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Joel 2

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1 σαλπιζω-VA--AAD2P σαλπιγξ-N3G-DSF εν-P *σιων-N---DSM κηρυσσω-VA--AAD2P εν-P ορος-N3E-DSN αγιος-A1A-DSN εγω- P--GS και-C συνχεω-VC--APD3P πας-A3--NPM ο- A--NPM καταοικεω-V2--PAPNPM ο- A--ASF γη-N1--ASF διοτι-C παραειμι-V9--PAI3S ημερα-N1A-NSF κυριος-N2--GSM οτι-C εγγυς-D

2 ημερα-N1A-NSF σκοτος-N3E-GSN και-C γνοφος-N2--GSM ημερα-N1A-NSF νεφελη-N1--GSF και-C ομιχλη-N1--GSF ως-C ορθρος-N2--NSM χεω-VC--FPI3S επι-P ο- A--APN ορος-N3E-APN λαος-N2--NSM πολυς-A1P-NSM και-C ισχυρος-A1A-NSM ομοιος-A1A-NSM αυτος- D--DSM ου-D γιγνομαι-VX--XAI3S απο-P ο- A--GSM αιων-N3W-GSM και-C μετα-P αυτος- D--ASM ου-D προςτιθημι-VC--FPI3S εως-P ετος-N3E-GPN εις-P γενεα-N1A-APF γενεα-N1A-GPF

3 ο- A--NPN εμπροσθεν-P αυτος- D--GSM πυρ-N3--NSN ανααλισκω-V1--PAPNSN και-C ο- A--NPN οπισω-P αυτος- D--GSM ανααπτω-V1--PMPNSF φλοξ-N3G-NSF ως-C παραδεισος-N2--NSM τρυφη-N1--GSF ο- A--NSF γη-N1--NSF προ-P προσωπον-N2N-GSN αυτος- D--GSM και-C ο- A--NPN οπισθεν-D αυτος- D--GSM πεδιον-N2N-NSN αφανισμος-N2--GSM και-C ανασωζω-V1--PMPNSM ου-D ειμι-V9--FMI3S αυτος- D--DSM

4 ως-C ορασις-N3I-NSF ιππος-N2--GPM ο- A--NSF οψις-N3I-NSF αυτος- D--GPM και-C ως-C ιππευς-N3V-NPM ουτως-D καταδιωκω-VF--FMI3P

5 ως-C φωνη-N1--NSF αρμα-N3M-GPN επι-P ο- A--APF κορυφη-N1--APF ο- A--GPN ορος-N3E-GPN εκαλλομαι-VF2-FMI3P και-C ως-C φωνη-N1--NSF φλοξ-N3G-GSF πυρ-N3--GSM καταεσθιω-V1--PAPGSF καλαμη-N1--ASF και-C ως-C λαος-N2--NSM πολυς-A1P-NSM και-C ισχυρος-A1A-NSM παρατασσω-V1--PMPNSM εις-P πολεμος-N2--ASM

6 απο-P προσωπον-N2N-GSN αυτος- D--GSM συντριβω-VD--FPI3P λαος-N2--NPM πας-A3--NSN προσωπον-N2N-NSN ως-C προσκαυμα-N3M-NSN χυτρα-N1A-GSF

7 ως-C μαχητης-N1M-NPM τρεχω-VF2-FMI3P και-C ως-C ανηρ-N3--NPM πολεμιστης-N1--NPM αναβαινω-VF--FMI3P επι-P ο- A--APN τειχος-N3E-APN και-C εκαστος-A1--NSM εν-P ο- A--DSF οδος-N2--DSF αυτος- D--GSM πορευομαι-VF--FMI3S και-C ου-D μη-D εκκλινω-V1--PAS3P ο- A--APF τριβος-N2--APF αυτος- D--GPM

8 και-C εκαστος-A1--NSM απο-P ο- A--GSM αδελφος-N2--GSM αυτος- D--GSM ου-D αποεχω-VF--FMI3S καταβαρυνω-V1--PMPNPM εν-P ο- A--DPN οπλον-N2N-DPN αυτος- D--GPM πορευομαι-VF--FMI3P και-C εν-P ο- A--DPN βελος-N3E-DPN αυτος- D--GPM πιπτω-VF2-FMI3P και-C ου-D μη-D συντελεω-VS--APS3P

