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Genesis 27

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1 γίγνομαι-VBI-AMI3S δέ-X μετά-P ὁ- A--ASN γηράω-VA--AAN *ισαακ-N---ASM καί-C ἀμβλύνω-VCI-API3P ὁ- A--NPM ὀφθαλμός-N2--NPM αὐτός- D--GSM ὁ- A--GSN ὁράω-V3--PAN καί-C καλέω-VAI-AAI3S *ησαυ-N---ASM ὁ- A--ASM υἱός-N2--ASM αὐτός- D--GSM ὁ- A--ASM πρεσβύτερος-A1A-ASMC καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM υἱός-N2--VSM ἐγώ- P--GS καί-C εἶπον-VBI-AAI3S ἰδού-I ἐγώ- P--NS

2 καί-C εἶπον-VBI-AAI3S ἰδού-I γηράσκω-VX--XAI1S καί-C οὐ-D γιγνώσκω-V1--PAI1S ὁ- A--ASF ἡμέρα-N1A-ASF ὁ- A--GSF τελευτή-N1--GSF ἐγώ- P--GS

3 νῦν-D οὖν-X λαμβάνω-VB--AAD2S ὁ- A--ASN σκεῦος-N3E-ASN σύ- P--GS ὁ- A--ASF τε-X φαρέτρα-N1A-ASF καί-C ὁ- A--ASN τόξον-N2N-ASN καί-C ἐκἔρχομαι-VB--AAD2S εἰς-P ὁ- A--ASN πεδίον-N2N-ASN καί-C θηρεύω-VA--AAD2S ἐγώ- P--DS θήρα-N1A-ASF

4 καί-C ποιέω-VA--AAD2S ἐγώ- P--DS ἔδεσμα-N3M-APN ὡς-C φιλέω-V2--PAI1S ἐγώ- P--NS καί-C φέρω-VB--AAD2S ἐγώ- P--DS ἵνα-C ἐσθίω-VB--AAS1S ὅπως-C εὐλογέω-VA--AAS3S σύ- P--AS ὁ- A--NSF ψυχή-N1--NSF ἐγώ- P--GS πρίν-D ἀποθνήσκω-VB--AAN ἐγώ- P--AS

5 *ρεβεκκα-N---NSF δέ-X ἀκούω-VAI-AAI3S λαλέω-V2--PAPGSM *ισαακ-N---GSM πρός-P *ησαυ-N---ASM ὁ- A--ASM υἱός-N2--ASM αὐτός- D--GSM πορεύομαι-VCI-API3S δέ-X *ησαυ-N---NSM εἰς-P ὁ- A--ASN πεδίον-N2N-ASN θηρεύω-VA--AAN θήρα-N1A-ASF ὁ- A--DSM πατήρ-N3--DSM αὐτός- D--GSM

6 *ρεβεκκα-N---NSF δέ-X εἶπον-VBI-AAI3S πρός-P *ἰακώβ-N---ASM ὁ- A--ASM υἱός-N2--ASM αὐτός- D--GSF ὁ- A--ASM ἐλαχύς-A3C-ASMC ὁράω-VB--AAD2S ἐγώ- P--NS ἀκούω-VAI-AAI1S ὁ- A--GSM πατήρ-N3--GSM σύ- P--GS λαλέω-V2--PAPGSM πρός-P *ησαυ-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM σύ- P--GS λέγω-V1--PAPGSM

7 φέρω-VB--AAD2S ἐγώ- P--DS θήρα-N1A-ASF καί-C ποιέω-VA--AAD2S ἐγώ- P--DS ἔδεσμα-N3M-APN καί-C ἐσθίω-VB--AAPNSM εὐλογέω-VF--FAI1S σύ- P--AS ἐναντίον-P κύριος-N2--GSM πρό-P ὁ- A--GSN ἀποθνήσκω-VB--AAN ἐγώ- P--AS

8 νῦν-D οὖν-X υἱός-N2--VSM ἀκούω-VA--AAD2S ἐγώ- P--GS καθά-D ἐγώ- P--NS σύ- P--DS ἐντέλλομαι-V1--PMI1S

9 καί-C πορεύομαι-VC--APPNSM εἰς-P ὁ- A--APN πρόβατον-N2N-APN λαμβάνω-VB--AAD2S ἐγώ- P--DS ἐκεῖθεν-D δύο-M ἔριφος-N2--APM ἁπαλός-A1--APM καί-C καλός-A1--APM καί-C ποιέω-VF--FAI1S αὐτός- D--APM ἔδεσμα-N3M-APN ὁ- A--DSM πατήρ-N3--DSM σύ- P--GS ὡς-C φιλέω-V2--PAI3S

10 καί-C εἰςφέρω-VF--FAI2S ὁ- A--DSM πατήρ-N3--DSM σύ- P--GS καί-C ἐσθίω-VF--FMI3S ὅπως-C εὐλογέω-VA--AAS3S σύ- P--AS ὁ- A--NSM πατήρ-N3--NSM σύ- P--GS πρό-P ὁ- A--GSN ἀποθνήσκω-VB--AAN αὐτός- D--ASM

11 εἶπον-VBI-AAI3S δέ-X *ἰακώβ-N---NSM πρός-P *ρεβεκκα-N---ASF ὁ- A--ASF μήτηρ-N3--ASF αὐτός- D--GSM εἰμί-V9--PAI3S *ησαυ-N---NSM ὁ- A--NSM ἀδελφός-N2--NSM ἐγώ- P--GS ἀνήρ-N3--NSM δασύς-A3U-NSM ἐγώ- P--NS δέ-X ἀνήρ-N3--NSM λεῖος-A1A-NSM

