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Daniel 4

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4 ἔτος-N3E-GSN ὀκτωκαιδέκατος-A1--GSN ὁ- A--GSF βασιλεία-N1A-GSF *ναβουχοδονοσορ-N---GSM εἶπον-VBI-AAI3S εἰρηνεύω-V1--PAPNSM εἰμί-V9I-IMI1S ἐν-P ὁ- A--DSM οἶκος-N2--DSM ἐγώ- P--GS καί-C εὐθηνέω-V2--PAPNSM ἐπί-P ὁ- A--GSM θρόνος-N2--GSM ἐγώ- P--GS

5 ἐνύπνιον-N2N-ASN ὁράω-VBI-AAI1S καί-C εὐλαβέομαι-VC--API1S καί-C φόβος-N2--NSM ἐγώ- P--DS ἐπιπίπτω-VAI-AAI3S

10 καταεὕδω-V1I-IAI1S καί-C ἰδού-I δένδρον-N2N-ASN ὑψηλός-A1--ASN φύω-V1--PMPASN ἐπί-P ὁ- A--GSF γῆ-N1--GSF ὁ- A--NSF ὅρασις-N3I-NSF αὐτός- D--GSN μέγας-A1--NSF καί-C οὐ-D εἰμί-V9I-IAI3S ἄλλος- D--NSN ὅμοιος-A1A-NSN αὐτός- D--DSN

12 ὁ- A--NPM κλάδος-N2--NPM αὐτός- D--GSN ὁ- A--DSN μῆκος-N3E-DSN ὡς-C στάδιον-N2N-GPN τριάκοντα-M καί-C ὑποκάτω-P αὐτός- D--GSN σκιάζω-V1I-IAI3P πᾶς-A3--NPN ὁ- A--NPN θηρίον-N2N-NPN ὁ- A--GSF γῆ-N1--GSF καί-C ἐν-P αὐτός- D--DSN ὁ- A--NPN πετεινός-A1--NPN ὁ- A--GSM οὐρανός-N2--GSM νοσσεύω-V1I-IAI3P ὁ- A--NSM καρπός-N2--NSM αὐτός- D--GSN πολύς-A1P-NSM καί-C ἀγαθός-A1--NSM καί-C χορηγέω-V2I-IAI3S πᾶς-A3--DPN ὁ- A--DPN ζῷον-N2--DPN

11 καί-C ὁ- A--NSF ὅρασις-N3I-NSF αὐτός- D--GSN μέγας-A1--NSF ὁ- A--NSF κορυφή-N1--NSF αὐτός- D--GSN ἐγγίζω-V1I-IAI3S ἕως-P ὁ- A--GSM οὐρανός-N2--GSM καί-C ὁ- A--NSN κύτος-N3E-NSN αὐτός- D--GSN ἕως-P ὁ- A--GPF νεφέλη-N1--GPF πληρόω-V4--PAN ὁ- A--APN ὑποκάτω-P ὁ- A--GSM οὐρανός-N2--GSM ὁ- A--NSM ἥλιος-N2--NSM καί-C ὁ- A--NSF σελήνη-N1--NSF ἐν-P αὐτός- D--DSN οἰκέω-V2I-IAI3P καί-C φωτίζω-V1I-IAI3P πᾶς-A1S-ASF ὁ- A--ASF γῆ-N1--ASF

13 θεωρέω-V2I-IAI3P ἐν-P ὁ- A--DSM ὕπνος-N2--DSM ἐγώ- P--GS καί-C ἰδού-I ἄγγελος-N2--NSM ἀποστέλλω-VDI-API3S ἐν-P ἰσχύς-N3U-DSF ἐκ-P ὁ- A--GSM οὐρανός-N2--GSM

14 καί-C φωνέω-VAI-AAI3S καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM ἐκκόπτω-VA--AAD2P αὐτός- D--ASN καί-C καταφθείρω-VA--AAD2P αὐτός- D--ASN προςτάσσω-VK--XMI3S γάρ-X ἀπό-P ὁ- A--GSM ὕψιστος-A1--GSM ἐκῥιζόω-VA--AAN καί-C ἀχρειόω-VA--AAN αὐτός- D--ASN

15 καί-C οὕτως-D εἶπον-VBI-AAI3S ῥίζα-N1S-ASF εἷς-A1A-ASF ἀποἵημι-VB--AAD2P αὐτός- D--GSN ἐν-P ὁ- A--DSF γῆ-N1--DSF ὅπως-C μετά-P ὁ- A--GPN θηρίον-N2N-GPN ὁ- A--GSF γῆ-N1--GSF ἐν-P ὁ- A--DPN ὄρος-N3E-DPN χόρτος-N2--ASM ὡς-C βοῦς-N3--NSM νέμω-V1--PMS3S

16 καί-C ἀπό-P ὁ- A--GSF δρόσος-N2--GSF ὁ- A--GSM οὐρανός-N2--GSM ὁ- A--NSN σῶμα-N3M-NSN αὐτός- D--GSM ἀλλοιόω-VC--APS3S καί-C ἑπτά-M ἔτος-N3E-NPN βόσκω-VC--APS3S σύν-P αὐτός- D--DPM

17 ἕως-C ἄν-X γιγνώσκω-VZ--AAS3S ὁ- A--ASM κύριος-N2--ASM ὁ- A--GSM οὐρανός-N2--GSM ἐξουσία-N1A-ASF ἔχω-V1--PAN πᾶς-A3--GPM ὁ- A--GPM ἐν-P ὁ- A--DSM οὐρανός-N2--DSM καί-C ὁ- A--GPM ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C ὅσος-A1--APN ἄν-X θέλω-V1--PAS3S ποιέω-V2--PAI3S ἐν-P αὐτός- D--DPM

17a ἐνώπιον-P ἐγώ- P--GS ἐκκόπτω-VDI-API3S ἐν-P ἡμέρα-N1A-DSF εἷς-A1A-DSF καί-C ὁ- A--NSF καταφθορά-N1A-NSF αὐτός- D--GSN ἐν-P ὥρα-N1A-DSF εἷς-A1A-DSF ὁ- A--GSF ἡμέρα-N1A-GSF καί-C ὁ- A--NPM κλάδος-N2--NPM αὐτός- D--GSN δίδωμι-VCI-API3P εἰς-P πᾶς-A3--ASM ἄνεμος-N2--ASM καί-C ἕλκω-VCI-API3S καί-C ῥίπτω-VDI-API3S καί-C ὁ- A--ASM χόρτος-N2--ASM ὁ- A--GSF γῆ-N1--GSF μετά-P ὁ- A--GPN θηρίον-N2N-GPN ὁ- A--GSF γῆ-N1--GSF ἐσθίω-V1I-IAI3S καί-C εἰς-P φυλακή-N1--ASF παραδίδωμι-VCI-API3S καί-C ἐν-P πέδη-N1--DPF καί-C ἐν-P χειροπέδη-N1--DPF χαλκοῦς-A1C-DPF δέω-VCI-API3S ὑπό-P αὐτός- D--GPN σφόδρα-D θαυμάζω-VAI-AAI1S ἐπί-P πᾶς-A3--DPN οὗτος- D--DPN καί-C ὁ- A--NSM ὕπνος-N2--NSM ἐγώ- P--GS ἀποἵστημι-VHI-AAI3S ἀπό-P ὁ- A--GPM ὀφθαλμός-N2--GPM ἐγώ- P--GS

