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Genesis 43

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1 ὁ- A--NSM δέ-X λιμός-N2--NSM ἐνἰσχύω-VAI-AAI3S ἐπί-P ὁ- A--GSF γῆ-N1--GSF

2 γίγνομαι-VBI-AMI3S δέ-X ἡνίκα-D συντελέω-VAI-AAI3P καταἐσθίω-VB--AAN ὁ- A--ASM σῖτος-N2--ASM ὅς- --ASM φέρω-VAI-AAI3P ἐκ-P *αἴγυπτος-N2--GSF καί-C εἶπον-VBI-AAI3S αὐτός- D--DPM ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GPM πάλιν-D πορεύομαι-VC--APPNPM πρίαμαι-VH--AMD2P ἐγώ- P--DP μικρός-A1A-APN βρῶμα-N3M-APN

3 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DSM *ἰούδας-N---NSM λέγω-V1--PAPNSM διαμαρτυρία-N1A-ASF διαμαρτυρέω-VM--XMI3S ἐγώ- P--DP ὁ- A--NSM ἄνθρωπος-N2--NSM λέγω-V1--PAPNSM οὐ-D ὁράω-VF--FMI2P ὁ- A--ASN πρόσωπον-N2N-ASN ἐγώ- P--GS ἐάν-C μή-D ὁ- A--NSM ἀδελφός-N2--NSM σύ- P--GP ὁ- A--NSM νέος-A1A-NSMC μετά-P σύ- P--GP εἰμί-V9--PAS3S

4 εἰ-C μέν-X οὖν-X ἀποστέλλω-V1--PAI2S ὁ- A--ASM ἀδελφός-N2--ASM ἐγώ- P--GP μετά-P ἐγώ- P--GP καταβαίνω-VF--FMI1P καί-C ἀγοράζω-VA--AAS1P σύ- P--DS βρῶμα-N3M-APN

5 εἰ-C δέ-X μή-D ἀποστέλλω-V1--PAI2S ὁ- A--ASM ἀδελφός-N2--ASM ἐγώ- P--GP μετά-P ἐγώ- P--GP οὐ-D πορεύομαι-VF--FMI1P ὁ- A--NSM γάρ-X ἄνθρωπος-N2--NSM εἶπον-VBI-AAI3S ἐγώ- P--DP λέγω-V1--PAPNSM οὐ-D ὁράω-VF--FMI2P ἐγώ- P--GS ὁ- A--ASN πρόσωπον-N2N-ASN ἐάν-C μή-D ὁ- A--NSM ἀδελφός-N2--NSM σύ- P--GP ὁ- A--NSM νέος-A1A-NSMC μετά-P σύ- P--GP εἰμί-V9--PAS3S

6 εἶπον-VBI-AAI3S δέ-X *ἰσραήλ-N---NSM τίς- I--ASN κακοποιέω-VAI-AAI2P ἐγώ- P--AS ἀναἀγγέλλω-VA--AAPNPM ὁ- A--DSM ἄνθρωπος-N2--DSM εἰ-C εἰμί-V9--PAI3S σύ- P--DP ἀδελφός-N2--NSM

7 ὁ- A--NPM δέ-X εἶπον-VAI-AAI3P ἐρωτάω-V3--PAPNSM ἐπιἐρωτάω-VAI-AAI3S ἐγώ- P--AP ὁ- A--NSM ἄνθρωπος-N2--NSM καί-C ὁ- A--ASF γενεά-N1A-ASF ἐγώ- P--GP λέγω-V1--PAPNSM εἰ-C ἔτι-D ὁ- A--NSM πατήρ-N3--NSM σύ- P--GP ζάω-V3--PAI3S εἰ-C εἰμί-V9--PAI3S σύ- P--DP ἀδελφός-N2--NSM καί-C ἀποἀγγέλλω-VAI-AAI1P αὐτός- D--DSM κατά-P ὁ- A--ASF ἐπερώτησις-N3--ASF οὗτος- D--ASF μή-D οἶδα-VXI-YAI1P εἰ-C εἶπον-VF2-FAI3S ἐγώ- P--DP ἄγω-VB--AAD2P ὁ- A--ASM ἀδελφός-N2--ASM σύ- P--GP

