IBhayibheli

 

Deuteronomy 21

Funda

   

1 ἐάν-C δέ-X εὑρίσκω-VC--APS3S τραυματίας-N1M-APM ἐν-P ὁ- A--DSF γῆ-N1--DSF ὅς- --DSF κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS δίδωμι-V8--PAI3S σύ- P--DS κληρονομέω-VA--AAN πίπτω-VX--XAPNSM ἐν-P ὁ- A--DSN πεδίον-N2N-DSN καί-C οὐ-D οἶδα-VX--XAI3P ὁ- A--ASM πατάσσω-VA--AAPASM

2 ἐκἔρχομαι-VF--FMI3S ὁ- A--NSF γερουσία-N1A-NSF σύ- P--GS καί-C ὁ- A--NPM κριτής-N1M-NPM σύ- P--GS καί-C ἐκμετρέω-VF--FAI3P ἐπί-P ὁ- A--APF πόλις-N3I-APF ὁ- A--APF κύκλος-N2--DSM ὁ- A--GSM τραυματίας-N1T-GSM

3 καί-C εἰμί-VF--FMI3S ὁ- A--NSF πόλις-N3I-NSF ὁ- A--NSF ἐγγίζω-V1--PAPNSF ὁ- A--DSM τραυματίας-N1T-DSM καί-C λαμβάνω-VF--FMI3S ὁ- A--NSF γερουσία-N1A-NSF ὁ- A--GSF πόλις-N3I-GSF ἐκεῖνος- D--GSF δάμαλις-N3I-ASF ἐκ-P βοῦς-N3--GPM ὅστις- X--NSF οὐ-D ἐργάζομαι-VT--XMI3S καί-C ὅστις- X--NSF οὐ-D ἑλκύω-VAI-AAI3S ζυγός-N2--ASM

4 καί-C καταβιβάζω-VF--FAI3P ὁ- A--NSF γερουσία-N1A-NSF ὁ- A--GSF πόλις-N3I-GSF ἐκεῖνος- D--GSF ὁ- A--ASF δάμαλις-N3I-ASF εἰς-P φάραγξ-N3G-ASF τραχύς-A3U-ASF ὅστις- X--NSF οὐ-D ἐργάζομαι-VT--XMI3S οὐδέ-C σπείρω-V1--PMI3S καί-C νευροκοπέω-VF--FAI3P ὁ- A--ASF δάμαλις-N3I-ASF ἐν-P ὁ- A--DSF φάραγξ-N3G-DSF

5 καί-C προςἔρχομαι-VF--FMI3P ὁ- A--NPM ἱερεύς-N3V-NPM ὁ- A--NPM *λευίτης-N1M-NPM ὅτι-C αὐτός- D--APM ἐπιλέγω-VAI-AAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS παραἵστημι-VXI-XAN αὐτός- D--DSM καί-C εὐλογέω-V2--PAN ἐπί-P ὁ- A--DSN ὄνομα-N3M-DSN αὐτός- D--GSM καί-C ἐπί-P ὁ- A--DSN στόμα-N3M-DSN αὐτός- D--GPM εἰμί-VF--FMI3S πᾶς-A1S-NSF ἀντιλογία-N1A-NSF καί-C πᾶς-A1S-NSF ἁφή-N1--NSF

6 καί-C πᾶς-A1S-NSF ὁ- A--NSF γερουσία-N1A-NSF ὁ- A--GSF πόλις-N3I-GSF ἐκεῖνος- D--GSF ὁ- A--NPM ἐγγίζω-V1--PAPNPM ὁ- A--DSM τραυματίας-N1T-DSM νίπτω-VF--FMI3P ὁ- A--APF χείρ-N3--APF ἐπί-P ὁ- A--ASF κεφαλή-N1--ASF ὁ- A--GSF δάμαλις-N3I-GSF ὁ- A--GSF νευροκοπέω-VM--XMPGSF ἐν-P ὁ- A--DSF φάραγξ-N3G-DSF

7 καί-C ἀποκρίνω-VC--APPNPM εἶπον-VF2-FAI3P ὁ- A--NPF χείρ-N3--NPF ἐγώ- P--GP οὐ-D ἐκχέω-VAI-AAI3P ὁ- A--ASN αἷμα-N3M-ASN οὗτος- D--ASN καί-C ὁ- A--NPM ὀφθαλμός-N2--NPM ἐγώ- P--GP οὐ-D ὁράω-VX--XAI3P