9 ο- A--GSF πολις-N3I-GSF επιλαμβανω-VF--FMI3P και-C επι-P ο- A--GPN τειχος-N3E-GPN τρεχω-VF2-FMI3P και-C επι-P ο- A--APF οικια-N1A-APF αναβαινω-VF--FMI3P και-C δια-P θυρις-N3D-GPF ειςερχομαι-VF--FMI3P ως-C κλεπτης-N1M-NPM

10 προ-P προσωπον-N2N-GSN αυτος- D--GPM συνχεω-VC--FPI3S ο- A--NSF γη-N1--NSF και-C σειω-VC--FPI3S ο- A--NSM ουρανος-N2--NSM ο- A--NSM ηλιος-N2--NSM και-C ο- A--NSF σεληνη-N1--NSF συνσκοταζω-VF--FAI3P και-C ο- A--NPN αστρον-N2N-NPN δυω-VF--FAI3P ο- A--ASN φεγγος-N3E-ASN αυτος- D--GPM

11 και-C κυριος-N2--NSM διδωμι-VF--FAI3S φωνη-N1--ASF αυτος- D--GSM προ-P προσωπον-N2N-GSN δυναμις-N3I-GSF αυτος- D--GSM οτι-C πολυς-A1--NSF ειμι-V9--PAI3S σφοδρα-D ο- A--NSF παρεμβολη-N1--NSF αυτος- D--GSM οτι-C ισχυρος-A1A-NPN εργον-N2N-NPN λογος-N2--GPM αυτος- D--GSM διοτι-C μεγας-A1--NSF ο- A--NSF ημερα-N1A-NSF ο- A--GSM κυριος-N2--GSM μεγας-A1--NSF και-C επιφανης-A3H-NSF σφοδρα-D και-C τις- I--NSM ειμι-V9--FMI3S ικανος-A1--NSM αυτος- D--DSF

12 και-C νυν-D λεγω-V1--PAI3S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP επιστρεφω-VD--APD2P προς-P εγω- P--AS εκ-P ολος-A1--GSF ο- A--GSF καρδια-N1A-GSF συ- P--GP και-C εν-P νηστεια-N1A-DSF και-C εν-P κλαυθμος-N2--DSM και-C εν-P κοπετος-N2--DSM

13 και-C διαρηγνυμι-VA--AMD2P ο- A--APF καρδια-N1A-APF συ- P--GP και-C μη-D ο- A--APN ιματιον-N2N-APN συ- P--GP και-C επιστρεφω-VD--APD2P προς-P κυριος-N2--ASM ο- A--ASM θεος-N2--ASM συ- P--GP οτι-C ελεημων-A3N-NSM και-C οικτιρμων-A3N-NSM ειμι-V9--PAI3S μακροθυμος-A1B-NSM και-C πολυελεος-A1B-NSM και-C μετανοεω-V2--PAPNSM επι-P ο- A--DPF κακια-N1A-DPF

14 τις- I--NSM οιδα-VX--XAI3S ει-C επιστρεφω-VF--FAI3S και-C μετανοεω-VF--FAI3S και-C υπολειπω-VF--FMI3S οπισω-P αυτος- D--GSM ευλογια-N1A-ASF θυσια-N1A-ASF και-C σπονδη-N1--ASF κυριος-N2--DSM ο- A--DSM θεος-N2--DSM εγω- P--GP

15 σαλπιζω-VA--AAD2P σαλπιγξ-N3G-DSF εν-P *σιων-N---DSM αγιαζω-VA--AAD2P νηστεια-N1A-ASF κηρυσσω-VA--AAD2P θεραπεια-N1A-ASF

16 συναγω-VB--AAD2P λαος-N2--ASM αγιαζω-VA--AAD2P εκκλησια-N1A-ASF εκλεγω-VA--AMD2P πρεσβυτερος-A1A-APM συναγω-VB--AAD2P νηπιος-A1A-APN θηλαζω-V1--PAPAPN μαστος-N2--APM εκερχομαι-VA--AAD3S νυμφιος-N2--NSM εκ-P ο- A--GSM κοιτων-N3W-GSM αυτος- D--GSM και-C νυμφη-N1--NSF εκ-P ο- A--GSM παστος-N2--GSM αυτος- D--GSF

