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Genesis 41

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1 γίγνομαι-VBI-AMI3S δέ-X μετά-P δύο-M ἔτος-N3E-APN ἡμέρα-N1A-GPF *φαραώ-N---NSM ὁράω-VBI-AAI3S ἐνύπνιον-N2N-ASN οἴομαι-V1I-IMI3S ἵστημι-VXI-XAN ἐπί-P ὁ- A--GSM ποταμός-N2--GSM

2 καί-C ἰδού-I ὥσπερ-D ἐκ-P ὁ- A--GSM ποταμός-N2--GSM ἀναβαίνω-V1I-IAI3P ἑπτά-M βοῦς-N3--NPM καλός-A1--NPF ὁ- A--DSN εἶδος-N3E-DSN καί-C ἐκλεκτός-A1--NPF ὁ- A--DPF σάρξ-N3K-DPF καί-C βόσκω-V1I-IMI3P ἐν-P ὁ- A--DSN ἄχι-N---DSN

3 ἄλλος- D--NPF δέ-X ἑπτά-M βοῦς-N3--NPF ἀναβαίνω-V1I-IAI3P μετά-P οὗτος- D--APF ἐκ-P ὁ- A--GSM ποταμός-N2--GSM αἰσχρός-A1A-NPF ὁ- A--DSN εἶδος-N3E-DSN καί-C λεπτός-A1--NPF ὁ- A--DPF σάρξ-N3K-DPF καί-C νέμω-V1I-IMI3P παρά-P ὁ- A--APF βοῦς-N3--APF παρά-P ὁ- A--ASN χεῖλος-N3E-ASN ὁ- A--GSM ποταμός-N2--GSM

4 καί-C καταἐσθίω-VBI-AAI3P ὁ- A--NPF ἑπτά-M βοῦς-N3--NPF ὁ- A--NPF αἰσχρός-A1A-NPF καί-C λεπτός-A1--NPF ὁ- A--DPF σάρξ-N3K-DPF ὁ- A--APF ἑπτά-M βοῦς-N3--APF ὁ- A--APF καλός-A1--APF ὁ- A--DSN εἶδος-N3E-DSN καί-C ὁ- A--APF ἐκλεκτός-A1--APF ἐγείρω-VCI-API3S δέ-X *φαραώ-N---NSM

5 καί-C ἐνὑπνιάζω-VSI-API3S ὁ- A--ASN δεύτερος-A1A-ASN καί-C ἰδού-I ἑπτά-M στάχυς-N3U-NPM ἀναβαίνω-V1I-IAI3P ἐν-P πυθμήν-N3--DSM εἷς-A3--DSM ἐκλεκτός-A1--NPM καί-C καλός-A1--NPM

6 ἄλλος- D--NPM δέ-X ἑπτά-M στάχυς-N3U-NPM λεπτός-A1--NPM καί-C ἀνεμόφθορος-A1B-NPM ἀναφύω-V1I-IMI3P μετά-P αὐτός- D--APM

7 καί-C καταπίνω-VBI-AAI3P ὁ- A--NPM ἑπτά-M στάχυς-N3U-NPM ὁ- A--NPM λεπτός-A1--NPM καί-C ἀνεμόφθορος-A1B-NPM ὁ- A--APM ἑπτά-M στάχυς-N3U-APM ὁ- A--APM ἐκλεκτός-A1--APM καί-C ὁ- A--APM πλήρης-A3H-APM ἐγείρω-VCI-API3S δέ-X *φαραώ-N---NSM καί-C εἰμί-V9--IAI3S ἐνύπνιον-N2N-NSN

8 γίγνομαι-VBI-AMI3S δέ-X πρωΐ-D καί-C ταράσσω-VQI-API3S ὁ- A--NSF ψυχή-N1--NSF αὐτός- D--GSM καί-C ἀποστέλλω-VA--AAPNSM καλέω-VAI-AAI3S πᾶς-A3--APM ὁ- A--APM ἐξηγητής-N1M-APM *αἴγυπτος-N2--GSF καί-C πᾶς-A3--APM ὁ- A--APM σοφός-A1--APM αὐτός- D--GSF καί-C διαἡγέομαι-VAI-AMI3S αὐτός- D--DPM *φαραώ-N---NSM ὁ- A--ASN ἐνύπνιον-N2N-ASN καί-C οὐ-D εἰμί-V9--IAI3S ὁ- A--NSM ἀποἀγγέλλω-V1--PAPNSM αὐτός- D--ASN ὁ- A--DSM *φαραώ-N---DSM

9 καί-C λαλέω-VAI-AAI3S ὁ- A--NSM ἀρχιοινοχόος-N2--NSM πρός-P *φαραώ-N---ASM λέγω-V1--PAPNSM ὁ- A--ASF ἁμαρτία-N1A-ASF ἐγώ- P--GS ἀναμιμνήσκω-V1--PAI1S σήμερον-D

10 *φαραώ-N---NSM ὀργίζω-VSI-API3S ὁ- A--DPM παῖς-N3D-DPM αὐτός- D--GSM καί-C τίθημι-VEI-AMI3S ἐγώ- P--AP ἐν-P φυλακή-N1--DSF ἐν-P ὁ- A--DSM οἶκος-N2--DSM ὁ- A--GSM ἀρχιμάγειρος-N2--GSM ἐγώ- P--AS τε-X καί-C ὁ- A--ASM ἀρχισιτοποιός-N2--ASM

