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Jeremiah 39

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1 ὁ- A--NSM λόγος-N2--NSM ὁ- A--NSM γίγνομαι-VB--AMPNSM παρά-P κύριος-N2--GSM πρός-P *ἰερεμίας-N1T-ASM ἐν-P ὁ- A--DSM ἐνιαυτός-N2--DSM ὁ- A--DSM δέκατος-A1--DSM ὁ- A--DSM βασιλεύς-N3V-DSM *σεδεκιας-N1T-DSM οὗτος- D--NSM ἐνιαυτός-N2--NSM ὀκτωκαιδέκατος-A1--NSM ὁ- A--DSM βασιλεύς-N3V-DSM *ναβουχοδονοσορ-N---GSM βασιλεύς-N3V-DSM *βαβυλών-N3W-GSF

2 καί-C δύναμις-N3I-NSF βασιλεύς-N3V-GSM *βαβυλών-N3W-GSF χαρακόω-VAI-AAI3S ἐπί-P *ἰερουσαλήμ-N---ASF καί-C *ἰερεμίας-N1T-NSM φυλάσσω-V1I-IMI3S ἐν-P αὐλή-N1--DSF ὁ- A--GSF φυλακή-N1--GSF ὅς- --NSF εἰμί-V9--PAI3S ἐν-P οἶκος-N2--DSM ὁ- A--GSM βασιλεύς-N3V-GSM

3 ἐν-P ὅς- --DSF κατακλείω-VAI-AAI3S αὐτός- D--ASM ὁ- A--NSM βασιλεύς-N3V-NSM *σεδεκιας-N1T-NSM λέγω-V1--PAPNSM διά-P τίς- I--ASN σύ- P--NS προφητεύω-V1--PAI2S λέγω-V1--PAPNSM οὕτως-D εἶπον-VBI-AAI3S κύριος-N2--NSM ἰδού-I ἐγώ- P--NS δίδωμι-V8--PAI1S ὁ- A--ASF πόλις-N3I-ASF οὗτος- D--ASF ἐν-P χείρ-N3--DPF βασιλεύς-N3V-GSM *βαβυλών-N3W-GSF καί-C λαμβάνω-VF--FMI3S αὐτός- D--ASF

4 καί-C *σεδεκιας-N1T-NSM οὐ-D μή-D σώζω-VC--APS3S ἐκ-P χείρ-N3--GSF ὁ- A--GPM *χαλδαῖος-N2--GPM ὅτι-C παράδοσις-N3I-DSF παραδίδωμι-VC--FPI3S εἰς-P χείρ-N3--APF βασιλεύς-N3V-GSM *βαβυλών-N3W-GSF καί-C λαλέω-VF--FAI3S στόμα-N3M-NSN αὐτός- D--GSM πρός-P στόμα-N3M-ASN αὐτός- D--GSM καί-C ὁ- A--NPM ὀφθαλμός-N2--NPM αὐτός- D--GSM ὁ- A--APM ὀφθαλμός-N2--APM αὐτός- D--GSM ὁράω-VF--FMI3P

5 καί-C εἰςἔρχομαι-VF--FMI3S *σεδεκιας-N1T-NSM εἰς-P *βαβυλών-N3W-ASF καί-C ἐκεῖ-D καταἵζω-VF2-FMI3S

6 καί-C λόγος-N2--NSM κύριος-N2--GSM γίγνομαι-VCI-API3S πρός-P *ἰερεμίας-N1T-ASM λέγω-V1--PAPNSM

7 ἰδού-I *αναμεηλ-N---NSM υἱός-N2--NSM *σαλωμ-N---GSM ἀδελφός-N2--GSM πατήρ-N3--GSM σύ- P--GS ἔρχομαι-V1--PMI3S πρός-P σύ- P--AS λέγω-V1--PAPNSM κτάομαι-VA--AMD2S σεαυτοῦ- D--DSM ὁ- A--ASM ἀγρός-N2--ASM ἐγώ- P--GS ὁ- A--ASM ἐν-P *αναθωθ-N---DPF ὅτι-C σύ- P--DS κρίμα-N3M-ASN παραλαμβάνω-VB--AAN εἰς-P κτῆσις-N3I-ASF

8 καί-C ἔρχομαι-VBI-AAI3S πρός-P ἐγώ- P--AS *αναμεηλ-N---NSM υἱός-N2--NSM *σαλωμ-N---GSM ἀδελφός-N2--GSM πατήρ-N3--GSM ἐγώ- P--GS εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--GSF φυλακή-N1--GSF καί-C εἶπον-VBI-AAI3S ἐγώ- P--DS κτάομαι-VA--AMD2S ὁ- A--ASM ἀγρός-N2--ASM ἐγώ- P--GS ὁ- A--ASM ἐν-P γῆ-N1--DSF *βενιαμίν-N---GSM ὁ- A--ASM ἐν-P *αναθωθ-N---DPF ὅτι-C σύ- P--DS κρίμα-N3M-ASN κτάομαι-VA--AMN καί-C σύ- P--NS πρεσβύτερος-A1A-NSMS καί-C γιγνώσκω-VZI-AAI1S ὅτι-C λόγος-N2--NSM κύριος-N2--GSM εἰμί-V9--PAI3S

