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Ezekiel 1

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1 καί-C γίγνομαι-VBI-AMI3S ἐν-P ὁ- A--DSN τριακοστός-A1--DSN ἔτος-N3E-DSN ἐν-P ὁ- A--DSM τέταρτος-A1--DSM μήν-N3--DSM πέμπτος-A1--DSF ὁ- A--GSM μήν-N3--GSM καί-C ἐγώ- P--NS εἰμί-V9I-IAI1S ἐν-P μέσος-A1--DSN ὁ- A--GSF αἰχμαλωσία-N1A-GSF ἐπί-P ὁ- A--GSM ποταμός-N2--GSM ὁ- A--GSM *χοβαρ-N---GS καί-C ἀναοἴγω-VQI-API3P ὁ- A--NPM οὐρανός-N2--NPM καί-C ὁράω-VBI-AAI1S ὅρασις-N3I-APF θεός-N2--GSM

2 πέμπτος-A1--DSF ὁ- A--GSM μήν-N3--GSM οὗτος- D--NSN ὁ- A--NSN ἔτος-N3E-NSN ὁ- A--NSN πέμπτος-A1--NSN ὁ- A--GSF αἰχμαλωσία-N1A-GSF ὁ- A--GSM βασιλεύς-N3V-GSM *ιωακιμ-N---GSM

3 καί-C γίγνομαι-VBI-AMI3S λόγος-N2--NSM κύριος-N2--GSM πρός-P *ιεζεκιηλ-N---ASM υἱός-N2--ASM *βουζι-N---GSM ὁ- A--ASM ἱερεύς-N3V-ASM ἐν-P γῆ-N1--DSF *χαλδαῖος-N2--GPM ἐπί-P ὁ- A--GSM ποταμός-N2--GSM ὁ- A--GSM *χοβαρ-N---GS καί-C γίγνομαι-VBI-AMI3S ἐπί-P ἐγώ- P--AS χείρ-N3--NSF κύριος-N2--GSM

4 καί-C ὁράω-VBI-AAI1S καί-C ἰδού-I πνεῦμα-N3M-NSN ἐκαἴρω-V1--PAPNSN ἄρχω-V1I-IMI3S ἀπό-P βορέας-N1T-GSM καί-C νεφέλη-N1--NSF μέγας-A1--NSF ἐν-P αὐτός- D--DSM καί-C φέγγος-N3E-NSN κύκλος-N2--DSM αὐτός- D--GSM καί-C πῦρ-N3--NSN ἐκἀστράπτω-V1--PAPNSN καί-C ἐν-P ὁ- A--DSM μέσος-A1--DSN αὐτός- D--GSM ὡς-C ὅρασις-N3I-NSF ἠλέκτρον-N2N-GSN ἐν-P μέσος-A1--DSN ὁ- A--GSN πῦρ-N3--GSN καί-C φέγγος-N3E-ASN ἐν-P αὐτός- D--DSM

5 καί-C ἐν-P ὁ- A--DSN μέσος-A1--DSN ὡς-C ὁμοίωμα-N3M-NSN τέσσαρες-A3--GPN ζῷον-N2N-GPN καί-C οὗτος- D--NSF ὁ- A--NSF ὅρασις-N3I-NSF αὐτός- D--GPN ὁμοίωμα-N3M-NSN ἄνθρωπος-N2--GSM ἐπί-P αὐτός- D--DPN

6 καί-C τέσσαρες-A3--NPN πρόσωπον-N2N-NPN ὁ- A--DSN εἷς-A3--DSN καί-C τέσσαρες-A3--NPF πτέρυξ-N3G-NPF ὁ- A--DSN εἷς-A3--DSN

7 καί-C ὁ- A--NPN σκέλος-N3E-NPN αὐτός- D--GPN ὀρθός-A1--NPN καί-C πτερωτός-A1--NPM ὁ- A--NPM πούς-N3D-NPM αὐτός- D--GPN καί-C σπινθήρ-N3--NPM ὡς-C ἐκἀστράπτω-V1--PAPNSM χαλκός-N2--NSM καί-C ἐλαφρός-A1A-NPF ὁ- A--NPF πτέρυξ-N3G-NPF αὐτός- D--GPN

