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Jeremiah 39

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1 ο- A--NSM λογος-N2--NSM ο- A--NSM γιγνομαι-VB--AMPNSM παρα-P κυριος-N2--GSM προς-P *ιερεμιας-N1T-ASM εν-P ο- A--DSM ενιαυτος-N2--DSM ο- A--DSM δεκατος-A1--DSM ο- A--DSM βασιλευς-N3V-DSM *σεδεκιας-N1T-DSM ουτος- D--NSM ενιαυτος-N2--NSM οκτωκαιδεκατος-A1--NSM ο- A--DSM βασιλευς-N3V-DSM *ναβουχοδονοσορ-N---GSM βασιλευς-N3V-DSM *βαβυλων-N3W-GSF

2 και-C δυναμις-N3I-NSF βασιλευς-N3V-GSM *βαβυλων-N3W-GSF χαρακοω-VAI-AAI3S επι-P *ιερουσαλημ-N---ASF και-C *ιερεμιας-N1T-NSM φυλασσω-V1I-IMI3S εν-P αυλη-N1--DSF ο- A--GSF φυλακη-N1--GSF ος- --NSF ειμι-V9--PAI3S εν-P οικος-N2--DSM ο- A--GSM βασιλευς-N3V-GSM

3 εν-P ος- --DSF κατακλειω-VAI-AAI3S αυτος- D--ASM ο- A--NSM βασιλευς-N3V-NSM *σεδεκιας-N1T-NSM λεγω-V1--PAPNSM δια-P τις- I--ASN συ- P--NS προφητευω-V1--PAI2S λεγω-V1--PAPNSM ουτως-D ειπον-VBI-AAI3S κυριος-N2--NSM ιδου-I εγω- P--NS διδωμι-V8--PAI1S ο- A--ASF πολις-N3I-ASF ουτος- D--ASF εν-P χειρ-N3--DPF βασιλευς-N3V-GSM *βαβυλων-N3W-GSF και-C λαμβανω-VF--FMI3S αυτος- D--ASF

4 και-C *σεδεκιας-N1T-NSM ου-D μη-D σωζω-VC--APS3S εκ-P χειρ-N3--GSF ο- A--GPM *χαλδαιος-N2--GPM οτι-C παραδοσις-N3I-DSF παραδιδωμι-VC--FPI3S εις-P χειρ-N3--APF βασιλευς-N3V-GSM *βαβυλων-N3W-GSF και-C λαλεω-VF--FAI3S στομα-N3M-NSN αυτος- D--GSM προς-P στομα-N3M-ASN αυτος- D--GSM και-C ο- A--NPM οφθαλμος-N2--NPM αυτος- D--GSM ο- A--APM οφθαλμος-N2--APM αυτος- D--GSM οραω-VF--FMI3P

5 και-C ειςερχομαι-VF--FMI3S *σεδεκιας-N1T-NSM εις-P *βαβυλων-N3W-ASF και-C εκει-D καταιζω-VF2-FMI3S

6 και-C λογος-N2--NSM κυριος-N2--GSM γιγνομαι-VCI-API3S προς-P *ιερεμιας-N1T-ASM λεγω-V1--PAPNSM

7 ιδου-I *αναμεηλ-N---NSM υιος-N2--NSM *σαλωμ-N---GSM αδελφος-N2--GSM πατηρ-N3--GSM συ- P--GS ερχομαι-V1--PMI3S προς-P συ- P--AS λεγω-V1--PAPNSM κταομαι-VA--AMD2S σεαυτου- D--DSM ο- A--ASM αγρος-N2--ASM εγω- P--GS ο- A--ASM εν-P *αναθωθ-N---DPF οτι-C συ- P--DS κριμα-N3M-ASN παραλαμβανω-VB--AAN εις-P κτησις-N3I-ASF