12 μήποτε-D ψηλαφάω-VA--AAS3S ἐγώ- P--AS ὁ- A--NSM πατήρ-N3--NSM ἐγώ- P--GS καί-C εἰμί-VF--FMI1S ἐναντίον-P αὐτός- D--GSM ὡς-C καταφρονέω-V2--PAPNSM καί-C ἐπιἄγω-VF--FAI1S ἐπί-P ἐμαυτοῦ- D--ASM κατάρα-N1A-ASF καί-C οὐ-D εὐλογία-N1A-ASF

13 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DSM ὁ- A--NSF μήτηρ-N3--NSF ἐπί-P ἐγώ- P--AS ὁ- A--NSF κατάρα-N1A-NSF σύ- P--GS τέκνον-N2N-VSN μόνον-D ὑποἀκούω-VA--AAD2S ὁ- A--GSF φωνή-N1--GSF ἐγώ- P--GS καί-C πορεύομαι-VC--APPNSM φέρω-VB--AAD2S ἐγώ- P--DS

14 πορεύομαι-VC--APPNSM δέ-X λαμβάνω-VBI-AAI3S καί-C φέρω-VAI-AAI3S ὁ- A--DSF μήτηρ-N3--DSF καί-C ποιέω-VAI-AAI3S ὁ- A--NSF μήτηρ-N3--NSF αὐτός- D--GSM ἔδεσμα-N3M-APN καθά-D φιλέω-V2I-IAI3S ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GSM

15 καί-C λαμβάνω-VB--AAPNSF *ρεβεκκα-N---NSF ὁ- A--ASF στολή-N1--ASF *ησαυ-N---GSM ὁ- A--GSM υἱός-N2--GSM αὐτός- D--GSF ὁ- A--GSM πρεσβύτερος-A1A-GSMC ὁ- A--ASF καλός-A1--ASF ὅς- --NSF εἰμί-V9--IAI3S παρά-P αὐτός- D--DSF ἐν-P ὁ- A--DSM οἶκος-N2--DSM ἐνδύω-VAI-AAI3S *ἰακώβ-N---NSM ὁ- A--ASM υἱός-N2--ASM αὐτός- D--GSF ὁ- A--ASM νέος-A1A-ASMC

16 καί-C ὁ- A--APN δέρμα-N3M-APN ὁ- A--GPM ἔριφος-N2--GPM περιτίθημι-VAI-AAI3S ἐπί-P ὁ- A--APM βραχίων-N3N-APM αὐτός- D--GSM καί-C ἐπί-P ὁ- A--APN γυμνός-A1--APN ὁ- A--GSM τράχηλος-N2--GSM αὐτός- D--GSM

17 καί-C δίδωμι-VAI-AAI3S ὁ- A--APN ἔδεσμα-N3M-APN καί-C ὁ- A--APM ἄρτος-N2--APM ὅς- --APM ποιέω-VAI-AAI3S εἰς-P ὁ- A--APF χείρ-N3--APF *ἰακώβ-N---GSM ὁ- A--GSM υἱός-N2--GSM αὐτός- D--GSF

18 καί-C εἰςφέρω-VAI-AAI3S ὁ- A--DSM πατήρ-N3--DSM αὐτός- D--GSM εἶπον-VBI-AAI3S δέ-X πατήρ-N3--VSM ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S ἰδού-I ἐγώ- P--NS τίς- I--NSM εἰμί-V9--PAI2S σύ- P--NS τέκνον-N2N-VSN

19 καί-C εἶπον-VBI-AAI3S *ἰακώβ-N---NSM ὁ- A--DSM πατήρ-N3--DSM αὐτός- D--GSM ἐγώ- P--NS *ησαυ-N---NSM ὁ- A--NSM πρωτότοκος-A1B-NSM σύ- P--GS ποιέω-VAI-AAI1S καθά-D λαλέω-VAI-AAI2S ἐγώ- P--DS ἀναἵστημι-VH--AAPNSM καταἵζω-VA--AAD2S καί-C ἐσθίω-VB--AAD2S ὁ- A--GSF θήρα-N1A-GSF ἐγώ- P--GS ὅπως-C εὐλογέω-VA--AAS3S ἐγώ- P--AS ὁ- A--NSF ψυχή-N1--NSF σύ- P--GS

20 εἶπον-VBI-AAI3S δέ-X *ισαακ-N---NSM ὁ- A--DSM υἱός-N2--DSM αὐτός- D--GSM τίς- I--NSN οὗτος- D--ASN ὅς- --ASN ταχύς-A3U-ASN εὑρίσκω-VB--AAI2S ὦ-I τέκνον-N2N-VSN ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S ὅς- --ASN παραδίδωμι-VAI-AAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS ἐναντίον-P ἐγώ- P--GS

21 εἶπον-VBI-AAI3S δέ-X *ισαακ-N---NSM ὁ- A--DSM *ἰακώβ-N---DSM ἐγγίζω-VA--AAD2S ἐγώ- P--DS καί-C ψηλαφάω-VA--AAS1S σύ- P--AS τέκνον-N2N-VSN εἰ-C σύ- P--NS εἰμί-V9--PAI2S ὁ- A--NSM υἱός-N2--NSM ἐγώ- P--GS *ησαυ-N---NSM ἤ-C οὐ-D

