A Bíblia

 

Genesis 32

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1 ἀναἵστημι-VH--AAPNSM δέ-X *λαβαν-N---NSM ὁ- A--ASN πρωΐ-D καταφιλέω-VAI-AAI3S ὁ- A--APM υἱός-N2--APM αὐτός- D--GSM καί-C ὁ- A--APF θυγάτηρ-N3--APF αὐτός- D--GSM καί-C εὐλογέω-VA--AAI3S αὐτός- D--APM καί-C ἀποστρέφω-VD--APPNSM *λαβαν-N---NSM ἀποἔρχομαι-VBI-AAI3S εἰς-P ὁ- A--ASM τόπος-N2--ASM αὐτός- D--GSM

2 καί-C *ἰακώβ-N---NSM ἀποἔρχομαι-VBI-AAI3S εἰς-P ὁ- A--ASF ἑαυτοῦ- D--GSM ὁδός-N2--ASF καί-C ἀναβλέπω-VA--AAPNSM ὁράω-VBI-AAI3S παρεμβολή-N1--ASF θεός-N2--GSM παρα ἐνβάλλω-VX--XAPASF καί-C συνἀντάω-VAI-AAI3P αὐτός- D--DSM ὁ- A--NPM ἄγγελος-N2--NPM ὁ- A--GSM θεός-N2--GSM

3 εἶπον-VBI-AAI3S δέ-X *ἰακώβ-N---NSM ἡνίκα-D ὁράω-VBI-AAI3S αὐτός- D--APM *παρεμβολή-N1--NSF θεός-N2--GSM οὗτος- D--NSF καί-C καλέω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN ὁ- A--GSM τόπος-N2--GSM ἐκεῖνος- D--GSM *παρεμβολή-N1--NPF

4 ἀποστέλλω-VAI-AAI3S δέ-X *ἰακώβ-N---NSM ἄγγελος-N2--APM ἔμπροσθεν-P αὐτός- D--GSM πρός-P *ησαυ-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM αὐτός- D--GSM εἰς-P γῆ-N1--ASF *σηιρ-N----S εἰς-P χώρα-N1A-ASF *εδωμ-N----S

5 καί-C ἐντέλλομαι-VAI-AMI3S αὐτός- D--DPM λέγω-V1--PAPNSM οὕτως-D εἶπον-VF2-FAI2P ὁ- A--DSM κύριος-N2--DSM ἐγώ- P--GS *ησαυ-N---DSM οὕτως-D λέγω-V1--PAI3S ὁ- A--NSM παῖς-N3D-NSM σύ- P--GS *ἰακώβ-N---NSM μετά-P *λαβαν-N---GSM παραοἰκέω-VAI-AAI1S καί-C χρονίζω-VAI-AAI1S ἕως-P ὁ- A--GSN νῦν-D

6 καί-C γίγνομαι-VBI-AMI3P ἐγώ- P--DS βοῦς-N3--NPM καί-C ὄνος-N2--NPM καί-C πρόβατον-N2N-NPN καί-C παῖς-N3D-NPM καί-C παιδίσκη-N1--NPF καί-C ἀποστέλλω-VAI-AAI1S ἀναἀγγέλλω-VA--AAN ὁ- A--DSM κύριος-N2--DSM ἐγώ- P--GS *ησαυ-N---DSM ἵνα-C εὑρίσκω-VB--AAS3S ὁ- A--NSM παῖς-N3D-NSM σύ- P--GS χάρις-N3--ASF ἐναντίον-P σύ- P--GS

7 καί-C ἀναστρέφω-VAI-AAI3P ὁ- A--NPM ἄγγελος-N2--NPM πρός-P *ἰακώβ-N---ASM λέγω-V1--PAPNPM ἔρχομαι-VBI-AAI1P πρός-P ὁ- A--ASM ἀδελφός-N2--ASM σύ- P--GS *ησαυ-N---ASM καί-C ἰδού-I αὐτός- D--NSM ἔρχομαι-V1--PMI3S εἰς-P συνάντησις-N3I-ASF σύ- P--DS καί-C τετρακόσιοι-A1A-NPM ἀνήρ-N3--NPM μετά-P αὐτός- D--GSM