8 ἵλεως-A1B-NSM γίγνομαι-VB--AMD2S ὁ- A--DSM λαός-N2--DSM σύ- P--GS *ἰσραήλ-N---DSM ὅς- --APM λυτρόω-VAI-AMI2S κύριος-N2--VSM ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSM ἵνα-C μή-D γίγνομαι-VB--AMS3S αἷμα-N3M-ASN ἀναίτιος-A1A-ASN ἐν-P ὁ- A--DSM λαός-N2--DSM σύ- P--GS *ἰσραήλ-N---DSM καί-C ἱλάσκομαι-VC--FPI3S αὐτός- D--DPM ὁ- A--ASN αἷμα-N3M-ASN

9 σύ- P--NS δέ-X ἐκαἴρω-VF2-FAI2S ὁ- A--ASN αἷμα-N3M-ASN ὁ- A--ASN ἀναίτιος-A1A-ASN ἐκ-P σύ- P--GP αὐτός- D--GPM ἐάν-C ποιέω-VA--AAS2S ὁ- A--ASN καλός-A1--ASN καί-C ὁ- A--ASN ἀρεστός-A1--ASN ἔναντι-P κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GS

10 ἐάν-C δέ-X ἐκἔρχομαι-VB--AAPNSM εἰς-P πόλεμος-N2--ASM ἐπί-P ὁ- A--APM ἐχθρός-N2--APM σύ- P--GS καί-C παραδίδωμι-VO--AAS3S σύ- P--DS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS εἰς-P ὁ- A--APF χείρ-N3--APF σύ- P--GS καί-C προνομεύω-VF--FAI2S ὁ- A--ASF προνομή-N1--ASF αὐτός- D--GPM

11 καί-C ὁράω-VB--AAS2S ἐν-P ὁ- A--DSF προνομή-N1--DSF γυνή-N3K-ASF καλός-A1--ASF ὁ- A--DSN εἶδος-N3E-DSN καί-C ἐνθυμέομαι-VC--APS2S αὐτός- D--GSF καί-C λαμβάνω-VB--AAS2S αὐτός- D--ASF σεαυτοῦ- D--DSM γυνή-N3K-ASF

12 καί-C εἰςἄγω-VF--FAI2S αὐτός- D--ASF ἔνδον-D εἰς-P ὁ- A--ASF οἰκία-N1A-ASF σύ- P--GS καί-C ξυράω-VF--FAI2S ὁ- A--ASF κεφαλή-N1--ASF αὐτός- D--GSF καί-C περιὀνυχίζω-VF2-FAI2S αὐτός- D--ASF

13 καί-C περιαἱρέω-VF2-FAI2S ὁ- A--APN ἱμάτιον-N2N-APN ὁ- A--GSF αἰχμαλωσία-N1A-GSF αὐτός- D--GSF ἀπό-P αὐτός- D--GSF καί-C καταἵζω-VF--FMI3S ἐν-P ὁ- A--DSF οἰκία-N1A-DSF σύ- P--GS καί-C κλαίω-VF--FMI3S ὁ- A--ASM πατήρ-N3--ASM καί-C ὁ- A--ASF μήτηρ-N3--ASF μήν-N3--GSM ἡμέρα-N1A-APF καί-C μετά-P οὗτος- D--APN εἰςἔρχομαι-VF--FMI2S πρός-P αὐτός- D--ASF καί-C συνοἰκίζω-VC--FPI2S αὐτός- D--DSF καί-C εἰμί-VF--FMI3S σύ- P--GS γυνή-N3K-NSF

14 καί-C εἰμί-VF--FMI3S ἐάν-C μή-D θέλω-V1--PAS2S αὐτός- D--ASF ἐκ ἀποστέλλω-VF2-FAI2S αὐτός- D--ASF ἐλεύθερος-A1A-ASF καί-C πρᾶσις-N3E-DSF οὐ-D πιπράσκω-VC--FPI3S ἀργύριον-N2N-GSN οὐ-D ἀθετέω-VF--FAI2S αὐτός- D--ASF διότι-C ταπεινόω-VAI-AAI2S αὐτός- D--ASF

15 ἐάν-C δέ-X γίγνομαι-VB--AMS3P ἄνθρωπος-N2--DSM δύο-M γυνή-N3K-NPF εἷς-A1A-NSF αὐτός- D--GPF ἀγαπάω-VM--XMPNSF καί-C εἷς-A1A-NSF αὐτός- D--GPF μισέω-V2--PMPNSF καί-C τίκτω-VB--AAS3P αὐτός- D--DSM ὁ- A--NSF ἀγαπάω-VM--XMPNSF καί-C ὁ- A--NSF μισέω-V2--PMPNSF καί-C γίγνομαι-VB--AMS3S υἱός-N2--NSM πρωτότοκος-A1B-NSM ὁ- A--GSF μισέω-V2--PMPGSF