22 ἐγγίζω-VAI-AAI3S δέ-X *ἰακώβ-N---NSM πρός-P *ισαακ-N---ASM ὁ- A--ASM πατήρ-N3--ASM αὐτός- D--GSM καί-C ψηλαφάω-VAI-AAI3S αὐτός- D--ASM καί-C εἶπον-VBI-AAI3S ὁ- A--NSF μέν-X φωνή-N1--NSF φωνή-N1--NSF *ἰακώβ-N---GSM ὁ- A--NPF δέ-X χείρ-N3--NPF χείρ-N3--NPF *ησαυ-N---GSM

23 καί-C οὐ-D ἐπιγιγνώσκω-VZI-AAI3S αὐτός- D--ASM εἰμί-V9--IAI3P γάρ-X ὁ- A--NPF χείρ-N3--NPF αὐτός- D--GSM ὡς-C ὁ- A--NPF χείρ-N3--NPF *ησαυ-N---GSM ὁ- A--GSM ἀδελφός-N2--GSM αὐτός- D--GSM δασύς-A3U-NPF καί-C εὐλογέω-VAI-AAI3S αὐτός- D--ASM

24 καί-C εἶπον-VBI-AAI3S σύ- P--NS εἰμί-V9--PAI2S ὁ- A--NSM υἱός-N2--NSM ἐγώ- P--GS *ησαυ-N---NSM ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S ἐγώ- P--NS

25 καί-C εἶπον-VBI-AAI3S προςἄγω-VB--AAD2S ἐγώ- P--DS καί-C ἐσθίω-VF--FMI1S ἀπό-P ὁ- A--GSF θήρα-N1A-GSF σύ- P--GS τέκνον-N2N-VSN ἵνα-C εὐλογέω-VA--AAS3S σύ- P--AS ὁ- A--NSF ψυχή-N1--NSF ἐγώ- P--GS καί-C προςἄγω-VBI-AAI3S αὐτός- D--DSM καί-C ἐσθίω-VBI-AAI3S καί-C εἰςφέρω-VAI-AAI3S αὐτός- D--DSM οἶνος-N2--ASM καί-C πίνω-VBI-AAI3S

26 καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM *ισαακ-N---NSM ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GSM ἐγγίζω-VA--AAD2S ἐγώ- P--DS καί-C φιλέω-VA--AAD2S ἐγώ- P--AS τέκνον-N2N-VSN

27 καί-C ἐγγίζω-VA--AAPNSM φιλέω-VAI-AAI3S αὐτός- D--ASM καί-C ὀσφραίνομαι-VCI-API3S ὁ- A--ASF ὀσμή-N1--ASF ὁ- A--GPN ἱμάτιον-N2N-GPN αὐτός- D--GSM καί-C εὐλογέω-VAI-AAI3S αὐτός- D--ASM καί-C εἶπον-VBI-AAI3S ἰδού-I ὀσμή-N1--NSF ὁ- A--GSM υἱός-N2--GSM ἐγώ- P--GS ὡς-C ὀσμή-N1--NSF ἀγρός-N2--GSM πλήρης-A3H-GSM ὅς- --ASM εὐλογέω-VAI-AAI3S κύριος-N2--NSM

28 καί-C δίδωμι-VO--AAO3S σύ- P--DS ὁ- A--NSM θεός-N2--NSM ἀπό-P ὁ- A--GSF δρόσος-N2--GSF ὁ- A--GSM οὐρανός-N2--GSM καί-C ἀπό-P ὁ- A--GSF πιότης-N3--GSF ὁ- A--GSF γῆ-N1--GSF καί-C πλῆθος-N3E-ASN σῖτος-N2--GSM καί-C οἶνος-N2--GSM

29 καί-C δουλεύω-VA--AAD3P σύ- P--DS ἔθνος-N3E-NPN καί-C προςκυνέω-VF--FAI3P σύ- P--DS ἄρχων-N3--NPM καί-C γίγνομαι-V1--PMD2S κύριος-N2--NSM ὁ- A--GSM ἀδελφός-N2--GSM σύ- P--GS καί-C προςκυνέω-VF--FAI3P σύ- P--DS ὁ- A--NPM υἱός-N2--NPM ὁ- A--GSM πατήρ-N3--GSM σύ- P--GS ὁ- A--NSM καταἀράομαι-V3--PMPNSM σύ- P--AS ἐπικατάρατος-A1B-NSM ὁ- A--NSM δέ-X εὐλογέω-V2--PAPNSM σύ- P--AS εὐλογέω-VM--XPPNSM

30 καί-C γίγνομαι-VBI-AMI3S μετά-P ὁ- A--ASN παύω-VA--AMN *ισαακ-N---ASM εὐλογέω-V2--PAPASM *ἰακώβ-N---ASM ὁ- A--ASM υἱός-N2--ASM αὐτός- D--GSM καί-C γίγνομαι-VBI-AMI3S ὡς-C ἐκἔρχομαι-VBI-AAI3S *ἰακώβ-N---NSM ἀπό-P πρόσωπον-N2N-GSN *ισαακ-N---GSM ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GSM καί-C *ησαυ-N---NSM ὁ- A--NSM ἀδελφός-N2--NSM αὐτός- D--GSM ἔρχομαι-VBI-AAI3S ἀπό-P ὁ- A--GSF θήρα-N1A-GSF