8 φοβέω-VCI-API3S δέ-X *ἰακώβ-N---NSM σφόδρα-D καί-C ἀπορέω-V2I-IMI3S καί-C διααἱρέω-VBI-AAI3S ὁ- A--ASM λαός-N2--ASM ὁ- A--ASM μετά-P αὐτός- D--GSM καί-C ὁ- A--APM βοῦς-N3--APM καί-C ὁ- A--APN πρόβατον-N2N-APN εἰς-P δύο-M παρεμβολή-N1--APF

9 καί-C εἶπον-VBI-AAI3S *ἰακώβ-N---NSM ἐάν-C ἔρχομαι-VB--AAS3S *ησαυ-N---NSM εἰς-P παρεμβολή-N1--ASF εἷς-A1A-ASF καί-C ἐκκόπτω-VA--AAS3S αὐτός- D--ASF εἰμί-VF--FMI3S ὁ- A--NSF παρεμβολή-N1--NSF ὁ- A--NSF δεύτερος-A1A-NSF εἰς-P ὁ- A--ASN σώζω-V1--PMN

10 εἶπον-VBI-AAI3S δέ-X *ἰακώβ-N---NSM ὁ- A--NSM θεός-N2--NSM ὁ- A--GSM πατήρ-N3--GSM ἐγώ- P--GS *αβρααμ-N---GSM καί-C ὁ- A--NSM θεός-N2--NSM ὁ- A--GSM πατήρ-N3--GSM ἐγώ- P--GS *ισαακ-N---GSM κύριος-N2--VSM ὁ- A--NSM εἶπον-VAI-AAI2S ἐγώ- P--DS ἀποτρέχω-V1--PAD2S εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSF γένεσις-N3I-GSF σύ- P--GS καί-C εὖ-D σύ- P--AS ποιέω-VF--FAI1S

11 ἱκανόω-V4--PMI3S ἐγώ- P--DS ἀπό-P πᾶς-A1S-GSF δικαιοσύνη-N1--GSF καί-C ἀπό-P πᾶς-A1S-GSF ἀλήθεια-N1A-GSF ὅς- --GSF ποιέω-VAI-AAI2S ὁ- A--DSM παῖς-N3D-DSM σύ- P--GS ἐν-P γάρ-X ὁ- A--DSF ῥάβδος-N2--DSF ἐγώ- P--GS διαβαίνω-VZI-AAI1S ὁ- A--ASM *ἰορδάνης-N1M-ASM οὗτος- D--ASM νῦν-D δέ-X γίγνομαι-VX--XAI1S εἰς-P δύο-M παρεμβολή-N1--APF

12 ἐκαἱρέω-VB--AMD2S ἐγώ- P--AS ἐκ-P χείρ-N3--GSF ὁ- A--GSM ἀδελφός-N2--GSM ἐγώ- P--GS *ησαυ-N---GSM ὅτι-C φοβέω-V2--PMI1S ἐγώ- P--NS αὐτός- D--ASM μήποτε-D ἔρχομαι-VB--AAPNSM πατάσσω-VA--AAS3S ἐγώ- P--AS καί-C μήτηρ-N3--ASF ἐπί-P τέκνον-N2N-DPN

13 σύ- P--NS δέ-X εἶπον-VAI-AAI2S καλῶς-D εὖ-D σύ- P--AS ποιέω-VF--FAI1S καί-C τίθημι-VF--FAI1S ὁ- A--ASN σπέρμα-N3M-ASN σύ- P--GS ὡς-C ὁ- A--ASF ἄμμος-N2--ASF ὁ- A--GSF θάλασσα-N1S-GSF ὅς- --NSF οὐ-D ἀριθμέω-VC--FPI3S ἀπό-P ὁ- A--GSN πλῆθος-N3E-GSN

14 καί-C κοιμάω-VCI-API3S ἐκεῖ-D ὁ- A--ASF νύξ-N3--ASF ἐκεῖνος- D--ASF καί-C λαμβάνω-VBI-AAI3S ὅς- --GPM φέρω-V1I-IAI3S δῶρον-N2N-APN καί-C ἐκ ἀποστέλλω-VAI-AAI3S *ησαυ-N---DSM ὁ- A--DSM ἀδελφός-N2--DSM αὐτός- D--GSM