18 καί-C ἀναἵστημι-VH--AAPNSM ὁ- A--ASN πρωΐ-D ἐκ-P ὁ- A--GSF κοίτη-N1--GSF ἐγώ- P--GS καλέω-VAI-AAI1S ὁ- A--ASM *δανιηλ-N---ASM ὁ- A--ASM ἄρχων-N3--ASM ὁ- A--GPM σοφιστής-N1M-GPM καί-C ὁ- A--ASM ἡγέομαι-V2--PMPASM ὁ- A--GPM κρίνω-V1--PAPGPM ὁ- A--APN ἐνύπνιον-N2N-APN καί-C διαἡγέομαι-VAI-AMI1S αὐτός- D--DSM ὁ- A--ASN ἐνύπνιον-N2N-ASN καί-C ὑποδεικνύω-VAI-AAI3S ἐγώ- P--DS πᾶς-A1S-ASF ὁ- A--ASF σύγκρισις-N3I-ASF αὐτός- D--GSM

19 μεγάλως-D δέ-X θαυμάζω-VAI-AAI3S ὁ- A--NSM *δανιηλ-N---NSM καί-C ὑπόνοια-N1A-NSF κατασπεύδω-V1I-IAI3S αὐτός- D--ASM καί-C φοβέω-VC--APPNSM τρόμος-N2--GSM λαμβάνω-VB--AAPGSM αὐτός- D--ASM καί-C ἀλλοιόω-VC--APPGSF ὁ- A--GSF ὅρασις-N3I-GSF αὐτός- D--GSM κινέω-VA--AAPNSM ὁ- A--ASF κεφαλή-N1--ASF ὥρα-N1A-ASF εἷς-A1A-ASF ἀποθαυμάζω-VA--AAPNSM ἀποκρίνω-VCI-API3S ἐγώ- P--DS φωνή-N1--DSF πραΰς-A3U-DSF βασιλεύς-N3V-VSM ὁ- A--NSN ἐνύπνιον-N2N-NSN οὗτος- D--NSN ὁ- A--DPM μισέω-V2--PAPDPM σύ- P--AS καί-C ὁ- A--NSF σύγκρισις-N3I-NSF αὐτός- D--GSN ὁ- A--DPM ἐχθρός-N2--DPM σύ- P--GS ἐπιἔρχομαι-VB--AAO3S

20 ὁ- A--NSN δένδρον-N2N-NSN ὁ- A--NSN ἐν-P ὁ- A--DSF γῆ-N1--DSF φυτεύω-VM--XMPNSM ὅς- --GSN ὁ- A--NSF ὅρασις-N3I-NSF μέγας-A1--NSF σύ- P--NS εἰμί-V9--PAI2S βασιλεύς-N3V-VSM

21 καί-C πᾶς-A3--APN ὁ- A--APN πετεινός-A1--APN ὁ- A--GSM οὐρανός-N2--GSM ὁ- A--APN νοσσεύω-V1--PAPAPN ἐν-P αὐτός- D--DSN ὁ- A--NSF ἰσχύς-N3--NSF ὁ- A--GSF γῆ-N1--GSF καί-C ὁ- A--GPN ἔθνος-N3E-GPN καί-C ὁ- A--GPF γλῶσσα-N1S-GPF πᾶς-A1S-GPF ἕως-P ὁ- A--GPN πέρας-N3T-GPN ὁ- A--GSF γῆ-N1--GSF καί-C πᾶς-A1S-NPF ὁ- A--NPF χώρα-N1A-NPF σύ- P--DS δουλεύω-V1--PAI3P

22 ὁ- A--ASN δέ-X ἀναὑψόω-VC--APN ὁ- A--ASN δένδρον-N2N-ASN ἐκεῖνος- D--ASN καί-C ἐγγίζω-VA--AAN ὁ- A--DSM οὐρανός-N2--DSM καί-C ὁ- A--ASN κύτος-N3E-ASN αὐτός- D--GSN ἅπτομαι-VA--AMN ὁ- A--GPF νεφέλη-N1--GPF σύ- P--NS βασιλεύς-N3V-VSM ὑψόω-VCI-API2S ὑπέρ-P πᾶς-A3--APM ὁ- A--APM ἄνθρωπος-N2--APM ὁ- A--APM εἰμί-V9--PAPAPM ἐπί-P πρόσωπον-N2N-GSN πᾶς-A1S-GSF ὁ- A--GSF γῆ-N1--GSF ὑψόω-VCI-API3S σύ- P--GS ὁ- A--NSF καρδία-N1A-NSF ὑπερηφανία-N1A-DSF καί-C ἰσχύς-N3U-DSF ὁ- A--APN πρός-P ὁ- A--ASM ἅγιος-A1A-ASM καί-C ὁ- A--APM ἄγγελος-N2--APM αὐτός- D--GSM ὁ- A--NPN ἔργον-N2N-NPN σύ- P--GS ὁράω-VVI-API3S καθότι-D ἐκἐρημόω-VA--AAPNSM ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSM θεός-N2--GSM ὁ- A--GSM ζάω-V3--PAPGSM ἐπί-P ὁ- A--DPF ἁμαρτία-N1A-DPF ὁ- A--GSM λαός-N2--GSM ὁ- A--GSM ἁγιάζω-VT--XMPGSM

23 καί-C ὁ- A--NSF ὅρασις-N3I-NSF ὅς- --ASF ὁράω-VBI-AAI2S ὅτι-C ἄγγελος-N2--NSM ἐν-P ἰσχύς-N3U-DSF ἀποστέλλω-VDI-API3S παρά-P ὁ- A--GSM κύριος-N2--GSM καί-C ὅτι-C εἶπον-VBI-AAI3S ἐκαἴρω-VA--AAN ὁ- A--ASN δένδρον-N2N-ASN καί-C ἐκκόπτω-VA--AAN ὁ- A--NSF κρίσις-N3I-NSF ὁ- A--GSM θεός-N2--GSM ὁ- A--GSM μέγας-A1--GSM ἥκω-VF--FAI3S ἐπί-P σύ- P--AS

24 καί-C ὁ- A--NSM ὕψιστος-A1--NSM καί-C ὁ- A--NPM ἄγγελος-N2--NPM αὐτός- D--GSM ἐπί-P σύ- P--AS κατατρέχω-V1--PAI3P

25 εἰς-P φυλακή-N1--ASF ἀποἄγω-VF--FAI3P σύ- P--AS καί-C εἰς-P τόπος-N2--ASM ἔρημος-A1B-ASM ἀποστέλλω-VF--FAI3P σύ- P--AS

26 καί-C ὁ- A--NSF ῥίζα-N1A-NSF ὁ- A--GSN δένδρον-N2N-GSN ὁ- A--NSF ἀποἵημι-VC--APPNSF ἐπεί-C οὐ-D ἐκῥιζόω-VCI-API3S ὁ- A--NSM τόπος-N2--NSM ὁ- A--GSM θρόνος-N2--GSM σύ- P--GS σύ- P--DS συντηρέω-VC--FPI3S εἰς-P καιρός-N2--ASM καί-C ὥρα-N1A-ASF ἰδού-I ἐπί-P σύ- P--AS ἑτοιμάζω-V1--PMI3P καί-C μαστιγόω-VF--FAI3P σύ- P--AS καί-C ἐπιἄγω-VF--FAI3P ὁ- A--APN κρίνω-VM--XMPAPN ἐπί-P σύ- P--AS

27 κύριος-N2--NSM ζάω-V3--PAI3S ἐν-P οὐρανός-N2--DSM καί-C ὁ- A--NSF ἐξουσία-N1A-NSF αὐτός- D--GSM ἐπί-P πᾶς-A1S-DSF ὁ- A--DSF γῆ-N1--DSF αὐτός- D--GSM δέομαι-VC--APD2S περί-P ὁ- A--GPF ἁμαρτία-N1A-GPF σύ- P--GS καί-C πᾶς-A1S-APF ὁ- A--APF ἀδικία-N1A-APF σύ- P--GS ἐν-P ἐλεημοσύνη-N1--DPF λυτρόω-VA--AAN ἵνα-C ἐπιείκεια-N1A-NSF δίδωμι-VC--APS3S σύ- P--DS καί-C πολυήμερος-A1--NSM γίγνομαι-VB--AMS2S ἐπί-P ὁ- A--GSM θρόνος-N2--GSM ὁ- A--GSF βασιλεία-N1A-GSF σύ- P--GS καί-C μή-D καταφθείρω-V1--PAS3S σύ- P--AS οὗτος- D--APM ὁ- A--APM λόγος-N2--APM ἀγαπάω-VA--AAD2S ἀκριβής-A3H-NSM γάρ-X ἐγώ- P--GS ὁ- A--NSM λόγος-N2--NSM καί-C πλήρης-A3H-NSM ὁ- A--NSM χρόνος-N2--NSM σύ- P--GS