8 εἶπον-VBI-AAI3S δέ-X *ἰούδας-N---NSM πρός-P *ἰσραήλ-N---ASM ὁ- A--ASM πατήρ-N3--ASM αὐτός- D--GSM ἀποστέλλω-VA--AAD2S ὁ- A--ASN παιδάριον-N2N-ASN μετά-P ἐγώ- P--GS καί-C ἀναἵστημι-VH--AAPNPM πορεύομαι-VF--FMI1P ἵνα-C ζάω-V3--PAI1P καί-C μή-D ἀποθνήσκω-VB--AAS1P καί-C ἐγώ- P--NP καί-C σύ- P--NS καί-C ὁ- A--NSF ἀποσκευή-N1--NSF ἐγώ- P--GP

9 ἐγώ- P--NS δέ-X ἐκδέχομαι-V1--PMI1S αὐτός- D--ASM ἐκ-P χείρ-N3--GSF ἐγώ- P--GS ζητέω-VA--AAD2S αὐτός- D--ASM ἐάν-C μή-D ἄγω-VB--AAS1S αὐτός- D--ASM πρός-P σύ- P--AS καί-C ἵστημι-VA--AAS1S αὐτός- D--ASM ἐναντίον-P σύ- P--GS ἁμαρτάνω-VX--XAPNSM εἰμί-VF--FMI1S πρός-P σύ- P--AS πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF

10 εἰ-C μή-D γάρ-X βραδύνω-VAI-AAI1P ἤδη-D ἄν-X ὑποστρέφω-VAI-AAI1P δίς-D

11 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DPM *ἰσραήλ-N---NSM ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GPM εἰ-C οὕτως-D εἰμί-V9--PAI3S οὗτος- D--ASN ποιέω-VA--AAD2P λαμβάνω-VB--AAD2P ἀπό-P ὁ- A--GPM καρπός-N2--GPM ὁ- A--GSF γῆ-N1--GSF ἐν-P ὁ- A--DPN ἀγγεῖον-N2N-DPN σύ- P--GP καί-C καταἄγω-VB--AAD2P ὁ- A--DSM ἄνθρωπος-N2--DSM δῶρον-N2N-APN ὁ- A--GSF ῥητίνη-N1--GSF καί-C ὁ- A--GSN μέλι-N3T-GSN θυμίαμα-N3M-ASN καί-C στακτή-N1--ASF καί-C τερέβινθος-N2--ASF καί-C κάρυον-N2N-APN

12 καί-C ὁ- A--ASN ἀργύριον-N2N-ASN δισσός-A1--ASN λαμβάνω-VB--AAD2P ἐν-P ὁ- A--DPF χείρ-N3--DPF σύ- P--GP ὁ- A--ASN ἀργύριον-N2N-ASN ὁ- A--ASN ἀποστρέφω-VD--APPASN ἐν-P ὁ- A--DPM μάρσιππος-N2--DPM σύ- P--GP ἀποστρέφω-VA--AAD2P μετά-P σύ- P--GP μήποτε-D ἀγνόημα-N3M-NSN εἰμί-V9--PAI3S

13 καί-C ὁ- A--ASM ἀδελφός-N2--ASM σύ- P--GP λαμβάνω-VB--AAD2P καί-C ἀναἵστημι-VH--AAPNPM καταβαίνω-VZ--AAD2P πρός-P ὁ- A--ASM ἄνθρωπος-N2--ASM

14 ὁ- A--NSM δέ-X θεός-N2--NSM ἐγώ- P--GS δίδωμι-VO--AAO3S σύ- P--DP χάρις-N3--ASF ἐναντίον-P ὁ- A--GSM ἄνθρωπος-N2--GSM καί-C ἀποστέλλω-VA--AMD2S ὁ- A--ASM ἀδελφός-N2--ASM σύ- P--GP ὁ- A--ASM εἷς-A3--ASM καί-C ὁ- A--ASM *βενιαμίν-N---ASM ἐγώ- P--NS μέν-X γάρ-X καθά-D ἀτέκνόω-VM--XMI1S ἀτέκνόω-VM--XMI1S

15 λαμβάνω-VB--AAPNPM δέ-X ὁ- A--NPM ἀνήρ-N3--NPM ὁ- A--APN δῶρον-N2N-APN οὗτος- D--APN καί-C ὁ- A--ASN ἀργύριον-N2N-ASN διπλοῦς-A1C-ASN λαμβάνω-VBI-AAI3P ἐν-P ὁ- A--DPF χείρ-N3--DPF αὐτός- D--GPM καί-C ὁ- A--ASM *βενιαμίν-N---ASM καί-C ἀναἵστημι-VH--AAPNPM καταβαίνω-VZI-AAI3P εἰς-P *αἴγυπτος-N2--ASF καί-C ἵστημι-VAI-AAI3P ἐναντίον-P *ιωσηφ-N---GSM