15 αἴξ-N3G-APF διακόσιοι-A1A-APF τράγος-N2--APM εἴκοσι-M πρόβατον-N2N-APN διακόσιοι-A1A-APN κριός-N2--APM εἴκοσι-M

16 κάμηλος-N2--APF θηλάζω-V1--PAPAPF καί-C ὁ- A--APN παιδίον-N2N-APN αὐτός- D--GPM τριάκοντα-M βοῦς-N3--APM τεσσαράκοντα-M ταῦρος-N2--APM δέκα-M ὄνος-N2--APM εἴκοσι-M καί-C πῶλος-N2--APM δέκα-M

17 καί-C δίδωμι-VAI-AAI3S διά-P χείρ-N3--GSF ὁ- A--DPM παῖς-N3D-DPM αὐτός- D--GSM ποίμνιον-N2N-ASN κατά-P μόνος-A1--APF εἶπον-VBI-AAI3S δέ-X ὁ- A--DPM παῖς-N3D-DPM αὐτός- D--GSM προπορεύομαι-V1--PMD2P ἔμπροσθεν-P ἐγώ- P--GS καί-C διάστημα-N3M-ASN ποιέω-V2--PAI2P ἀνά-P μέσος-A1--ASM ποίμνη-N1--GSF καί-C ποίμνη-N1--GSF

18 καί-C ἐντέλλομαι-VAI-AMI3S ὁ- A--DSM πρῶτος-A1--DSMS λέγω-V1--PAPNSM ἐάν-C σύ- P--DS συνἀντάω-VA--AAS3S *ησαυ-N---NSM ὁ- A--NSM ἀδελφός-N2--NSM ἐγώ- P--GS καί-C ἐρωτάω-V3--PAI3S σύ- P--AS λέγω-V1--PAPNSM τίς- I--GSM εἰμί-V9--PAI2S καί-C ποῦ-D πορεύομαι-V1--PAS3S καί-C τίς- I--GSN οὗτος- D--NPN ὁ- A--NPN προπορεύομαι-V1--PMPAPN σύ- P--GS

19 εἶπον-VF2-FAI2S ὁ- A--GSM παῖς-N3D-GSM σύ- P--GS *ἰακώβ-N---GSM δῶρον-N2N-APN ἀποστέλλω-VX--XAI3S ὁ- A--DSM κύριος-N2--DSM ἐγώ- P--GS *ησαυ-N---GSM καί-C ἰδού-I αὐτός- D--NSM ὀπίσω-P ἐγώ- P--GP

20 καί-C ἐντέλλομαι-VAI-AMI3S ὁ- A--DSM πρῶτος-A1--DSMS καί-C ὁ- A--DSM δεύτερος-A1A-DSM καί-C ὁ- A--DSM τρίτος-A1--DSM καί-C πᾶς-A3--DPM ὁ- A--DPM προπορεύομαι-V1--PMPDPM ὀπίσω-P ὁ- A--GPN ποίμνιον-N2N-GPN οὗτος- D--GPN λέγω-V1--PAPNSM κατά-P ὁ- A--ASN ῥῆμα-N3M-ASN οὗτος- D--ASN λαλέω-VA--AAD2P *ησαυ-N---DSM ἐν-P ὁ- A--DSN εὑρίσκω-VB--AAN σύ- P--AP αὐτός- D--ASM

21 καί-C εἶπον-VF2-FAI2P ἰδού-I ὁ- A--NSM παῖς-N3D-NSM σύ- P--GS *ἰακώβ-N---NSM παραγίγνομαι-V1--PMI3S ὀπίσω-P ἐγώ- P--GP εἶπον-VBI-AAI3S γάρ-X ἐκἱλάσκομαι-VF--FMI1S ὁ- A--ASN πρόσωπον-N2N-ASN αὐτός- D--GSM ἐν-P ὁ- A--DPN δῶρον-N2N-DPN ὁ- A--DPN προπορεύομαι-V1--PMPDPN αὐτός- D--GSM καί-C μετά-P οὗτος- D--ASN ὁράω-VF--FMI1S ὁ- A--ASN πρόσωπον-N2N-ASN αὐτός- D--GSM ἴσως-D γάρ-X προςδέχομαι-VF--FMI3S ὁ- A--ASN πρόσωπον-N2N-ASN ἐγώ- P--GS