28 καί-C ἐπί-P συντέλεια-N1A-DSF ὁ- A--GPM λόγος-N2--GPM *ναβουχοδονοσορ-N---NSM ὡς-C ἀκούω-VAI-AAI3S ὁ- A--ASF κρίσις-N3I-ASF ὁ- A--GSN ὅραμα-N3M-GSN ὁ- A--APM λόγος-N2--APM ἐν-P ὁ- A--DSF καρδία-N1A-DSF συντηρέω-VAI-AAI3S

29 καί-C μετά-P μήν-N3--APM δώδεκα-M ὁ- A--NSM βασιλεύς-N3V-NSM ἐπί-P ὁ- A--GPN τεῖχος-N3E-GPN ὁ- A--GSF πόλις-N3I-GSF μετά-P πᾶς-A1S-GSF ὁ- A--GSF δόξα-N1S-GSF αὐτός- D--GSM περιπατέω-V2I-IAI3S καί-C ἐπί-P ὁ- A--GPM πύργος-N2--GPM αὐτός- D--GSF διαπορεύομαι-V1I-IMI3S

30 καί-C ἀποκρίνω-VC--APPNSM εἶπον-VBI-AAI3S οὗτος- D--NSF εἰμί-V9--PAI3S *βαβυλών-N3W-NSF ὁ- A--NSF μέγας-A1--NSF ὅς- --ASF ἐγώ- P--NS οἰκοδομέω-VAI-AAI1S καί-C οἶκος-N2--NSM βασιλεία-N1A-GSF ἐγώ- P--GS ἐν-P ἰσχύς-N3U-DSF κράτος-N3E-GSN ἐγώ- P--GS καλέω-VC--FPI3S εἰς-P τιμή-N1--ASF ὁ- A--GSF δόξα-N1S-GSF ἐγώ- P--GS

31 καί-C ἐπί-P συντέλεια-N1A-GSF ὁ- A--GSM λόγος-N2--GSM αὐτός- D--GSM φωνή-N1--ASF ἐκ-P ὁ- A--GSM οὐρανός-N2--GSM ἀκούω-VAI-AAI3S σύ- P--DS λέγω-V1--PMI3S *ναβουχοδονοσορ-N---VSM βασιλεύς-N3V-VSM ὁ- A--NSF βασιλεία-N1A-NSF *βαβυλών-N3W-GSF ἀποαἱρέω-VM--XMI3S σύ- P--GS καί-C ἕτερος-A1A-DSM δίδωμι-V8--PMI3S ἐκοὐθενέω-V2--PPPDSM ἄνθρωπος-N2--DSM ἐν-P ὁ- A--DSM οἶκος-N2--DSM σύ- P--GS ἰδού-I ἐγώ- P--NS καταἵστημι-V6--PAI1S αὐτός- D--ASM ἐπί-P ὁ- A--GSF βασιλεία-N1A-GSF σύ- P--GS καί-C ὁ- A--ASF ἐξουσία-N1A-ASF σύ- P--GS καί-C ὁ- A--ASF δόξα-N1S-ASF σύ- P--GS καί-C ὁ- A--ASF τρυφή-N1--ASF σύ- P--GS παραλαμβάνω-VF--FMI3S ὅπως-C ἐπιγιγνώσκω-VZ--AAS2S ὅτι-C ἐξουσία-N1A-ASF ἔχω-V1--PAI3S ὁ- A--NSM θεός-N2--NSM ὁ- A--GSM οὐρανός-N2--GSM ἐν-P ὁ- A--DSF βασιλεία-N1A-DSF ὁ- A--GPM ἄνθρωπος-N2--GPM καί-C ὅς- --DSM ἐάν-C βούλομαι-V1--PMS3S δίδωμι-VF--FAI3S αὐτός- D--ASF ἕως-P δέ-X ἥλιος-N2--GSM ἀνατολή-N1--GSF βασιλεύς-N3V-NSM ἕτερος-A1A-NSM εὐφραίνω-VC--FPI3S ἐν-P ὁ- A--DSM οἶκος-N2--DSM σύ- P--GS καί-C κρατέω-VF--FAI3S ὁ- A--GSF δόξα-N1S-GSF σύ- P--GS καί-C ὁ- A--GSF ἰσχύς-N3U-GSF σύ- P--GS καί-C ὁ- A--GSF ἐξουσία-N1A-GSF σύ- P--GS

32 καί-C ὁ- A--NPM ἄγγελος-N2--NPM διώκω-VF--FMI3P σύ- P--AS ἐπί-P ἔτος-N3E-APN ἑπτά-M καί-C οὐ-D μή-D ὁράω-VV--APS2S οὐδέ-C οὐ-D μή-D λαλέω-VA--AAS2S μετά-P πᾶς-A3--GSM ἄνθρωπος-N2--GSM χόρτος-N2--ASM ὡς-C βοῦς-N3--ASM σύ- P--AS ψωμίζω-VF--FAI3P καί-C ἀπό-P ὁ- A--GSF χλόη-N1--GSF ὁ- A--GSF γῆ-N1--GSF εἰμί-VF--FMI3S ὁ- A--NSF νομή-N1--NSF σύ- P--GS ἰδού-I ἀντί-P ὁ- A--GSF δόξα-N1S-GSF σύ- P--GS δέω-VF--FAI3P σύ- P--AS καί-C ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSF τρυφή-N1--GSF σύ- P--GS καί-C ὁ- A--ASF βασιλεία-N1A-ASF σύ- P--GS ἕτερος-A1A-NSM ἔχω-VF--FAI3S

33 ἕως-C δέ-X πρωΐ-D πᾶς-A3--APN τελέω-VS--FPI3S ἐπί-P σύ- P--AS *ναβουχοδονοσορ-N---VSM βασιλεύς-N3V-VSM *βαβυλών-N3W-GSF καί-C οὐ-D ὑστερέω-VF--FAI3S ἀπό-P πᾶς-A3--GPN οὗτος- D--GPN οὐδείς-A3--ASN

33a ἐγώ- P--NS *ναβουχοδονοσορ-N---NSM βασιλεύς-N3V-NSM *βαβυλών-N3W-GSF ἑπτά-M ἔτος-N3E-APN πεδάω-VCI-API1S χόρτος-N2--ASM ὡς-C βοῦς-N3--ASM ψωμίζω-VAI-AAI3P ἐγώ- P--AS καί-C ἀπό-P ὁ- A--GSF χλόη-N1--GSF ὁ- A--GSF γῆ-N1--GSF ἐσθίω-V1I-IAI1S καί-C μετά-P ἔτος-N3E-APN ἑπτά-M δίδωμι-VAI-AAI1S ὁ- A--ASF ψυχή-N1--ASF ἐγώ- P--GS εἰς-P δέησις-N3I-ASF καί-C ἀξιόω-VAI-AAI1S περί-P ὁ- A--GPF ἁμαρτία-N1A-GPF ἐγώ- P--GS κατά-P πρόσωπον-N2N-ASN κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM ὁ- A--GSM οὐρανός-N2--GSM καί-C περί-P ὁ- A--GPF ἄγνοια-N1A-GPF ἐγώ- P--GS ὁ- A--GSM θεός-N2--GSM ὁ- A--GPM θεός-N2--GPM ὁ- A--GSM μέγας-A1--GSM δέομαι-VCI-API1S