9 καί-C κτάομαι-VAI-AMI1S ὁ- A--ASM ἀγρός-N2--ASM *αναμεηλ-N---GSM υἱός-N2--GSM ἀδελφός-N2--GSM πατήρ-N3--GSM ἐγώ- P--GS καί-C ἵστημι-VAI-AAI1S αὐτός- D--DSM ἑπτά-M σίκλος-N2--APM καί-C δέκα-M ἀργύριον-N2N-GSN

10 καί-C γράφω-VAI-AAI1S εἰς-P βιβλίον-N2N-ASN καί-C σφραγίζω-VAI-AMI1S καί-C διαμαρτυρέω-VAI-AMI1S μάρτυς-N3--APM καί-C ἵστημι-VAI-AAI1S ὁ- A--ASN ἀργύριον-N2N-ASN ἐν-P ζυγός-N2--DSM

11 καί-C λαμβάνω-VBI-AAI3P ὁ- A--ASN βιβλίον-N2N-ASN ὁ- A--GSF κτῆσις-N3I-GSF ὁ- A--ASN σφραγίζω-VTI-XMPASN καί-C ὁ- A--ASN ἀναγιγνώσκω-VT--XMPASM

12 καί-C δίδωμι-VAI-AAI1S αὐτός- D--ASN ὁ- A--DSM *βαρουχ-N---DSM υἱός-N2--DSM *νηριος-N2--GSM υἱός-N2--GSM *μαασαιας-N1T-GSM κατά-P ὀφθαλμός-N2--APM *αναμεηλ-N---GSM υἱός-N2--GSM ἀδελφός-N2--GSM πατήρ-N3--GSM ἐγώ- P--GS καί-C κατά-P ὀφθαλμός-N2--APM ὁ- A--GPM ἵστημι-VXI-XAPGPM καί-C γράφω-V1--PAPGPM ἐν-P ὁ- A--DSN βιβλίον-N2N-DSN ὁ- A--GSF κτῆσις-N3I-GSF καί-C κατά-P ὀφθαλμός-N2--APM ὁ- A--GPM *ἰουδαῖος-N2--GPM ὁ- A--GPM ἐν-P ὁ- A--DSF αὐλή-N1--DSF ὁ- A--GSF φυλακή-N1--GSF

13 καί-C συντάσσω-VAI-AAI1S ὁ- A--DSM *βαρουχ-N---DSM κατά-P ὀφθαλμός-N2--APM αὐτός- D--GPM λέγω-V1--PAPNSM

14 οὕτως-D εἶπον-VBI-AAI3S κύριος-N2--NSM παντοκράτωρ-N3 -NSM λαμβάνω-VB--AAD2S ὁ- A--ASN βιβλίον-N2N-ASN ὁ- A--GSF κτῆσις-N3I-GSF οὗτος- D--ASN καί-C ὁ- A--ASN βιβλίον-N2N-ASN ὁ- A--ASN ἀναγιγνώσκω-VT--XMPASN καί-C τίθημι-VF--FAI2S αὐτός- D--ASN εἰς-P ἀγγεῖον-N2N-ASN ὀστράκινος-A1--ASN ἵνα-C διαμένω-VA--AAS3S ἡμέρα-N1A-GSF πολύς-A3C-NPM

15 ὅτι-C οὕτως-D εἶπον-VBI-AAI3S κύριος-N2--NSM ἔτι-D κτάομαι-VC--FPI3P ἀγρός-N2--NPM καί-C οἰκία-N1A-NPF καί-C ἀμπελών-N3W-NPM ἐν-P ὁ- A--DSF γῆ-N1--DSF οὗτος- D--DSF

16 καί-C προςεὔχομαι-VA--AMI1S πρός-P κύριος-N2--ASM μετά-P ὁ- A--ASN δίδωμι-VO--AAN ἐγώ- P--AS ὁ- A--ASN βιβλίον-N2N-ASN ὁ- A--GSF κτῆσις-N3I-GSF πρός-P *βαρουχ-N---ASM υἱός-N2--ASM *νηριου-N---GSM λέγω-V1--PAPNSM

17 ὦ-I κύριος-N2--VSM σύ- P--NS ποιέω-VAI-AAI2S ὁ- A--ASM οὐρανός-N2--ASM καί-C ὁ- A--ASF γῆ-N1--ASF ὁ- A--DSF ἰσχύς-N3U-DSF σύ- P--GS ὁ- A--DSF μέγας-A1--DSF καί-C ὁ- A--DSM βραχίων-N3N-DSM σύ- P--GS ὁ- A--DSM ὑψηλός-A1--DSM καί-C ὁ- A--DSM μετέωρος-A1B-DSM οὐ-D μή-D ἀποκρύπτω-VD--APS3S ἀπό-P σύ- P--GS οὐδείς-A3--ASN

