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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

   

From Swedenborg's Works

 

Arcana Coelestia #9553

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9553. 'And its flowers' means factual knowledge of truth. This is clear from the meaning of 'flowers' as factual knowledge of truth. Such knowledge is meant by 'flowers' because flowers are stages of growth which come before and in their own way lead on to fruit and seeds; for trees and young plants come into flower before they bear fruit, as is well known. The situation is similar with the intelligence and wisdom present in a person. Factual knowledge of truth comes first and in its own way leads on to the insights that constitute wisdom with the person; for that knowledge provides his rational mind with objects of thought and so the means to attain wisdom. This is why factual knowledge of truth is like the flowers, and goodness of life, which is the good of wisdom, is like the fruit. Since all realities in the spiritual world bear resemblance to such things as exist with a human being, for the reason that heaven resembles one complete human being and has a correspondence with every single aspect of the human being, therefore also all things in the natural world, according to their similarity to such things as exist with a human being, have a correspondence, a representation, and carry a spiritual meaning, 9496. From all this it now becomes clear why it is that factual knowledge of truth, and truths in general, are meant by 'flowers', and forms of good by 'the fruit' and also 'seeds'.

[2] The fact that factual knowledge of truth, and truths in general, are meant by 'flowers' is clear from the following places: In Isaiah,

Their root will be like rottenness, and their flower [will rise] like dust, because they have rejected the law of Jehovah Zebaoth, and spurned the word of the Holy One of Israel. Isaiah 5:24.

In the same prophet,

Those who are to come Jacob will cause to take root. Israel will blossom and flower, so that the face of the earth (orbis) may be filled with produce. Isaiah 27:6.

In the same prophet,

Woe to the drunkards of Ephraim, and to the falling flower of glory 1 and of his beauty! Isaiah 28:1.

'The drunkards' stands for those whose reasoning is based on falsities, 1072; 'Ephraim' stands for the Church's understanding, in this instance when it has been perverted, 5354, 6222, 6234, 6238, 6267; and 'glory' stands for God's truth, 4809, 5922, 8267, 8427, 9429, from which it is evident that 'the flower' means factual knowledge through which truth comes forth. In the same prophet,

The grass withers, the flower falls; the people are grass. But the Word of our God remains forever. Isaiah 40:6-8.

In Nahum,

The flower of Lebanon languishes. Nahum 1:4.

Here also 'the flower' stands for factual knowledge serving as a means to the attainment of wisdom.

[3] In Daniel,

Nebuchadnezzar saw in a dream. Behold, a tree in the midst of the earth; its height was great, its leaf beautiful, and its flower much. Under it the beast of the field had shade, and in its branches dwelt the birds of the air; and all flesh was fed [from it]. But the Holy One from heaven crying out said, Hew down the tree, cut off its branches, get rid of its leaves, scatter its blossom. Let the beast of the field flee [from] under it, and the birds from its branches. Daniel 4:10-14.

'The tree' and 'its height' means the increase in the semblance of religion which is meant by 'Babel', a kind of religion that is holy outwardly but unholy inwardly, 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326. 'Leaf' stands for factual knowledge of truth in general, 885, 'blossom' for factual knowledge of truth when it serves to lead to wisdom, but at this point when it serves to lead to stupidity since it says that they were to be scattered. 'The beast of the field' means those with affections for good, and in the contrary sense those with affections for evil, 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 3218, 3519, 5198, 7523, 9090, 9280; but 'the birds of the air' are those with affections for truth, and in the contrary sense those with affections for falsity, 3219, 5149, 7441. This is why it says that the beast of the field dwelt under the shade of that tree, the birds of the air dwelt in its branches, and all flesh was fed [from it], and then that the beast of the field should flee [from] under it and the birds from its branches.