33b καί-C ὁ- A--NPF θρίξ-N3--NPF ἐγώ- P--GS γίγνομαι-VBI-AMI3P ὡς-C πτέρυξ-N3G-NPF ἀετός-N2--GSM ὁ- A--NPM ὄνυξ-N3--NPM ἐγώ- P--GS ὡσεί-D λέων-N3--GSM ἀλλοιόω-VCI-API3S ὁ- A--NSF σάρξ-N3K-NSF ἐγώ- P--GS καί-C ὁ- A--NSF καρδία-N1A-NSF ἐγώ- P--GS γυμνός-A1--NSM περιπατέω-V2I-IAI1S μετά-P ὁ- A--GPN θηρίον-N2N-GPN ὁ- A--GSF γῆ-N1--GSF ἐνύπνιον-N2N-ASN ὁράω-VBI-AAI1S καί-C ὑπόνοια-N1A-NPF ἐγώ- P--AS λαμβάνω-VX--XAI3P καί-C διά-P χρόνος-N2--GSM ὕπνος-N2--NSM ἐγώ- P--AS λαμβάνω-VBI-AAI3S πολύς-A1P-NSM καί-C νυσταγμός-N2--NSM ἐπιπίπτω-VAI-AAI3S ἐγώ- P--DS

34 καί-C ἐπί-P συντέλεια-N1A-DSF ὁ- A--GPN ἑπτά-M ἔτος-N3E-GPN ὁ- A--NSM χρόνος-N2--NSM ἐγώ- P--GS ὁ- A--GSF ἀπολύτρωσις-N3I-GSF ἔρχομαι-VBI-AAI3S καί-C ὁ- A--NPF ἁμαρτία-N1A-NPF ἐγώ- P--GS καί-C ὁ- A--NPF ἄγνοια-N1A-NPF ἐγώ- P--GS πληρόω-VCI-API3P ἐναντίον-P ὁ- A--GSM θεός-N2--GSM ὁ- A--GSM οὐρανός-N2--GSM καί-C δέομαι-VCI-API1S περί-P ὁ- A--GPF ἄγνοια-N1A-GPF ἐγώ- P--GS ὁ- A--GSM θεός-N2--GSM ὁ- A--GPM θεός-N2--GPM ὁ- A--GSM μέγας-A1--GSM καί-C ἰδού-I ἄγγελος-N2--NSM εἷς-A3--NSM καλέω-VAI-AAI3S ἐγώ- P--AS ἐκ-P ὁ- A--GSM οὐρανός-N2--GSM λέγω-V1--PAPNSM *ναβουχοδονοσορ-N---NSM δουλεύω-VA--AAD2S ὁ- A--DSM θεός-N2--DSM ὁ- A--GSM οὐρανός-N2--GSM ὁ- A--DSM ἅγιος-A1A-DSM καί-C δίδωμι-VO--AAD2S δόξα-N1S-ASF ὁ- A--DSM ὕψιστος-A1--DSM ὁ- A--NSN βασίλειον-N2N-NSN ὁ- A--GSN ἔθνος-N3E-GSN σύ- P--GS σύ- P--DS ἀποδίδωμι-V8--PMI3S

36 ἐν-P ἐκεῖνος- D--DSM ὁ- A--DSM καιρός-N2--DSM ἀπο καταἵστημι-VCI-API3S ὁ- A--NSF βασιλεία-N1A-NSF ἐγώ- P--GS ἐγώ- P--DS καί-C ὁ- A--NSF δόξα-N1S-NSF ἐγώ- P--GS ἀποδίδωμι-VCI-API3S ἐγώ- P--DS

37 ὁ- A--DSM ὕψιστος-A1--DSM ἀντιὁμολογέω-V2--PMI1S καί-C αἰνέω-V2--PAI1S ὁ- A--DSM κτίζω-VA--AAPDSM ὁ- A--ASM οὐρανός-N2--ASM καί-C ὁ- A--ASF γῆ-N1--ASF καί-C ὁ- A--APF θάλασσα-N1S-APF καί-C ὁ- A--APM ποταμός-N2--APM καί-C πᾶς-A3--APN ὁ- A--APN ἐν-P αὐτός- D--DPN ἐκὁμολογέω-V2--PMI1S καί-C αἰνέω-V2--PAI1S ὅτι-C αὐτός- D--NSM εἰμί-V9--PAI3S θεός-N2--NSM ὁ- A--GPM θεός-N2--GPM καί-C κύριος-N2--NSM ὁ- A--GPM κύριος-N2--GPM καί-C βασιλεύς-N3V-NSM ὁ- A--GPM βασιλεύς-N3V-GPM ὅτι-C αὐτός- D--NSM ποιέω-V2--PAI3S σημεῖον-N2N-APN καί-C τέρας-N3T-APN καί-C ἀλλοιόω-V4--PAI3S καιρός-N2--APM καί-C χρόνος-N2--APM ἀποαἱρέω-V2--PAPNSM βασιλεία-N1A-ASF βασιλεύς-N3V-GPM καί-C καταἵστημι-V6--PAPNSM ἕτερος-A1A-APM ἀντί-P αὐτός- D--GPM

37a ἀπό-P ὁ- A--GSN νῦν-D αὐτός- D--DSM λατρεύω-VF--FAI1S καί-C ἀπό-P ὁ- A--GSM φόβος-N2--GSM αὐτός- D--GSM τρόμος-N2--NSM λαμβάνω-VX--XAI3S ἐγώ- P--AS καί-C πᾶς-A3--APM ὁ- A--APM ἅγιος-A1A-APM αὐτός- D--GSM αἰνέω-V2--PAI1S ὁ- A--NPM γάρ-X θεός-N2--NPM ὁ- A--GPN ἔθνος-N3E-GPN οὐ-D ἔχω-V1--PAI3P ἐν-P ἑαυτοῦ- D--DPM ἰσχύς-N3--ASF ἀποστρέφω-VA--AAN βασιλεία-N1A-ASF βασιλεύς-N3V-GSM εἰς-P ἕτερος-A1A-ASM βασιλεύς-N3V-ASM καί-C ἀποκτείνω-VA--AAN καί-C ζάω-V3--PAN ποιέω-VA--AAN καί-C ποιέω-VA--AAN σημεῖον-N2N-APN καί-C θαυμάσιος-A1A-APN μέγας-A1--APN καί-C φοβερός-A1A-APN καί-C ἀλλοιόω-VA--AAN ὑπερμεγέθης-A3--APN πρᾶγμα-N3M-APN καθώς-D ποιέω-VAI-AAI3S ἐν-P ἐγώ- P--DS ὁ- A--NSM θεός-N2--NSM ὁ- A--GSM οὐρανός-N2--GSM καί-C ἀλλοιόω-VAI-AAI3S ἐπί-P ἐγώ- P--DS μέγας-A1--APN πρᾶγμα-N3M-APN ἐγώ- P--NS πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF ὁ- A--GSF βασιλεία-N1A-GSF ἐγώ- P--GS περί-P ὁ- A--GSF ψυχή-N1--GSF ἐγώ- P--GS ὁ- A--DSM ὕψιστος-A1--DSM θυσία-N1A-GSF προςφέρω-VF--FAI1S εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF ὁ- A--DSM κύριος-N2--DSM καί-C ὁ- A--ASN ἀρεστός-A1--ASN ἐνώπιον-P αὐτός- D--GSM ποιέω-VF--FAI1S ἐγώ- P--NS καί-C ὁ- A--NSM λαός-N2--NSM ἐγώ- P--GS ὁ- A--ASN ἔθνος-N3E-ASN ἐγώ- P--GS καί-C ὁ- A--NPF χώρα-N1A-NPF ἐγώ- P--GS ὁ- A--NPF ἐν-P ὁ- A--DSF ἐξουσία-N1A-DSF ἐγώ- P--GS καί-C ὅσος-A1--NPM λαλέω-VAI-AAI3P εἰς-P ὁ- A--ASM θεός-N2--ASM ὁ- A--GSM οὐρανός-N2--GSM καί-C ὅσος-A1--NPM ἄν-X καταλαμβάνω-VV--APS3P λαλέω-V2--PAPNPM τις- I--ASN οὗτος- D--APM κατακρίνω-VF2-FAI1S θάνατος-N2--DSM

