31
καί-C ἀναἵστημι-VH--AAPNPM ὁ-
A--ASN πρωΐ-D ὄμνυμι-VAI-AAI3P ἄνθρωπος-N2--NSM ὁ-
A--DSM πλησίον-D αὐτός-
D--GSM καί-C ἐκ ἀποστέλλω-VAI-AAI3S αὐτός-
D--APM *ισαακ-N---NSM καί-C ἀποοἴχομαι-V1I-IMI3P ἀπό-P αὐτός-
D--GSM μετά-P σωτηρία-N1A-GSF
31
καί-C ἀναἵστημι-VH--AAPNPM ὁ-
A--ASN πρωΐ-D ὄμνυμι-VAI-AAI3P ἄνθρωπος-N2--NSM ὁ-
A--DSM πλησίον-D αὐτός-
D--GSM καί-C ἐκ ἀποστέλλω-VAI-AAI3S αὐτός-
D--APM *ισαακ-N---NSM καί-C ἀποοἴχομαι-V1I-IMI3P ἀπό-P αὐτός-
D--GSM μετά-P σωτηρία-N1A-GSF
2497. The chapter deals with the Lord's state when He first received instruction in matters of doctrine regarding charity and faith. The state itself is meant by Kadesh and Shur; the doctrine of faith by Abimelech the king of Gerar, verses 1-2. To begin with He thought regarding the rational, that it should be consulted, verse 2, but it was not in fact consulted, verses 3-4, 8-9. The reasons why He thought in this way, verses 5-6, 10-12, 13. The doctrine of charity and faith is spiritual deriving from a celestial origin, verse 7. Such was the manner of His instruction, during which all rational concepts, and factual knowledge as well, served Him like a garment or clothing, verses 14-16. And in this way the doctrine was perfect, verse 17, which it would not have been if it had derived from the rational, verse 18.