18 ποιέω-V2--PAPNSM ἔλεος-N3E-ASN εἰς-P χιλιάς-N3D-APF καί-C ἀποδίδωμι-V8--PAPNSM ἁμαρτία-N1A-APF πατήρ-N3--GPM εἰς-P κόλπος-N2--APM τέκνον-N2N-GPN αὐτός- D--GPM μετά-P αὐτός- D--APM ὁ- A--NSM θεός-N2--NSM ὁ- A--NSM μέγας-A1P-NSM καί-C ἰσχυρός-A1A-NSM

19 κύριος-N2--NSM μέγας-A1--GSF βουλή-N1--GSF καί-C δυνατός-A1--NSM ὁ- A--DPN ἔργον-N2N-DPN ὁ- A--NSM θεός-N2--NSM ὁ- A--NSM μέγας-A1P-NSM ὁ- A--NSM παντοκράτωρ-N3 -NSM καί-C μεγαλώνυμος-A1B-NSM κύριος-N2--NSM ὁ- A--NPM ὀφθαλμός-N2--NPM σύ- P--GS εἰς-P ὁ- A--APF ὁδός-N2--APF ὁ- A--GPM υἱός-N2--GPM ὁ- A--GPM ἄνθρωπος-N2--GPM δίδωμι-VO--AAN ἕκαστος-A1--DSM κατά-P ὁ- A--ASF ὁδός-N2--ASF αὐτός- D--GSM

20 ὅς- --NSM ποιέω-VAI-AAI2S σημεῖον-N2N-APN καί-C τέρας-N3T-ASN ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF ἕως-P ὁ- A--GSF ἡμέρα-N1A-GSF οὗτος- D--GSF καί-C ἐν-P *ἰσραήλ-N---DSM καί-C ἐν-P ὁ- A--DPM γηγενής-A3H-DPM καί-C ποιέω-VAI-AAI2S σεαυτοῦ- D--DSM ὄνομα-N3M-ASN ὡς-C ὁ- A--NSF ἡμέρα-N1A-NSF οὗτος- D--NSF

21 καί-C ἐκἄγω-VBI-AAI2S ὁ- A--ASM λαός-N2--ASM σύ- P--GS *ἰσραήλ-N---ASM ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF ἐν-P σημεῖον-N2--DPN καί-C ἐν-P τέρας-N3T-DPN καί-C ἐν-P χείρ-N3--DSF κραταιός-A1A-DSF καί-C ἐν-P βραχίων-N3N-DSM ὑψηλός-A1--DSM καί-C ἐν-P ὅραμα-N3M-DPN μέγας-A1--DPN

22 καί-C δίδωμι-VAI-AAI2S αὐτός- D--DPM ὁ- A--ASF γῆ-N1--ASF οὗτος- D--ASF ὅς- --ASF ὄμνυμι-VAI-AAI2S ὁ- A--DPM πατήρ-N3--DPM αὐτός- D--GPM γῆ-N1--ASF ῥέω-V2--PAPASF γάλα-N3--ASN καί-C μέλι-N3--ASN

23 καί-C εἰςἔρχομαι-VBI-AAI3P καί-C λαμβάνω-VBI-AAI3P αὐτός- D--ASF καί-C οὐ-D ἀκούω-VAI-AAI3P ὁ- A--GSF φωνή-N1--GSF σύ- P--GS καί-C ἐν-P ὁ- A--DPN πρόσταγμα-N3M-DPN σύ- P--GS οὐ-D πορεύομαι-VCI-API3P ἅπας-A3--APN ὅς- --APN ἐντέλλομαι-VAI-AMI2S αὐτός- D--DPM οὐ-D ποιέω-VAI-AAI3P καί-C ποιέω-VAI-AAI2S συνβαίνω-VZ--AAN αὐτός- D--DPM πᾶς-A3--APN ὁ- A--APN κακός-A1--APN οὗτος- D--APN

24 ἰδού-I ὄχλος-N2--NSM ἥκω-V1--PAI3S εἰς-P ὁ- A--ASF πόλις-N3I-ASF οὗτος- D--ASF συνλαμβάνω-VB--AAN αὐτός- D--ASF καί-C ὁ- A--NSF πόλις-N3I-NSF δίδωμι-VCI-API3S εἰς-P χείρ-N3--APF *χαλδαῖος-N2--GPM ὁ- A--GPM πολεμέω-V2--PAPGPM αὐτός- D--ASF ἀπό-P πρόσωπον-N2N-GSN μάχαιρα-N1--APF καί-C ὁ- A--GSM λιμός-N2--GSM ὡς-C λαλέω-VAI-AAI2S οὕτως-D γίγνομαι-VBI-AMI3S