37b γράφω-VAI-AAI3S δέ-X ὁ- A--NSM βασιλεύς-N3V-NSM *ναβουχοδονοσορ-N---NSM ἐπιστολή-N1--ASF ἐγκύκλιος-A1B-ASF πᾶς-A3--DPM ὁ- A--DPM κατά-P τόπος-N2--ASM ἔθνος-N3E-DPN καί-C χώρα-N1A-DPF καί-C γλῶσσα-N1S-DPF πᾶς-A1S-DPF ὁ- A--DPF οἰκέω-V2--PAPDPF ἐν-P πᾶς-A1S-DPF ὁ- A--DPF χώρα-N1A-DPF ἐν-P γενεά-N1A-DPF καί-C γενεά-N1A-DPF κύριος-N2--DSM ὁ- A--DSM θεός-N2--DSM ὁ- A--GSM οὐρανός-N2--GSM αἰνέω-V2--PAD2P καί-C θυσία-N1A-ASF καί-C προσφορά-N1A-ASF προςφέρω-V1--PAD2P αὐτός- D--DSM ἐνδόξως-D ἐγώ- P--NS βασιλεύς-N3V-NSM βασιλεύς-N3V-GPM ἀντιὁμολογέω-V2--PMI1S αὐτός- D--DSM ἐνδόξως-D ὅτι-C οὕτως-D ποιέω-VAI-AAI3S μετά-P ἐγώ- P--GS ἐν-P αὐτός- D--DSF ὁ- A--DSF ἡμέρα-N1A-DSF καταἵζω-VAI-AAI3S ἐγώ- P--AS ἐπί-P ὁ- A--GSM θρόνος-N2--GSM ἐγώ- P--GS καί-C ὁ- A--GSF ἐξουσία-N1A-GSF ἐγώ- P--GS καί-C ὁ- A--GSF βασιλεία-N1A-GSF ἐγώ- P--GS ἐν-P ὁ- A--DSM λαός-N2--DSM ἐγώ- P--GS κρατέω-VAI-AAI1S καί-C ὁ- A--NSF μεγαλωσύνη-N1--NSF ἐγώ- P--GS ἀπο καταἵστημι-VCI-API3S ἐγώ- P--DS

37c *ναβουχοδονοσορ-N---NSM βασιλεύς-N3V-NSM πᾶς-A3--DPN ὁ- A--DPN ἔθνος-N3E-DPN καί-C πᾶς-A1S-DPF ὁ- A--DPF χώρα-N1A-DPF καί-C πᾶς-A3--DPM ὁ- A--DPM οἰκέω-V2--PAPDPM ἐν-P αὐτός- D--DPF εἰρήνη-N1--NSF σύ- P--DP πληθύνω-VC--APO3S ἐν-P πᾶς-A3--DSM καιρός-N2--DSM καί-C νῦν-D ὑποδεικνύω-VF--FAI1S σύ- P--DP ὁ- A--APF πρᾶξις-N3I-APF ὅς- --APF ποιέω-VAI-AAI3S μετά-P ἐγώ- P--GS ὁ- A--NSM θεός-N2--NSM ὁ- A--NSM μέγας-A1P-NSM δοκέω-VAI-AAI3S δέ-X ἐγώ- P--DS ἀποδεικνύω-VA--AAN σύ- P--DP καί-C ὁ- A--DPM σοφιστής-N1M-DPM σύ- P--GP ὅτι-C εἰμί-V9--PAI3S θεός-N2--NSM καί-C ὁ- A--NPN θαυμάσιος-A1A-NPN αὐτός- D--GSM μέγας-A1--NPN ὁ- A--NSN βασίλειον-N2N-NSN αὐτός- D--GSM βασίλειον-N2N-NSN εἰς-P ὁ- A--ASM αἰών-N3W-ASM ὁ- A--NSF ἐξουσία-N1A-NSF αὐτός- D--GSM ἀπό-P γενεά-N1A-GPF εἰς-P γενεά-N1A-APF καί-C ἀποστέλλω-VAI-AAI3S ἐπιστολή-N1--APF περί-P πᾶς-A3--GPM ὁ- A--GPM γίγνομαι-VC--APPGPM αὐτός- D--DSM ἐν-P ὁ- A--DSF βασιλεία-N1A-DSF αὐτός- D--GSM πᾶς-A3--DPN ὁ- A--DPN ἔθνος-N3E-DPN ὁ- A--DPN εἰμί-V9--PAPDPN ὑπό-P ὁ- A--ASF βασιλεία-N1A-ASF αὐτός- D--GSM

37d *βαλτασαρ-N---NSM ὁ- A--NSM βασιλεύς-N3V-NSM ποιέω-VAI-AAI3S δοχή-N1--ASF μέγας-A1--ASF ἐν-P ἡμέρα-N1A-DSF ἐγκαινισμός-N2--GSM ὁ- A--GPN βασίλειον-N2N-GPN αὐτός- D--GSM καί-C ἀπό-P ὁ- A--GPM μεγιστάν-N3--GPM αὐτός- D--GSM καλέω-VAI-AAI3S ἀνήρ-N3--APM δισχίλιοι-A1A-APM ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ἐκεῖνος- D--DSF *βαλτασαρ-N---NSM ἀναὑψόω-V4--PMPNSM ἀπό-P ὁ- A--GSM οἶνος-N2--GSM καί-C καυχάομαι-V3--PMPNSM ἐπιαἰνέω-VAI-AAI3S πᾶς-A3--APM ὁ- A--APM θεός-N2--APM ὁ- A--GPN ἔθνος-N3E-GPN ὁ- A--APM χωνευτός-A1--APM καί-C γλυπτός-A1--APM ἐν-P ὁ- A--DSM τόπος-N2--DSM αὐτός- D--GSM καί-C ὁ- A--DSM θεός-N2--DSM ὁ- A--DSM ὕψιστος-A1--DSM οὐ-D δίδωμι-VAI-AAI3S αἴνεσις-N3I-ASF ἐν-P αὐτός- D--DSF ὁ- A--DSF νύξ-N3--DSF ἐκἔρχομαι-VBI-AAI3P δάκτυλος-N2--NPM ὡσεί-D ἄνθρωπος-N2--GSM καί-C ἐπιγράφω-VAI-AAI3P ἐπί-P ὁ- A--GSM τοῖχος-N2--GSM οἶκος-N2--GSM αὐτός- D--GSM ἐπί-P ὁ- A--GSN κονίαμα-N3M-GSN κατέναντι-P ὁ- A--GSN λύχνος-N3E-GSN μανη-N---A φαρες-N---A θεκελ-N---AS εἰμί-V9--PAI3S δέ-X ὁ- A--NSF ἑρμηνεία-N1A-NSF αὐτός- D--GPN μανη-N---N ἀριθμέω-VMI-XPI3S φαρες-N---N ἐκαἴρω-VM--XPI3S θεκελ-N---NS ἵστημι-VMI-XMI3S

   

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Apocalypse Explained # 453

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453. Which no one could number, signifies that the Lord alone knows of what quality and how much of good and truth there is in them. This is evident from the signification of "number," as meaning what is the quality of a thing, so "to number" means to know the quality of a thing, here, the quality of the good and truth with those now treated of. It also signifies that the Lord alone knows this, as is meant by "which no one could number;" for no man and no angel knows the quality of good and truth with another in every series and connection, but only something of it that is apparent in externals; and yet every quality is of infinite extension, for it joins and associates itself with innumerable things that lie concealed within, and that abide without, and that spread out in every direction. All this no one sees but the Lord alone; therefore it is the Lord alone by whom all are arranged and disposed according to their quality, for He sees the quality of everyone, thus what his nature is and what will happen to him to eternity, since the Lord's sight which is called omniscience, foresight, and providence, is eternal. This is why no one except the Lord alone knows the quality of good and truth with anyone. It may seem strange that "to number" signifies to know the quality of good and truth, for one reading these words and remaining in the meaning of the letter can have no other thought than that it means simply that the multitude was too great to be numbered; yet in the spiritual sense "number" signifies quality, and thus "to number" signifies to know the quality, and to arrange and dispose according to it.