8 και-C ερχομαι-VBI-AAI3S προς-P εγω- P--AS *αναμεηλ-N---NSM υιος-N2--NSM *σαλωμ-N---GSM αδελφος-N2--GSM πατηρ-N3--GSM εγω- P--GS εις-P ο- A--ASF αυλη-N1--ASF ο- A--GSF φυλακη-N1--GSF και-C ειπον-VBI-AAI3S εγω- P--DS κταομαι-VA--AMD2S ο- A--ASM αγρος-N2--ASM εγω- P--GS ο- A--ASM εν-P γη-N1--DSF *βενιαμιν-N---GSM ο- A--ASM εν-P *αναθωθ-N---DPF οτι-C συ- P--DS κριμα-N3M-ASN κταομαι-VA--AMN και-C συ- P--NS πρεσβυτερος-A1A-NSMS και-C γιγνωσκω-VZI-AAI1S οτι-C λογος-N2--NSM κυριος-N2--GSM ειμι-V9--PAI3S

9 και-C κταομαι-VAI-AMI1S ο- A--ASM αγρος-N2--ASM *αναμεηλ-N---GSM υιος-N2--GSM αδελφος-N2--GSM πατηρ-N3--GSM εγω- P--GS και-C ιστημι-VAI-AAI1S αυτος- D--DSM επτα-M σικλος-N2--APM και-C δεκα-M αργυριον-N2N-GSN

10 και-C γραφω-VAI-AAI1S εις-P βιβλιον-N2N-ASN και-C σφραγιζω-VAI-AMI1S και-C διαμαρτυρεω-VAI-AMI1S μαρτυς-N3--APM και-C ιστημι-VAI-AAI1S ο- A--ASN αργυριον-N2N-ASN εν-P ζυγος-N2--DSM

11 και-C λαμβανω-VBI-AAI3P ο- A--ASN βιβλιον-N2N-ASN ο- A--GSF κτησις-N3I-GSF ο- A--ASN σφραγιζω-VTI-XMPASN και-C ο- A--ASN αναγιγνωσκω-VT--XMPASM

12 και-C διδωμι-VAI-AAI1S αυτος- D--ASN ο- A--DSM *βαρουχ-N---DSM υιος-N2--DSM *νηριος-N2--GSM υιος-N2--GSM *μαασαιας-N1T-GSM κατα-P οφθαλμος-N2--APM *αναμεηλ-N---GSM υιος-N2--GSM αδελφος-N2--GSM πατηρ-N3--GSM εγω- P--GS και-C κατα-P οφθαλμος-N2--APM ο- A--GPM ιστημι-VXI-XAPGPM και-C γραφω-V1--PAPGPM εν-P ο- A--DSN βιβλιον-N2N-DSN ο- A--GSF κτησις-N3I-GSF και-C κατα-P οφθαλμος-N2--APM ο- A--GPM *ιουδαιος-N2--GPM ο- A--GPM εν-P ο- A--DSF αυλη-N1--DSF ο- A--GSF φυλακη-N1--GSF

13 και-C συντασσω-VAI-AAI1S ο- A--DSM *βαρουχ-N---DSM κατα-P οφθαλμος-N2--APM αυτος- D--GPM λεγω-V1--PAPNSM

14 ουτως-D ειπον-VBI-AAI3S κυριος-N2--NSM παντοκρατωρ-N3 -NSM λαμβανω-VB--AAD2S ο- A--ASN βιβλιον-N2N-ASN ο- A--GSF κτησις-N3I-GSF ουτος- D--ASN και-C ο- A--ASN βιβλιον-N2N-ASN ο- A--ASN αναγιγνωσκω-VT--XMPASN και-C τιθημι-VF--FAI2S αυτος- D--ASN εις-P αγγειον-N2N-ASN οστρακινος-A1--ASN ινα-C διαμενω-VA--AAS3S ημερα-N1A-GSF πολυς-A3C-NPM

15 οτι-C ουτως-D ειπον-VBI-AAI3S κυριος-N2--NSM ετι-D κταομαι-VC--FPI3P αγρος-N2--NPM και-C οικια-N1A-NPF και-C αμπελων-N3W-NPM εν-P ο- A--DSF γη-N1--DSF ουτος- D--DSF

16 και-C προςευχομαι-VA--AMI1S προς-P κυριος-N2--ASM μετα-P ο- A--ASN διδωμι-VO--AAN εγω- P--AS ο- A--ASN βιβλιον-N2N-ASN ο- A--GSF κτησις-N3I-GSF προς-P *βαρουχ-N---ASM υιος-N2--ASM *νηριου-N---GSM λεγω-V1--PAPNSM

