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Numbers 18

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1 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *ααρων-N---ASM λεγω-V1--PAPNSM συ- P--NS και-C ο- A--NPM υιος-N2--NPM συ- P--GS και-C ο- A--NSM οικος-N2--NSM πατρια-N1A-GSF συ- P--GS λαμβανω-VF--FMI2P ο- A--APF αμαρτια-N1A-APF ο- A--GPM αγιος-A1A-GPM και-C συ- P--NS και-C ο- A--NPM υιος-N2--NPM συ- P--GS λαμβανω-VF--FMI2P ο- A--APF αμαρτια-N1A-APF ο- A--GSF ιερατεια-N1A-GSF συ- P--GP

2 και-C ο- A--APM αδελφος-N2--APM συ- P--GS φυλη-N1--ASF *λευι-N---GSM δημος-N2--ASM ο- A--GSM πατηρ-N3--GSM συ- P--GS προςαγω-VB--AMD2S προς-P σεαυτου- D--ASM και-C προςτιθημι-VC--APD3P συ- P--DS και-C λειτουργεω-V2--PAD3P συ- P--DS και-C συ- P--NS και-C ο- A--NPM υιος-N2--NPM συ- P--GS μετα-P συ- P--GS απεναντι-P ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

3 και-C φυλασσω-VF--FMI3P ο- A--APF φυλακη-N1--APF συ- P--GS και-C ο- A--APF φυλακη-N1--APF ο- A--GSF σκηνη-N1--GSF πλην-D προς-P ο- A--APN σκευος-N3E-APN ο- A--APN αγιος-A1A-APN και-C προς-P ο- A--ASN θυσιαστηριον-N2N-ASN ου-D προςερχομαι-VF--FMI3P και-C ου-D αποθνησκω-VF2-FMI3P και-C ουτος- D--NPM και-C συ- P--NP

4 και-C προςτιθημι-VC--FPI3P προς-P συ- P--AS και-C φυλασσω-VF--FMI3P ο- A--APF φυλακη-N1--APF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN κατα-P πας-A1S-APF ο- A--APF λειτουργια-N1A-GSF ο- A--GSF σκηνη-N1--GSF και-C ο- A--NSM αλλογενης-A3H-NSM ου-D προςερχομαι-VF--FMI3S προς-P συ- P--AS

5 και-C φυλασσω-VF--FMI2P ο- A--APF φυλακη-N1--APF ο- A--GPM αγιος-A1A-GPM και-C ο- A--APF φυλακη-N1--APF ο- A--GSN θυσιαστηριον-N2N-GSN και-C ου-D ειμι-VF--FMI3S θυμος-N2--NSM εν-P ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM

6 και-C εγω- P--NS λαμβανω-VX--XAI1S ο- A--APM αδελφος-N2--APM συ- P--GP ο- A--APM *λευιτης-N1M-APM εκ-P μεσος-A1--GSM ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM δομα-N3M-ASN διδωμι-VM--XMPASN κυριος-N2--DSM λειτουργεω-V2--PAN ο- A--APF λειτουργια-N1A-APF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

7 και-C συ- P--NS και-C ο- A--NPM υιος-N2--NPM συ- P--GS μετα-P συ- P--GS διατηρεω-VF--FAI2P ο- A--ASF ιερατεια-N1A-ASF συ- P--GP κατα-P πας-A3--ASM τροπος-N2--ASM ο- A--GSN θυσιαστηριον-N2N-GSN και-C ο- A--ASN ενδοθεν-D ο- A--GSN καταπετασμα-N3M-GSN και-C λειτουργεω-VF--FAI2P ο- A--APF λειτουργια-N1A-APF δομα-N3M-ASN ο- A--GSF ιερατεια-N1A-GSF συ- P--GP και-C ο- A--NSM αλλογενης-A3H-NSM ο- A--NSM προςπορευομαι-V1--PMPNSM αποθνησκω-VF2-FMI3S