25 καί-C σύ- P--NS λέγω-V1--PAI2S πρός-P ἐγώ- P--AS κτάομαι-VA--AMD2S σεαυτοῦ- D--DSM ἀγρός-N2--ASM ἀργύριον-N2N-GSN καί-C γράφω-VAI-AAI1S βιβλίον-N2N-ASN καί-C σφραγίζω-VAI-AMI1S καί-C ἐπιμαρτυρέω-VAI-AMI1S μάρτυς-N3--APM καί-C ὁ- A--NSF πόλις-N3I-NSF δίδωμι-VCI-API3S εἰς-P χείρ-N3--APF *χαλδαῖος-N2--GPM

26 καί-C γίγνομαι-VBI-AMI3S λόγος-N2--NSM κύριος-N2--GSM πρός-P ἐγώ- P--AS λέγω-V1--PAPNSM

27 ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM πᾶς-A1S-GSF σάρξ-N3K-GSF μή-D ἀπό-P ἐγώ- P--GS κρύπτω-VD--FPI3S τις- I--ASN

28 διά-P οὗτος- D--ASN οὕτως-D εἶπον-VBI-AAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM *ἰσραήλ-N---GSM δίδωμι-VC--APPNSF παραδίδωμι-VC--FPI3S ὁ- A--NSF πόλις-N3I-NSF οὗτος- D--NSF εἰς-P χείρ-N3--APF βασιλεύς-N3V-GSM *βαβυλών-N3W-GSF καί-C λαμβάνω-VF--FMI3S αὐτός- D--ASF

29 καί-C ἥκω-VF--FAI3P ὁ- A--NPM *χαλδαῖος-N2--GPM πολεμέω-V2--PAPNPM ἐπί-P ὁ- A--ASF πόλις-N3I-ASF οὗτος- D--ASF καί-C καίω-VF--FAI3P ὁ- A--ASF πόλις-N3I-ASF οὗτος- D--ASF ἐν-P πῦρ-N3--DSN καί-C κατακαίω-VF--FAI3P ὁ- A--APF οἰκία-N1A-GSF ἐν-P ὅς- --DPF θυμιόω-VAI-AAI3P ἐπί-P ὁ- A--GPN δῶμα-N3M-GPN αὐτός- D--GPM ὁ- A--DSF *βααλ-N---DSF καί-C σπένδω-V1I-IAI3P σπονδή-N1--APF θεός-N2--DPM ἕτερος-A1A-DPM πρός-P ὁ- A--ASN παραπικραίνω-VA--AAN ἐγώ- P--AS

30 ὅτι-C εἰμί-V9--IAI3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM καί-C ὁ- A--NPM υἱός-N2--NPM *ιουδα-N---GSM μόνος-A1--NPM ποιέω-V2--PAPNPM ὁ- A--ASN πονηρός-A1A-ASN κατά-P ὀφθαλμός-N2--APM ἐγώ- P--GS ἐκ-P νεότης-N3T-GSF αὐτός- D--GPM

31 ὅτι-C ἐπί-P ὁ- A--ASF ὀργή-N1--ASF ἐγώ- P--GS καί-C ἐπί-P ὁ- A--ASM θυμός-N2--ASM ἐγώ- P--GS εἰμί-V9--IAI3S ὁ- A--NSF πόλις-N3I-NSF οὗτος- D--NSF ἀπό-P ὅς- --GSF ἡμέρα-N1A-GSF οἰκοδομέω-VAI-AAI3P αὐτός- D--ASF καί-C ἕως-P ὁ- A--GSF ἡμέρα-N1A-GSF οὗτος- D--GSF ἀποἀλλάσσω-VA--AAN αὐτός- D--ASF ἀπό-P πρόσωπον-N2N-GSN ἐγώ- P--GS

32 διά-P πᾶς-A1S-APF ὁ- A--APF πονηρία-N1A-APF ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM καί-C *ιουδα-N---GSM ὅς- --GPM ποιέω-VAI-AAI3P πικραίνω-VZ--AAN ἐγώ- P--AS αὐτός- D--NPM καί-C ὁ- A--NPM βασιλεύς-N3V-NPM αὐτός- D--GPM καί-C ὁ- A--NPM ἄρχων-N3--NPM αὐτός- D--GPM καί-C ὁ- A--NPM ἱερεύς-N3V-NPM αὐτός- D--GPM καί-C ὁ- A--NPM προφήτης-N1M-NPM αὐτός- D--GPM ἀνήρ-N3--NPM *ιουδα-N---GSM καί-C ὁ- A--NPM καταοἰκέω-V2--PAPNPM *ἰερουσαλήμ-N---ASF