[2] Because of this signification of numbering a punishment was inflicted upon David for numbering the people, which is thus described in the second book of Samuel:

Again the anger of Jehovah glowed against Israel, and He incited David against them saying, Go, number Israel and Judah. And the king said to Joab, Go now to and fro through all the tribes of Israel, from Dan even to Beersheba, and number ye the people, that I may know the number of the people. Joab dissuaded him, but the king's word prevailed. And David's heart smote him after that he had numbered the people; and David said, I have sinned exceedingly in that I have done; but now let, O Jehovah, I beseech thee, the iniquity of Thy servant pass away, for I have done very foolishly. So the prophet Gad was sent to David, announcing to him three punishments, and of these David chose the pestilence, of which seventy thousand died (2 Samuel 24:1-25 to the end).

Who does not know that there is no iniquity in numbering a people? Yet here the iniquity was so great that David, on account of it, was threatened with three punishments from which he was to choose one, and of the pestilence which he chose seventy thousand died. But there was a reason for this, namely, that "Israel and Judah" represented, and thence signified, the Lord's kingdom in the heavens and on the earth, and "to number" signified to know their quality, and to arrange and dispose accordingly, and that this belongs to the Lord alone; which shows that "to number" in the Word has this signification.

[3] "To number" has a like meaning in Moses:

When thou takest up the sum of the sons of Israel as to the numbering of them, then shall they give every man an expiation for his soul unto Jehovah in numbering them, that there be no plague among them in numbering them (Exodus 30:12).

Here, also, "to number" signifies to know their quality, or the quality of the church with them, and to arrange and dispose according to it; and because this belongs to the Lord alone, it is said, "everyone shall give an expiation for his soul unto Jehovah in numbering them, that there be no plague among them in numbering them." (For a further explanation of this see Arcana Coelestia 10216-10232.)

[4] In Daniel:

Because Belshazzar drank wine out of the vessels of gold and of silver from the temple at Jerusalem, a hand went forth and wrote on the wall, Numbered, thou art numbered, weighed, and divided. God hath numbered thy kingdom and finished it (Daniel 5:2, 5, 25, 26).

"Numbered, numbered," signifies here to be seen and explored as to the quality of good and truth; and "hath numbered the kingdom" signifies hath arranged and disposed. (What the rest signifies see above, n. 373.)

[5] In like manner in Isaiah:

By the relinquishment of my days I shall go to the gates of hell [of the grave]; I am numbered, the remainder of my years (Isaiah 38:10).

These are the words of Hezekiah the king when he was sick, and "to be numbered" signifies to be explored and concluded. "To number" and "to be numbered" have a different signification in the spiritual sense of the Word from that which they have in the letter or its natural sense, as is evident from the fact that with angels in heaven, numbers and measures have no place in their spiritual idea, that is, they do not think from numbering or measuring, but from the quality of a thing; but this thought of theirs falls into numbers and measures when it comes down therefrom into the natural sphere; and yet the Word is written equally for angels as for men, consequently angels, in numbers and numbering in the Word, perceive the quality of the thing treated of, while men understand numbers and numbering. This can still further be seen from this, that every number in the Word signifies somewhat of thing or state (of which see above, n. 203, 336, 429, 430).

[6] As numbering is mentioned in some passages of the Word, and it signifies to know the quality of a thing, and to arrange and to dispose according to it, I will also cite these passages in confirmation. In Isaiah:

A voice of a tumult of the kingdoms of nations gathered together; Jehovah of Hosts numbering the host for war (Isaiah 13:4).

The "kingdoms of nations gathered together" of which there was a tumult, do not mean nations gathered from kingdoms, for this passage is prophetical and not historical; but "kingdoms of nations gathered together" signifies the falsities of evils that have been made to cohere, and "their tumult" signifies their threats and eagerness to fight against truths; for "kingdoms" are predicated of truths, and in the contrary sense of falsities, while "nations" signify goods, and in the contrary sense evils (See above, n. 175, 331); and "tumult" is predicated of the eagerness for fighting, here against truths; "Jehovah of Hosts numbering the host" signifies the arrangement of truths from good by the Lord against the falsities from evil; the Lord is called in the Word "Jehovah of Hosts," from truths and goods fighting against falsities and evils, for "zebaoth" means hosts, and "hosts" signify the truths and goods of heaven and the church; and "to number" signifies to arrange these, and "war" signifies spiritual combat.

[7] In the same:

Lift up your eyes on high, and see who hath created these things, who hath led out their host in number, who calleth them all by name (Isaiah 40:26).

The "host of the heavens" means in the literal sense, the sun, moon, and stars, for these are called in the Word "the host of Jehovah," but in the spiritual sense "host" signifies all the goods and truths of heaven and the church in the complex, for the "sun" signifies the good of love, the "moon" the good of faith, and the "stars" signify the knowledges of good and truth; this makes clear the signification of "Lift up your eyes and see who hath created these things." "To create," when predicated of goods and truths, signifies to form them with man, and to regenerate him; "to lead out the host in number" signifies to arrange truths and goods according to the quality of those with whom they are; "who calleth them all by name" signifies who knows the quality of all and disposes accordingly, for "name" in the Word signifies the quality of a thing or state.

[8] So, too, in John:

The sheep hear His voice, and He calleth His own sheep by name and leadeth them out (John 10:3);

where the same expressions, "to lead out" and "to call by name" are used as above in Isaiah, and they have a similar signification. (That "name" signifies the quality of a thing or state, see above, n. 102, 135, 148)

In David:

Jehovah counteth the number of the stars; He called them all by their names (Psalms 147:4).

"To count the number of the stars, and to call them all by their names," signifies to know all truths and goods, and to dispose them according to their quality in heaven and the church. For what other reason could it be said of Jehovah that "He numbers the stars, and calls them by their names"?

[9] In Jeremiah:

In the cities of the mountain, in the cities of the lowland, and in the cities of the south, and in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, shall the flocks pass again by the hands of him that numbereth them (Jeremiah 33:13).

What "mountain," "lowland," "the south," "the land of Benjamin," "the circuits of Jerusalem," and "the cities of Judah," signify in the spiritual sense may be seen just above (n. 449, where they are explained). "The flocks shall pass by the hands of him that numbereth them" signifies that there will be interior goods and truths in the church according to their order and quality, for "flocks" signify interior goods and truths; "flocks" meaning lambs, sheep, she-goats, rams, and kids, and these signify interior goods and truths, which are spiritual goods and truths, while "herds," which consist of calves, bullocks, cows, and oxen, signify exterior goods and truths, which are natural truths and goods. (That this is so see Arcana Coelestia 1565, 2566, 5913, 6048, 8937, 10609)

[10] In David:

Mount Zion shall be glad, the daughters of Judah shall exult, because of Thy judgments. Encompass Zion and encircle her; number her towers, set your heart to the bulwarks, mark ye well her palaces; that ye may tell the generation following (Psalms 48:11-13).