17 ω-I κυριος-N2--VSM συ- P--NS ποιεω-VAI-AAI2S ο- A--ASM ουρανος-N2--ASM και-C ο- A--ASF γη-N1--ASF ο- A--DSF ισχυς-N3U-DSF συ- P--GS ο- A--DSF μεγας-A1--DSF και-C ο- A--DSM βραχιων-N3N-DSM συ- P--GS ο- A--DSM υψηλος-A1--DSM και-C ο- A--DSM μετεωρος-A1B-DSM ου-D μη-D αποκρυπτω-VD--APS3S απο-P συ- P--GS ουδεις-A3--ASN

18 ποιεω-V2--PAPNSM ελεος-N3E-ASN εις-P χιλιας-N3D-APF και-C αποδιδωμι-V8--PAPNSM αμαρτια-N1A-APF πατηρ-N3--GPM εις-P κολπος-N2--APM τεκνον-N2N-GPN αυτος- D--GPM μετα-P αυτος- D--APM ο- A--NSM θεος-N2--NSM ο- A--NSM μεγας-A1P-NSM και-C ισχυρος-A1A-NSM

19 κυριος-N2--NSM μεγας-A1--GSF βουλη-N1--GSF και-C δυνατος-A1--NSM ο- A--DPN εργον-N2N-DPN ο- A--NSM θεος-N2--NSM ο- A--NSM μεγας-A1P-NSM ο- A--NSM παντοκρατωρ-N3 -NSM και-C μεγαλωνυμος-A1B-NSM κυριος-N2--NSM ο- A--NPM οφθαλμος-N2--NPM συ- P--GS εις-P ο- A--APF οδος-N2--APF ο- A--GPM υιος-N2--GPM ο- A--GPM ανθρωπος-N2--GPM διδωμι-VO--AAN εκαστος-A1--DSM κατα-P ο- A--ASF οδος-N2--ASF αυτος- D--GSM

20 ος- --NSM ποιεω-VAI-AAI2S σημειον-N2N-APN και-C τερας-N3T-ASN εν-P γη-N1--DSF *αιγυπτος-N2--DSF εως-P ο- A--GSF ημερα-N1A-GSF ουτος- D--GSF και-C εν-P *ισραηλ-N---DSM και-C εν-P ο- A--DPM γηγενης-A3H-DPM και-C ποιεω-VAI-AAI2S σεαυτου- D--DSM ονομα-N3M-ASN ως-C ο- A--NSF ημερα-N1A-NSF ουτος- D--NSF

21 και-C εκαγω-VBI-AAI2S ο- A--ASM λαος-N2--ASM συ- P--GS *ισραηλ-N---ASM εκ-P γη-N1--GSF *αιγυπτος-N2--GSF εν-P σημειον-N2--DPN και-C εν-P τερας-N3T-DPN και-C εν-P χειρ-N3--DSF κραταιος-A1A-DSF και-C εν-P βραχιων-N3N-DSM υψηλος-A1--DSM και-C εν-P οραμα-N3M-DPN μεγας-A1--DPN

22 και-C διδωμι-VAI-AAI2S αυτος- D--DPM ο- A--ASF γη-N1--ASF ουτος- D--ASF ος- --ASF ομνυμι-VAI-AAI2S ο- A--DPM πατηρ-N3--DPM αυτος- D--GPM γη-N1--ASF ρεω-V2--PAPASF γαλα-N3--ASN και-C μελι-N3--ASN

23 και-C ειςερχομαι-VBI-AAI3P και-C λαμβανω-VBI-AAI3P αυτος- D--ASF και-C ου-D ακουω-VAI-AAI3P ο- A--GSF φωνη-N1--GSF συ- P--GS και-C εν-P ο- A--DPN προσταγμα-N3M-DPN συ- P--GS ου-D πορευομαι-VCI-API3P απας-A3--APN ος- --APN εντελλομαι-VAI-AMI2S αυτος- D--DPM ου-D ποιεω-VAI-AAI3P και-C ποιεω-VAI-AAI2S συνβαινω-VZ--AAN αυτος- D--DPM πας-A3--APN ο- A--APN κακος-A1--APN ουτος- D--APN