22 καί-C παραπορεύομαι-V1I-IMI3P ὁ- A--APN δῶρον-N2N-APN κατά-P πρόσωπον-N2N-ASN αὐτός- D--GSM αὐτός- D--NSM δέ-X κοιμάω-VCI-API3S ὁ- A--ASF νύξ-N3--ASF ἐκεῖνος- D--ASF ἐν-P ὁ- A--DSF παρεμβολή-N1--DSF

23 ἀναἵστημι-VH--AAPNSM δέ-X ὁ- A--ASF νύξ-N3--ASF ἐκεῖνος- D--ASF λαμβάνω-VBI-AAI3S ὁ- A--APF δύο-M γυνή-N3K-APF καί-C ὁ- A--APF δύο-M παιδίσκη-N1--APF καί-C ὁ- A--APN ἕνδεκα-M παιδίον-N2N-APN αὐτός- D--GSM καί-C διαβαίνω-VZI-AAI3S ὁ- A--ASF διάβασις-N3I-ASF ὁ- A--GSM *ιαβοκ-N---GSM

24 καί-C λαμβάνω-VBI-AAI3S αὐτός- D--APM καί-C διαβαίνω-VZI-AAI3S ὁ- A--ASM χειμάρρους-N2--ASM καί-C διαβιβάζω-VAI-AAI3S πᾶς-A3--APN ὁ- A--APN αὐτός- D--GSM

25 ὑπολείπω-VVI-API3S δέ-X *ἰακώβ-N---NSM μόνος-A1--NSM καί-C παλαίω-VBI-AAI3S ἄνθρωπος-N2--NSM μετά-P αὐτός- D--GSM ἕως-P πρωΐ-D

26 ὁράω-VBI-AAI3S δέ-X ὅτι-C οὐ-D δύναμαι-V6--PMI3S πρός-P αὐτός- D--ASM καί-C ἅπτομαι-VAI-AMI3S ὁ- A--GSN πλάτος-N3E-GSN ὁ- A--GSM μηρός-N2--GSM αὐτός- D--GSM καί-C ναρκάω-VAI-AAI3S ὁ- A--ASN πλάτος-N3E-ASN ὁ- A--GSM μηρός-N2--GSM *ἰακώβ-N---GSM ἐν-P ὁ- A--DSN παλαίω-VB--AAN αὐτός- D--ASM μετά-P αὐτός- D--GSM

27 καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM ἀποστέλλω-VA--AAD2S ἐγώ- P--AS ἀναβαίνω-VZI-AAI3S γάρ-X ὁ- A--NSM ὄρθρος-N2--NSM ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S οὐ-D μή-D σύ- P--AS ἀποστέλλω-VA--AAS1S ἐάν-C μή-D ἐγώ- P--AS εὐλογέω-VA--AAS2S

28 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DSM τίς- I--NSN ὁ- A--NSN ὄνομα-N3M-NSN σύ- P--GS εἰμί-V9--PAI3S ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S *ἰακώβ-N---NSM

29 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DSM οὐ-D καλέω-VC--FPI3S ἔτι-D ὁ- A--NSN ὄνομα-N3M-NSN σύ- P--GS *ἰακώβ-N---NSM ἀλλά-C *ἰσραήλ-N---NSM εἰμί-VF--FMI3S ὁ- A--NSN ὄνομα-N3M-NSN σύ- P--GS ὅτι-C ἐνἰσχύω-VA--AAPNSM μετά-P θεός-N2--GSM καί-C μετά-P ἄνθρωπος-N2--GPM δυνατός-A1--NSM