17 ανα-P μεσος-A1--ASN ο- A--GSF κρηπις-N3D-GSF ο- A--GSN θυσιαστηριον-N2N-GSN κλαιω-VF--FMI3P ο- A--NPM ιερευς-N3V-NPM ο- A--NPM λειτουργεω-V2--PAPNPM κυριος-N2--DSM και-C ειπον-VF2-FAI3P φειδομαι-VA--AMD2S κυριος-N2--VSM ο- A--GSM λαος-N2--GSM συ- P--GS και-C μη-D διδωμι-VO--AAS2S ο- A--ASF κληρονομια-N1A-ASF συ- P--GS εις-P ονειδος-N3E-ASN ο- A--GSN κατααρχω-VA--AAN αυτος- D--GPM εθνος-N3E-APN οπως-C μη-D ειπον-VB--AAS3P εν-P ο- A--DPN εθνος-N3E-DPN που-D ειμι-V9--PAI3S ο- A--NSM θεος-N2--NSM αυτος- D--GPM

18 και-C ζηλοω-VAI-AAI3S κυριος-N2--NSM ο- A--ASF γη-N1--ASF αυτος- D--GSM και-C φειδομαι-VAI-AMI3S ο- A--GSM λαος-N2--GSM αυτος- D--GSM

19 και-C αποκρινω-VCI-API3S κυριος-N2--NSM και-C ειπον-VBI-AAI3S ο- A--DSM λαος-N2--DSM αυτος- D--GSM ιδου-I εγω- P--NS εκ αποστελλω-V1--PAI1S συ- P--DP ο- A--ASM σιτος-N2--ASM και-C ο- A--ASM οινος-N2--ASM και-C ο- A--ASN ελαιον-N2N-ASN και-C ενπιμπλημι-VS--FPI2P αυτος- D--GPM και-C ου-D διδωμι-VF--FAI1S συ- P--AP ουκετι-D εις-P ονειδισμος-N2--ASM εν-P ο- A--DPN εθνος-N3E-DPN

20 και-C ο- A--ASM απο-P βορεας-N1T-GSM εκδιωκω-VF--FAI1S απο-P συ- P--GP και-C εκωθεω-VF--FAI1S αυτος- D--ASM εις-P γη-N1--ASF ανυδρος-A1B-ASF και-C απο αναιζω-VF2-FAI1S ο- A--ASN προσωπον-N2N-ASN αυτος- D--GSM εις-P ο- A--ASF θαλασσα-N1S-ASF ο- A--ASF πρωτος-A1--ASF και-C ο- A--APN οπισω-P αυτος- D--GSM εις-P ο- A--ASF θαλασσα-N1S-ASF ο- A--ASF εσχατος-A1--ASF και-C αναβαινω-VF--FMI3S ο- A--NSF σαπρια-N1A-NSF αυτος- D--GSM και-C αναβαινω-VF--FMI3S ο- A--NSM βρομος-N2--NSM αυτος- D--GSM οτι-C μεγαλυνω-VAI-AAI3S ο- A--APN εργον-N2N-APN αυτος- D--GSM

21 θαρρεω-V2--PAD2S γη-N1--VSF χαιρω-V1--PAD2S και-C ευφραινω-V1--PMD2S οτι-C μεγαλυνω-VAI-AAI3S κυριος-N2--NSM ο- A--GSN ποιεω-VA--AAN

22 θαρρεω-V2--PAD2P κτηνος-N3E-VPN ο- A--GSN πεδιον-N2N-GSN οτι-C βλαστανω-VX--XAI3S πεδιον-N2N-APN ο- A--GSF ερημος-N2--GSF οτι-C ξυλον-N2N-NSN φερω-VAI-AAI3S ο- A--ASM καρπος-N2--ASM αυτος- D--GSN αμπελος-N2--NSF και-C συκη-N1--NSF διδωμι-VAI-AAI3P ο- A--ASF ισχυς-N3--ASF αυτος- D--GPF