11 καί-C ὁράω-VBI-AAI1P ἐνύπνιον-N2N-ASN ἐν-P νύξ-N3--DSF εἷς-A1A-DSF ἐγώ- P--NS τε-X καί-C αὐτός- D--NSM ἕκαστος-A1--NSM κατά-P ὁ- A--ASN ἑαυτοῦ- D--GSM ἐνύπνιον-N2N-ASN ὁράω-VBI-AAI1P

12 εἰμί-V9--IAI3S δέ-X ἐκεῖ-D μετά-P ἐγώ- P--GP νεανίσκος-N2--NSM παῖς-N3D-NSM *εβραῖος-N2--NSM ὁ- A--GSM ἀρχιμάγειρος-N2--GSM καί-C διαἡγέομαι-VAI-AMI1P αὐτός- D--DSM καί-C συνκρίνω-VAI-AAI3S ἐγώ- P--DP

13 γίγνομαι-VCI-API3S δέ-X καθώς-D συνκρίνω-VAI-AAI3S ἐγώ- P--DP οὕτως-D καί-C συνβαίνω-VZI-AAI3S ἐγώ- P--AS τε-X ἀπο καταἵστημι-VC--APN ἐπί-P ὁ- A--ASF ἀρχή-N1--ASF ἐγώ- P--GS ἐκεῖνος- D--ASM δέ-X κρεμάζω-VS--APN

14 ἀποστέλλω-VA--AAPNSM δέ-X *φαραώ-N---NSM καλέω-VAI-AAI3S ὁ- A--ASM *ιωσηφ-N---ASM καί-C ἐκἄγω-VBI-AAI3P αὐτός- D--ASM ἐκ-P ὁ- A--GSN ὀχύρωμα-N3W-GSN καί-C ξυράω-VAI-AAI3P αὐτός- D--ASM καί-C ἀλλάσσω-VAI-AAI3P ὁ- A--ASF στολή-N1--ASF αὐτός- D--GSM καί-C ἔρχομαι-VBI-AAI3S πρός-P *φαραώ-N---ASM

15 εἶπον-VBI-AAI3S δέ-X *φαραώ-N---NSM ὁ- A--DSM *ιωσηφ-N---DSM ἐνύπνιον-N2N-ASN ὁράω-VX--XAI1S καί-C ὁ- A--NSM συνκρίνω-V1--PAPNSM οὐ-D εἰμί-V9--PAI3S αὐτός- D--ASN ἐγώ- P--NS δέ-X ἀκούω-VX--XAI1S περί-P σύ- P--GS λέγω-V1--PAPGPM ἀκούω-VA--AAPASM σύ- P--AS ἐνύπνιον-N2N-APN συνκρίνω-VA--AAN αὐτός- D--APN

16 ἀποκρίνω-VC--APPNSM δέ-X *ιωσηφ-N---NSM ὁ- A--DSM *φαραώ-N---DSM εἶπον-VBI-AAI3S ἄνευ-P ὁ- A--GSM θεός-N2--GSM οὐ-D ἀποκρίνω-VC--FPI3S ὁ- A--ASN σωτήριον-N2N-ASN *φαραώ-N---DSM

17 λαλέω-VAI-AAI3S δέ-X *φαραώ-N---NSM ὁ- A--DSM *ιωσηφ-N---DSM λέγω-V1--PAPNSM ἐν-P ὁ- A--DSM ὕπνος-N2--DSM ἐγώ- P--GS οἴομαι-V1I-IMI1S ἵστημι-VXI-XAN παρά-P ὁ- A--ASN χεῖλος-N3E-ASN ὁ- A--GSM ποταμός-N2--GSM

18 καί-C ὥσπερ-D ἐκ-P ὁ- A--GSM ποταμός-N2--GSM ἀναβαίνω-V1I-IAI3P ἑπτά-M βοῦς-N3--NPF καλός-A1--NPF ὁ- A--DSN εἶδος-N3E-DSN καί-C ἐκλεκτός-A1--NPF ὁ- A--DPF σάρξ-N3K-DPF καί-C νέμω-V1I-IMI3P ἐν-P ὁ- A--DSN ἄχι-N---DSN

19 καί-C ἰδού-I ἑπτά-M βοῦς-N3--NPF ἕτερος-A1A-NPF ἀναβαίνω-V1I-IAI3P ὀπίσω-P αὐτός- D--GPM ἐκ-P ὁ- A--GSM ποταμός-N2--GSM πονηρός-A1A-NPF καί-C αἰσχρός-A1A-NPF ὁ- A--DSN εἶδος-N3E-DSN καί-C λεπτός-A1--NPF ὁ- A--DPF σάρξ-N3K-DPF οἷος-A1A-APF οὐ-D ὁράω-VBI-AAI1S τοιοῦτος-A1--APF ἐν-P ὅλος-A1--DSF γῆ-N1--DSF *αἴγυπτος-N2--DSF αἰσχρός-A1A-APFC

20 καί-C καταἐσθίω-VBI-AAI3P ὁ- A--NPF ἑπτά-M βοῦς-N3--NPF ὁ- A--NPF αἰσχρός-A1A-NPF καί-C λεπτός-A1--NPF ὁ- A--APF ἑπτά-M βοῦς-N3--APF ὁ- A--APF πρῶτος-A1--APFS ὁ- A--APF καλός-A1--APF καί-C ἐκλεκτός-A1--APF