24 ιδου-I οχλος-N2--NSM ηκω-V1--PAI3S εις-P ο- A--ASF πολις-N3I-ASF ουτος- D--ASF συνλαμβανω-VB--AAN αυτος- D--ASF και-C ο- A--NSF πολις-N3I-NSF διδωμι-VCI-API3S εις-P χειρ-N3--APF *χαλδαιος-N2--GPM ο- A--GPM πολεμεω-V2--PAPGPM αυτος- D--ASF απο-P προσωπον-N2N-GSN μαχαιρα-N1--APF και-C ο- A--GSM λιμος-N2--GSM ως-C λαλεω-VAI-AAI2S ουτως-D γιγνομαι-VBI-AMI3S

25 και-C συ- P--NS λεγω-V1--PAI2S προς-P εγω- P--AS κταομαι-VA--AMD2S σεαυτου- D--DSM αγρος-N2--ASM αργυριον-N2N-GSN και-C γραφω-VAI-AAI1S βιβλιον-N2N-ASN και-C σφραγιζω-VAI-AMI1S και-C επιμαρτυρεω-VAI-AMI1S μαρτυς-N3--APM και-C ο- A--NSF πολις-N3I-NSF διδωμι-VCI-API3S εις-P χειρ-N3--APF *χαλδαιος-N2--GPM

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

27 εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM πας-A1S-GSF σαρξ-N3K-GSF μη-D απο-P εγω- P--GS κρυπτω-VD--FPI3S τις- I--ASN

28 δια-P ουτος- D--ASN ουτως-D ειπον-VBI-AAI3S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM *ισραηλ-N---GSM διδωμι-VC--APPNSF παραδιδωμι-VC--FPI3S ο- A--NSF πολις-N3I-NSF ουτος- D--NSF εις-P χειρ-N3--APF βασιλευς-N3V-GSM *βαβυλων-N3W-GSF και-C λαμβανω-VF--FMI3S αυτος- D--ASF

29 και-C ηκω-VF--FAI3P ο- A--NPM *χαλδαιος-N2--GPM πολεμεω-V2--PAPNPM επι-P ο- A--ASF πολις-N3I-ASF ουτος- D--ASF και-C καιω-VF--FAI3P ο- A--ASF πολις-N3I-ASF ουτος- D--ASF εν-P πυρ-N3--DSN και-C κατακαιω-VF--FAI3P ο- A--APF οικια-N1A-GSF εν-P ος- --DPF θυμιοω-VAI-AAI3P επι-P ο- A--GPN δωμα-N3M-GPN αυτος- D--GPM ο- A--DSF *βααλ-N---DSF και-C σπενδω-V1I-IAI3P σπονδη-N1--APF θεος-N2--DPM ετερος-A1A-DPM προς-P ο- A--ASN παραπικραινω-VA--AAN εγω- P--AS

30 οτι-C ειμι-V9--IAI3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM και-C ο- A--NPM υιος-N2--NPM *ιουδα-N---GSM μονος-A1--NPM ποιεω-V2--PAPNPM ο- A--ASN πονηρος-A1A-ASN κατα-P οφθαλμος-N2--APM εγω- P--GS εκ-P νεοτης-N3T-GSF αυτος- D--GPM

31 οτι-C επι-P ο- A--ASF οργη-N1--ASF εγω- P--GS και-C επι-P ο- A--ASM θυμος-N2--ASM εγω- P--GS ειμι-V9--IAI3S ο- A--NSF πολις-N3I-NSF ουτος- D--NSF απο-P ος- --GSF ημερα-N1A-GSF οικοδομεω-VAI-AAI3P αυτος- D--ASF και-C εως-P ο- A--GSF ημερα-N1A-GSF ουτος- D--GSF αποαλλασσω-VA--AAN αυτος- D--ASF απο-P προσωπον-N2N-GSN εγω- P--GS

32 δια-P πας-A1S-APF ο- A--APF πονηρια-N1A-APF ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C *ιουδα-N---GSM ος- --GPM ποιεω-VAI-AAI3P πικραινω-VZ--AAN εγω- P--AS αυτος- D--NPM και-C ο- A--NPM βασιλευς-N3V-NPM αυτος- D--GPM και-C ο- A--NPM αρχων-N3--NPM αυτος- D--GPM και-C ο- A--NPM ιερευς-N3V-NPM αυτος- D--GPM και-C ο- A--NPM προφητης-N1M-NPM αυτος- D--GPM ανηρ-N3--NPM *ιουδα-N---GSM και-C ο- A--NPM καταοικεω-V2--PAPNPM *ιερουσαλημ-N---ASF