"Mount Zion which shall be glad," signifies the celestial church, in which are those who are in love to the Lord; "the daughters of Judah who shall exult," signify the affections of good and truth which those have who are of that church; "because of Thy judgments" signifies because of Divine truths which they have from the Lord; "encompass Zion and encircle her" signifies to embrace the things belonging to that church from love; "to number her towers" signifies to give thought to the higher or interior truths of that church, "to number" meaning to see and give thought to their quality, and "towers" meaning the higher or interior truths; "set your heart to the bulwarks" signifies to love the exterior truths that defend that church against falsities; "mark ye well her palaces" signifies to perceive the goods of truth, for "houses" mean goods, and "palaces" the more noble goods of truth; "that ye may tell the generation following" signifies their permanence to eternity.

[11] In Isaiah:

He that walketh in righteousness and speaketh uprightness, thine eyes 1 shall see the king in his beauty; they shall behold the land of wide extent. Thy heart shall meditate terror. Where is the scribe? where is the weigher? where is he that counteth the towers? Thou wilt not see an obstinate people, a people of depths of lip (Isaiah 33:15, 17-19).

"To walk in righteousness and to speak uprightness" signifies to live in the good of love and charity, and to think and perceive truths; for "to walk" signifies to live, "righteousness" is predicated of good, and "uprightness" is truth; "thine eyes shall see the king in his beauty" signifies that they shall attain to wisdom, "king" signifying truth from good, and "beauty" its wisdom, for in wisdom Divine truth is in its beautiful form; "they shall behold the land of wide extent" signifies the extension of wisdom into heaven, "land" signifying the church, and also heaven, and "wide extent" extension there; "thy heart shall meditate terror; where is the scribe? where is the weigher? where is he that counteth the towers?" signifies remembrance of the state of the church, when there is no intelligence, no wisdom, and when interior truths are falsified; "terror" meaning that state, "scribe" intelligence, "weigher" wisdom, "towers" interior truths; to destroy the quality of these by falsifications is here signified by "numbering them;" "thou wilt not see an obstinate people" signifies not seeing those who are in the falsities of evil, or in an abstract sense those falsities themselves; "a people of depths of lip" signifies falsities of doctrine confirmed until they appear as truths, "lip" signifying the truths of doctrine, here falsity that will not be seen.

[12] "To number" signifies also evil arrangement, consequently destruction by falsifications, as is evident in the same:

Ye have seen the breaches of the house of David that they are many; and ye have brought together the waters of the lower pool. And ye have numbered the houses of Jerusalem, that ye might tear down the houses to fortify the wall (Isaiah 22:9, 10).

"The house of David" means the church in respect to the truths of doctrine; and "its breaches" signify falsities breaking in; "to bring together the waters of the lower pool" signifies to collect many things from the sense of the letter of the Word and from the natural man; the "pools in Jerusalem" signified such truths as are in the exterior and interior senses of the Word; "the waters of the higher pool" such truths as are in the interior sense of the Word, and "the waters of the lower pool" such as are in the exterior sense of the Word, that is, the sense of the letter, for "waters" mean truths, and the "pools" in Jerusalem have a similar signification as the "lakes" and "seas" outside of Jerusalem, namely, a collection of truths; "to number the houses of Jerusalem" signifies to falsify the goods of truth, "the houses of Jerusalem" signifying the goods of truth of the church, and "to number" signifying wrong apprehension and evil arrangement, which is to interpret falsely or to falsify; "that ye might tear down the houses to fortify the wall" signifies to destroy these goods in order to build up a doctrine consisting of mere falsities, "wall" meaning the truth of doctrine defending, here truth falsified, because without good.

[13] These things make evident what is signified by "numbering days, steps, and hairs," as in the following passages.

In David:

To number our days (Psalms 90:12).

In Job:

Dost Thou not number 2 my steps? (Job 14:16).

Doth He not see my ways and number all my steps? (Job 31:4).

In Luke:

The hairs of your head are all numbered (Luke 12:7).

Here "to number" signifies to know the quality from least to greatest, and to arrange and dispose according to it, that is, to provide. What "days," "steps," and "hairs," signify has been told and shown elsewhere.

Poznámky pod čarou:

1. The photolithograph as "he," the Hebrew "thine eyes;" see AE 152, 304; AC 3863.

2. The photolithograph has "thou numberest."

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

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Apocalypse Explained # 331

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331. And people and nation, signifies who are of the Lord's spiritual church, and of His celestial church. This is evident from the signification of "people" and "nation" in the Word, "people" signifying those who are in spiritual good, thus those who are of the Lord's spiritual church, and "nation" those who are in celestial good, thus those who are of the Lord's celestial church. That there are two kingdoms into which the heavens are divided, namely, the celestial kingdom and the spiritual kingdom, and that those who are in the good of love to the Lord are in the celestial kingdom, and those who are in the good of charity towards the neighbor are in the spiritual kingdom, see in the work on Heaven and Hell, (n. 20-28). These two kingdoms, however, are not only in the heavens but also on the earth, and on the earth they are called the celestial church and the spiritual church. Few know what is signified in the Word specifically by a "people" or "peoples," and what by a "nation" or "nations." I will therefore present from the Word some passages where the two are named together, from which it will be clear that "people" and "nations" have distinct significations, for unless they had distinct significations they would not both be named together, as in the following passages.

[2] In Isaiah:

The strong people shall glorify Thee, the city of the formidable nations shall fear Thee. Jehovah will swallow up in this mountain the faces of the covering, that covereth over all peoples, and the veil that is veiled over all nations (Isaiah 25:3, 7).

Here a distinction is made between "peoples" and "nations," because "peoples" signify those who are of the Lord's spiritual kingdom, and "nations" those who are of His celestial kingdom, thus those who are in spiritual good and those in celestial good. Spiritual good is the good of charity towards the neighbor, thus the good of faith, and celestial good is the good of love to the Lord, and thence the good of mutual love. The truth of this good is what is meant by "the city of formidable nations," for "city" signifies the doctrine of truth, or the truths of doctrine; "to swallow up the covering over all peoples, and the veil veiled over all nations," signifies to dispel the shade that has so covered the understanding that the truths are not seen or the goods perceived that pertain to heaven and the church.

[3] In the same:

Come near, ye nations, to hear; and hearken, ye peoples; let the earth hear, and the fullness thereof (Isaiah 34:1).

Because "nations" signify those who are in the good of love, and "peoples" those who are in the good of charity and in the truths of faith therefrom, it is said of the nations that they should "come near," and of the peoples that they should "hearken;" to "come near" signifies to be conjoined by love, and to "hearken" signifies to obey and to be instructed; it is therefore said, "let the earth hear, and the fullness thereof," "earth" signifying the church in respect to good, and "the fullness thereof" truths.

[4] In the same:

I Jehovah have called thee in righteousness, and I will hold thine hand and I will give thee for a covenant to the people, for a light of the nations (Isaiah 42:6).

In the same:

Bring forth the blind people that have eyes, and the deaf that have ears. Let all the nations be brought together, and let the peoples gather together (Isaiah 43:8-9).

In the same:

I have given him for a witness to the peoples, a prince and lawgiver to the nations (Isaiah 55:4).

In the same:

Thus said the Lord Jehovih, Behold, I will lift up Mine hand towards the nations, and lift up My standard towards the peoples (Isaiah 49:22).

In the same:

The peoples that walk in darkness have seen a great light. Thou hast multiplied the nation, thou hast made great to it gladness (Isaiah 9:2-3).

And in the same:

It shall be in that day that the root of Jesse, which standeth for an ensign of the peoples, the nations shall seek. And He shall lift up an ensign for the nations, and shall gather together the outcasts of Israel (Isaiah 11:10, 12).