23 και-C ο- A--NPN τεκνον-N2N-NPN *σιων-N---GSM χαιρω-V1--PAD2P και-C ευφραινω-V1--PMD2P επι-P ο- A--DSM κυριος-N2--DSM θεος-N2--DSM συ- P--GP διοτι-C διδωμι-VAI-AAI3S συ- P--DP ο- A--APN βρωμα-N3M-APN εις-P δικαιοσυνη-N1--ASF και-C βρεχω-VF--FAI3S συ- P--DP υετος-N2--ASM πρωιμος-A1B-ASM και-C οψιμος-A1B-ASM καθως-D εμπροσθεν-D

24 και-C πιμπλημι-VS--FPI3P ο- A--NPF αλων-N3W-NPF σιτος-N2--GSM και-C υπερ εκχεω-VC--FPI3P ο- A--NPF ληνος-N2--NPF οινος-N2--GSM και-C ελαιον-N2N-GSN

25 και-C αντι αποδιδωμι-VF--FAI1S συ- P--DP αντι-P ο- A--GPN ετος-N3E-GPN ος- --GPN καταεσθιω-VBI-AAI3S ο- A--NSF ακρις-N3D-NSF και-C ο- A--NSM βρουχος-N2--NSM και-C ο- A--NSF ερυσιβη-N1--NSF και-C ο- A--NSF καμπη-N1--NSF ο- A--NSF δυναμις-N3I-NSF εγω- P--GS ο- A--NSF μεγας-A1--NSF ος- --ASF εκ αποστελλω-VAI-AAI1S εις-P συ- P--AP

26 και-C εσθιω-VF--FMI2P εσθιω-V1--PAPNPM και-C ενπιμπλημι-VS--FPI2P και-C αινεω-VF--FAI2P ο- A--ASN ονομα-N3M-ASN κυριος-N2--GSM ο- A--GSM θεος-N2--GSM συ- P--GP ος- --APN ποιεω-VAI-AAI3S μετα-P συ- P--GP εις-P θαυμασιος-A1A-APN και-C ου-D μη-D κατααισχυνω-VC--APS3S ο- A--NSM λαος-N2--NSM εγω- P--GS εις-P ο- A--ASM αιων-N3W-ASM

27 και-C επιγιγνωσκω-VF--FMI2P οτι-C εν-P μεσος-A1--DSM ο- A--GSM *ισραηλ-N---GSM εγω- P--NS ειμι-V9--PAI1S και-C εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP και-C ου-D ειμι-V9--PAI3S ετι-D πλην-D εγω- P--GS και-C ου-D μη-D κατααισχυνω-VC--APS3P ουκετι-D πας-A3--NSM ο- A--NSM λαος-N2--NSM εγω- P--GS εις-P ο- A--ASM αιων-N3W-ASM

   

From Swedenborg's Works

 

Apocalypse Explained #574

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574. And I heard the number of them.- This signifies their quality perceived, as is evident from the signification of hearing, as denoting to perceive (see above, n. 14, 529); and from the signification of number, as denoting the quality of the thing treated of, concerning which, see above (n. 429); here, the quality of the falsities of evil that conspire against the truths of good, from which and on behalf of which are the reasonings of the sensual man, which are signified by the number of the armies of the horsemen, spoken of just above. But the quality of these is further described in the next verse in these words: "And thus I saw the horses in the vision, and them that sat on them, having breast-plates fiery, and purple, and sulphurous; and the heads of the horses as the heads of lions; and out of their mouths went forth fire, smoke, and brimstone." These words are expressive of the quality that is here signified by number. Some reference to number appears to be meant here by number, but in the spiritual world numbers do not exist, for spaces and times there are not measured and determined by numbers, as in the natural world, therefore all numbers, in the Word, signify things, and the number itself signifies the quality of the thing treated of, see above (n. 203, 336, 429, 430); and in Heaven and Hell 263).