33 και-C επιστρεφω-VAI-AAI3P προς-P εγω- P--AS νωτον-N2N-ASN και-C ου-D προσωπον-N2N-ASN και-C διδασκω-VAI-AAI1S αυτος- D--APM ορθρος-N2--GSM και-C διδασκω-VAI-AAI1S και-C ου-D ακουω-VAI-AAI3P επιλαμβανω-VB--AAN παιδεια-N1A-ASF

34 και-C τιθημι-VAI-AAI3P ο- A--APN μιασμα-N3M-APN αυτος- D--GPM εν-P ο- A--DSM οικος-N2--DSM ος- --GSM επικαλεω-VCI-API3S ο- A--ASN ονομα-N3M-ASN εγω- P--GS επι-P αυτος- D--DSM εν-P ακαθαρσια-N1A-DPF αυτος- D--GPM

35 και-C οικοδομεω-VAI-AAI3P ο- A--APM βωμος-N2--APM ο- A--DSF *βααλ-N---DSF ο- A--APM εν-P φαραγξ-N3G-DSF υιος-N2--GSM *εννομ-N---GSM ο- A--GSN αναφερω-V1--PAN ο- A--APM υιος-N2--APM αυτος- D--GPM και-C ο- A--APF θυγατηρ-N3--APF αυτος- D--GPM ο- A--DSM *μολοχ-N---DSM βασιλευς-N3V-DSM ος- --APN ου-D συντασσω-VAI-AAI1S αυτος- D--DPM και-C ου-D αναβαινω-VZI-AAI3S επι-P καρδια-N1A-ASF εγω- P--GS ο- A--GSN ποιεω-VA--AAN ο- A--ASN βδελυγμα-N3M-ASN ουτος- D--ASN προς-P ο- A--ASN επιαμαρτανω-VB--AAN ο- A--ASM *ιουδας-N1T-ASM

36 και-C νυν-D ουτως-D ειπον-VBI-AAI3S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM *ισραηλ-N---GSM επι-P ο- A--ASF πολις-N3I-ASF ος- --ASF συ- P--NS λεγω-V1--PAI2S παραδιδωμι-VC--FPI3S εις-P χειρ-N3--APF βασιλευς-N3V-GSM *βαβυλων-N3W-GSF εν-P μαχαιρα-N1A-DSF και-C εν-P λιμος-N2--DSM και-C εν-P αποστολη-N1--DSF

37 ιδου-I εγω- P--NS συναγω-V1--PAI1S αυτος- D--APM εκ-P πας-A1S-GSF ο- A--GSF γη-N1--GSF ος- --GSM διασπειρω-VAI-AAI1S αυτος- D--APM εκει-D εν-P οργη-N1--DSF εγω- P--GS και-C ο- A--DSM θυμος-N2--DSM εγω- P--GS και-C παροξυσμος-N2--DSM μεγας-A1--DSM και-C επιστρεφω-VF--FAI1S αυτος- D--APM εις-P ο- A--ASM τοπος-N2--ASM ουτος- D--ASM και-C καταιζω-VF2-FAI1S αυτος- D--APM πειθω-VX--XAPAPM

38 και-C ειμι-VF--FMI3P εγω- P--DS εις-P λαος-N2--ASM και-C εγω- P--NS ειμι-VF--FMI1S αυτος- D--DPM εις-P θεος-N2--ASM

39 και-C διδωμι-VF--FAI1S αυτος- D--DPM οδος-N2--ASF ετερος-A1A-ASF και-C καρδια-N1A-ASF ετερος-A1A-ASF φοβεω-VC--APN εγω- P--AS πας-A1S-APF ο- A--APF ημερα-N1A-APF εις-P αγαθος-A1--ASM αυτος- D--DPM και-C ο- A--DPN τεκνον-N2N-DPN αυτος- D--GPM μετα-P αυτος- D--APM

40 και-C διατιθημι-VF--FMI1S αυτος- D--DPM διαθηκη-N1--ASF αιωνιος-A1A-ASF ος- --ASF ου-D μη-D αποστρεφω-VF--FAI1S οπισθεν-D αυτος- D--GPM και-C ο- A--ASM φοβος-N2--ASM εγω- P--GS διδωμι-VF--FAI1S εις-P ο- A--ASF καρδια-N1A-ASF αυτος- D--GPM προς-P ο- A--ASN μη-D αποιστημι-VH--AAN αυτος- D--APM απο-P εγω- P--GS