33 καί-C ἐπιστρέφω-VAI-AAI3P πρός-P ἐγώ- P--AS νῶτον-N2N-ASN καί-C οὐ-D πρόσωπον-N2N-ASN καί-C διδάσκω-VAI-AAI1S αὐτός- D--APM ὄρθρος-N2--GSM καί-C διδάσκω-VAI-AAI1S καί-C οὐ-D ἀκούω-VAI-AAI3P ἐπιλαμβάνω-VB--AAN παιδεία-N1A-ASF

34 καί-C τίθημι-VAI-AAI3P ὁ- A--APN μίασμα-N3M-APN αὐτός- D--GPM ἐν-P ὁ- A--DSM οἶκος-N2--DSM ὅς- --GSM ἐπικαλέω-VCI-API3S ὁ- A--ASN ὄνομα-N3M-ASN ἐγώ- P--GS ἐπί-P αὐτός- D--DSM ἐν-P ἀκαθαρσία-N1A-DPF αὐτός- D--GPM

35 καί-C οἰκοδομέω-VAI-AAI3P ὁ- A--APM βωμός-N2--APM ὁ- A--DSF *βααλ-N---DSF ὁ- A--APM ἐν-P φάραγξ-N3G-DSF υἱός-N2--GSM *εννομ-N---GSM ὁ- A--GSN ἀναφέρω-V1--PAN ὁ- A--APM υἱός-N2--APM αὐτός- D--GPM καί-C ὁ- A--APF θυγάτηρ-N3--APF αὐτός- D--GPM ὁ- A--DSM *μολοχ-N---DSM βασιλεύς-N3V-DSM ὅς- --APN οὐ-D συντάσσω-VAI-AAI1S αὐτός- D--DPM καί-C οὐ-D ἀναβαίνω-VZI-AAI3S ἐπί-P καρδία-N1A-ASF ἐγώ- P--GS ὁ- A--GSN ποιέω-VA--AAN ὁ- A--ASN βδέλυγμα-N3M-ASN οὗτος- D--ASN πρός-P ὁ- A--ASN ἐπιἁμαρτάνω-VB--AAN ὁ- A--ASM *ἰούδας-N1T-ASM

36 καί-C νῦν-D οὕτως-D εἶπον-VBI-AAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM *ἰσραήλ-N---GSM ἐπί-P ὁ- A--ASF πόλις-N3I-ASF ὅς- --ASF σύ- P--NS λέγω-V1--PAI2S παραδίδωμι-VC--FPI3S εἰς-P χείρ-N3--APF βασιλεύς-N3V-GSM *βαβυλών-N3W-GSF ἐν-P μάχαιρα-N1A-DSF καί-C ἐν-P λιμός-N2--DSM καί-C ἐν-P ἀποστολή-N1--DSF

37 ἰδού-I ἐγώ- P--NS συνἄγω-V1--PAI1S αὐτός- D--APM ἐκ-P πᾶς-A1S-GSF ὁ- A--GSF γῆ-N1--GSF ὅς- --GSM διασπείρω-VAI-AAI1S αὐτός- D--APM ἐκεῖ-D ἐν-P ὀργή-N1--DSF ἐγώ- P--GS καί-C ὁ- A--DSM θυμός-N2--DSM ἐγώ- P--GS καί-C παροξυσμός-N2--DSM μέγας-A1--DSM καί-C ἐπιστρέφω-VF--FAI1S αὐτός- D--APM εἰς-P ὁ- A--ASM τόπος-N2--ASM οὗτος- D--ASM καί-C καταἵζω-VF2-FAI1S αὐτός- D--APM πείθω-VX--XAPAPM

38 καί-C εἰμί-VF--FMI3P ἐγώ- P--DS εἰς-P λαός-N2--ASM καί-C ἐγώ- P--NS εἰμί-VF--FMI1S αὐτός- D--DPM εἰς-P θεός-N2--ASM

39 καί-C δίδωμι-VF--FAI1S αὐτός- D--DPM ὁδός-N2--ASF ἕτερος-A1A-ASF καί-C καρδία-N1A-ASF ἕτερος-A1A-ASF φοβέω-VC--APN ἐγώ- P--AS πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF εἰς-P ἀγαθός-A1--ASM αὐτός- D--DPM καί-C ὁ- A--DPN τέκνον-N2N-DPN αὐτός- D--GPM μετά-P αὐτός- D--APM

40 καί-C διατίθημι-VF--FMI1S αὐτός- D--DPM διαθήκη-N1--ASF αἰώνιος-A1A-ASF ὅς- --ASF οὐ-D μή-D ἀποστρέφω-VF--FAI1S ὄπισθεν-D αὐτός- D--GPM καί-C ὁ- A--ASM φόβος-N2--ASM ἐγώ- P--GS δίδωμι-VF--FAI1S εἰς-P ὁ- A--ASF καρδία-N1A-ASF αὐτός- D--GPM πρός-P ὁ- A--ASN μή-D ἀποἵστημι-VH--AAN αὐτός- D--APM ἀπό-P ἐγώ- P--GS