8 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *ααρων-N---ASM και-D εγω- P--NS ιδου-I διδωμι-VX--XAI1S συ- P--DP ο- A--ASF διατηρησις-N3I-ASF ο- A--GPF απαρχη-N1--GPF απο-P πας-A3--GPM ο- A--GPM αγιαζω-VT--XPPGPN εγω- P--DS παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM συ- P--DS διδωμι-VX--XAI1S αυτος- D--APN εις-P γερας-N3--ASN και-C ο- A--DPM υιος-N2--DPM συ- P--GS μετα-P συ- P--AS νομιμος-A1--ASN αιωνιος-A1B-ASN

9 και-C ουτος- D--ASN ειμι-V9--PAD3S συ- P--DP απο-P ο- A--GPN αγιαζω-VT--XPPGPN αγιος-A1A-GPN ο- A--GPN καρπωμα-N3M-GPN απο-P πας-A3--GPN ο- A--GPN δωρον-N2N-GPN αυτος- D--GPM και-C απο-P πας-A3--GPN ο- A--GPN θυσιασμα-N3M-GPN αυτος- D--GPM και-C απο-P πας-A1S-GSF πλημμελεια-N1A-GSF αυτος- D--GPM και-C απο-P πας-A1S-GPF ο- A--GPF αμαρτια-N1A-GPF οσος-A1--APN αποδιδωμι-V8--PAI3P εγω- P--DS απο-P πας-A3--GPN ο- A--GPN αγιος-A1A-GPN συ- P--DS ειμι-VF--FMI3S και-C ο- A--DPM υιος-N2--DPM συ- P--GS

10 εν-P ο- A--DSN αγιος-A1A-DSN ο- A--GPN αγιος-A1A-GPN εσθιω-VF--FMI2P αυτος- D--APN πας-A3--NSN αρσενικος-A1--NSN εσθιω-VF--FMI3S αυτος- D--APN συ- P--NS και-C ο- A--NPM υιος-N2--NPM συ- P--GS αγιος-A1A-NPN ειμι-VF--FMI3S συ- P--DS

11 και-C ουτος- D--NSN ειμι-VF--FMI3S συ- P--DP απαρχη-N1--NSF δομα-N3M-GPN αυτος- D--GPM απο-P πας-A3--GPN ο- A--GPN επιθεμα-N3M-GPN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM συ- P--DS διδωμι-VX--XAI1S αυτος- D--APN και-C ο- A--DPM υιος-N2--DPM συ- P--GS και-C ο- A--DPF θυγατηρ-N3--DPF συ- P--GS μετα-P συ- P--GS νομιμος-A1--ASN αιωνιος-A1B-ASN πας-A3--NSM καθαρος-A1A-NSM εν-P ο- A--DSM οικος-N2--DSM συ- P--GS εσθιω-VF--FMI3S αυτος- D--APN

12 πας-A1S-NSF απαρχη-N1--NSF ελαιον-N2N-GSN και-C πας-A1S-NSF απαρχη-N1--NSF οινος-N2--GSM και-C σιτος-N2--GSM απαρχη-N1--NSF αυτος- D--GPM οσος-A1--APN αν-X διδωμι-VO--AAS3P ο- A--DSM κυριος-N2--DSM συ- P--DS διδωμι-VX--XAI1S αυτος- D--APN

13 ο- A--NPN πρωτογενημα-N3M-NPN πας-A3--NPN οσος-A1--NPN εν-P ο- A--DSF γη-N1--DSF αυτος- D--GPM οσος-A1--APN αν-X φερω-VA--AAS3P κυριος-N2--DSM συ- P--DS ειμι-VF--FMI3S πας-A3--NSM καθαρος-A1A-NSM εν-P ο- A--DSM οικος-N2--DSM συ- P--GS εσθιω-VF--FMI3S αυτος- D--APN