16 ὁράω-VBI-AAI3S δέ-X *ιωσηφ-N---ASM αὐτός- D--APM καί-C ὁ- A--ASM *βενιαμίν-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM αὐτός- D--GSM ὁ- A--ASM ὁμομήτριος-A1A-ASM καί-C εἶπον-VBI-AAI3S ὁ- A--DSM ἐπί-P ὁ- A--GSF οἰκία-N1A-GSF αὐτός- D--GSM εἰςἄγω-VB--AAD2S ὁ- A--APM ἄνθρωπος-N2--APM εἰς-P ὁ- A--ASF οἰκία-N1A-ASF καί-C σφάζω-VA--AAD2S θῦμα-N3M-APN καί-C ἑτοιμάζω-VA--AAD2S μετά-P ἐγώ- P--GS γάρ-X ἐσθίω-VF--FMI3P ὁ- A--NPM ἄνθρωπος-N2--NPM ἄρτος-N2--APM ὁ- A--ASF μεσημβρία-N1A-ASF

17 ποιέω-VAI-AAI3S δέ-X ὁ- A--NSM ἄνθρωπος-N2--NSM καθά-D εἶπον-VBI-AAI3S *ιωσηφ-N---NSM καί-C εἰςἄγω-VBI-AAI3S ὁ- A--APM ἄνθρωπος-N2--APM εἰς-P ὁ- A--ASM οἶκος-N2--ASM *ιωσηφ-N---GSM

18 ὁράω-VB--AAPNPM δέ-X ὁ- A--NPM ἄνθρωπος-N2--NPM ὅτι-C εἰςἄγω-VQI-API3P εἰς-P ὁ- A--ASM οἶκος-N2--ASM *ιωσηφ-N---GSM εἶπον-VAI-AAI3P διά-P ὁ- A--ASN ἀργύριον-N2N-ASN ὁ- A--ASN ἀποστρέφω-VD--APPASN ἐν-P ὁ- A--DPM μάρσιππος-N2--DPM ἐγώ- P--GP ὁ- A--ASF ἀρχή-N1--ASF ἐγώ- P--NP εἰςἄγω-V1--PMI1P ὁ- A--GSN συκοφαντέω-VA--AAN ἐγώ- P--AP καί-C ἐπιτίθημι-VE--AMN ἐγώ- P--DP ὁ- A--GSN λαμβάνω-VB--AAN ἐγώ- P--AP εἰς-P παῖς-N3D-APM καί-C ὁ- A--APM ὄνος-N2--APM ἐγώ- P--GP

19 προςἔρχομαι-VB--AAPNPM δέ-X πρός-P ὁ- A--ASM ἄνθρωπος-N2--ASM ὁ- A--ASM ἐπί-P ὁ- A--GSM οἶκος-N2--GSM *ιωσηφ-N---GSM λαλέω-VAI-AAI3P αὐτός- D--DSM ἐν-P ὁ- A--DSM πυλών-N3W-DSM ὁ- A--GSM οἶκος-N2--GSM

20 λέγω-V1--PAPNPM δέομαι-V1--PMI1P κύριος-N2--VSM καταβαίνω-VZI-AAI1P ὁ- A--ASF ἀρχή-N1--ASF πρίαμαι-VH--AMN βρῶμα-N3M-APN

21 γίγνομαι-VBI-AMI3S δέ-X ἡνίκα-D ἔρχομαι-VBI-AAI1P εἰς-P ὁ- A--ASN καταλύω-VA--AAN καί-C ἀναοἴγω-VAI-AAI1P ὁ- A--APM μάρσιππος-N2--APM ἐγώ- P--GP καί-C ὅδε- D--NSN ὁ- A--NSN ἀργύριον-N2N-NSN ἕκαστος-A1--GSM ἐν-P ὁ- A--DSM μάρσιππος-N2--DSM αὐτός- D--GSM ὁ- A--ASN ἀργύριον-N2N-ASN ἐγώ- P--GP ἐν-P σταθμός-N2--DSM ἀποστρέφω-VAI-AAI1P νῦν-D ἐν-P ὁ- A--DPF χείρ-N3--DPF ἐγώ- P--GP