Footnotes:

1. Reading flori decidenti gloriae (the falling flower of glory) for flori decidentis gloriae (the flower of falling glory)

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

From Swedenborg's Works

 

Arcana Coelestia #5354

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5354. 'And the name of the second he called Ephraim' means a new area of understanding within the natural, and the essential nature of it. This is clear from the meaning of 'the name' and 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3006, 3421; and from the representation of 'Ephraim' as the area of understanding within the natural, dealt with below. What the new area of understanding and what the new area of will are, meant by 'Ephraim and Manasseh', must be stated first. It is indeed well known in the Church that a person must be born again, that is, be regenerated, so that he may enter the kingdom of God. This is well known because the Lord has declared it quite explicitly in John 3:3, 5; yet What being born again implies is still known to only a few. And the reason for this is that few know what good and evil are. The reason people do not know what good and evil are is that they do not know what charity towards the neighbour is. If they did know what this was they would also know what good was, and from good what evil was; for everything is good that springs out of genuine charity towards the neighbour.

[2] But with no one can this good have its origin in the person himself, for it is something utterly heavenly flowing into him from the Lord. This heavenly good is flowing in constantly, but evils and falsities stand in the way and prevent the reception of it. So that it may be received therefore it is necessary for the person to remove the evils and, so far as he possibly can do so, the falsities too, and thereby bring himself into a condition to receive that good flowing in. When, after evils have been removed, he accepts the inflow of good he acquires a new will and a new understanding. The new will enables him to feel a sense of delight in doing good to his neighbour without any selfish end in view, and the new understanding enables him to take delight in learning what goodness and truth are for their own sakes and for the sake of the life he should lead. Because this new understanding and new will are brought into being by what flows in from the Lord, the person who has been regenerated therefore acknowledges and believes that the goodness and truth for which he feels an affection do not originate in himself but in the Lord, and also that what does originate in himself or is properly his own is nothing but evil.

[3] From all this one may see what is meant by being born again, and also what is meant by a new will and a new understanding. But regeneration, which brings the new will and the new understanding into being, does not take place in a single instant. Rather, it is taking place from earliest childhood through to the final phase of life, and after that for ever in the next life; and it is accomplished by Divine means that are countless and beyond description. In himself the human being is nothing but evil which is constantly radiating from him as if from a furnace and is constantly trying to smother good while it is still being born. The removal of that kind of evil and the firm implantation of good in its place cannot be effected except through the whole course of a person's life; nor can it be effected except by Divine means which are countless and beyond description. At the present time scarcely anything is known about these means, for the reason that people do not allow themselves to be regenerated. Nor do they believe that regeneration is anything, because they do not believe in a life after death. The process by which regeneration takes place, a process involving things beyond description, constitutes the major part of angelic wisdom; and that process is of such a nature that no angel can ever completely exhaust all there is to know about it. This is the reason why in the internal sense of the Word it is the chief matter that is dealt with.

[4] It is evident from very many places in the Word that 'Ephraim' means a new understanding within the natural, above all in the prophet Hosea, who makes many references to Ephraim, the following among them,

I know Ephraim, and Israel is not hidden from Me, that you have altogether committed whoredom, O Ephraim; Israel has been defiled. Israel and Ephraim will collapse through their iniquity; Judah also will collapse with them. Ephraim will become a lonely place on the day of reproach. 1 And I will be like a moth to Ephraim, and like a worm to the house of Joseph. And Ephraim saw his sickness, and Judah his wound; and Ephraim went to Assyria and sent to King Jareb, and he could not cure you. Hosea 9:3, 5, 9, 11-13.

After this in the same prophet,

When I healed Israel the iniquity of Ephraim was revealed, and the evils of Samaria; for they practised a lie, and a thief came, a band spread itself outside. And Ephraim was like a silly dove with no heart; they called on Egypt, they went away to Assyria. When they go I will stretch My net over them. Hosea 7:1, 11-12 and following verses.

[5] And further on in the same prophet,

Israel has been swallowed up, now they are going to be among the gentiles, like a vessel in which there is no desire. When they went up to Assyria [they were like] a wild ass alone by himself; Ephraim procures lovers 2 with a prostitute's hire. Hosea 8:8-9.