14 πας-A3--NSN αναθεματιζω-VT--XMPNSN εν-P υιος-N2--DPM *ισραηλ-N---GSM συ- P--DS ειμι-VF--FMI3S

15 και-C πας-A3--NSN δια αναοιγω-V1--PAPNSN μητρα-N1A-ASF απο-P πας-A1S-GSF σαρξ-N3K-GSF ος- --APN προςφερω-V1--PAI3P κυριος-N2--DSM απο-P ανθρωπος-N2--GSM εως-P κτηνος-N3E-GSN συ- P--DS ειμι-VF--FMI3S αλλα-C η-C λυτρον-N2N-DPN λυτροω-VC--FPI3S ο- A--NPN πρωτοτοκος-A1B-NPN ο- A--GPM ανθρωπος-N2--GPM και-C ο- A--APN πρωτοτοκος-A1B-APN ο- A--GPN κτηνος-N3E-GPN ο- A--GPN ακαθαρτος-A1B-GPN λυτροω-VF--FMI2S

16 και-C ο- A--NSF λυτρωσις-N3I-NSF αυτος- D--GSM απο-P μηνιαιος-A1A-GSM ο- A--NSF συντιμησις-N3I-NSF πεντε-M σικλος-N2--GPM κατα-P ο- A--ASM σικλος-N2--ASM ο- A--ASM αγιος-A1A-ASM εικοσι-M οβολος-N2--NPM ειμι-V9--PAI3P

17 πλην-D πρωτοτοκος-A1B-APN μοσχος-N2--GPM και-C πρωτοτοκος-A1B-APN προβατον-N2N-GPN και-C πρωτοτοκος-A1B-APN αιξ-N3G-GPM ου-D λυτροω-VF--FMI2S αγιος-A1A-NPN ειμι-V9--PAI3S και-C ο- A--ASN αιμα-N3M-ASN αυτος- D--GPN προςχεω-VF2-FAI2S προς-P ο- A--ASN θυσιαστηριον-N2N-ASN και-C ο- A--ASN στεαρ-N3T-ASN αναφερω-VF--FAI2S καρπωμα-N3M-ASN εις-P οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM

18 και-C ο- A--APN κρεας-N3--APN ειμι-VF--FMI3S συ- P--DS καθα-D και-C ο- A--NSN στηθυνιον-N2N-NSN ο- A--GSN επιθεμα-N3M-GSN και-C κατα-P ο- A--ASM βραχιων-N3N-ASM ο- A--ASM δεξιος-A1A-ASM συ- P--DS ειμι-VF--FMI3S

19 πας-A3--NSN αφαιρεμα-N3M-NSN ο- A--GPN αγιος-A1A-GPN οσος-A1--APN αν-X αποαιρεω-VB--AAS3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM κυριος-N2--DSM συ- P--DS διδωμι-VX--XAI1S και-C ο- A--DPM υιος-N2--DPM συ- P--GS και-C ο- A--DPF θυγατηρ-N3--DPF συ- P--GS μετα-P συ- P--GS νομιμος-A1--ASN αιωνιος-A1B-ASN διαθηκη-N1--NSF αλς-N3--GSM αιωνιος-A1B-GSM ειμι-V9--PAI3S εναντι-P κυριος-N2--GSM συ- P--DS και-C ο- A--DSN σπερμα-N3M-DSN συ- P--GS μετα-P συ- P--AS

20 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *ααρων-N---ASM εν-P ο- A--DSF γη-N1--DSF αυτος- D--GPM ου-D κληρονομεω-VF--FAI2S και-C μερις-N3D-NSF ου-D ειμι-VF--FMI3S συ- P--DS εν-P αυτος- D--DPM οτι-C εγω- P--NS μερις-N3D-NSF συ- P--GS και-C κληρονομια-N1A-NSF συ- P--GS εν-P μεσος-A1--DSM ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM

21 και-C ο- A--DPM υιος-N2--DPM *λευι-N---GSM ιδου-I διδωμι-VX--XAI1S πας-A3--ASN επιδεκατος-A1--ASN εν-P *ισραηλ-N---DSM εν-P κληρος-N2--DSM αντι-P ο- A--GPF λειτουργια-N1A-GPF αυτος- D--GPM οσος-A1--APN αυτος- D--NPM λειτουργεω-V2--PAI3P λειτουργια-N1A-ASF εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN

22 και-C ου-D προςερχομαι-VF--FMI3P ετι-D ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM εις-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN λαμβανω-VB--AAN αμαρτια-N1A-ASF θανατηφορος-A1B-ASF

23 και-C λειτουργεω-VF--FAI3S ο- A--NSM *λευιτης-N1M-NSM αυτος- D--NSM ο- A--ASF λειτουργια-N1A-ASF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN και-C αυτος- D--NPM λαμβανω-VF--FMI3P ο- A--APN αμαρτημα-N3M-APN αυτος- D--GPM νομιμος-A1--ASN αιωνιος-A1B-ASN εις-P ο- A--APF γενεα-N1A-APF αυτος- D--GPM και-C εν-P μεσος-A1--DSM υιος-N2--GPM *ισραηλ-N---GSM ου-D κληρονομεω-VF--FAI3P κληρονομια-N1A-ASF

24 οτι-C ο- A--APN επιδεκατος-A1--APN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM οσος-A1--APN αν-X αποοριζω-VA--AAS3P κυριος-N2--DSM αφαιρεμα-N3M-ASN διδωμι-VX--XAI1S ο- A--DPM *λευιτης-N1M-DPM εν-P κληρος-N2--DSM δια-P ουτος- D--ASN ειπον-VX--XAI1S αυτος- D--DPM εν-P μεσος-A1--DSM υιος-N2--GPM *ισραηλ-N---GSM ου-D κληρονομεω-VF--FAI3P κληρος-N2--ASM

25 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

26 και-D ο- A--DPM *λευιτης-N1M-DPM λαλεω-VF--FAI2S και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM εαν-C λαμβανω-VB--AAS2P παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM ο- A--ASN επιδεκατος-A1--ASN ος- --NSN διδωμι-VX--XAI1S συ- P--DP παρα-P αυτος- D--GPM εν-P κληρος-N2--DSM και-C αποαιρεω-VF2-FAI2P συ- P--NP απο-P αυτος- D--GSM αφαιρεμα-N3M-ASN κυριος-N2--DSM επιδεκατος-A1--ASN απο-P ο- A--GSN επιδεκατος-A1--GSN

27 και-C λογιζομαι-VS--FPI3S συ- P--DP ο- A--APN αφαιρεμα-N3M-APN συ- P--GP ως-C σιτος-N2--NSM απο-P αλων-N3--GS και-C αφαιρεμα-N3M-ASN απο-P ληνος-N2--GSF

28 ουτως-D αποαιρεω-VF2-FAI2P και-C συ- P--NP απο-P ο- A--GPN αφαιρεμα-N3M-GPN κυριος-N2--GSM απο-P πας-A3--GPN επιδεκατος-A1--GPN συ- P--GP οσος-A1--APN εαν-C λαμβανω-VB--AAS2P παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C διδωμι-VF--FAI2P απο-P αυτος- D--GPM αφαιρεμα-N3M-ASN κυριος-N2--DSM *ααρων-N---DSM ο- A--DSM ιερευς-N3V-DSM

29 απο-P πας-A3--GPN ο- A--GPN δομα-N3M-GPN συ- P--GP αποαιρεω-VF2-FAI2P αφαιρεμα-N3M-ASN κυριος-N2--DSM η-C απο-P πας-A3--GPF ο- A--GPF απαρχη-N1--GPF ο- A--ASN αγιαζω-VT--XMPASN απο-P αυτος- D--GSM