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

From Swedenborg's Works

 

Arcana Coelestia #6222

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6222. 'And he took his two sons with him, Manasseh and Ephraim' means the Church's will and the Church's understanding, born from the internal. This is clear from the representation of 'Manasseh' as the new will in the natural and its essential nature, dealt with in 5354 (end); and from the representation of 'Ephraim' as the new understanding in the natural and its essential nature, dealt with in 5354. The birth of the two from the internal is meant by the fact that they were the sons of Joseph, who represents the internal celestial, 5869, 5877.

[2] What the Church's understanding is and what its will is must be stated. The Church's understanding consists in perceiving from the Word what the truth of faith is and what the good of charity is. As is well known, the literal sense of the Word is by nature such that a person can use that sense to support any opinion at all that he may adopt. The reason for this is that ideas appearing in the literal sense of the Word serve as general vessels to receive truths, though not until they have actually received truths does the real nature of those vessels reveal itself as if through transparency. Thus those ideas form merely a general impression which a person must gain first in order that he may aptly receive particular aspects and specific details. This fact - that the literal sense of the Word is by nature such that a person can use that sense to support any opinion at all that he may adopt - is clearly evident from the great number of heresies that have existed in the Church, and still exist in it. Adherents of each heresy find support for it in the literal sense of the Word, support which enables them to believe fully that it is the truth, which means that if they were to hear the actual truth from heaven they would receive nothing at all of it.

[3] The reason why they would not receive it is that they do not share in the understanding that the Church possesses; for that understanding exists when people read the Word, assiduously take one statement together with another, and by doing so see what they ought to believe and what they ought to do. Such understanding comes only to those who receive light from the Lord, whom the Christian world also calls 'the enlightened'. That enlightenment does not come to any but the kind of people who have the desire to know truths, not for the sake of reputation and glory but for the sake of life and service. That same enlightenment is received by a person in his understanding, for the understanding is the receiver of light. This is clearly evident from the fact that people who have little understanding cannot by any means see such things from the Word but have faith in those who they think are the enlightened. Furthermore it should be recognized that those who have been regenerated receive from the Lord an understanding which is capable of being enlightened; and it is the light of heaven coming from the Lord that flows into the understanding and gives it light, for the understanding receives its light, its sight, and consequently its perception from no other source.

[4] But this understanding which is being called the Church's understanding is more internal than an understanding based merely on factual knowledge, for it consists in a discernment that a thing is true not because factual evidence and philosophical deductions dictate it but because the Word in its spiritual sense does so. For example, people who possess the Church's understanding can perceive clearly that in every single part the Word teaches that love to the Lord and charity towards the neighbour are the essential qualities of the Church, that a person's life continues after death, and that his life arises out of his loves. They can also perceive that faith separated from charity is not faith, that faith contributes nothing to eternal life except in the measure that the good of love to the Lord and the good of charity towards the neighbour are linked to it, and that faith and charity must therefore be joined together so that spiritual life may exist. People with an enlightened understanding can perceive quite clearly that these things are true; but those without it can by no means see that they are.

[5] It is thought that the people with an understanding in things of the Church are those who know how to substantiate extensively the opinions or teachings of their Church, to the point of convincing others that they are true, and who know how to refute numerous heresies in a masterly way. But this is not what is meant by the Church's understanding, for substantiating opinions is not a characteristic of the understanding but of mental ability at a sensory level, which sometimes comes to exist in very wicked people; indeed those without any beliefs at all, also those who are steeped in actual falsities, can have that ability. Nothing comes more easily to both these kinds of people than to substantiate whatever idea they like, so thoroughly that they convince the simple. But before substantiating any opinion the Church's understanding engages in seeing and perceiving whether it is true or not, and in substantiating it only after that.

[6] This understanding is what is represented by 'Ephraim'. But the Church's good, which is represented by 'Manasseh', is the good of charity, which the Lord instills into a member of the Church through the truths of faith. For these truths together with the good of charity are what flow into the understanding and give it light, and also enable the understanding and the will to constitute one mind. The truth that both these - the understanding and the will - are born from the internal may be seen from what was stated and shown previously; for the whole affection for goodness and truth, the affection through which enlightenment comes, flows in from no other origin, thus is born from no other origin than the internal; that is, it comes from the Lord through the internal.

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

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