41 καί-C ἐπισκέπτω-VF--FMI1S ὁ- A--GSN ἀγαθόω-VA--AAN αὐτός- D--APM καί-C φυτεύω-VA--AAS1S αὐτός- D--APM ἐν-P ὁ- A--DSF γῆ-N1--DSF οὗτος- D--DSF ἐν-P πίστις-N3I-DSF καί-C ἐν-P πᾶς-A1S-DSF καρδία-N1A-DSF καί-C ἐν-P πᾶς-A1S-DSF ψυχή-N1--DSF

42 ὅτι-C οὕτως-D εἶπον-VBI-AAI3S κύριος-N2--NSM καθά-D ἐπιἄγω-VBI-AAI3P ἐπί-P ὁ- A--ASM λαός-N2--ASM οὗτος- D--ASM πᾶς-A3--APN ὁ- A--APN κακός-A1--APN ὁ- A--APN μέγας-A1--APN οὗτος- D--APN οὕτως-D ἐγώ- P--NS ἐπιἄγω-VF--FAI1S ἐπί-P αὐτός- D--APM πᾶς-A3--APN ὁ- A--APN ἀγαθός-A1--APN ὅς- --APN λαλέω-VAI-AAI1S ἐπί-P αὐτός- D--APM

43 καί-C κτάομαι-VC--FPI3P ἔτι-D ἀγρός-N2--NPM ἐν-P ὁ- A--DSF γῆ-N1--DSF ὅς- --DSF σύ- P--NS λέγω-V1--PAI2S ἄβατος-A1B-NSM εἰμί-V9--PAI3S ἀπό-P ἄνθρωπος-N2--GPM καί-C κτῆνος-N3E-GSN καί-C παραδίδωμι-VCI-API3P εἰς-P χείρ-N3--APF *χαλδαῖος-N2--GPM

44 καί-C κτάομαι-VF--FMI3P ἀγρός-N2--APM ἐν-P ἀργύριον-N2N-DSN καί-C γράφω-VF--FAI2S βιβλίον-N2N-ASN καί-C σφραγίζω-VF2-FMI2S καί-C διαμαρτύρομαι-V1--PAS3S μάρτυς-N3--APM ἐν-P γῆ-N1--DSF *βενιαμίν-N---GSM καί-C κύκλος-N2--DSM *ἰερουσαλήμ-N---DSF καί-C ἐν-P πόλις-N3I-DPF *ιουδα-N---GSM καί-C ἐν-P πόλις-N3I-DPF ὁ- A--GSN ὄρος-N3E-GSN καί-C ἐν-P πόλις-N3I-DPF ὁ- A--GSF *σεφηλα-N---GSF καί-C ἐν-P πόλις-N3I-DPF ὁ- A--GSF *ναγεβ-N---GSF ὅτι-C ἀποστρέφω-VF--FAI1S ὁ- A--APF ἀποικία-N1A-APF αὐτός- D--GPM

   

From Swedenborg's Works

 

Apocalypse Explained #449

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449. Of the tribe of Benjamin were sealed twelve thousand.- That this signifies the conjunction of those who are in the ultimate heaven with the Lord, is evident from the representation of Benjamin and of the tribe named after him, as denoting the Spiritual-celestial in the natural man, like Joseph in the spiritual. The Spiritual-celestial is truth conjoined to good. For truth, regarded in itself, is spiritual, and good celestial; hence Benjamin and his tribe signify the conjunction of truth and good in the Natural, here therefore the conjunction of those who are in the ultimate heaven with the Lord; for those who are in natural good and truth from the spiritual and the celestial are in the ultimate heaven. Those who are in the ultimate heaven are either spiritual-natural, or celestial-natural. The spiritual-natural in that heaven belong to the spiritual kingdom of the Lord, and the celestial-natural belong to the celestial kingdom of the Lord; wherefore the spiritual-natural communicate with the second heaven, where all are spiritual, but the celestial-natural communicate with the third heaven, where all are celestial, as stated above.

[2] It is evident from these things what Joseph and Benjamin, who were brethren, signify in the Word. Since Benjamin signifies truth conjoined to good in the natural man, and consequently truth conjoined to good in those who are in the ultimate heaven, therefore he was also the last son born to Jacob, and was called by him the son of the right hand, for Benjamin, in the original language, signifies the son of the right hand; and also he was born in Bethlehem, which city signifies truth conjoined to good in the Natural. That he was born in Bethlehem, see Genesis (35:16-19). He was born last, because the Natural, consisting of truth conjoined to good, is the ultimate of the church in man. For there are in man three degrees of life, the inmost, the middle, and the ultimate. The inmost degree is that in which those are who dwell in the inmost or third heaven, the middle degree that in which those are who dwell in the middle or second heaven, and the ultimate degree that in which those are who dwell in the ultimate or first heaven. Therefore those who are in the inmost degree are called celestial, those in the middle are called spiritual, and those in the ultimate degree are called either spiritual-natural or celestial-natural. The conjunction of those in the ultimate heaven with the Lord is signified by Benjamin. Concerning these three degrees of life in a man and in an angel, see Heaven and Hell 33, 34, 38, 39, 208, 209, 211, 435). These are the reasons why Benjamin was the last born of the sons of Jacob.