41 και-C επισκεπτω-VF--FMI1S ο- A--GSN αγαθοω-VA--AAN αυτος- D--APM και-C φυτευω-VA--AAS1S αυτος- D--APM εν-P ο- A--DSF γη-N1--DSF ουτος- D--DSF εν-P πιστις-N3I-DSF και-C εν-P πας-A1S-DSF καρδια-N1A-DSF και-C εν-P πας-A1S-DSF ψυχη-N1--DSF

42 οτι-C ουτως-D ειπον-VBI-AAI3S κυριος-N2--NSM καθα-D επιαγω-VBI-AAI3P επι-P ο- A--ASM λαος-N2--ASM ουτος- D--ASM πας-A3--APN ο- A--APN κακος-A1--APN ο- A--APN μεγας-A1--APN ουτος- D--APN ουτως-D εγω- P--NS επιαγω-VF--FAI1S επι-P αυτος- D--APM πας-A3--APN ο- A--APN αγαθος-A1--APN ος- --APN λαλεω-VAI-AAI1S επι-P αυτος- D--APM

43 και-C κταομαι-VC--FPI3P ετι-D αγρος-N2--NPM εν-P ο- A--DSF γη-N1--DSF ος- --DSF συ- P--NS λεγω-V1--PAI2S αβατος-A1B-NSM ειμι-V9--PAI3S απο-P ανθρωπος-N2--GPM και-C κτηνος-N3E-GSN και-C παραδιδωμι-VCI-API3P εις-P χειρ-N3--APF *χαλδαιος-N2--GPM

44 και-C κταομαι-VF--FMI3P αγρος-N2--APM εν-P αργυριον-N2N-DSN και-C γραφω-VF--FAI2S βιβλιον-N2N-ASN και-C σφραγιζω-VF2-FMI2S και-C διαμαρτυρομαι-V1--PAS3S μαρτυς-N3--APM εν-P γη-N1--DSF *βενιαμιν-N---GSM και-C κυκλος-N2--DSM *ιερουσαλημ-N---DSF και-C εν-P πολις-N3I-DPF *ιουδα-N---GSM και-C εν-P πολις-N3I-DPF ο- A--GSN ορος-N3E-GSN και-C εν-P πολις-N3I-DPF ο- A--GSF *σεφηλα-N---GSF και-C εν-P πολις-N3I-DPF ο- A--GSF *ναγεβ-N---GSF οτι-C αποστρεφω-VF--FAI1S ο- A--APF αποικια-N1A-APF αυτος- D--GPM

   

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Arcana Coelestia # 5620

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5620. 'A little resin and a little honey' means the truths of exterior natural good, and the delight that goes with these. This is clear from the meaning of 'resin' as the truth of good, which is truth derived from good, dealt with in 4748. The reason 'resin' has this meaning is that it belongs among unguent like substances and also among aromatic ones. Aromatic substances mean those kinds of entities that belong to truth derived from good, the more so when those substances also resemble unguents and consequently have oil among their ingredients; for 'oil' means good, 886, 3728, 4582. Since this resin was aromatic, see Genesis 37:25, the same word in the original language also means balm; it was also, it is clear, unguent-like or thick with oil. From this one may now see that 'resin' means the truth of good present in the natural, in this case in the exterior natural since 'resin' is mentioned first, then 'honey', meaning the delight there, is added. 'Honey' means delight because it is sweet and everything sweet in the natural world corresponds to some delight or pleasure in the spiritual world. The reason for the use of the expression 'the delight that goes with this' - that is to say, with truth derived from good present in the exterior natural - is that every truth, and more so every truth of good, possesses its own delight. But that delight springs from an affection for such truths and consequently for the use they serve.

[2] The fact that 'honey' means delight may be seen also from other places in the Word, as in Isaiah,

A virgin will conceive and bear a son, and will call His name Immanuel (God with us). Butter and honey will He eat that He may know to refuse the evil and choose the good. Isaiah 7:14-15.

This refers to the Lord. 'Butter' stands for what is celestial, 'honey' for what is derived from the celestial.