16 καί-C εἰμί-VF--FMI3S ὅς- --DSF ἄν-X ἡμέρα-N1A-DSF κατακληροδοτέω-V2--PAS3S ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM ὁ- A--APN ὑποἄρχω-V1--PAPAPN αὐτός- D--GSM οὐ-D δύναμαι-VF--FMI3S πρωτοτοκεύω-VA--AAN ὁ- A--DSM υἱός-N2--DSM ὁ- A--GSF ἀγαπάω-VM--XMPGSF ὑπερὁράω-VB--AAPNSM ὁ- A--ASM υἱός-N2--ASM ὁ- A--GSF μισέω-V2--PMPGSF ὁ- A--ASM πρωτότοκος-A1B-ASM

17 ἀλλά-C ὁ- A--ASM πρωτότοκος-A1B-ASM υἱός-N2--ASM ὁ- A--GSF μισέω-V2--PMPGSF ἐπιγιγνώσκω-VF--FMI3S δίδωμι-VO--AAN αὐτός- D--DSM διπλοῦς-A1C-APN ἀπό-P πᾶς-A3--GPM ὅς- --GPM ἄν-X εὑρίσκω-VC--APS3S αὐτός- D--DSM ὅτι-C οὗτος- D--NSM εἰμί-V9--PAI3S ἀρχή-N1--NSF τέκνον-N2N-GPN αὐτός- D--GSM καί-C οὗτος- D--DSM καταἥκω-V1--PAI3S ὁ- A--APN πρωτοτόκιον-N2N-APN

18 ἐάν-C δέ-X τις- I--DSM εἰμί-V9--PAS3S υἱός-N2--NSM ἀπειθής-A3--NSM καί-C ἐρεθιστὴς-A3--NSM οὐ-D ὑποἀκούω-V1--PAPNSM φωνή-N1--ASF πατήρ-N3--GSM καί-C φωνή-N1--ASF μήτηρ-N3--GSF καί-C παιδεύω-VA--AAS3P αὐτός- D--ASM καί-C μή-D εἰςἀκούω-V1--PAS3S αὐτός- D--GPM

19 καί-C συνλαμβάνω-VB--AAPNSM αὐτός- D--ASM ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GSM καί-C ὁ- A--NSF μήτηρ-N3--NSF αὐτός- D--GSM καί-C ἐκἄγω-VF--FAI3P αὐτός- D--ASM ἐπί-P ὁ- A--ASF γερουσία-N1A-ASF ὁ- A--GSF πόλις-N3I-GSF αὐτός- D--GSM καί-C ἐπί-P ὁ- A--ASF πύλη-N1--ASF ὁ- A--GSM τόπος-N2--GSM αὐτός- D--GSM

20 καί-C εἶπον-VF2-FAI3P ὁ- A--DPM ἀνήρ-N3--DPM ὁ- A--GSF πόλις-N3I-GSF αὐτός- D--GPM ὁ- A--NSM υἱός-N2--NSM ἐγώ- P--GP οὗτος- D--NSM ἀπειθέω-V2--PAI3S καί-C ἐρεθίζω-V1--PAI3S οὐ-D ὑποἀκούω-V1--PAI3S ὁ- A--GSF φωνή-N1--GSF ἐγώ- P--GP συνβολοκοπέω-V2--PAPNSM οἰνοφλυγέω-V2--PAI3S

21 καί-C λιθοβολέω-VF--FAI3P αὐτός- D--ASM ὁ- A--NPM ἀνήρ-N3--NPM ὁ- A--GSF πόλις-N3I-GSF αὐτός- D--GSM ἐν-P λίθος-N2--DPM καί-C ἀποθνήσκω-VF2-FMI3S καί-C ἐκαἴρω-VF2-FAI2S ὁ- A--ASM πονηρός-A1A-ASM ἐκ-P σύ- P--GP αὐτός- D--GPM καί-C ὁ- A--NPM ἐπίλοιπος-A1B-NPM ἀκούω-VA--AAPNPM φοβέω-VC--FPI3P

22 ἐάν-C δέ-X γίγνομαι-VB--AMS3S ἐν-P τις- I--DSM ἁμαρτία-N1A-NSF κρίμα-N3M-ASN θάνατος-N2--GSM καί-C ἀποθνήσκω-VB--AAS3S καί-C κρεμάζω-VA--AAS2P αὐτός- D--ASM ἐπί-P ξύλον-N2N-GSN