21 καί-C εἰςἔρχομαι-VBI-AAI3P εἰς-P ὁ- A--APF κοιλία-N1A-APF αὐτός- D--GPF καί-C οὐ-D διάδηλος-N2--NPM γίγνομαι-VBI-AMI3P ὅτι-C εἰςἔρχομαι-VBI-AAI3P εἰς-P ὁ- A--APF κοιλία-N1A-APF αὐτός- D--GPM καί-C ὁ- A--NPF ὄψις-N3I-NPF αὐτός- D--GPM αἰσχρός-A1A-NPF καθά-D καί-C ὁ- A--ASF ἀρχή-N1--ASF ἐκἐγείρω-VC--APPNSM δέ-X κοιμάω-VCI-API1S

22 καί-C ὁράω-VBI-AAI1S πάλιν-D ἐν-P ὁ- A--DSM ὕπνος-N2--DSM ἐγώ- P--GS καί-C ὥσπερ-D ἑπτά-M στάχυς-N3U-NPM ἀναβαίνω-V1I-IAI3P ἐν-P πυθμήν-N3--DSM εἷς-A3--DSM πλήρης-A3H-NPM καί-C καλός-A1--NPM

23 ἄλλος- D--NPM δέ-X ἑπτά-M στάχυς-N3U-NPM λεπτός-A1--NPM καί-C ἀνεμόφθορος-A1B-NPM ἀναφύω-V1I-IMI3P ἔχω-V1--PMPNPM αὐτός- D--GPM

24 καί-C καταπίνω-VBI-AAI3P ὁ- A--NPM ἑπτά-M στάχυς-N3U-NPM ὁ- A--NPM λεπτός-A1--NPM καί-C ἀνεμόφθορος-A1B-NPM ὁ- A--APM ἑπτά-M στάχυς-N3U-APM ὁ- A--APM καλός-A1--APM καί-C ὁ- A--APM πλήρης-A3H-APM εἶπον-VAI-AAI1S οὖν-X ὁ- A--DPM ἐξηγητής-N1M-DPM καί-C οὐ-D εἰμί-V9--IAI3S ὁ- A--NSM ἀποἀγγέλλω-V1--PAPNSM ἐγώ- P--DS

25 καί-C εἶπον-VBI-AAI3S *ιωσηφ-N---NSM ὁ- A--DSM *φαραώ-N---DSM ὁ- A--NSN ἐνύπνιον-N2N-NSN *φαραώ-N---GSM εἷς-A3--NSN εἰμί-V9--PAI3S ὅσος-A1--APN ὁ- A--NSM θεός-N2--NSM ποιέω-V2--PAI3S δεικνύω-VAI-AAI3S ὁ- A--DSM *φαραώ-N---DSM

26 ὁ- A--NPF ἑπτά-M βοῦς-N3--NPF ὁ- A--NPF καλός-A1--NPF ἑπτά-M ἔτος-N3E-NPN εἰμί-V9--PAI3S καί-C ὁ- A--NPM ἑπτά-M στάχυς-N3U-NPM ὁ- A--NPM καλός-A1--NPM ἑπτά-M ἔτος-N3E-NPN εἰμί-V9--PAI3S ὁ- A--NSN ἐνύπνιον-N2N-NSN *φαραώ-N---GSM εἷς-A3--ASN εἰμί-V9--PAI3S

27 καί-C ὁ- A--NPF ἑπτά-M βοῦς-N3--NPF ὁ- A--NPF λεπτός-A1--NPF ὁ- A--NPF ἀναβαίνω-V1--PAPNPF ὀπίσω-P αὐτός- D--GPF ἑπτά-M ἔτος-N3E-NPN εἰμί-V9--PAI3S καί-C ὁ- A--NPM ἑπτά-M στάχυς-N3U-NPM ὁ- A--NPM λεπτός-A1--NPM καί-C ἀνεμόφθορος-A1B-NPM εἰμί-VF--FMI3P ἑπτά-M ἔτος-N3E-NPN λιμός-N2--GSM

28 ὁ- A--ASN δέ-X ῥῆμα-N3M-ASN ὅς- --ASN εἶπον-VX--XAI1S *φαραώ-N---DSM ὅσος-A1--APN ὁ- A--NSM θεός-N2--NSM ποιέω-V2--PAI3S δεικνύω-VAI-AAI3S ὁ- A--DSM *φαραώ-N---DSM

29 ἰδού-I ἑπτά-M ἔτος-N3E-APN ἔρχομαι-V1--PMI3S εὐθηνία-N1A-NSF πολύς-A1--NSF ἐν-P πᾶς-A1S-DSF γῆ-N1--DSF *αἴγυπτος-N2--DSF

30 ἥκω-VF--FAI3S δέ-X ἑπτά-M ἔτος-N3E-NPN λιμός-N2--GSM μετά-P οὗτος- D--APN καί-C ἐπιλανθάνω-VF--FMI3P ὁ- A--GSF πλησμονή-N1--GSF ἐν-P ὅλος-A1--DSF γῆ-N1--DSF *αἴγυπτος-N2--DSF καί-C ἀναἁλίσκω-VF--FAI3S ὁ- A--NSM λιμός-N2--NSM ὁ- A--ASF γῆ-N1--ASF