22 καί-C ἀργύριον-N2N-ASN ἕτερος-A1A-ASN φέρω-VAI-AAI1P μετά-P ἑαυτοῦ- D--GPM ἀγοράζω-VA--AAN βρῶμα-N3M-APN οὐ-D οἶδα-VX--XAI1P τίς- I--NSM ἐνβάλλω-VBI-AAI3S ὁ- A--ASN ἀργύριον-N2N-ASN εἰς-P ὁ- A--APM μάρσιππος-N2--APM ἐγώ- P--GP

23 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DPM ἵλεως-A3--NSM σύ- P--DP μή-D φοβέω-V2--PMI2P ὁ- A--NSM θεός-N2--NSM σύ- P--GP καί-C ὁ- A--NSM θεός-N2--NSM ὁ- A--GPM πατήρ-N3--GPM σύ- P--GP δίδωμι-VAI-AAI3S σύ- P--DP θησαυρός-N2--APM ἐν-P ὁ- A--DPM μάρσιππος-N2--DPM σύ- P--GP ὁ- A--ASN δέ-X ἀργύριον-N2N-ASN σύ- P--GP εὐδοκιμέω-V2--PAPASN ἀποἔχω-V1--PAI1S καί-C ἐκἄγω-VBI-AAI3S πρός-P αὐτός- D--APM ὁ- A--ASM *συμεων-N---ASM

24 καί-C φέρω-VAI-AAI3S ὕδωρ-N3--ASN νίπτω-VA--AAN ὁ- A--APM πούς-N3D-APM αὐτός- D--GPM καί-C δίδωμι-VAI-AAI3S χόρτασμα-N3M-APN ὁ- A--DPM ὄνος-N2--DPM αὐτός- D--GPM

25 ἑτοιμάζω-VAI-AAI3P δέ-X ὁ- A--APN δῶρον-N2N-APN ἕως-P ὁ- A--GSN ἔρχομαι-VB--AAN *ιωσηφ-N---ASM μεσημβρία-N1A-GSF ἀκούω-VAI-AAI3P γάρ-X ὅτι-C ἐκεῖ-D μέλλω-V1--PAI3S ἀριστάω-V3--PAN

26 εἰςἔρχομαι-VBI-AAI3S δέ-X *ιωσηφ-N---NSM εἰς-P ὁ- A--ASF οἰκία-N1A-ASF καί-C προςφέρω-VAI-AAI3P αὐτός- D--DSM ὁ- A--APN δῶρον-N2N-APN ὅς- --APN ἔχω-V1I-IAI3P ἐν-P ὁ- A--DPF χείρ-N3--DPF αὐτός- D--GPM εἰς-P ὁ- A--ASM οἶκος-N2--ASM καί-C προςκυνέω-VAI-AAI3P αὐτός- D--DSM ἐπί-P πρόσωπον-N2N-ASN ἐπί-P ὁ- A--ASF γῆ-N1--ASF

27 ἐρωτάω-VAI-AAI3S δέ-X αὐτός- D--APM πῶς-D ἔχω-V1--PAI2P καί-C εἶπον-VBI-AAI3S αὐτός- D--DPM εἰ-C ὑγιαίνω-V1--PAI3S ὁ- A--NSM πατήρ-N3--NSM σύ- P--GP ὁ- A--NSM πρεσβύτερος-A1A-NSMC ὅς- --ASM εἶπον-VAI-AAI2P ἔτι-D ζάω-V3--PAI3S

28 ὁ- A--NPM δέ-X εἶπον-VAI-AAI3P ὑγιαίνω-V1--PAI3S ὁ- A--NSM παῖς-N3D-NSM σύ- P--GS ὁ- A--NSM πατήρ-N3--NSM ἐγώ- P--GP ἔτι-D ζάω-V3--PAI3S καί-C εἶπον-VBI-AAI3S εὐλογητός-A1--NSM ὁ- A--NSM ἄνθρωπος-N2--NSM ἐκεῖνος- D--NSM ὁ- A--DSM θεός-N2--DSM καί-C κύπτω-VA--AAPNPM προςκυνέω-VAI-AAI3P αὐτός- D--DSM