8 καί-C χείρ-N3--NSF ἄνθρωπος-N2--GSM ὑποκάτωθεν-D ὁ- A--GPF πτέρυξ-N3G-GPF αὐτός- D--GPN ἐπί-P ὁ- A--APN τέσσαρες-A3--APN μέρος-N3E-APN αὐτός- D--GPN καί-C ὁ- A--NPN πρόσωπον-N2N-NPN αὐτός- D--GPN ὁ- A--GPN τέσσαρες-A3--GPN

9 οὐ-D ἐπιστρέφω-V1I-IMI3P ἐν-P ὁ- A--DSN βαδίζω-V1--PAN αὐτός- D--APN ἕκαστος-A1--NSN κατέναντι-D ὁ- A--GSN πρόσωπον-N2N-GSN αὐτός- D--GPN πορεύομαι-V1I-IMI3P

10 καί-C ὁμοίωσις-N3I-NSF ὁ- A--GPN πρόσωπον-N2N-GPN αὐτός- D--GPN πρόσωπον-N2N-NSN ἄνθρωπος-N2--GSM καί-C πρόσωπον-N2N-NSN λέων-N3--GSM ἐκ-P δεξιός-A1A-GPN ὁ- A--DPN τέσσαρες-A3--DPN καί-C πρόσωπον-N2N-NSN μόσχος-N2--GSM ἐκ-P ἀριστερός-A1A-GPN ὁ- A--DPN τέσσαρες-A3--DPN καί-C πρόσωπον-N2N-NSN ἀετός-N2--GSM ὁ- A--DPN τέσσαρες-A3--DPN

11 καί-C ὁ- A--NPF πτέρυξ-N3G-NPF αὐτός- D--GPN ἐκτείνω-VM--XMPNPF ἄνωθεν-D ὁ- A--DPN τέσσαρες-A3--DPN ἑκάτερος-A1A-DSN δύο-M συνζεύγνυμι-VM--XPPNPF πρός-P ἀλλήλω- D--APF καί-C δύο-M ἐπικαλύπτω-V1I-IAI3P ἐπάνω-D ὁ- A--GSN σῶμα-N3M-GSN αὐτός- D--GPN

12 καί-C ἑκάτερος-A1A-NSN κατά-P πρόσωπον-N2N-ASN αὐτός- D--GSN πορεύομαι-V1I-IMI3S ὅς- --GSN ἄν-X εἰμί-V9--IAI3S ὁ- A--NSN πνεῦμα-N3M-NSN πορεύομαι-V1--PMPNSN πορεύομαι-V1I-IMI3P καί-C οὐ-D ἐπιστρέφω-V1I-IAI3P

13 καί-C ἐν-P μέσος-A1--DSN ὁ- A--GPN ζῷον-N2N-GPN ὅρασις-N3I-NSF ὡς-C ἄνθραξ-N3K-GPM πῦρ-N3--GSN καίω-V1--PMPGPM ὡς-C ὄψις-N3I-NSF λαμπάς-N3D-GPF συνστρέφω-V1--PPPGPF ἀνά-P μέσος-A1--ASN ὁ- A--GPN ζῷον-N2N-GPN καί-C φέγγος-N3E-ASN ὁ- A--GSN πῦρ-N3--GSN καί-C ἐκ-P ὁ- A--GSN πῦρ-N3--GSN ἐκπορεύομαι-V1I-IMI3S ἀστραπή-N1--NSF

15 καί-C ὁράω-VBI-AAI1S καί-C ἰδού-I τροχός-N2--NSM εἷς-A3--NSM ἐπί-P ὁ- A--GSF γῆ-N1--GSF ἔχω-V1--PMPNSM ὁ- A--GPN ζῷον-N2N-GPN ὁ- A--DPN τέσσαρες-A3--DPN

16 καί-C ὁ- A--NSN εἶδος-N3E-NSN ὁ- A--GPM τροχός-N2--GPM ὡς-C εἶδος-N3E-NSN θαρσις-N---GS καί-C ὁμοίωμα-N3M-NSN εἷς-A3--NSN ὁ- A--DPN τέσσαρες-A3--DPN καί-C ὁ- A--NSN ἔργον-N2N-NSN αὐτός- D--GPM εἰμί-V9--IAI3S καθώς-D ἄν-X εἰμί-V9--PAO3S τροχός-N2--NSM ἐν-P τροχός-N2--DSM

17 ἐπί-P ὁ- A--APN τέσσαρες-A3--APN μέρος-N3E-APN αὐτός- D--GPM πορεύομαι-V1I-IMI3P οὐ-D ἐπιστρέφω-V1I-IAI3P ἐν-P ὁ- A--DSN πορεύομαι-V1--PMN αὐτός- D--APN