Israel will not dwell in Jehovah's land, but Ephraim will return to Egypt, and in Assyria they will eat what is unclean. Hosea 9:3.

Ephraim has encompassed Me with a lie, and the house of Israel with deceit; and Judah will have dominion still with God and with the saints of the Faithful One. 3 Ephraim feeds the wind, and pursues the east wind. All the day long he multiplies lies and devastation and they make a covenant with the Assyrian, and oil is carried down into Egypt. Hosea 11:11; 12:1.

[6] Ephraim is referred to by this prophet in many other places besides these, such as Hosea 4:16-18; 5:3, 5, 9, 11-13; 7:8-9; 9:8, 11, 13, 16; 10:6, 11; 11:3, 8-9; 12:8, 14; 13:1, 12; 14:8. In all these places 'Ephraim' is used to mean the area of understanding within the Church, Israel' the spiritual area within it, and 'Judah' the celestial area. Also, since the area of understanding within the Church is meant by 'Ephraim', frequent reference is therefore made to Ephraim going away into Egypt or into Assyria. This is because 'Egypt' means factual knowledge and 'Assyria' reasonings based on this; and factual knowledge and reasonings are things associated with the understanding. For the meaning of Egypt' as factual knowledge, see 1164, 1165, 1186, 1462, 2588, 3325, 4749, 4964, 4966; and for that of 'Asshur' or 'Assyria' as reason or reasoning, 119, 1186.

[7] The understanding area of the Church is meant in a similar way by 'Ephraim' in the following places: In Zechariah,

Exult greatly, O daughter of Zion! Make a noise, O daughter of Jerusalem! Behold, your king comes to you. I will cut off the chariot from Ephraim, and the horse from Jerusalem, and I will cut off the battle bow; on the other hand he will speak peace to the nations. And his dominion will be from sea to sea, and from the river even to the ends of the earth. I will bend Judah for Me, I will fill Ephraim with the bow; and I will rouse your sons, O Zion, together with your sons, O Javan. Zechariah 9:9-10, 13.

This refers to the Lord's Coming, also to the Church among the gentiles. 'Cutting off the chariot from Ephraim, and the horse from Jerusalem' stands for the entire understanding which the Church possesses. 'Filling Ephraim with the bow' stands for imparting a new understanding. For 'the chariot' means doctrinal teaching, see 5321; 'the horse' means the power of understanding, 2760-2762, 3217, 5321; and 'the bow' too means doctrinal teaching, 2685, 2686, 2709. Doctrinal teaching is dependent on the power of understanding, for to the extent that a person understands it, he believes it; his understanding of doctrinal teaching determines what his faith is like.

[8] For this reason the children of Ephraim are called 'archers' in David,

The children of Ephraim who were armed (they were archers) turned back on the day of battle. Psalms 78:9.

In Ezekiel,

Son of man, take a stick and write on it, For Judah and for the children of Israel, his companions. Then take another stick and write on it, Joseph's - the stick of Ephraim and of the whole house of Israel, his companions. After that join them together, one to the other into one stick for you, that both may be one in your 4 hand. Behold, I am about to take the stick of Joseph which is in the hands of Ephraim and of the tribes of Israel his companions, and I will add them who are on it to the stick of Judah, and will make them into one stick, that they may be one stick in My hand. Ezekiel 37:16-17, 19.

Here also 'Judah' is used to mean the celestial area within the Church, 'Israel' the spiritual area within it, and 'Ephraim' the understanding area. The idea that these will be made one through the good of charity is meant by the promise that one stick will be made out of two. For 'a stick' means good which is the good of charity and of works motivated by charity, see 1110, 2784, 2812, 3720, 4943.

[9] In Jeremiah,

It is a day [when] the watchmen will cry from mount Ephraim, Arise, let us go up to Zion, to Jehovah our God. I will be a father to Israel, and Ephraim will be My firstborn. Jeremiah 31:6, 9.