31 καί-C ποιέω-VAI-AAI3S καί-C αὐτός- D--NSM ἔδεσμα-N3M-APN καί-C προςφέρω-VAI-AAI3S ὁ- A--DSM πατήρ-N3--DSM αὐτός- D--GSM καί-C εἶπον-VBI-AAI3S ὁ- A--DSM πατήρ-N3--DSM ἀναἵστημι-VH--AAD3S ὁ- A--NSM πατήρ-N3--NSM ἐγώ- P--GS καί-C ἐσθίω-VB--AAD3S ὁ- A--GSF θήρα-N1A-GSF ὁ- A--GSM υἱός-N2--GSM αὐτός- D--GSM ὅπως-C εὐλογέω-VA--AAS3S ἐγώ- P--AS ὁ- A--NSF ψυχή-N1--NSF σύ- P--GS

32 καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM *ισαακ-N---NSM ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GSM τίς- I--NSM εἰμί-V9--PAI2S σύ- P--NS ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S ἐγώ- P--NS εἰμί-V9--PAI1S ὁ- A--NSM υἱός-N2--NSM σύ- P--GS ὁ- A--NSM πρωτότοκος-A1B-NSM *ησαυ-N---NSM

33 ἐκἵστημι-VHI-AAI3S δέ-X *ισαακ-N---NSM ἔκστασις-N3I-ASF μέγας-A1--ASF σφόδρα-D καί-C εἶπον-VBI-AAI3S τίς- I--NSM οὖν-X ὁ- A--NSM θηρεύω-VA--AAPNSM ἐγώ- P--DS θήρα-N1A-ASF καί-C εἰςφέρω-VA--AAPNSM ἐγώ- P--DS καί-C ἐσθίω-VBI-AAI1S ἀπό-P πᾶς-A3--GPN πρό-P ὁ- A--GSN σύ- P--AS ἔρχομαι-VB--AAN καί-C εὐλογέω-VAI-AAI1S αὐτός- D--ASM καί-C εὐλογέω-VM--XPPNSM εἰμί-V9--PAD3S

34 γίγνομαι-VBI-AMI3S δέ-X ἡνίκα-D ἀκούω-VAI-AAI3S *ησαυ-N---NSM ὁ- A--APN ῥῆμα-N3M-APN *ισαακ-N---GSM ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GSM ἀναβοάω-VAI-AAI3S φωνή-N1--ASF μέγας-A1--ASF καί-C πικρός-A1A-ASF σφόδρα-D καί-C εἶπον-VBI-AAI3S εὐλογέω-VA--AAD2S δή-X καΐἐμός-C+ PAS πατήρ-N3--VSM

35 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DSM ἔρχομαι-VB--AAPNSM ὁ- A--NSM ἀδελφός-N2--NSM σύ- P--GS μετά-P δόλος-N2--GSM λαμβάνω-VBI-AAI3S ὁ- A--ASF εὐλογία-N1A-ASF σύ- P--GS

36 καί-C εἶπον-VBI-AAI3S δικαίως-D καλέω-VCI-API3S ὁ- A--NSN ὄνομα-N3M-NSN αὐτός- D--GSM *ἰακώβ-N---NSM πτερνίζω-VX--XAI3S γάρ-X ἐγώ- P--AS ἤδη-D δεύτερος-A1A-ASN οὗτος- D--ASN ὁ- A--APN τε-X πρωτοτόκιον-N2N-APN ἐγώ- P--GS λαμβάνω-VX--XAI3S καί-C νῦν-D λαμβάνω-VX--XAI3S ὁ- A--ASF εὐλογία-N1A-ASF ἐγώ- P--GS καί-C εἶπον-VBI-AAI3S *ησαυ-N---NSM ὁ- A--DSM πατήρ-N3--DSM αὐτός- D--GSM οὐ-D ὑπολείπω-VBI-AMI2S ἐγώ- P--DS εὐλογία-N1A-ASF πατήρ-N3--VSM

37 ἀποκρίνω-VC--APPNSM δέ-X *ισαακ-N---NSM εἶπον-VBI-AAI3S ὁ- A--DSM *ησαυ-N---DSM εἰ-C κύριος-N2--ASM αὐτός- D--ASM ποιέω-VAI-AAI1S σύ- P--GS καί-C πᾶς-A3--APM ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM ποιέω-VAI-AAI1S αὐτός- D--GSM οἰκέτης-N1M-APM σῖτος-N2--DSM καί-C οἶνος-N2--DSM στηρίζω-VAI-AAI3S αὐτός- D--ASM σύ- P--DS δέ-X τίς- I--ASN ποιέω-VA--AAS1S τέκνον-N2N-VSN

38 εἶπον-VBI-AAI3S δέ-X *ησαυ-N---NSM πρός-P ὁ- A--ASM πατήρ-N3--ASM αὐτός- D--GSM μή-D εὐλογία-N1A-NSF εἷς-A1A-NSF σύ- P--DS εἰμί-V9--PAI3S πατήρ-N3--VSM εὐλογέω-VA--AAD2S δή-X καΐἐμός-C+ PAS πατήρ-N3--VSM κατανύττω-VQ--APPGSM δέ-X *ισαακ-N---GSM ἀναβοάω-VAI-AAI3S φωνή-N1--ASF *ησαυ-N---NSM καί-C κλαίω-VAI-AAI3S