31 καί-C οὐ-D ἐπιγιγνώσκω-VS--FPI3S ὁ- A--NSF εὐθηνία-N1A-NSF ἐπί-P ὁ- A--GSF γῆ-N1--GSF ἀπό-P ὁ- A--GSM λιμός-N2--GSM ὁ- A--GSM εἰμί-VF--FMPGSM μετά-P οὗτος- D--APN ἰσχυρός-A1A-NSM γάρ-X εἰμί-VF--FMI3S σφόδρα-D

32 περί-P δέ-X ὁ- A--GSN δευτερόω-VA--AAN ὁ- A--ASN ἐνύπνιον-N2N-ASN *φαραώ-N---ASM δίς-D ὅτι-C ἀληθής-A3H-NSN εἰμί-VF--FMI3S ὁ- A--NSN ῥῆμα-N3M-NSN ὁ- A--NSN παρά-P ὁ- A--GSM θεός-N2--GSM καί-C ταχύνω-VF2-FAI3S ὁ- A--NSM θεός-N2--NSM ὁ- A--GSN ποιέω-VA--AAN αὐτός- D--ASN

33 νῦν-D οὖν-X σκέπτομαι-VA--AMD2S ἄνθρωπος-N2--ASM φρόνιμος-A1B-ASM καί-C συνετός-A1--ASM καί-C καταἵστημι-VA--AAD2S αὐτός- D--ASM ἐπί-P γῆ-N1--GSF *αἴγυπτος-N2--GSF

34 καί-C ποιέω-VA--AAD3S *φαραώ-N---NSM καί-C καταἵστημι-VH--AAD3S τοπαρχής-N1M-APM ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C ἀποπεμπτόω-VA--AAD3P πᾶς-A3--APN ὁ- A--APN γένημα-N3M-APN ὁ- A--GSF γῆ-N1--GSF *αἴγυπτος-N2--GSF ὁ- A--GPN ἑπτά-M ἔτος-N3E-GPN ὁ- A--GSF εὐθηνία-N1A-GSF

35 καί-C συνἄγω-VB--AAD3P πᾶς-A3--APN ὁ- A--APN βρῶμα-N3M-APN ὁ- A--GPN ἑπτά-M ἔτος-N3E-GPN ὁ- A--GPN ἔρχομαι-V1--PMPGPN ὁ- A--GPN καλός-A1--GPN οὗτος- D--GPN καί-C συνἄγω-VQ--APD3S ὁ- A--NSM σῖτος-N2--NSM ὑπό-P χείρ-N3--ASF *φαραώ-N---GSM βρῶμα-N3M-APN ἐν-P ὁ- A--DPF πόλις-N3I-DPF φυλάσσω-VQ--APD3S

36 καί-C εἰμί-VF--FMI3S ὁ- A--NPN βρῶμα-N3M-NPN φυλάσσω-VK--XMPNPN ὁ- A--DSF γῆ-N1--DSF εἰς-P ὁ- A--APN ἑπτά-M ἔτος-N3E-APN ὁ- A--GSM λιμός-N2--GSM ὅς- --NPN εἰμί-VF--FMI3P ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF καί-C οὐ-D ἐκτρίβω-VD--FPI3S ὁ- A--NSF γῆ-N1--NSF ἐν-P ὁ- A--DSM λιμός-N2--DSM

37 ἀρέσκω-VAI-AAI3S δέ-X ὁ- A--NPN ῥῆμα-N3M-NPN ἐναντίον-P *φαραώ-N---GSM καί-C ἐναντίον-P πᾶς-A3--GPM ὁ- A--GPM παῖς-N3D-GPM αὐτός- D--GSM

38 καί-C εἶπον-VBI-AAI3S *φαραώ-N---NSM πᾶς-A3--DPM ὁ- A--DPM παῖς-N3D-DPM αὐτός- D--GSM μή-D εὑρίσκω-VF--FAI1P ἄνθρωπος-N2--ASM τοιοῦτος-A1--ASM ὅς- --NSM ἔχω-V1--PAI3S πνεῦμα-N3M-ASN θεός-N2--GSM ἐν-P αὐτός- D--DSM

39 εἶπον-VBI-AAI3S δέ-X *φαραώ-N---NSM ὁ- A--DSM *ιωσηφ-N---DSM ἐπειδή-C δεικνύω-VAI-AAI3S ὁ- A--NSM θεός-N2--NSM σύ- P--DS πᾶς-A3--APN οὗτος- D--APN οὐ-D εἰμί-V9--PAI3S ἄνθρωπος-N2--NSM φρόνιμος-A1B-NSMC καί-C συνετός-A1--NSMC σύ- P--GS

40 σύ- P--NS εἰμί-VF--FMI2S ἐπί-P ὁ- A--DSM οἶκος-N2--DSM ἐγώ- P--GS καί-C ἐπί-P ὁ- A--DSN στόμα-N3M-DSN σύ- P--GS ὑποἀκούω-VF--FMI3S πᾶς-A3--NSM ὁ- A--NSM λαός-N2--NSM ἐγώ- P--GS πλήν-D ὁ- A--ASM θρόνος-N2--ASM ὑπεἔχω-VF--FAI1S σύ- P--GS ἐγώ- P--NS

41 εἶπον-VBI-AAI3S δέ-X *φαραώ-N---NSM ὁ- A--DSM *ιωσηφ-N---DSM ἰδού-I καταἵστημι-V6--PAI1S σύ- P--AS σήμερον-D ἐπί-P πᾶς-A1S-GSF γῆ-N1--GSF *αἴγυπτος-N2--GSF