30 και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM οταν-D αποαιρεω-V2--PAS2P ο- A--ASF απαρχη-N1--ASF απο-P αυτος- D--GSM και-C λογιζομαι-VS--FPI3S ο- A--DPM *λευιτης-N1M-DPM ως-C γενημα-N3M-ASN απο-P αλων-N3--GS και-C ως-C γενημα-N3M-ASN απο-P ληνος-N2--GSF

31 και-C εσθιω-VF--FMI2P αυτος- D--ASN εν-P πας-A3--DSM τοπος-N2--DSM συ- P--NP και-C ο- A--NPM οικος-N2--NPM συ- P--GP οτι-C μισθος-N2--NSM ουτος- D--NSM συ- P--DP ειμι-V9--PAI3S αντι-P ο- A--GPF λειτουργια-N1A-GPF συ- P--GP ο- A--GPF εν-P ο- A--DSF σκηνη-N1--DSF ο- A--GSN μαρτυριον-N2N-GSN

32 και-C ου-D λαμβανω-VF--FMI2P δια-P αυτος- D--ASN αμαρτια-N1A-ASF οτι-C αν-X αποαιρεω-V2--PAS2P ο- A--ASF απαρχη-N1--ASF απο-P αυτος- D--GSM και-C ο- A--APN αγιος-A1A-APN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM ου-D βεβηλοω-VF--FAI2P ινα-C μη-D αποθνησκω-VB--AAS2P

   

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Apocalypse Explained # 1153

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1153. And fine flour and wheat signifies profaned worship from truths and goods that are from a spiritual origin. This is evident from the signification of "fine flour," as being truth from a spiritual origin (of which presently); also from the signification of "wheat," as being good from a spiritual origin (See n. 374, 375). These also signify worship because the meal offering was composed of them, which was offered with the sacrifices upon the altar the same as the wine and the oil; for the meal offerings were prepared with oil and the drink offerings with wine. And because of the crops of these they had rejoicings in festivals which were instituted to celebrate their harvests. "Fine flour" signifies truth from spiritual good because it is prepared from wheat, which signifies spiritual good, as truth comes from good.

[2] As this truth of the church was signified by "fine flour," it was prescribed what quantity of it should be used in the cakes that were called the meal offerings, which were offered with the sacrifices upon the altar (respecting which see Exodus 29; Leviticus 5 - Leviticus 7, 23; Numbers 18, 28, 29); also the quantity of fine flour in the show bread (Leviticus 23:17; 24:5); for it was commanded that the meal offering that was to be offered on the altar should be prepared from fine flour, and oil and frankincense poured thereon (Leviticus 2:1). Because of this signification of "fine flour," when Abraham talked with the three angels he said to Sarah his wife:

Hasten, knead three measures of flour, of fine flour, and make cakes (Genesis 18:6).

[3] "Fine flour" also signifies the truth of good from a spiritual origin in Ezekiel:

Thou didst eat fine flour, honey, and oil, whence thou didst become exceeding beautiful, and didst prosper even to a kingdom. My bread which I gave thee, fine flour, honey, and oil, with which I fed thee, thou didst offer before idols as an odor of rest (Ezekiel 16:13, 19).

This is said of Jerusalem, which signifies the church as to doctrine, and in that chapter is described what it had been in its beginning and what it became afterwards. "Fine flour and oil" signify truth and good from a spiritual origin, and "honey" good from a natural origin. "Thou didst become exceeding beautiful" signifies to be intelligent and wise; "to prosper even to a kingdom" signifies even to becoming a church, "kingdom" being the church; "to offer these to idols as an odor of rest" signifies the idolatrous worship into which the true worship of the church was afterwards changed.

[4] But "flour" from barley signifies truth from a natural origin, for "barley" signifies natural good, as "wheat" signifies spiritual good. Thus in Isaiah:

Take the millstone and grind flour, make thyself bare (Isaiah 47:2).