39 ἀποκρίνω-VC--APPNSM δέ-X *ισαακ-N---NSM ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GSM εἶπον-VBI-AAI3S αὐτός- D--DSM ἰδού-I ἀπό-P ὁ- A--GSF πιότης-N3--GSF ὁ- A--GSF γῆ-N1--GSF εἰμί-VF--FMI3S ὁ- A--NSF κατοίκησις-N3I-NSF σύ- P--GS καί-C ἀπό-P ὁ- A--GSF δρόσος-N2--GSF ὁ- A--GSM οὐρανός-N2--GSM ἄνωθεν-D

40 καί-C ἐπί-P ὁ- A--DSF μάχαιρα-N1S-DSF σύ- P--GS ζάω-VF--FMI2S καί-C ὁ- A--DSM ἀδελφός-N2--DSM σύ- P--GS δουλεύω-VF--FAI2S εἰμί-VF--FMI3S δέ-X ἡνίκα-D ἐάν-C κατααἱρέω-VB--AAS2S καί-C ἐκλύω-VF--FAI2S ὁ- A--ASN ζυγόν-N2N-ASN αὐτός- D--GSM ἀπό-P ὁ- A--GSM τράχηλος-N2--GSM σύ- P--GS

41 καί-C ἐνκοτέω-V2I-IAI3S *ησαυ-N---NSM ὁ- A--DSM *ἰακώβ-N---DSM περί-P ὁ- A--GSF εὐλογία-N1A-GSF ὅς- --GSF εὐλογέω-VA--AAI3S αὐτός- D--ASM ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GSM εἶπον-VBI-AAI3S δέ-X *ησαυ-N---NSM ἐν-P ὁ- A--DSF διάνοια-N1A-DSF ἐγγίζω-VA--AAD3P ὁ- A--NPF ἡμέρα-N1A-NPF ὁ- A--GSN πένθος-N3E-GSN ὁ- A--GSM πατήρ-N3--GSM ἐγώ- P--GS ἵνα-C ἀποκτείνω-VA--AAS1S *ἰακώβ-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM ἐγώ- P--GS

42 ἀποἀγγέλλω-VDI-API3S δέ-X *ρεβεκκα-N---DSF ὁ- A--NPN ῥῆμα-N3M-NPN *ησαυ-N---GSM ὁ- A--GSM υἱός-N2--GSM αὐτός- D--GSF ὁ- A--GSM πρεσβύτερος-A1A-GSMC καί-C πέμπω-VA--AAPNSF καλέω-VAI-AAI3S *ἰακώβ-N---ASM ὁ- A--ASM υἱός-N2--ASM αὐτός- D--GSF ὁ- A--ASM νέος-A1A-ASMC καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM ἰδού-I *ησαυ-N---NSM ὁ- A--NSM ἀδελφός-N2--NSM σύ- P--GS ἀποεἰλέω-V2--PAI3S σύ- P--DS ὁ- A--GSN ἀποκτείνω-VA--AAN σύ- P--AS

43 νῦν-D οὖν-X τέκνον-N2N-VSN ἀκούω-VA--AAD2S ἐγώ- P--GS ὁ- A--GSF φωνή-N1--GSF καί-C ἀναἵστημι-VH--AAPNSM ἀποδιδράσκω-VA--AAD2S εἰς-P ὁ- A--ASF *μεσοποταμία-N1A-ASF πρός-P *λαβαν-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM ἐγώ- P--GS εἰς-P *χαρραν-N---AS

44 καί-C οἰκέω-VA--AAD2S μετά-P αὐτός- D--GSM ἡμέρα-N1A-APF τις- I--APF ἕως-P ὁ- A--GSN ἀποστρέφω-VA--AAN ὁ- A--ASM θυμός-N2--ASM

45 καί-C ὁ- A--ASF ὀργή-N1--ASF ὁ- A--GSM ἀδελφός-N2--GSM σύ- P--GS ἀπό-P σύ- P--GS καί-C ἐπιλανθάνω-VB--AMS3S ὅς- --APN ποιέω-VX--XAI2S αὐτός- D--DSM καί-C ἀποστέλλω-VA--AAPNSF μεταπέμπω-VF--FMI1S σύ- P--AS ἐκεῖθεν-D μήποτε-D ἀτεκνόω-VC--APS1S ἀπό-P ὁ- A--GPM δύο-M σύ- P--GP ἐν-P ἡμέρα-N1A-DSF εἷς-A1A-DSF

46 εἶπον-VBI-AAI3S δέ-X *ρεβεκκα-N---NSF πρός-P *ισαακ-N---ASM προςὀχθίζω-VX--XAI1S ὁ- A--DSF ζωή-N1--DSF ἐγώ- P--GS διά-P ὁ- A--APF θυγάτηρ-N3--APF ὁ- A--GPM υἱός-N2--GPM *χετ-N---GSM εἰ-C λαμβάνω-VF--FMI3S *ἰακώβ-N---NSM γυνή-N3K-ASF ἀπό-P ὁ- A--GPF θυγάτηρ-N3--GPF ὁ- A--GSF γῆ-N1--GSF οὗτος- D--GSF ἵνα-C τίς- I--ASN ἐγώ- P--DS ζάω-V3--PAN

   

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Arcana Coelestia # 3325

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3325. 'Sell me - as if today - your birthright' means that in the short term the doctrine of truth was apparently prior. This is clear from the meaning of 'selling' as claiming for oneself; from the meaning of 'as if today' as in the short term (for in the internal sense of the Word 'today' means that which is perpetual and eternal, 2838. But to avoid its meaning perpetual and eternal the expression 'as if today' is used, the expression as if indicating that it was so apparently); and from the meaning of 'birthright' as the fact that it - that is to say, the doctrine of truth, which Jacob represents, 3305 - is prior.