42 καί-C περιαἱρέω-VB--AMPNSM *φαραώ-N---NSM ὁ- A--ASM δακτύλιος-N2--ASM ἀπό-P ὁ- A--GSF χείρ-N3--GSF αὐτός- D--GSM περιτίθημι-VAI-AAI3S αὐτός- D--ASM ἐπί-P ὁ- A--ASF χείρ-N3--ASF *ιωσηφ-N---GSM καί-C ἐνδύω-VAI-AAI3S αὐτός- D--ASM στολή-N1--ASF βύσσινος-A1--ASF καί-C περιτίθημι-VAI-AAI3S κλοιός-N2--ASM χρύσεος-A1C-ASM περί-P ὁ- A--ASM τράχηλος-N2--ASM αὐτός- D--GSM

43 καί-C ἀναβιβάζω-VAI-AAI3S αὐτός- D--ASM ἐπί-P ὁ- A--ASN ἅρμα-N3M-ASN ὁ- A--ASN δεύτερος-A1A-ASN ὁ- A--GPM αὐτός- D--GSM καί-C κηρύσσω-VAI-AAI3S ἔμπροσθεν-P αὐτός- D--GSM κῆρυξ-N3K-NSM καί-C καταἵστημι-VHI-AAI3S αὐτός- D--ASM ἐπί-P ὅλος-A1--GSF γῆ-N1--GSF *αἴγυπτος-N2--GSF

44 εἶπον-VBI-AAI3S δέ-X *φαραώ-N---NSM ὁ- A--DSM *ιωσηφ-N---DSM ἐγώ- P--NS *φαραώ-N---NSM ἄνευ-P σύ- P--GS οὐ-D ἐκαἴρω-VF2-PAI3S οὐδείς-A3--NSM ὁ- A--ASF χείρ-N3--ASF αὐτός- D--GSM ἐπί-P πᾶς-A1S-DSF γῆ-N1--DSF *αἴγυπτος-N2--GSF

45 καί-C καλέω-VAI-AAI3S *φαραώ-N---NSM ὁ- A--ASN ὄνομα-N3M-ASN *ιωσηφ-N---GSM *ψονθομφανηχ-N---ASM καί-C δίδωμι-VAI-AAI3S αὐτός- D--DSM ὁ- A--ASF *ασεννεθ-N---ASF θυγάτηρ-N3--ASF *πετεφρης-N---GSM ἱερεύς-N3V-GSM *ἥλιος-N2--GSM πόλις-N3I-GSF αὐτός- D--DSM γυνή-N3K-ASF

46 *ιωσηφ-N---NSM δέ-X εἰμί-V9--IAI3S ἔτος-N3E-GPN τριάκοντα-M ὅτε-D ἵστημι-VHI-AAI3S ἐναντίον-P *φαραώ-N---GSM βασιλεύς-N3V-GSM *αἴγυπτος-N2--GSF ἐκἔρχομαι-VBI-AAI3S δέ-X *ιωσηφ-N---NSM ἐκ-P πρόσωπον-N2N-GSN *φαραώ-N---GSM καί-C διαἔρχομαι-VBI-AAI3S πᾶς-A1S-ASF γῆ-N1--ASF *αἴγυπτος-N2--GSF

47 καί-C ποιέω-VAI-AAI3S ὁ- A--NSF γῆ-N1--NSF ἐν-P ὁ- A--DPN ἑπτά-M ἔτος-N3E-DPN ὁ- A--GSF εὐθηνία-N1A-GSF δράγμα-N3M-APN

48 καί-C συνἄγω-VBI-AAI3S πᾶς-A3--APN ὁ- A--APN βρῶμα-N3M-APN ὁ- A--GPN ἑπτά-M ἔτος-N3E-GPN ἐν-P ὅς- --DPN εἰμί-V9--IAI3S ὁ- A--NSF εὐθηνία-N1A-NSF ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--GSF καί-C τίθημι-VAI-AAI3S ὁ- A--APN βρῶμα-N3M-APN ἐν-P ὁ- A--DPF πόλις-N3I-DPF βρῶμα-N3M-APN ὁ- A--GPN πεδίον-N2N-GPN ὁ- A--GSF πόλις-N3I-GSF ὁ- A--GPN κύκλος-N2--DSM αὐτός- D--GSF τίθημι-VAI-AAI3S ἐν-P αὐτός- D--DSF

49 καί-C συνἄγω-VBI-AAI3S *ιωσηφ-N---NSM σῖτος-N2--ASM ὡσεί-D ὁ- A--ASF ἄμμος-N2--ASF ὁ- A--GSF θάλασσα-N1S-GSF πολύς-A1P-ASM σφόδρα-D ἕως-C οὐ-D δύναμαι-V6I-IMI3P ἀριθμέω-VA--AAN οὐ-D γάρ-X εἰμί-V9--IAI3S ἀριθμός-N2--NSM

50 ὁ- A--DSM δέ-X *ιωσηφ-N---DSM γίγνομαι-VBI-AMI3P υἱός-N2--NPM δύο-M πρό-P ὁ- A--GSN ἔρχομαι-VB--AAN ὁ- A--APN ἑπτά-M ἔτος-N3E-APN ὁ- A--GSM λιμός-N2--GSM ὅς- --APM τίκτω-VBI-AAI3S αὐτός- D--DSM *ασεννεθ-N---NSF θυγάτηρ-N3--NSF *πετεφρης-N---GSM ἱερεύς-N3V-GSM *ἥλιος-N2--GSM πόλις-N3I-GSF