In the same prophet,

I have surely heard Ephraim bewailing, You have chastised me and I was chastised, like an unruly calf. Direct me, that I may be directed. Is not Ephraim a precious son to Me? Is he not a delightful child? For after I have spoken against him I will surely remember him again. Jeremiah 31:18, 20.

In the same prophet,

I will bring back Israel to his own habitation so that he may feed on Carmel and Bashan; and on mount Ephraim and in Gilead his soul will be satisfied. Jeremiah 50:19

In Isaiah,

Woe to the crown of pride, to the drunkards of Ephraim, to the falling flower and the glory of its beauty, which is on the head of a valley of fat ones confused by wine. Isaiah 28:1.

[10] In all these places too 'Ephraim' means the area of understanding within the Church. The area of understanding within the Church is that understanding which members of the Church have about truth and goodness, that is, about matters of doctrine regarding faith and charity. Thus it is the notions, conceptions, or ideas which they possess about these matters. Truth forms the spiritual area of the Church, and good the celestial area. But one member's understanding of truth and goodness is different from another's, and therefore the nature of each member's understanding of truth determines the kind of truth known to him. And the same is so with each person's understanding of goodness.

[11] What the Church's area of will, meant by 'Manasseh', is exactly can be recognized from the area of understanding, which is 'Ephraim'. The nature of the Church's will is similar to that of its understanding in that it varies from one member to another. 'Manasseh' means that area of will in Isaiah,

Through the wrath of Jehovah Zebaoth the earth has been darkened, and the people have become as fuel for the fire; a man will not spare his brother. A man will eat the flesh of his own arm; Manasseh [will consume] Ephraim, and Ephraim Manasseh, and together they are against Judah.

'A man will eat the flesh of his own arm, Manasseh [will consume] Ephraim, and Ephraim Manasseh' stands for the member of the Church when his will acts in opposition to the activity of his understanding, and his understanding acts in opposition to the activity of his will.

[12] In David,

God has spoken by means of His holiness, I will exalt, I will divide up Shechem and portion out the valley of Succoth. Gilead is Mine, and Manasseh is Mine; and Ephraim is the strength of My head. Psalms 60:6-7.

In the same author,

Turn Your ear, O Shepherd of Israel, You who lead 5 Joseph like a flock; You who are seated upon the cherubim, shine forth. Before Ephraim and Benjamin and Manasseh stir up Your power. Psalms 80:1-2.

Here also 'Ephraim' stands for the area of understanding within the Church and 'Manasseh' for the area of will there. The same meaning is also evident from the blessing of Ephraim and Manasseh by Jacob before he died, and in addition from the fact that Jacob accepted Ephraim in place of Reuben, and Manasseh in place of Simeon, Genesis 48:3, 5. For Reuben had represented the Church's area of understanding, which is faith in the understanding, or doctrine, 3861, 3866. Also, Simeon had represented faith in action - or obedience and the will to put truth into practice - from which charity springs and through which charity expresses itself; thus he represented truth realized in action, which is good belonging to the new will, 3869-3872.

[13] The reason why Jacob, who by then was Israel, blessed Ephraim more fully than Manasseh, by placing his right hand on the former and his left on the latter, Genesis 48:13-20, was the same as the one involved in Jacob's procurement for himself of Esau's birthright. It was also the same as what was involved in the birth of Perez and Zerah, Judah's sons by Tamar; though he was the firstborn, Zerah nevertheless came out after Perez, Genesis 38:18-30. The reason this happened was that the truth of faith, which belongs to the understanding, seems to occupy the first place while a person is being regenerated, and the good of charity, which belongs to the will, seems to occupy the second. But in actual fact good occupies the first place, as is plain to see once the person has been regenerated. On this subject, see 3314, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247, 4337, 4925, 4926.

Footnotes:

1. Reading correptionis (reproach), which Swedenborg has in another place, for correctionis (correction)

2. literally, loves

3. The Latin means Israel, but the Hebrew means the Faithful One.

4. The Latin means My, but the Hebrew means your.

5. The Latin means He who leads, but the Hebrew means You who lead.

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

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