[2] By the expressions prior and priority of place, describing the birthright, are meant not only first in time but also first in degree; that is to say, it is a question of which one is to have dominion, good or truth? For until it has been joined to good truth is always prior; or what amounts to the same, until they have been regenerated, people governed by truth believe that truth is prior to and higher than good. That is how it appears at that time; but once truth with them has been joined to good, that is, once they have been regenerated, they see and perceive that truth is posterior and lower than good, and with them good has dominion over truth. This is what is meant by that which Isaac his father told Esau,

Behold, of the fatness of the earth will be your dwelling, and of the dew of heaven from above. And by your sword you will live, and you will serve your brother; and it will be, when you have dominion, that you will break his yoke from above your neck Genesis 27:39-40.

[3] But because within the Church those who are not being regenerated outnumber those who are, and those who are not base their judgements on what is the appearance, it has therefore been disputed, even from ancient times, whether priority of place belongs to truth or to good. With those who have not been regenerated and also with those who are not completely regenerate the opinion prevails that truth is prior, for they have not yet acquired a perception of good; and as long as anybody is without a perception of good he is in the dark or ignorant regarding these matters. But because those who have been regenerated are governed by good itself, they are able to discern from resulting intelligence and wisdom what good is, and that good comes from the Lord and flows in by way of the internal man into the external, doing so constantly without the person being aware of it. They are able to perceive that it joins itself to the truths of doctrine that are in the memory, and that as a consequence good in itself is prior even though it has not appeared so beforehand. This then is why the dispute arose about which one was prior and higher than the other, a dispute which was represented by Esau and Jacob, as well as by Perez and Zerah, Judah's sons by Tamar, Genesis 38:28-30, and also after that by Joseph's sons, Ephraim and Manasseh, Genesis 48:13-14, 17-20. The dispute arises because the spiritual Church is such that it has to be led to good by means of truth, and while being led to good it does not have the perception of good except insofar as this, quantitatively and qualitatively, lies concealed within the affection for truth. At that time it is indistinguishable from the delight of self-love and of love of the world which exists at the same time within that affection and is believed to be good.

[4] Good however is the firstborn, that is, good flowing from love to the Lord and from love towards the neighbour, for no other good is good except that which flows from these. This becomes clear from the fact that life is present within good but not within truth except the life received from good, and from the fact that good flows into truths and gives them life, as may be seen clearly from what has been stated and shown already in 3324 about good and truth. For this reason all in whom love to the Lord and charity towards the neighbour are present are called 'the firstborn'. They were also represented in the Jewish Church by firstborn creatures - that is, when these are understood in the relative sense; for the Lord is the Firstborn, and those people are likenesses and images of Him.

[5] The Lord as regards His Divine Human is the Firstborn. This is clear in David,

He will cry to Me, You are My Father, My God, and the Rock of My Salvation; I will also make Him the Firstborn, supreme over the kings of the earth. My mercy I will keep for Him for ever, and My covenant will stand firm for Him, and I will establish His seed for ever, and His throne as the days of the heavens. Psalms 89:26-29.

This refers to the Lord. And in John,

From Jesus Christ the faithful witness, the Firstborn from mortal men, and Prince of the kings of the earth. Revelation 1:5.

And to fulfil those things that had been written regarding Him and that represented Him He was also the Firstborn Son, Luke 2:7, 22-23.

[6] The Lord also calls 'the firstborn' those in whom love to Him and charity towards the neighbour are present because they are likenesses and images of Him This is clear in John,

The hundred and forty-four thousand purchased from the earth - these are the ones who were not defiled with women, for they are virgins; these are the ones who follow the Lamb wherever He goes; these have been purchased from men as firstfruits (the firstborn) to God and the Lamb, and in their mouth no lie was found, for they are spotless before God's throne. Revelation 14:3-5.

'A hundred and forty-four', or twelve times twelve, stands for those who have the faith that is grounded in charity, 3272, 'thousands' for countless numbers or for them all, 2575, 'virgins' for the good that flows from love to the Lord and from charity towards the neighbour, 2362, 3081, and so for those with whom innocence is present, which is also the meaning of 'following the Lamb' since the Lord by virtue of His innocence is called 'the Lamb'. This is why they are called the firstfruits or the firstborn.

[7] From these quotations it is evident that the Lord as regards the Divine Human was represented in the Jewish Church by firstborn beings, as also are those with whom love to Him is present, for they abide in the Lord. But the firstborn beings mentioned in the Word have a dual representation. They represent the Lord as regards Divine celestial love and as regards Divine spiritual love. The Lord's Divine celestial love is specific to the celestial Church, or to those belonging to that Church, who are called celestial on account of their love to the Lord. The Lord's Divine spiritual love is specific to the spiritual Church, or to those belonging to that Church, who are referred to as spiritual on account of their love to the neighbour. The Lord's Divine love goes out to all, but because people receive it variously - the celestial person in one way, the spiritual in another - it is said to be specific.