51 καλέω-VAI-AAI3S δέ-X *ιωσηφ-N---NSM ὁ- A--ASN ὄνομα-N3M-ASN ὁ- A--GSM πρωτότοκος-A1B-GSM *μανασσή-N---ASM ὅτι-C ἐπιλανθάνω-VA--AMN ἐγώ- P--AS ποιέω-VAI-AAI3S ὁ- A--NSM θεός-N2--NSM πᾶς-A3--GPM ὁ- A--GPM πόνος-N2--GPM ἐγώ- P--GS καί-C πᾶς-A3--GPM ὁ- A--GPM ὁ- A--GSM πατήρ-N3--GSM ἐγώ- P--GS

52 ὁ- A--ASN δέ-X ὄνομα-N3M-ASN ὁ- A--GSM δεύτερος-A1A-GSM καλέω-VAI-AAI3S *ἐφράιμ-N---ASM ὅτι-C αὐξάνω-VAI-AAI3S ἐγώ- P--AS ὁ- A--NSM θεός-N2--NSM ἐν-P γῆ-N1--DSF ταπείνωσις-N3I-GSF ἐγώ- P--GS

53 παραἔρχομαι-VBI-AAI3P δέ-X ὁ- A--NPN ἑπτά-M ἔτος-N3E-NPN ὁ- A--GSF εὐθηνία-N1A-GSF ὅς- --NPN γίγνομαι-VBI-AMI3P ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF

54 καί-C ἄρχω-VAI-AMI3P ὁ- A--NPN ἑπτά-M ἔτος-N3E-NPN ὁ- A--GSM λιμός-N2--GSM ἔρχομαι-V1--PMN καθά-D εἶπον-VBI-AAI3S *ιωσηφ-N---NSM καί-C γίγνομαι-VBI-AMI3S λιμός-N2--NSM ἐν-P πᾶς-A1S-DSF ὁ- A--DSF γῆ-N1--DSF ἐν-P δέ-X πᾶς-A1S-DSF γῆ-N1--DSF *αἴγυπτος-N2--GSF εἰμί-V9--IAI3P ἄρτος-N2--NPM

55 καί-C πεινάω-VAI-AAI3S πᾶς-A1S-NSF ὁ- A--NSF γῆ-N1--NSF *αἴγυπτος-N2--GSF κράζω-VAI-AAI3S δέ-X ὁ- A--NSM λαός-N2--NSM πρός-P *φαραώ-N---ASM περί-P ἄρτος-N2--GPM εἶπον-VBI-AAI3S δέ-X *φαραώ-N---NSM πᾶς-A3--DPM ὁ- A--DPM *αἰγύπτιος-N2--DPM πορεύομαι-V1--PMD2P πρός-P *ιωσηφ-N---ASM καί-C ὅς- --ASN ἐάν-C εἶπον-VBI-AAS3S σύ- P--DP ποιέω-VA--AAD2P

56 καί-C ὁ- A--NSM λιμός-N2--NSM εἰμί-V9--IAI3S ἐπί-P πρόσωπον-N2N-GSN πᾶς-A1S-GSF ὁ- A--GSF γῆ-N1--GSF ἀναοἴγω-VAI-AAI3S δέ-X *ιωσηφ-N---NSM πᾶς-A3--APM ὁ- A--APM σιτοβολών-N3W-APM καί-C πωλέω-V2I-IAI3S πᾶς-A3--DPM ὁ- A--DPM *αἰγύπτιος-N2--DPM

57 καί-C πᾶς-A1S-NPF ὁ- A--NPF χώρα-N1A-NPF ἔρχομαι-VBI-AAI3P εἰς-P *αἴγυπτος-N2--ASF ἀγοράζω-V1--PAN πρός-P *ιωσηφ-N---ASM ἐπικρατέω-VAI-AAI3S γάρ-X ὁ- A--NSM λιμός-N2--NSM ἐν-P πᾶς-A1S-DSF ὁ- A--DSF γῆ-N1--DSF

   

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Arcana Coelestia # 5354

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5354. 'And the name of the second he called Ephraim' means a new area of understanding within the natural, and the essential nature of it. This is clear from the meaning of 'the name' and 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3006, 3421; and from the representation of 'Ephraim' as the area of understanding within the natural, dealt with below. What the new area of understanding and what the new area of will are, meant by 'Ephraim and Manasseh', must be stated first. It is indeed well known in the Church that a person must be born again, that is, be regenerated, so that he may enter the kingdom of God. This is well known because the Lord has declared it quite explicitly in John 3:3, 5; yet What being born again implies is still known to only a few. And the reason for this is that few know what good and evil are. The reason people do not know what good and evil are is that they do not know what charity towards the neighbour is. If they did know what this was they would also know what good was, and from good what evil was; for everything is good that springs out of genuine charity towards the neighbour.