[3] In the same prophet,

It will be, because of the abundance of the milk which they give, that he will eat butter; both butter and honey will everyone eat that is left in the midst of the land. Isaiah 7:22.

This refers to the Lord's kingdom. 'Milk' stands for spiritual good, 'butter' for celestial good, and 'honey' for what is derived from these, namely happiness, pleasure, and delight.

[4] In Ezekiel,

Thus were you adorned with gold and silver, and your robes were fine linen, and silk, and embroidered cloth. You ate fine flour, and honey, and oil; therefore you became extremely beautiful, and attained to a kingdom. With fine flour, oil, and honey I fed you; but you set this before them as a pacifying odour. Ezekiel 16:13, 19.

This refers to Jerusalem, by which the spiritual Church is meant; it describes what that Church was like among the Ancients, and what it came to be like after that. Its adornment with gold and silver is the furnishment of it with celestial and spiritual good and truth. Its robes of fine linen, silk, and embroidered cloth stand for truths present in the rational and in both parts of the natural. 'Fine flour' stands for what is spiritual, 'honey' for the pleasure accompanying this, and 'oil' for the good that goes with it. The fact that all these, each one, mean things of a heavenly nature may be recognized by anyone.

[5] In the same prophet,

Judah and the land of Israel were your traders in wheat of minnith and pannag, and honey, and oil, and balm. Ezekiel 27:17.

This refers to Tyre, by which is meant the spiritual Church, what it was like initially and what it came to be like subsequently so far as cognitions of good and truth were concerned, 1201. Also, 'honey' in this quotation stands for the pleasure and delight gained from affections for knowing and learning about celestial and spiritual forms of goodness and truth.

[6] In Moses,

He causes 1 him to ride over the heights of the land and He feeds [him] with the produce of the fields; he causes him to suck honey out of the crag, and oil out of the stony rock. Deuteronomy 32:13.

This too refers to the spiritual Ancient Church. 'Sucking honey from the crag' stands for the delight taken in factual knowledge that holds truths within it.

[7] In David,

I feed them with the fat of wheat, and with honey out of the rock I satisfy them. Psalms 81:16.

'Satisfying with honey out of the rock' stands for the delight gained from the truths of faith.

[8] In Deuteronomy,

Jehovah is bringing you to a good land, a land of rivers of water, springs, and depths gushing out of valleys and mountains; a land of wheat and barley, and vines, and fig trees, and pomegranates; a land of olive oil and honey. Deuteronomy 8:7-8.

This refers to the land of Canaan, in the internal sense to the Lord's kingdom in heaven. 'A land of olive oil and honey' stands for spiritual good and the pleasure that goes with it.

[9] For the same reason the land of Canaan is called 'a land flowing with milk and honey', Numbers 13:27; 14:7-8; Deuteronomy 26:9, 15; 27:3; Jeremiah 11:5; 32:22; Ezekiel 20:6. In these places 'the land of Canaan' is used, as has been stated, to mean in the internal sense the Lord's kingdom. 'Flowing with milk' stands for an abundance of celestial-spiritual things, while 'honey' stands for an abundance of forms of happiness and delight received from these.

[10] In David,

The judgements of Jehovah are truth; they are righteous altogether - more desirable than gold, and much fine gold; and sweeter than honey and what drops from honeycombs. Psalms 19:9-10.

'The judgements of Jehovah' stands for Divine truth, 'sweeter than honey and what drops from honeycombs' for the delights received from good and the pleasures received from truth. In the same author,

Sweet are Your words to my taste, 2 more than honey to my mouth. Psalms 119:103.

Here the meaning is similar.

[11] The manna which the descendants of Jacob received in the wilderness as their bread is described in Moses as follows,

The manna was like coriander seed, white, and its taste was like wafers made with honey. Exodus 16:31.

Because 'the manna' meant the Divine truth which came down from the Lord by way of heaven, it is the Lord's own Divine Human, as He Himself teaches in John 6:51, 58. For the Lord's Divine Human is the source from which every truth that is Divine springs; indeed it is what every truth that is Divine has reference to. This being so, the manna, the taste of which gave delight and pleasure, is described as being 'like wafers made with honey' - 'taste' being the delight which good provides and the pleasure that truth affords, see 3502.