[8] Concerning the firstborn beings which represented the Lord as regards Divine celestial love, and also the people who belonged specifically to the celestial Church, the following is said in Moses,

The firstborn of your sons you shall give to Me. You shall do the same with your oxen and your flock. Seven days it shall be with its mother; on the eighth you shall give it to Me. And you shall be men who are sanctified to Me. Exodus 22:29-31.

The reason why it was to stay seven days with its mother was that the seventh day meant the celestial man, 84-87, and that seven consequently means that which is holy, 395, 433, 716, 881. The reason why on the eighth day they were to be given to Jehovah was that the eighth day meant the continuation from a new beginning, that is to say, the continuation of love, 2044. In the same author,

The firstborn among beasts, which is given as the firstborn to Jehovah, no man shall consecrate it; whether an ox or of the herd, it is Jehovah's. Leviticus 27:26, 27.

In the same author,

The firstfruits of all that is in the land, which they bring to Jehovah, shall be yours (Aaron's); every clean person in your house shall eat them. All that opens the womb among all flesh which they offer to Jehovah, man and beast, shall be yours. Nevertheless you shall redeem the firstborn of man, and the firstborn of unclean beasts you shall redeem. The firstborn of an ox, or the firstborn of a sheep, or the firstborn of a goat you shall not redeem; they are holy. Their blood you shall sprinkle over the altar and burn their fat as a fire-offering for an odour of rest to Jehovah. Numbers 18:13, 15-18.

In the same author,

Every firstborn male that is born among your herds and among your flocks you shall sanctify to Jehovah your God; you shall do no work by means of the firstborn of your oxen, and you shall not shear the firstborn of your flock. And if there is a blemish in it, lameness or blindness, any ill blemish whatever, you shall not sacrifice it to Jehovah your God. Deuteronomy 15:19-22.

[9] Because 'the firstborn [among beasts]' represented the Lord and those who are the Lord's by virtue of love to Him, the tribe of Levi was therefore taken instead of all the firstborn, the reason for this being that Levi represented the Lord as regards His love. Also, Levi means love, for Levi is a name that means to cling to and to be joined together - and 'to cling to' and 'to be joined together' in the internal sense is love. This will in the Lord's Divine mercy be dealt with later on, at Genesis 29:34. Regarding the Levites the following is said in Moses,

Jehovah spoke to Moses. saying, Behold, I Myself will take the Levites from the midst of the children of Israel, instead of every firstborn, that which opens the womb, from the children of Israel; and the Levites will be Mine. For every firstborn is Mine; on the day I struck every firstborn in the land of Egypt I sanctified every firstborn for Myself in Israel; from man even to beast they shall be Mine. Numbers 3:11-13.

In the same author,

Jehovah said to Moses, Number every firstborn male from the children of Israel, a month old and over, and take the number of their names. And take the Levites for Me - I am Jehovah - instead of every firstborn among the children of Israel, and the beast of the Levites instead of every firstborn among the beasts of the children of Israel. Numbers 3:40-41, and following verses.

Also Numbers 8:14, 16-18. And the Levites were given to Aaron, Numbers 8:19, because Aaron represented the Lord as regards the priesthood, that is, as regards Divine love; for the priesthood represented the Lord's Divine love, see 1728, 2015 (end).

[10] Concerning the firstborn creatures however which represented the Lord as regards Divine spiritual love, and also the people who belonged specifically to the spiritual Church, the following is said in Jeremiah,

With weeping they will come, and with supplications I will lead them, I will bring them to springs of water in a straight path on which they will not stumble; and I will be a Father to Israel, and Ephraim will be My firstborn. Jeremiah 31:9.

This refers to a new spiritual Church. 'Israel' stands for spiritual good, 'Ephraim' for spiritual truth, who is called 'the firstborn' because the subject is a Church that is to be established in which the understanding - which is the holder of truth - is apparently the firstborn. Indeed Ephraim took Reuben's place and became the firstborn, Genesis 48:5, 20; 1 Chronicles 5:1. He did so because Joseph, whose sons were Ephraim and Manasseh, represented the Lord as regards Divine spiritual love. But fundamentally Israel, that is, spiritual good, is the firstborn. This is clear in Moses,

Jehovah said to Moses, You shall say to Pharaoh, Thus said Jehovah, My firstborn son is Israel, and I say to you, Send My son so that he may serve Me, and you have refused to send him; behold, I kill your son, the firstborn. Exodus 4:22-23.

Here 'Israel' in the highest sense is the Lord as regards Divine spiritual love, and in the relative sense those in whom spiritual love, that is, charity towards the neighbour, is present.

[11] In the case of the spiritual Church, in the beginning or when it is about to be established, it is the doctrine of truth that is the firstborn with the external Church and the truth taught by doctrine the firstborn with the internal Church - or what amounts to the same, the doctrine of faith is the firstborn with the external Church and faith itself with the internal Church. But once it has been set up, or is a reality among its members, it is the good flowing from charity that is the firstborn with the external Church and charity itself with the internal Church. When however the Church does not allow itself to be established, as happens when it is no longer possible for the member of the Church to be regenerated, it gradually retreats from charity and turns aside to faith. Furthermore it no longer concerns itself with life but with doctrine; and when that happens it casts itself into shadows and sinks into falsities and evils. In so doing it ceases to be a Church and brings about its own annihilation. This was represented by Cain, in that he slew Abel his brother - Cain meaning faith separated from charity, and Abel the charity which he annihilated, see 340, 342, 357, 362, and following paragraphs. Later on it was represented by Ham - and Canaan his son - in that he mocked Noah his father, 1062, 1063, 1076, 1140, 1141, 1162, 1179. After that it was represented by Reuben, Jacob's firstborn, in that he defiled his father's bed, Genesis 35:22, and at length by Pharaoh and the Egyptians, in that these afflicted the children of Israel. It is clear from the Word that all these were accursed, as the following shows:

Cain

Jehovah said, What have you done? The voice of your brother's blood is crying out to Me from the ground. And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand. Genesis 4:10-11.