[2] But with no one can this good have its origin in the person himself, for it is something utterly heavenly flowing into him from the Lord. This heavenly good is flowing in constantly, but evils and falsities stand in the way and prevent the reception of it. So that it may be received therefore it is necessary for the person to remove the evils and, so far as he possibly can do so, the falsities too, and thereby bring himself into a condition to receive that good flowing in. When, after evils have been removed, he accepts the inflow of good he acquires a new will and a new understanding. The new will enables him to feel a sense of delight in doing good to his neighbour without any selfish end in view, and the new understanding enables him to take delight in learning what goodness and truth are for their own sakes and for the sake of the life he should lead. Because this new understanding and new will are brought into being by what flows in from the Lord, the person who has been regenerated therefore acknowledges and believes that the goodness and truth for which he feels an affection do not originate in himself but in the Lord, and also that what does originate in himself or is properly his own is nothing but evil.

[3] From all this one may see what is meant by being born again, and also what is meant by a new will and a new understanding. But regeneration, which brings the new will and the new understanding into being, does not take place in a single instant. Rather, it is taking place from earliest childhood through to the final phase of life, and after that for ever in the next life; and it is accomplished by Divine means that are countless and beyond description. In himself the human being is nothing but evil which is constantly radiating from him as if from a furnace and is constantly trying to smother good while it is still being born. The removal of that kind of evil and the firm implantation of good in its place cannot be effected except through the whole course of a person's life; nor can it be effected except by Divine means which are countless and beyond description. At the present time scarcely anything is known about these means, for the reason that people do not allow themselves to be regenerated. Nor do they believe that regeneration is anything, because they do not believe in a life after death. The process by which regeneration takes place, a process involving things beyond description, constitutes the major part of angelic wisdom; and that process is of such a nature that no angel can ever completely exhaust all there is to know about it. This is the reason why in the internal sense of the Word it is the chief matter that is dealt with.

[4] It is evident from very many places in the Word that 'Ephraim' means a new understanding within the natural, above all in the prophet Hosea, who makes many references to Ephraim, the following among them,

I know Ephraim, and Israel is not hidden from Me, that you have altogether committed whoredom, O Ephraim; Israel has been defiled. Israel and Ephraim will collapse through their iniquity; Judah also will collapse with them. Ephraim will become a lonely place on the day of reproach. 1 And I will be like a moth to Ephraim, and like a worm to the house of Joseph. And Ephraim saw his sickness, and Judah his wound; and Ephraim went to Assyria and sent to King Jareb, and he could not cure you. Hosea 9:3, 5, 9, 11-13.

After this in the same prophet,

When I healed Israel the iniquity of Ephraim was revealed, and the evils of Samaria; for they practised a lie, and a thief came, a band spread itself outside. And Ephraim was like a silly dove with no heart; they called on Egypt, they went away to Assyria. When they go I will stretch My net over them. Hosea 7:1, 11-12 and following verses.

[5] And further on in the same prophet,

Israel has been swallowed up, now they are going to be among the gentiles, like a vessel in which there is no desire. When they went up to Assyria [they were like] a wild ass alone by himself; Ephraim procures lovers 2 with a prostitute's hire. Hosea 8:8-9.

Israel will not dwell in Jehovah's land, but Ephraim will return to Egypt, and in Assyria they will eat what is unclean. Hosea 9:3.

Ephraim has encompassed Me with a lie, and the house of Israel with deceit; and Judah will have dominion still with God and with the saints of the Faithful One. 3 Ephraim feeds the wind, and pursues the east wind. All the day long he multiplies lies and devastation and they make a covenant with the Assyrian, and oil is carried down into Egypt. Hosea 11:11; 12:1.

[6] Ephraim is referred to by this prophet in many other places besides these, such as Hosea 4:16-18; 5:3, 5, 9, 11-13; 7:8-9; 9:8, 11, 13, 16; 10:6, 11; 11:3, 8-9; 12:8, 14; 13:1, 12; 14:8. In all these places 'Ephraim' is used to mean the area of understanding within the Church, Israel' the spiritual area within it, and 'Judah' the celestial area. Also, since the area of understanding within the Church is meant by 'Ephraim', frequent reference is therefore made to Ephraim going away into Egypt or into Assyria. This is because 'Egypt' means factual knowledge and 'Assyria' reasonings based on this; and factual knowledge and reasonings are things associated with the understanding. For the meaning of Egypt' as factual knowledge, see 1164, 1165, 1186, 1462, 2588, 3325, 4749, 4964, 4966; and for that of 'Asshur' or 'Assyria' as reason or reasoning, 119, 1186.

[7] The understanding area of the Church is meant in a similar way by 'Ephraim' in the following places: In Zechariah,

Exult greatly, O daughter of Zion! Make a noise, O daughter of Jerusalem! Behold, your king comes to you. I will cut off the chariot from Ephraim, and the horse from Jerusalem, and I will cut off the battle bow; on the other hand he will speak peace to the nations. And his dominion will be from sea to sea, and from the river even to the ends of the earth. I will bend Judah for Me, I will fill Ephraim with the bow; and I will rouse your sons, O Zion, together with your sons, O Javan. Zechariah 9:9-10, 13.

This refers to the Lord's Coming, also to the Church among the gentiles. 'Cutting off the chariot from Ephraim, and the horse from Jerusalem' stands for the entire understanding which the Church possesses. 'Filling Ephraim with the bow' stands for imparting a new understanding. For 'the chariot' means doctrinal teaching, see 5321; 'the horse' means the power of understanding, 2760-2762, 3217, 5321; and 'the bow' too means doctrinal teaching, 2685, 2686, 2709. Doctrinal teaching is dependent on the power of understanding, for to the extent that a person understands it, he believes it; his understanding of doctrinal teaching determines what his faith is like.