All these things are said of the Lord; and "peoples" and "nations" mean all who are of His church; for all who are of the Lord's church are either of His celestial kingdom or of His spiritual kingdom; not any except those who are in these two kingdoms can possibly be of the church. Moreover, there are two things that constitute the church, good and truth, both from the Lord; "nations" mean those who are in good, and "peoples" those who are in truth; and, abstractly from persons, "nations" signify the goods of the church, and "peoples" its truths; "peoples" signify the truths of the church because spiritual good, or the good of charity towards the neighbor, in which those are who are meant by "peoples," in its essence is truth. (See Arcana Coelestia 8042, 10296; why it is so, n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 9596; thence what the distinction is between those who are of the celestial kingdom and those who are of the spiritual kingdom, n. 2088, 2669, 2708, 2715, 3235, 3240, 4788, 7068, 8521, 9277, 10295)

[5] In the same:

In that time a present unto Jehovah of Hosts shall be brought; a people distracted and plundered: and a nation meted out and trodden down, whose land the rivers have spoiled, to the place of the name of Jehovah of Hosts, to Mount Zion (Isaiah 18:2, 7).

This treats of the invitation of all to the church; therefore also "people" and "nation" are both mentioned. "Mount Zion" signifies the church, to which they are invited; "a people distracted and plundered" signifies those with whom truths have been taken away, changed, or perverted by those who are in the falsities of doctrine; "a nation meted out and trodden down, whose land the rivers have spoiled," signifies those with whom goods have been treated in like manner, "rivers" meaning falsities and reasonings therefrom.

[6] In Zechariah:

Yet there shall come peoples, and the inhabitants of great cities, to entreat the faces of Jehovah, and many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem (Zechariah 8:20-22).

Here, too, "peoples" and "nations" signify all who are of the Lord's church; "peoples" those who are of His spiritual church, and "nations" those who are of His celestial church. "Jerusalem," to which they shall come, is the church.

[7] In David:

Thou wilt set me for the head of the nations; a people I have not known shall serve me (Psalms 18:43).

In the same:

Jehovah will subdue the peoples under us, and the nations under our feet. God reigneth over the nations. The willing ones of the peoples are gathered together (Psalms 47:3, 8-9).

In the same:

That [Thy way] may be known on the earth, Thy salvation among all nations. The peoples shall confess Thee, O God: the nations shall be glad and shout for joy; for Thou shalt judge the peoples in uprightness, and shalt lead the nations into the land (Psalms 67:2-4).

Remember me, O Jehovah, in good pleasure towards Thy people; that I may be glad in the joy of Thy nations (Psalms 106:4-5).

I will confess Thee, O Lord, among the nations. I will sing psalms unto Thee among the peoples (Psalms 57:9; 108:3).

In these passages also "peoples" and "nations" are mentioned, by which are meant all who are in truths and goods. Moreover, the very words that are applied to peoples are words that are predicated of truths, and those applied to nations are those that are predicated of goods. That no other are meant by "nations" is evident also from the fact that these things were said by David, who was an enemy of the Canaanitish nations.

[8] In Luke:

Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples; a light for a revelation to the nations (Luke 2:30-32).

In Zephaniah:

The remnant of My people shall spoil them, and the remainder of My nation shall inherit them (Zephaniah 2:9).

In Moses:

When her two sons were struggling in her womb, Rebekah went to inquire of Jehovah, and Jehovah said unto her, Two nations are in thy womb, and two peoples shall be separated from thy bowels (Genesis 25:22-23).

Remember the days of the age, when the Most High gave to the nations an inheritance; when He separated the sons of man he set the bounds of the peoples according to the number of the sons of Israel (Deuteronomy 32:7-8).

"The sons of man" have the same signification as "peoples," namely, those who are in spiritual truths and goods; therefore it is said of them, "when He separated the sons of man He set the bounds of the peoples according to the number of the sons of Israel;" "the sons of Israel" signifying the spiritual church, and the "number" of them, or of the twelve tribes named from them, signifying all the truths and goods therein (See just above, n. 330); such therefore are called "peoples;" "to separate" them and "to set their bounds" signifies to alienate from falsities and to bestow truths; and "to give an inheritance to the nations" signifies heaven and conjunction with those who are in the good of love.

[9] In Daniel:

All peoples, nations, and tongues shall worship Him; His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not perish (Daniel 7:14).

This is said of the Lord; and "peoples" and "nations" mean all who are in truths and goods; and "all tongues" mean all of whatever doctrine or religion; for the Lord's church is universal, since it exists with all who are in the good of life, and who from their doctrine look to heaven, and thereby conjoin themselves to the Lord (of whom see Heaven and Hell 318-328). Because "nations" signify those who are in the good of love, and "peoples" those who are in the good of charity and in the truths of faith therefrom, it is said, "His dominion is an everlasting dominion, and His kingdom shall not pass away;" "dominion" in the Word is predicated of good, and "kingdom" of truth; for this reason the Lord is called "Lord" from Divine good, and "king" from Divine truth.

There are other passages besides these that might be quoted to prove that "peoples" signify those who are of the spiritual church, and "nations" those who are of the celestial church. So far those only have been presented in which "peoples" and "nations" are mentioned together; to these some shall be added in which "nations" alone are mentioned.

[10] In Isaiah:

Open the gates, that the righteous nation that keepeth faithfulness may enter in. Thou hast added to the nation, O Jehovah, Thou hast added to the nation; Thou hast been glorified: Thou hast removed all the ends of the earth (Isaiah 26:2, 15).

In David:

All the ends of the earth shall turn unto Jehovah; and all the families of the nations shall worship before Thee. For the kingdom is Jehovah's; and He it is that ruleth among the nations (Psalms 22:27-28).

In Isaiah:

The nations shall walk to Thy light, and kings to the brightness of Thy rising. Thy heart shall be enlarged, because the multitude of the sea shall turn unto Thee, the army of the nations shall come unto Thee (Isaiah 60:3, 5).

All nations shall see Thy righteousness, and all kings Thy glory (Isaiah 62:2).

In these passages "nations" and "peoples" are not mentioned together, but still in the last two "nations" and "kings" because "kings" signify the like as "peoples," namely, those who are in truths (See above, n. 31); and it is because "nations" signify those who are in good, and "kings" those who are in truths, that it is said of the nations that they "shall see Thy righteousness," and of the kings that they shall "see Thy glory;" "righteousness" in the Word being predicated of good, and "glory" of truth. (That "righteousness" is predicated in the Word of Divine good, seeArcana Coelestia 2235, 9857; and "glory" of Divine truth, n. 4809, 5922, 8267, 8427, 9429.)

[11] From the contrary sense it can yet be seen that "peoples" signify those who are in truths, and "nations" those who are in good; for in that sense "peoples" signify those who are in falsities, and "nations" those who are in evils, as in the following. In Isaiah:

O Assyrian, the rod of Mine anger, I will send him against a hypocritical nation, and against the people of My wrath will I command him (Isaiah 10:5-6).

In the same:

The voice of a multitude in the mountains; the voice of a tumult of the kingdoms of the nations gathered together. They come from a land afar off, from the end of the heavens, even Jehovah with the vessels of His indignation to destroy the whole land (Isaiah 13:4-5).

Jehovah that smiteth the peoples with a stroke not curable, that ruleth with anger the nations (Isaiah 14:6).

In the same:

At the noise of the tumult let the peoples flee away; and before Thine exaltation let the nations be dispersed (Isaiah 33:3).

In Jeremiah:

Behold, a people cometh from the land of the north, and a great nation shall be stirred up from the sides of the earth. They lay hold on the bow and spear; they are cruel, and have no mercy (Jeremiah 6:22-23).

In Ezekiel:

I will not cause thee to hear any more the calumny of the nations, and the reproach of the peoples thou shalt not bear any more (Ezekiel 36:15).

In David:

Thou makest us a byword among the nations, a shaking of the head among the peoples (Psalms 44:14).

In the same:

Jehovah bringeth the counsel of the nations to nought; He overthroweth the thoughts of the peoples (Psalms 33:10).

In these passages "peoples" mean those who are against the truths of the spiritual church, thus in falsities; and "nations" those who are against the goods of the celestial church, thus in evils. This is also the signification of the peoples and nations that were driven out of the land of Canaan. To this let what was said above n. 175 be added.

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

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