This is said of Babylon. "To take a millstone and grind flour" signifies to falsify the truths of the Word, and "to make oneself bare" signifies to adulterate the goods of the Word. In Hosea:

They sow the wind and they reap the whirlwind; he hath no standing corn, the blade shall yield no flour; and if perchance it do, strangers shall devour it (Hosea 8:7).

Here, too, "flour" signifies truth from a natural origin.

(Continuation respecting the Athanasian Faith)

[5] 5. The fifth law of the Divine providence is, That from sense and perception in himself man cannot know how good and truth flow in from the Lord, and how evil and falsity flow in from hell; nor can he see how the Divine providence operates in favor of good against evil; if he did he could not act from freedom according to reason as if from himself. It is sufficient for him to know and acknowledge this from the Word and from the doctrine of the church. This is what is meant by the Lord's words in John:

The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh or whither it goeth; so is everyone that is born of the spirit (John 3:8).

Also by these words in Mark:

The kingdom of God is like a man that casteth seed upon the earth and then sleepeth and riseth night and day; but the seed springeth up and groweth up when he knows it not, for the earth beareth fruit of herself, first the blade, then the ear, at length the full corn in the ear; and when the fruit is produced, he putteth in the sickle because the harvest is at hand (Mark 4:26, 29).

[6] Man does not perceive the operation of the Divine providence within him, because that would take away his freedom, and thus his ability to think as if of himself, and with it every delight of life; thus man would be like an automaton, in which there is no reciprocal, and by that, conjunction; also he would be a slave and not free. The Divine providence moves so secretly that scarcely a trace of it is seen, although it acts upon the most minute things of man's thought and will, which regard his eternal state, chiefly for the reason that the Lord continually wills to impress His love on man, and through it his wisdom, and thus create him into His image. Consequently the operation of the Lord is into man's love and from that into his understanding, and not the reverse. Love with its affections, which are manifold and innumerable, is perceived by man only by a most general feeling, and thus so slightly that there is scarcely anything of it; and yet that man may be reformed and saved he must be led from one affection of love into another according to their connection from order, a thing that no man and even no angel can at all comprehend.

[7] If a man should learn anything of these arcana, he could not be withheld from leading himself; and in this he would be continually led from heaven into hell, while the Lord's leading is continually from hell towards heaven. For from himself man constantly acts against order, while the Lord acts constantly according to order; for man, from the nature derived from his parents, is in the love of self and the love of the world, and consequently perceives from a feeling of delight everything belonging to those loves as good; nevertheless, those loves as ends must be removed; and this is done by the Lord in infinite ways, that appear like a labyrinth even before the angels of the third heaven.

[8] All this makes clear that man would find no help at all in knowing anything about this from sense or perception, but it would do him harm instead, and would destroy him forever. It is sufficient for man to know truths, and by means of truths to know what is good and what is evil, and to acknowledge the Lord and His Divine auspices in every least thing. Then so far as he knows truths, and by means of them what is good and evil, and does what is good as if from himself, so far the Lord leads him from love into wisdom, conjoining love to wisdom and wisdom to love, and making them to be one, because they are one in Himself. These ways by which the Lord leads man may be compared to the vessels through which the blood in man courses and circulates, also the fibers and their foldings within and without the viscera of the body, especially in the brain, through which the animal spirit flows and gives life.

[9] How all these things flow in and flow through, man knows nothing; and yet he lives if only he knows what he needs to do and does it. But the ways by which the Lord leads man are far more complicated and inexplicable, both those by which the Lord leads man through the societies of hell and away from them, and also those by which he leads him through the societies of heaven and interiorly into them. This, therefore, is what is meant by "the wind bloweth where it willeth, and thou knowest not whence it cometh and whither it goeth" (John 3:8), also by "the seed springeth up and groweth up, the man knoweth not how" (Mark 4:27). Moreover, of what consequence is it for a man to know how seed grows up, provided he knows how to plow and harrow the land, to sow the seed, and when he reaps his harvest to bless God?

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