorification and the offerings, even though they proceed from an impure heart. Nevertheless, before the eyes of the world, a man may compel himself to good, although he does not compel himself to abstain from evils, since in the world he is rewarded on that account; for in the world that which is external is regarded, seldom that which is internal; but in the presence of God it is otherwise.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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