18 οὐδέ-C ὁ- A--NPM νῶτος-N2--NPM αὐτός- D--GPM καί-C ὕψος-N3E-NSN εἰμί-V9--IAI3S αὐτός- D--DPM καί-C ὁράω-VBI-AAI1S αὐτός- D--APN καί-C ὁ- A--NPM νῶτος-N2--NPM αὐτός- D--GPM πλήρης-A3H-NPM ὀφθαλμός-N2--GPM κυκλόθεν-D ὁ- A--DPM τέσσαρες-A3--DPM

19 καί-C ἐν-P ὁ- A--DSN πορεύομαι-V1--PMN ὁ- A--APN ζῷον-N2N-APN πορεύομαι-V1I-IMI3P ὁ- A--NPM τροχός-N2--NPM ἔχω-V1--PMPNPM αὐτός- D--GPN καί-C ἐν-P ὁ- A--DSN ἐκαἴρω-V1--PAN ὁ- A--APN ζῷον-N2N-APN ἀπό-P ὁ- A--GSF γῆ-N1--GSF ἐκαἴρω-V1I-IMI3P ὁ- A--NPM τροχός-N2--NPM

20 ὅς- --GSM ἄν-X εἰμί-V9--IAI3S ὁ- A--NSF νεφέλη-N1--NSF ἐκεῖ-D ὁ- A--NSN πνεῦμα-N3M-NSN ὁ- A--GSN πορεύομαι-V1--PMN πορεύομαι-V1I-IMI3P ὁ- A--NPN ζῷον-N2N-NPN καί-C ὁ- A--NPM τροχός-N2--NPM καί-C ἐκαἴρω-V1I-IMI3P σύν-P αὐτός- D--DPM διότι-C πνεῦμα-N3M-NSN ζωή-N1--GSF εἰμί-V9--IAI3S ἐν-P ὁ- A--DPM τροχός-N2--DPM

21 ἐν-P ὁ- A--DSN πορεύομαι-V1--PMN αὐτός- D--APN πορεύομαι-V1I-IMI3P καί-C ἐν-P ὁ- A--DSN ἵστημι-VXI-XAN αὐτός- D--APN ἵστημι-VXI-YAI3P καί-C ἐν-P ὁ- A--DSN ἐκαἴρω-V1--PAN αὐτός- D--APN ἀπό-P ὁ- A--GSF γῆ-N1--GSF ἐκαἴρω-V1I-IMI3P σύν-P αὐτός- D--DPN ὅτι-C πνεῦμα-N3M-NSN ζωή-N1--GSF εἰμί-V9--IAI3S ἐν-P ὁ- A--DPM τροχός-N2--DPM

22 καί-C ὁμοίωμα-N3M-NSN ὑπέρ-P κεφαλή-N1--GSF αὐτός- D--DPM ὁ- A--GPN ζῷον-N2N-GPN ὡσεί-C στερέωμα-N3M-NSN ὡς-C ὅρασις-N3I-NSF κρυστάλλος-N2--GSM ἐκτείνω-VM--XPPNSN ἐπί-P ὁ- A--GPF πτέρυξ-N3G-GPF αὐτός- D--GPN ἐπάνωθεν-D

23 καί-C ὑποκάτω-P ὁ- A--GSN στερέωμα-N3M-GSN ὁ- A--NPF πτέρυξ-N3G-NPF αὐτός- D--GPN ἐκτείνω-VM--XMPNPF πτερύσσομαι-V1--PMPNPF ἕτερος-A1A-NSF ὁ- A--DSF ἕτερος-A1A-DSF ἕκαστος-A1--DSM δύο-M συνζεύγνυμι-VM--XPPNPF ἐπικαλύπτω-V1--PAPNPF ὁ- A--APN σῶμα-N3M-APN αὐτός- D--GPN

24 καί-C ἀκούω-V1I-IAI1S ὁ- A--ASF φωνή-N1--ASF ὁ- A--GPF πτέρυξ-N3G-GPF αὐτός- D--GPN ἐν-P ὁ- A--DSN πορεύομαι-V1--PMN αὐτός- D--APN ὡς-C φωνή-N1--ASF ὕδωρ-N3T-GSN πολύς-A1--GSN καί-C ἐν-P ὁ- A--DSN ἵστημι-VXI-XAN αὐτός- D--APN καταπαύω-V1I-IAI3P ὁ- A--NPF πτέρυξ-N3G-NPF αὐτός- D--GPN