23 οὐ-D ἐπικοιμάω-VC--FPI3S ὁ- A--ASN σῶμα-N3M-ASN αὐτός- D--GSM ἐπί-P ὁ- A--GSN ξύλον-N2N-GSN ἀλλά-C ταφή-N1--DSF θάπτω-VF--FAI2P αὐτός- D--ASM ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ἐκεῖνος- D--DSF ὅτι-C καταἀράομαι-VM--XMPNSM ὑπό-P θεός-N2--GSM πᾶς-A3--NSM κρεμάζω-V6--PMPNSM ἐπί-P ξύλον-N2N-GSN καί-C οὐ-D μιαίνω-VF2-FAI2P ὁ- A--ASF γῆ-N1--ASF ὅς- --ASF κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS δίδωμι-V8--PAI3S σύ- P--DS ἐν-P κλῆρος-N2--DSM

   

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #3302

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

3302. 'And they called his name Esau' means its essential nature, that is to say, of the Natural as regards good. This is clear from the meaning of 'calling the name' or calling by name, as knowing the essential nature of a person or thing, and so knowing that nature itself, dealt with in 144, 145, 440, 768, 1754, 1896, 2009, 2724, 3006, and from the fact that names in the Word, however many these may be, in the internal sense mean spiritual realities, 1224, 1888, so that 'Esau' is some spiritual reality. That reality is the Lord's Divine Natural as regards Divine Good when first conceived, as is clear from what has been stated and from what follows concerning Esau, as well as from other places in the Word. But as Esau and Edom are very similar in meaning - the difference being that 'Edom' is the Divine Natural as regards good to which doctrinal matters concerning truth have been allied - confirmation from places in the Word will in the Lord's Divine mercy therefore be provided at verse 30 below, where Esau is called Edom.

  
Yiya esigabeni / 10837  
  

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

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #1832

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

1832. 'But the birds he did not cut apart' means that no such parallelism and correspondence existed in the case of spiritual things. This is clear from the meaning of 'birds' as that which is spiritual, dealt with just above in verse 9, and from the fact that he did not part the birds down the middle, which consequently means that no such parallelism and correspondence existed in their case. By spiritual things, as has often been stated already, are meant all those things that constitute faith, consequently all those things which are matters of doctrine, as these are called matters of faith even though in fact they are not so until they have been joined to charity. Between these and the Lord no parallelism and correspondence exists, for they are not such as flow in through an internal dictate and through conscience - as matters of love and charity do - but such as flow in through the reception of teaching and so through hearing, thus not from what is more internal, but from that which is more external; and in this way they form in man their vessels or recipients.

[2] The majority of these have the appearance of being truths but in fact they are not so - like those things which belong to the literal sense of the Word, being also representatives of truth, and meaningful signs of truth, and so not in themselves truths. Some are even falsities, which nevertheless are able to serve as vessels and recipients. With the Lord however only those exist which are wholly and essentially truths, and therefore no parallelism or correspondence exists involving those apparent truths. Yet they may be rendered suitable to serve celestial things - which are matters of love and charity - as vessels. These apparent truths are what constitute the cloud in the understanding part of the mind, dealt with already, into which the Lord infuses charity and so forms conscience.

[3] Take, for example, people who keep to the sense of the letter of the Word and imagine that it is the Lord who brings on temptation, that it is He who at such times tortures a person's conscience, and who imagine that because He permits evil He is the author of evil, that He thrusts the wicked down into hell, and similar ideas. These are not truths, but apparent truths. And because they are not in themselves truths there is no parallelism and correspondence. Nevertheless the Lord leaves these things in man as they are and in a remarkable fashion adapts them by means of charity so that they may serve as vessels for celestial things. The same applies as well to the worship, the teachings, the practices, even the idols, of honest gentiles. In the same way the Lord leaves these things as they are, yet adapts them by means of charity so that they too may serve as vessels. The same was true of so many of the forms of ritual in the Ancient Church, and subsequently in the Jewish Church. In themselves they were nothing more than religious observances that contained no truth in them and which were tolerated and permitted, even prescribed, because they had been held sacred by parents, and so had been implanted in and impressed upon their minds as truths since they were children.

[4] These and other such things are what are meant by the statement that the birds were not divided. For the things that are once implanted in a person's beliefs and are held sacred, provided they are not contrary to Divine order, are left by the Lord as they are; and although no parallelism or correspondence exists He nevertheless adapts them. The same things were also meant in the sacrifices of the Jewish Church by the birds not being divided, for to divide is to set one part opposite the other so that they exactly correspond. But because those things to which reference has been made are not exactly correspondent, they are in the next life blotted out in the case of those who allow themselves to be taught, and truths themselves are implanted in their affections for good. For the sake of this representation and meaning, birds in the Jewish Church were not divided, as is clear in Moses,

If his gift to Jehovah is a burnt offering of a bird, he is to bring a gift of turtle doves or of young pigeons; he will tear it with its wings, he is not to divide it. Leviticus 1:14, 17.

Likewise in sacrifices for sin, Leviticus 5:7-8.

  
Yiya esigabeni / 10837  
  

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