[8] For this reason the children of Ephraim are called 'archers' in David,

The children of Ephraim who were armed (they were archers) turned back on the day of battle. Psalms 78:9.

In Ezekiel,

Son of man, take a stick and write on it, For Judah and for the children of Israel, his companions. Then take another stick and write on it, Joseph's - the stick of Ephraim and of the whole house of Israel, his companions. After that join them together, one to the other into one stick for you, that both may be one in your 4 hand. Behold, I am about to take the stick of Joseph which is in the hands of Ephraim and of the tribes of Israel his companions, and I will add them who are on it to the stick of Judah, and will make them into one stick, that they may be one stick in My hand. Ezekiel 37:16-17, 19.

Here also 'Judah' is used to mean the celestial area within the Church, 'Israel' the spiritual area within it, and 'Ephraim' the understanding area. The idea that these will be made one through the good of charity is meant by the promise that one stick will be made out of two. For 'a stick' means good which is the good of charity and of works motivated by charity, see 1110, 2784, 2812, 3720, 4943.

[9] In Jeremiah,

It is a day [when] the watchmen will cry from mount Ephraim, Arise, let us go up to Zion, to Jehovah our God. I will be a father to Israel, and Ephraim will be My firstborn. Jeremiah 31:6, 9.

In the same prophet,

I have surely heard Ephraim bewailing, You have chastised me and I was chastised, like an unruly calf. Direct me, that I may be directed. Is not Ephraim a precious son to Me? Is he not a delightful child? For after I have spoken against him I will surely remember him again. Jeremiah 31:18, 20.

In the same prophet,

I will bring back Israel to his own habitation so that he may feed on Carmel and Bashan; and on mount Ephraim and in Gilead his soul will be satisfied. Jeremiah 50:19

In Isaiah,

Woe to the crown of pride, to the drunkards of Ephraim, to the falling flower and the glory of its beauty, which is on the head of a valley of fat ones confused by wine. Isaiah 28:1.

[10] In all these places too 'Ephraim' means the area of understanding within the Church. The area of understanding within the Church is that understanding which members of the Church have about truth and goodness, that is, about matters of doctrine regarding faith and charity. Thus it is the notions, conceptions, or ideas which they possess about these matters. Truth forms the spiritual area of the Church, and good the celestial area. But one member's understanding of truth and goodness is different from another's, and therefore the nature of each member's understanding of truth determines the kind of truth known to him. And the same is so with each person's understanding of goodness.

[11] What the Church's area of will, meant by 'Manasseh', is exactly can be recognized from the area of understanding, which is 'Ephraim'. The nature of the Church's will is similar to that of its understanding in that it varies from one member to another. 'Manasseh' means that area of will in Isaiah,

Through the wrath of Jehovah Zebaoth the earth has been darkened, and the people have become as fuel for the fire; a man will not spare his brother. A man will eat the flesh of his own arm; Manasseh [will consume] Ephraim, and Ephraim Manasseh, and together they are against Judah.

'A man will eat the flesh of his own arm, Manasseh [will consume] Ephraim, and Ephraim Manasseh' stands for the member of the Church when his will acts in opposition to the activity of his understanding, and his understanding acts in opposition to the activity of his will.

[12] In David,

God has spoken by means of His holiness, I will exalt, I will divide up Shechem and portion out the valley of Succoth. Gilead is Mine, and Manasseh is Mine; and Ephraim is the strength of My head. Psalms 60:6-7.

In the same author,

Turn Your ear, O Shepherd of Israel, You who lead 5 Joseph like a flock; You who are seated upon the cherubim, shine forth. Before Ephraim and Benjamin and Manasseh stir up Your power. Psalms 80:1-2.

Here also 'Ephraim' stands for the area of understanding within the Church and 'Manasseh' for the area of will there. The same meaning is also evident from the blessing of Ephraim and Manasseh by Jacob before he died, and in addition from the fact that Jacob accepted Ephraim in place of Reuben, and Manasseh in place of Simeon, Genesis 48:3, 5. For Reuben had represented the Church's area of understanding, which is faith in the understanding, or doctrine, 3861, 3866. Also, Simeon had represented faith in action - or obedience and the will to put truth into practice - from which charity springs and through which charity expresses itself; thus he represented truth realized in action, which is good belonging to the new will, 3869-3872.

[13] The reason why Jacob, who by then was Israel, blessed Ephraim more fully than Manasseh, by placing his right hand on the former and his left on the latter, Genesis 48:13-20, was the same as the one involved in Jacob's procurement for himself of Esau's birthright. It was also the same as what was involved in the birth of Perez and Zerah, Judah's sons by Tamar; though he was the firstborn, Zerah nevertheless came out after Perez, Genesis 38:18-30. The reason this happened was that the truth of faith, which belongs to the understanding, seems to occupy the first place while a person is being regenerated, and the good of charity, which belongs to the will, seems to occupy the second. But in actual fact good occupies the first place, as is plain to see once the person has been regenerated. On this subject, see 3314, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247, 4337, 4925, 4926.

Poznámky pod čarou:

1. Reading correptionis (reproach), which Swedenborg has in another place, for correctionis (correction)

2. literally, loves

3. The Latin means Israel, but the Hebrew means the Faithful One.

4. The Latin means My, but the Hebrew means your.

5. The Latin means He who leads, but the Hebrew means You who lead.

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

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