25 καί-C ἰδού-I φωνή-N1--NSF ὑπεράνωθεν-D ὁ- A--GSN στερέωμα-N3M-GSN ὁ- A--GSM εἰμί-V9--PAPGSM ὑπέρ-P κεφαλή-N1--GSF αὐτός- D--GPN

26 ὡς-C ὅρασις-N3I-NSF λίθος-N2--GSM σάπφειρος-N2--GSF ὁμοίωμα-N3M-NSN θρόνος-N2--GSM ἐπί-P αὐτός- D--GSM καί-C ἐπί-P ὁ- A--GSN ὁμοίωμα-N3M-GSN ὁ- A--GSM θρόνος-N2--GSM ὁμοίωμα-N3M-NSN ὡς-C εἶδος-N3E-NSN ἄνθρωπος-N2--GSM ἄνωθεν-D

27 καί-C ὁράω-VBI-AAI1S ὡς-C ὄψις-N3I-ASF ἠλέκτρον-N2N-GSN ἀπό-P ὅρασις-N3I-GSF ὀσφύς-N3U-GSF καί-C ἐπάνω-D καί-C ἀπό-P ὅρασις-N3I-GSF ὀσφύς-N3U-GSF καί-C ἕως-D κάτω-D ὁράω-VBI-AAI1S ὡς-C ὅρασις-N3I-ASF πῦρ-N3--GSN καί-C ὁ- A--ASN φέγγος-N3E-ASN αὐτός- D--GSM κύκλος-N2--DSM

28 ὡς-C ὅρασις-N3I-NSF τόξον-N2N-GSN ὅταν-D εἰμί-V9--PAS3S ἐν-P ὁ- A--DSF νεφέλη-N1--DSF ἐν-P ἡμέρα-N1A-DSF ὑετός-N2--GSM οὕτως-D ὁ- A--NSF στάσις-N3I-NSF ὁ- A--GSN φέγγος-N3E-GSN κυκλόθεν-D οὗτος- D--NSF ὁ- A--NSF ὅρασις-N3I-NSF ὁμοίωμα-N3M-GSN δόξα-N1S-GSF κύριος-N2--GSM καί-C ὁράω-VBI-AAI1S καί-C πίπτω-V1--PAI1S ἐπί-P πρόσωπον-N2N-ASN ἐγώ- P--GS καί-C ἀκούω-VAI-AAI1S φωνή-N1--ASF λαλέω-V2--PAPGSM

From Swedenborg's Works

 

Apocalypse Explained #297

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297. Verse 1. And I saw in the right hand of Him that sat upon the throne, signifies the Lord in respect to omnipotence and omniscience. This is evident from the signification of "right hand," as being, in reference to the Lord, omnipotence and also omniscience (of which presently); also from the signification of "Him that sat upon the throne," as being the Lord in respect to Divine good in heaven; for in general "throne" signifies heaven, in particular the spiritual heaven, and abstractly Divine truth proceeding, from which heaven is, and by which judgment is effected (See above, n. 253). By "Him that sat upon the throne," and also by "the Lamb," that took the book from Him that sat upon the throne, the Lord is meant, because by "Him that sat upon the throne" the Lord in respect to Divine good is meant, and by "the Lamb" the Lord in respect to Divine truth. There are two things that proceed from the Lord as the sun of heaven, namely, Divine good and Divine truth. Divine good from the Lord is called "the Father in the heavens," and is here meant by "Him that sat upon the throne;" and Divine truth from the Lord is called "the Son of man," but here "the Lamb." And because Divine good judges no one, but Divine truth judges, therefore it is here said that "the Lamb took the book from Him that sat upon the throne." That Divine good judges no one, but Divine truth judges, is meant by the Lord's words in John:

The Father doth not judge anyone, but hath given all judgment unto the Son; because He is the Son of man (John 5:22, 27).

"Father" means the Lord in respect to Divine good; "the Son of man," the Lord in respect to Divine truth. Divine good "doth not judge anyone," because it explores no one; but Divine truth judges, for it explores everyone. Yet it should be known, that neither does the Lord Himself judge anyone from the Divine truth that proceeds from Him, for this is so united to Divine good that they are one; but the man-spirit judges himself; for it is the Divine truth received by himself that judges him; but because the appearance is that the Lord judges, therefore it is said in the Word that all are judged by the Lord. This the Lord also teaches in John:

Jesus said, If any man hear My words and yet believe not, I judge him not; for I have not come to judge the world but to save the world. He that rejecteth Me and receiveth not My words hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day (John 12:47-48).