[3] He was called the son of the right hand, because son signifies truth, and right hand the power of truth from good, and all power in the spiritual world is in truth from good in the natural man. In this resides all the power possessed by the spiritual man, because the efficient cause is in the spiritual man, and the effect in the Natural, and all the power of the efficient cause is brought into active operation by means of the effect. That all the power of the spiritual man is in the Natural, and [acts] by means of the Natural, may be seen in the Arcana Coelestia. (n. 9836). For this reason he was called Benjamin, that is, son of the right hand. And because Bethlehem has a similar signification, that is, truth conjoined to good in the natural man, therefore also David was born there and also anointed king (1 Sam. 16:1-14; 17:12). For David as a king represented the Lord as to truth from good, which is also signified by a king, as may be seen above (n. 29, 31, 205). And the Lord also was born in Bethlehem (Matthew 2:1, 5, 6) because He was born King, and from His birth truth in Him was conjoined to good. For every infant is born natural, and the Natural is first opened because it is nearest to the external senses and the world, and with all men it is ignorant of truth and inclined to evil, but with the Lord alone the Natural hungered for good and desired truth. The ruling affection with man is from the father, for it is his soul, but with the Lord the affection or soul from the Father was the Divine Itself, which is the Divine Good of the Divine Love.

[4] Because Benjamin and his tribe signify truth conjoined to good in the natural man, therefore his lot in the land of Canaan was between the sons of Judah and the sons of Joseph; and Jerusalem also, which was then inhabited by the Jebusite, fell to that tribe for an inheritance (Joshua 18:11-28); so that the sons of Benjamin dwelt there with the Jews, who afterwards occupied that city. The tribe of Benjamin was granted a lot between the sons of Judah and the sons of Joseph, because that tribe represented and thence signified the conjunction of good and truth; for Judah signifies the good of the church, and Joseph, the truth of the church. The reason why Jerusalem was given to that tribe was, that Jerusalem signified the church in regard to doctrine and worship, and all the doctrine of the church is the doctrine of truth conjoined to good, and all worship according to doctrine takes place by means of the natural man, for, as stated above, worship is an effect from the efficient cause in the spiritual man.

[5] From these observations the signification of Benjamin in the following passages is evident.

In Jeremiah:

If ye hallow the sabbath "they shall come in from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountain, and from the south, bringing the burnt-offering, and the sacrifice, and the meat-offering, and frankincense" (17:26).

The reason why such things are said to be the result of hallowing the sabbath is that the sabbath signified the union of the Divine and the Divine Human in the Lord, and in the respective sense (sensu respectivo), the conjunction of His Divine Human with heaven and the church; and in general the conjunction of good and truth, as may be seen in the Arcana Coelestia 8495, 8510, 10356, 10367, 10370, 10374, 10668, 10730). The cities of Judah, the places about Jerusalem, and the land of Benjamin, signify truths conjoined to good in the natural man. The cities of Judah, signify the truths of good, the places about Jerusalem, the truths of doctrine in the natural man, and the land of Benjamin, their conjunction. For cities signify truths, and Judah signifies the good of the church; Jerusalem the doctrine of truth. The places round-about signify such things as are around, or beneath, which are the truths of good in the natural man; and the land of Benjamin signifies the church as to the conjunction of those things in the natural man. From the plain, from the mountain, and from the south, signifies good and truth in the natural man from a celestial and from a spiritual origin. The plain signifies good and truth in the natural man, because those who are in the ultimate heaven, and are called celestial-natural and spiritual-natural (of which above) dwell in plains or below mountains and hills. The mountain signifies those who are in celestial good, and the south, those who are in spiritual good, and therefore in the light of truth. To bring the burnt-offering and the sacrifice, and the meat-offering, and frankincense, signifies worship from celestial good and from spiritual good in the natural man. The burnt-offering signifies worship from celestial good, the sacrifice, worship from spiritual good; the meat-offering and frankincense signify good and the truth of good in the natural man. These are the things signified by the above words. For what other object could there be in saying that if they hallowed the sabbath they should come in from the cities of Judah, from the places about Jerusalem, from the land of Benjamin, from the plain, the mountain, and the south? Why not from the whole land of Canaan?