30 ἐρωτάω-VAI-AAI3S δέ-X *ἰακώβ-N---NSM καί-C εἶπον-VBI-AAI3S ἀναἀγγέλλω-VA--AAD2S ἐγώ- P--DS ὁ- A--ASN ὄνομα-N3M-ASN σύ- P--GS καί-C εἶπον-VBI-AAI3S ἵνα-C τίς- I--ASN οὗτος- D--ASN ἐρωτάω-V3--PAI2S ὁ- A--ASN ὄνομα-N3M-ASN ἐγώ- P--GS καί-C εὐλογέω-VAI-AAI3S αὐτός- D--ASM ἐκεῖ-D

31 καί-C καλέω-VAI-AAI3S *ἰακώβ-N---NSM ὁ- A--ASN ὄνομα-N3M-ASN ὁ- A--GSM τόπος-N2--GSM ἐκεῖνος- D--GSM *εἶδος-N3E-NSN θεός-N2--GSM ὁράω-VBI-AAI1S γάρ-X θεός-N2--ASM πρόσωπον-N2N-ASN πρός-P πρόσωπον-N2N-ASN καί-C σώζω-VCI-API3S ἐγώ- P--GS ὁ- A--NSF ψυχή-N1--NSF

32 ἀνατέλλω-VAI-AAI3S δέ-X αὐτός- D--DSM ὁ- A--NSM ἥλιος-N2--NSM ἡνίκα-D παραἔρχομαι-VBI-AAI3S ὁ- A--ASN *εἶδος-N3E-ASN ὁ- A--GSM θεός-N2--GSM αὐτός- D--NSM δέ-X ἐπισκάζω-V1I-IAI3S ὁ- A--DSM μηρός-N2--DSM αὐτός- D--GSM

33 ἕνεκεν-P οὗτος- D--GSM οὐ-D μή-D ἐσθίω-VB--AAS3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ὁ- A--ASN νεῦρον-N2N-ASN ὅς- --ASN ναρκάω-VAI-AAI3S ὅς- --NSN εἰμί-V9--PAI3S ἐπί-P ὁ- A--GSN πλάτος-N3E-GSN ὁ- A--GSM μηρός-N2--GSM ἕως-P ὁ- A--GSF ἡμέρα-N1A-GSF οὗτος- D--GSF ὅτι-C ἅπτομαι-VAI-AMI3S ὁ- A--GSN πλάτος-N3E-GSN ὁ- A--GSM μηρός-N2--GSM *ἰακώβ-N---GSM ὁ- A--GSN νεῦρον-N2N-GSN καί-C ναρκάω-VAI-AAI3S

   

Das Obras de Swedenborg

 

Arcana Coelestia # 4307

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4307. That in the internal historical sense by “Jacob asked and said, Tell I pray thy name,” are signified evil spirits, may be seen from many things in this sense, in which these words and those which follow are predicated of the posterity of Jacob; for the internal sense is determined by its application to the subject treated of. That not good spirits, but evil ones are signified by him who wrestled with Jacob, may be seen from the fact that by “wrestling” is signified temptation (n. 3927, 3928, 4274); and temptation is never caused by good spirits, but by evil, for temptation is the excitation of the evil and falsity that are in the man (n. 741, 751, 761, 1820, 4249, 4299). Good spirits and angels never excite evils and falsities, but defend man against them, and bend them to good; for good spirits are led by the Lord, and from the Lord nothing ever proceeds but holy good and holy truth. That the Lord tempts no one, is known from the doctrine received in the church, and may also be seen above (n. 1875, 2768). From this, and also from the fact that the posterity of Jacob gave way in every temptation, both in the wilderness and afterwards, it is evident that not good spirits, but evil, are signified by him who wrestled with Jacob. Moreover that nation, which is here signified by “Jacob,” was not in any spiritual and heavenly love, but in bodily and worldly love (n. 4281, 4288-4290, 4293); and the presence of spirits with men is determined in accordance with their loves. Good spirits and angels are present with those who are in spiritual and heavenly love, and evil spirits with those who are solely in bodily and worldly love; and this so much that everyone may know the quality of the spirits with him by merely observing the quality of his loves, or what is the same, the quality of his ends; for everyone has for an end that which he loves.