[2] For in respect to judgment, the case is this: The Lord is present with all, and from Divine Love He wills to save all, and He turns and leads all towards Himself. Those who are in good and in truths therefrom follow, for they apply themselves, but those who are in evil and in falsities therefrom do not follow, but turn backwards from the Lord, and to turn themselves backwards from the Lord is to turn from heaven to hell; for every man-spirit is either his own good and the truth therefrom, or his own evil and the falsity therefrom. He who is a good and the truth therefrom permits himself to be led by the Lord; but he who is an evil and the falsity therefrom does not permit himself to be led; he resists with all his strength and endeavor, for his will is toward his own love; for this love is his breath and life; therefore his desire is toward those who are in a like love of evil. From this it can be seen that the Lord does not judge anyone, but that Divine truth received judges to heaven those who have received Divine truth in the heart, that is, in love; and it judges to hell those who have not received Divine truth in the heart, and who have denied it. Thence it is clear what is meant by the Lord's saying that "all judgment is given to the Son, because He is the Son of man," and elsewhere, that "He came not to judge the world but to save the world," and that the Word which He has spoken is to judge man. "

[3] These, however, are truths that do not fall into man's self-intelligence, for they are among the arcana of the wisdom of angels. (But the matter is somewhat elucidated in the work on Heaven and Hell 545-551, under the heading, The Lord casts no one into Hell, but the Spirit casts Himself Thither.) That it is the Lord who is meant by "Him that sat upon the throne," and not another whom some distinguish from the Lord and call "God the Father," can be seen by anyone from this, that the Divine that the Lord called "Father" was no other than His own Divine; for this took on the Human; consequently it was the Father of the Human; and that this Divine is infinite, eternal, uncreate, omnipotent, God, Lord, and in no way differing from the Divine Itself that some distinguish from Him and call the Father, can be seen from the received faith called Athanasian, where it is also said:

That no one of them is greatest or least, and no one of them first or last, but they are altogether equal; and that as is one, so is the other, infinite, eternal, uncreate, omnipotent, God, Lord; and yet there are not three infinites, but one; not three eternals, but one; not three uncreates, but one; not three omnipotents, but one; not three Gods and Lords, but one.

These things have been said that it may be known that by "Him that sat upon the throne" and "the Lamb," also in what follows by "God" and "the Lamb," not two, distinct from each other, are meant; but that by the one, Divine good is meant, and by the other, Divine truth in heaven, both proceeding from the Lord. That the Lord is meant by "Him that sat upon the throne," is clear also from the particulars of chapter 4 preceding, where the throne and One sitting thereon are treated of (which may be seen explained, n. 258-295); and still further in Matthew:

When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory (Matthew 25:31; 19:28-29).

Also in Ezekiel:

Above the expanse that was over the head of the cherubim was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne a likeness as the appearance of a man sitting upon it (Ezekiel 1:26; 10:1).

And in Isaiah:

I saw the Lord sitting upon a throne, high and lifted up, and His train filling the temple (Isaiah 6:1).

[4] Since by "throne" heaven is signified, and by "Him that sat upon the throne" the Lord in respect to His Divine in heaven, it is said above, in chapter 3:

He that overcometh, I will give to him to sit with Me on My throne (Revelation 3:21);

signifying that he shall be in heaven where the Lord is (See above, n. 253); and therefore in what follows in this chapter it is said:

I saw, and behold in the midst of the throne a Lamb standing (Revelation 5:6);

and in chapter 22:

He showed me a river of water of life, going forth out of the throne of God and of the Lamb (Revelation 22:1).

"The throne of God and of the Lamb" means heaven and the Lord there in respect to Divine good and as to Divine truth; "God" meaning the Lord in respect to Divine good; and "the Lamb," the Lord in respect to Divine truth. A distinction is here made between the two, because there are those that receive the one more than the other. Those that receive Divine truth in good are saved; but those that receive Divine truth (which is the Word) not in good are not saved, since all Divine truth is in good and not elsewhere; consequently those that do not receive it in good reject it and deny it, if not openly yet tacitly, and if not with the mouth yet with the heart; for the heart of such is evil, and evil rejects. To receive Divine truth in good is to receive it in the good of charity; for those who are in that good receive.

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

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