Ham and Canaan

Ham, the father of Canaan, saw his father's nakedness and pointed it out to his two brothers. And Noah awoke from his wine. He said, Cursed be Canaan, a slave of slaves will he be to his brothers. Genesis 9:22, 24-25.

Reuben

Reuben, my firstborn, you are my strength, and the beginning of my power, excelling in eminence, and excelling in might. Unstable as water, may you not excel, for you went up to your father's bed; then you defiled it. He went up to my couch. Genesis 49:3-4.

This was why he was deprived of the birthright, 1 Chronicles 5:1. The same was represented by Pharaoh and the Egyptians, and therefore their firstborn sons and firstborn creatures were slain. This is clear from their representation as facts, 1164, 1165, 1186, for whenever anyone enters into the arcana of faith along the path of factual knowledge, he no longer believes anything, apart from that which he is able to grasp through sensory evidence and factual knowledge. In that case things which belong to the doctrine of faith, and above all those which are matters of charity, he perverts and annihilates.

[12] These are the considerations which are represented in the internal sense by the slaying of the firstborn sons and firstborn creatures of Egypt, referred to in Moses as follows,

I will pass through the land of Egypt during that night, and will strike all the firstborn in the land of Egypt, from man even to beast; and on all the gods of Egypt I will execute judgement; I am Jehovah. And the blood will be a sign on your houses where you are; and when I see the blood I will pass by over you, and the plague will not be on you for a destroyer when I strike the land of Egypt. Exodus 12:12-13.

'The firstborn of Egypt' is doctrinal teaching regarding faith and regarding charity, which is perverted, as has been stated, by means of facts. 'The gods of Egypt' on whom judgement would be executed are falsities. No plague would be brought by the destroyer where there was blood on houses means in the highest sense the place where the Lord as regards Divine spiritual love resides, and in the relative sense where spiritual love, that is, charity towards the neighbour, resides, see 1001.

[13] Further reference to Pharaoh and the Egyptians is made in the same book as follows,

Moses said, Thus said Jehovah, As at midnight I will go out into the midst of Egypt, and all the firstborn in the land of Egypt will die, and Pharaoh's firstborn who was to sit on his throne, even to the firstborn of the servant-girl who is behind the mill, and all the firstborn of the beasts. But on all the children of Israel not a dog will move its tongue, from man even to beast. Exodus 11:4-7.

And after that,

It happened at midnight, that Jehovah struck all the firstborn in the land of Egypt, from Pharaoh's firstborn who was to sit on his throne even to the firstborn of the prisoner who was in the dungeon, 1 and all the firstborn of the beasts. Exodus 12:29.

The reason why it took place at midnight was that 'night' means the final state of the Church when there is no faith any longer because there is no charity any longer, 221, 709, 1712, 2353. In David,

He struck all the firstborn in Egypt, the beginning of powers in the tents of Ham. Psalms 78:51.

In the same author,

Then Israel came to Egypt, and Jacob became a sojourner in the land of Ham. God struck all the firstborn in their land, the beginning of all their powers. Psalms 105:23, 36.

'The tents of Ham' is the name given to the worship of the Egyptians, which is based on false assumptions that result from truth separated from good, or what amounts to the same, from faith separated from charity - 'tents' meaning worship, see 414, 1102, 1566, 2145, 2152, 3312, and 'Ham' faith separated from charity, 1062, 1063, 1076, 1140, 1141, 1162, 1179.

[14] This confirms yet again that 'the slaying of the firstborn of Egypt' had no other meaning. Now because all the firstborn of Egypt had been slain, and yet so that the firstborn might represent the Lord as regards Divine spiritual love and at the same time represent those who are governed by that love, [the Israelites] were commanded to sanctify all the firstborn the instant they were leaving. These matters are stated in Moses as follows,

Jehovah spoke to Moses, saying, Sanctify to Me all the firstborn, whatever opens the womb among the children of Israel; with man and with beast let them be Mine. You shall make over to Jehovah all that opens the womb, and every firstling of a beast, that are yours; the males shall be Jehovah's. And every firstling of an ass you shall redeem in the herd. If you do not redeem it, you shall break its neck. And all the firstborn of man among your sons you shall redeem. And it shall be - when your son asks you in time to come, saying, What is this? - that you shall say to him, By a strong hand Jehovah led us out of Egypt, from the home of slaves. And so it was, that Pharaoh hardened himself against sending us away, and Jehovah slew all the firstborn in the land of Egypt, from the firstborn of man even to the firstborn of the beasts. Therefore I sacrifice to Jehovah all that open the womb, the males, and all the firstborn of my sons I redeem. Exodus 13:1-2, 12-15; 34:19-20; Numbers 33:3-4.

From all these quotations one may now see what is meant in the spiritual sense by the birthright.

Poznámky pod čarou:

1. literally, in the house of the pit

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

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