[2] The reason why the spirit called himself God was that Jacob believed this; like his posterity, who constantly believed that Jehovah was in their holy external, when yet Jehovah was present only representatively, as will be evident from what follows. They also believed that Jehovah led into temptations, that all evil was from Him, and that He was in anger and fury when they were punished. For this reason it was so expressed in the Word, in accordance with their belief, when yet Jehovah never leads into temptations, nor is there ever anything evil from Him, nor is He ever in anger, and still less in fury (see n. 223, 245, 592, 696, 1093, 1683, 1874, 1875, 2395, 3605, 3607, 3614). This is also the reason why he who wrestled with Jacob was not willing to reveal his name. That in the internal spiritual sense by him who wrestled with Jacob is meant the angelic heaven (n. 4295), is because the Lord, who in the supreme sense is there represented by Jacob, allowed angels also to tempt Him; and because the angels were at that time left to what is their own, as was shown in the number cited.

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

Das Obras de Swedenborg

 

Arcana Coelestia # 3928

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3928. And she called his name Naphtali. That this signifies its quality, namely, the quality of the temptation in which there is victory, and also the quality of the resistance by the natural man, is evident from the signification of “name,” and of “calling a name,” as being quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3421). The quality itself is that which is signified by “Naphtali,” for he was named “Naphtali” from “wrestling.” Hence also by Naphtali is represented this second general truth of the church, for temptation is the means of the conjunction of the internal man with the external, because they are at variance with each other, but are reduced to agreement and correspondence by means of temptations. The external man is indeed such that of itself it lusts for nothing else than corporeal and worldly things, these being the delights of its life. But the internal man, when it is opened toward heaven and desires the things of heaven, such as it is with those who can be regenerated, then finds heavenly delight in these things, and while the man is in temptations there is a combat between these two kinds of delight. This the man does not then know, because he does not know what heavenly delight is, and what infernal delight is; and still less that they are so entirely opposed to each other. But the celestial angels cannot possibly be with man in his corporeal and worldly delight until this delight has been reduced to subservience, so that the corporeal and worldly delight is no longer sought as the end; but for the sake of the use of serving the heavenly delight (as s hown above, n. 3913). When this has been effected, the angels can be with the man in both; but in this case his delight becomes bliss, and finally happiness in the other life.

[2] He who believes that before regeneration the delight of his natural man is not infernal, and that it is not possessed by diabolical spirits, is much mistaken, and does not know how the case is with man, namely, that before regeneration he is possessed as to his natural man by genii and infernal spirits, however much he may appear to himself to be like any other man; and even though he may be with others in what is holy, and may reason about the truths and goods of faith, and may indeed believe himself to be confirmed in them; yet if he does not perceive in himself anything of the affection of what is just and equitable in his employment, and of truth and good in company and in life, let him know that his delight is that of the infernals, for there is no other love in it than that of self and the world; and when this love makes his delight, there is in it no charity and no faith. After this delight has become dominant, it is deadened and dissipated by no other means than the affirmation and acknowledgment of the holy of faith and of the good of life, which is the first means, signified by “Dan,” as shown above; and then by means of temptation, which is the second means, and is signified by Naphtali; for this means follows the other, for they who do not affirm and acknowledge the good and truth of faith and charity cannot come into any combat of temptation, because there is nothing within which offers resistance to the evil and falsity to which natural delight persuades.

[3] In other places in the Word where “Naphtali” is mentioned, there is signified man’s state after temptations; as in the prophecy of Jacob, then Israel:

Naphtali is a hind let loose, giving sayings of elegance (Genesis 49:21); where a “hind let loose” denotes the affection of natural truth in the free state which exists after temptations; which state is also the quality that is in the temptations signified by “Naphtali;” for in temptations the struggle is concerning freedom. In like manner in the prophecy of Moses:

To Naphtali he said, Naphtali is satisfied with favor, and full with the blessing of Jehovah, he shall possess the west and the south (Deuteronomy 33:23);

for the representations of the sons of Jacob and of the tribes are in accordance with the order in which they are named (n. 3862). And in the prophecy of Deborah and Barak:

Zebulun a people that hath devoted his soul to die, and Naphtali upon the high places of the field (Judg. 5:18); where also in the internal sense the combats of temptations are treated of; and the man is among those who fear nothing of evil because they are in truths and goods; which is to be “upon the high places of the field.”

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