[12] Because John the Baptist represented the Lord as to the Word, which is Divine Truth on the earth - in the same way as Elijah had represented Him, 2762, 5247(end), making him the Elijah who was to come ahead of the Lord, Malachi 4:5; Matthew 17:10-12; Mark 9:11-13; Luke 1:17 - his clothing and food were therefore meaningful signs. They are described in Matthew as follows,

John had a garment of camel hair and a skin girdle around his waist; his food was locusts and wild honey. Matthew 3:4; Mark 1:6.

'A garment of camel hair' was a sign of what the literal sense of the Word is like so far as truth there is concerned. That sense - the natural sense - serves as a garment for the internal sense; for 'hair' and also 'camels' mean what is natural. Food consisting of 'locusts and wild honey' was a sign of what the literal sense is like so far as good there is concerned, the delight belonging to that good being meant by 'wild honey'.

[13] In addition the delight afforded by Divine truth as this exists in the external sense is described by 'honey', in Ezekiel,

He said to me, Son of man, feed your stomach and fill your inward parts with this scroll that I am giving you. And when I ate it, it was in my mouth like honey as regards sweetness. Ezekiel 3:3.

And in John,

The angel said to me, Take the little book and eat it up; it will indeed make your stomach bitter, but in your mouth it will be sweet as honey. I therefore took the little book out of the angel's hand and ate it up, and it was in my mouth like sweet honey. But when I had eaten it, my stomach was made bitter. Then he said to me, You must prophesy again over many peoples, and nations, and tongues, and many kings. Revelation 10:9-11.

'The scroll' in Ezekiel, and 'the little book' in John, stand for Divine truth. The delight this appears to possess in the outward form it takes is meant by the taste being sweet as honey; for Divine truth, like the Word, is full of delight in the outward form it takes, which is the literal sense, because this allows everyone to interpret and explain it in whatever way it suits him. But the internal sense does not allow him to do so, and this is meant by its bitter taste; for the internal sense discloses what man is like inwardly. The external sense is full of delight for the reason just stated, that a person can explain things there in whatever way it suits him. The truths contained in the external sense are all general ones and remain such until particular truths are added to qualify them, and specific ones to qualify these. The external sense is also full of delight because it is natural, concealing what is spiritual within itself. It needs to be full of delight too if a person is to accept it, that is, to be taken into it and not left standing on the threshold.

[14] The honeycomb and the broiled fish which after His resurrection the Lord ate in the presence of the disciples was also a sign of the external sense of the Word, 'the fish' meaning the truth associated with that sense and 'the honeycomb' the pleasure attached to it, described in Luke as follows,

Jesus said, Do you have any food at all here? They gave Him part of a broiled fish and some honeycomb, which He took and ate in their presence. Luke 24:41-43.

And because the fish and the honeycomb had that meaning the Lord therefore tells them,

These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms concerning Me. Luke 24:44.

The appearance is that nothing of the sort is meant, for it seems to have been purely by chance that they had part of a broiled fish and a honeycomb. But in fact their possession of these was providential - as is not only this but every other smallest fact mentioned in the Word. Because matters such as have been described were indeed meant, the Lord therefore referred to the Word, declaring that the things written in it had reference to Himself. But the things which have been written in the Old Testament Word regarding the Lord are but few in the sense of the letter, whereas everything contained in the internal sense has to do with Him; and it is from this that the Word gets its holiness. Everything contained in the internal sense is what is meant in the statement that 'all things must be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms concerning Him'.

[15] From all this one may now see that 'honey' means the delight that is received from goodness and truth, that is, from the affection for these, and that specifically external delight and so that belonging to the exterior natural is meant. Because this delight is the kind that is gained from the world through the senses, and so contains within it much that springs from love of the world, people were forbidden to use honey in their minchahs. This is expressed in Leviticus as follows,

Every minchah which you bring to Jehovah shall be made without yeast; for no yeast nor any honey shall be used along with the fire-offering you burn to Jehovah. Leviticus 2:11.

'Honey' stands for the kind of external delight which, containing something of love of the world within it, was similar to yeast and therefore forbidden. What yeast or made with yeast implies, see 1342.

Poznámky pod čarou:

1. The Latin means You cause, but the Hebrew means He causes, which Swedenborg has in other places where he quotes this verse.

2. literally, palate

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

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