[6] Because these details signify such things as relate to heaven and the church, therefore similar things are also mentioned elsewhere in the same prophet:

"In the cities of the mountain, in the cities of the plain, and in the cities of the south, and in the land of Benjamin, and in the places round-about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that numbereth" (Jeremiah 33:13).

So again:

"They shall buy fields for money, and write it in a book, and cause witnesses to witness it in the land of Benjamin, and in the places round-about Jerusalem, and in the cities of Judah, and in the cities of the mountain, and in the cities of the plain, and in the cities of the south; because I will bring back their captivity, saith Jehovah" (Jeremiah 32:44).

In these passages similar things are signified as above by the land of Benjamin, the places round-about Jerusalem, the cities of Judah, the mountain, the plain, and the south; therefore, Benjamin signifies the conjunction of truth and good in the natural man, and thus the conjunction of truth and good with those who are in the ultimate heaven.

[7] In the same prophet:

"Assemble yourselves, ye sons of Benjamin, from the midst of Jerusalem, and sound the trumpet, and upon the house of the vineyard kindle a fire, for evil looketh out of the north, and great destruction" (6:1).

The subject here treated of in the spiritual sense is the devastation of the church in regard to truth and good, because it is against Zion and Jerusalem, for Zion signifies the good of the church, and Jerusalem, its truth. And because the sons of Benjamin signify the conjunction of good and truth they are therefore commanded to assemble themselves out of the midst of Jerusalem, to blow the trumpet, and kindle a fire upon the house of the vineyard. To blow the trumpet, signifies combat against that church from truths which are from good. The house of the vineyard signifies that church itself, and to kindle a fire upon it, its destruction by evil loves. The north from which the evil looketh signifies the falsity of evil; and the great destruction signifies the dissipation of good and truth.

[8] Again, in David:

"Give ear, O shepherd of Israel, thou that leadest Joseph like a flock; thou that sittest upon the cherubim, shine forth. Before Ephraim, and Benjamin, and Manasseh, stir up thy strength, and come to save us" (Psalm 80:1, 2).

Ephraim, Benjamin, and Manasseh, do not mean Ephraim, Benjamin, and Manasseh, but those who are in natural truth and good, and in whom there is the conjunction of these. See above (n. 440:6), where this passage is explained.

[9] In the same:

"Bless ye God in the congregations; the Lord, from the fountain of Israel. There is little Benjamin their ruler, the princes of Judah, the princes of Zebulun, and the princes of Naphtali" (Psalm 68:26, 27).

In these passages, neither Benjamin, nor the princes of Judah, Zebulun, and Naphtali, are meant, but those things pertaining to the church, which are signified by those tribes. Little Benjamin there signifies the innocence of the natural man. The innocence of the natural man consists in the conjunction of good and truth therein. This passage also is explained above (n. 439:5).

[10] In the blessing of the sons of Israel by Moses:

"And of Benjamin he said, The beloved of Jehovah, he shall dwell in safety by him; he shall cover him all the day long, dwelling between his shoulders" (Deuteronomy 33:12).

Benjamin here signifies the Word in the ultimate sense, which is natural. For the Word is described in this blessing pronounced by Moses, and each tribe signifies some essential of it. And because in the ultimate sense of the Word, which is natural, there is the marriage of good and truth, as we have shown in many places, therefore he is called the beloved of Jehovah, and it is said "that he shall dwell in safety by him; he shall cover him all the day long, and he shall dwell between his shoulders."

[11] To dwell between the shoulders, denotes to dwell in security and in power. The signification of Benjamin in the prophecy of Israel the father concerning his sons (Genesis 49:27) is explained in the Arcana Coelestia 6439-6444). Benjamin in that prophecy is the last spoken of, because he signifies the ultimate of heaven and of the church, the ultimate being the Natural in which truth is conjoined to good.

[12] Because these things are signified by Benjamin, therefore the tribes of Ephraim, Manasseh, and Benjamin encamped in the wilderness about the tent of the congregation, on the west side (Num. 2:18-24); and these three tribes signify all those who are in natural truth and good, and in the conjunction thereof. Ephraim signifies truth [in the natural man], Manasseh, good, as shown above, and Benjamin, the conjunction of these. The reason why they encamped on the west side, was, that in heaven, those dwell in the west and in the north, who are in the obscurity of good, and in the obscurity of truth, consequently those who are in natural good and truth; but those dwell in the east and in the south in heaven, who are in the lucidity of good and truth. Concerning this circumstance see the work on Heaven and Hell 141-153).

[13] From what has been stated it is now evident that Benjamin, in the Word, signifies the conjunction of good and truth in the natural man, and conjunction with the Spiritual by means of good; for all that good which is good in the natural man flows in from the spiritual man, that is, by means of the spiritual man from the Lord. Without such influx good does not exist in the natural man. Therefore Benjamin also signifies the conjunction of the spiritual man with the natural, and Joseph, the conjunction of the celestial man with the spiritual.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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