29 ἀναβλέπω-VA--AAPNSM δέ-X ὁ- A--DPM ὀφθαλμός-N2--DPM *ιωσηφ-N---NSM ὁράω-VBI-AAI3S *βενιαμίν-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM αὐτός- D--GSM ὁ- A--ASM ὁμομήτριος-A1A-ASM καί-C εἶπον-VBI-AAI3S οὗτος- D--NSM ὁ- A--NSM ἀδελφός-N2--NSM σύ- P--GP ὁ- A--NSM νέος-A1A-NSMC ὅς- --ASM εἶπον-VAI-AAI2P πρός-P ἐγώ- P--AS ἄγω-VB--AAN καί-C εἶπον-VBI-AAI3S ὁ- A--NSM θεός-N2--NSM ἐλεέω-VA--AAO3S σύ- P--AS τέκνον-N2N-VSN

30 ταράσσω-VQI-API3S δέ-X *ιωσηφ-N---NSM συνστρέφω-V1I-IMI3S γάρ-X ὁ- A--NPN ἔντερον-N2N-NPN αὐτός- D--GSM ἐπί-P ὁ- A--DSM ἀδελφός-N2--DSM αὐτός- D--GSM καί-C ζητέω-V2I-IAI3S κλαίω-VA--AAN εἰςἔρχομαι-VB--AAPNSM δέ-X εἰς-P ὁ- A--ASN ταμιεῖον-N2N-ASN κλαίω-VAI-AAI3S ἐκεῖ-D

31 καί-C νίπτω-VA--AMPNSM ὁ- A--ASN πρόσωπον-N2N-ASN ἐκἔρχομαι-VB--AAPNSM ἐνκρατεύομαι-VAI-AMI3S καί-C εἶπον-VBI-AAI3S παρατίθημι-VE--AAD2P ἄρτος-N2--APM

32 καί-C παρατίθημι-VAI-AAI3P αὐτός- D--DSM μόνος-A1--DSM καί-C αὐτός- D--DPM κατά-P ἑαυτοῦ- D--APM καί-C ὁ- A--DPM *αἰγύπτιος-N2--DPM ὁ- A--DPM συνδειπνέω-V2--PAPDPM μετά-P αὐτός- D--GSM κατά-P ἑαυτοῦ- D--APM οὐ-D γάρ-X δύναμαι-V6I-IMI3P ὁ- A--NPM *αἰγύπτιος-N2--NPM συνἐσθίω-V1--PAN μετά-P ὁ- A--GPM *εβραῖος-N2--GPM ἄρτος-N2--APM βδέλυγμα-N3M-NSN γάρ-X εἰμί-V9--PAI3S ὁ- A--DPM *αἰγύπτιος-N2--DPM

33 καταἵζω-VAI-AAI3P δέ-X ἐναντίον-P αὐτός- D--GSM ὁ- A--NSM πρωτότοκος-A1B-NSM κατά-P ὁ- A--APN πρεσβεῖον-N2N-APN αὐτός- D--GSM καί-C ὁ- A--NSM νέος-A1A-NSMC κατά-P ὁ- A--ASF νεότης-N3T-ASF αὐτός- D--GSM ἐκἵστημι-V6--IMI3P δέ-X ὁ- A--NPM ἄνθρωπος-N2--NPM ἕκαστος-A1--NSM πρός-P ὁ- A--ASM ἀδελφός-N2--ASM αὐτός- D--GSM

34 αἴρω-VAI-AAI3P δέ-X μερίς-N3D-APF παρά-P αὐτός- D--GSM πρός-P αὐτός- D--APM μεγαλύνω-VCI-API3S δέ-X ὁ- A--NSF μερίς-N3D-NSF *βενιαμίν-N---GSM παρά-P ὁ- A--APF μερίς-N3D-APF πᾶς-A3--GPM πενταπλασίως-D πρός-P ὁ- A--APF ἐκεῖνος- D--GPM πίνω-VBI-AAI3P δέ-X καί-C μεθύω-VSI-API3P μετά-P αὐτός- D--GSM

   

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Arcana Coelestia # 5704

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5704. 'The firstborn according to his birthright, and the youngest according to his youth' means in conformity with the order truths take beneath good. This is clear from the meaning of 'taking seats according to birthright, and according to youth' as in conformity with the order truths take beneath good. The sons of Israel represent the truths known to the Church existing in their proper order, see the explanation at Chapters 29, 30 of Genesis, and therefore taking their seats according to their order of birth means in conformity with the order truths take. But the truths known to the Church, which 'the sons of Israel' represent, do not come to be arranged into any kind of proper order except through Christian good, that is, through the good of charity towards the neighbour and of love to the Lord. For good has the Lord within it, and therefore has heaven within it. Good consequently has life within it, making it a force that is active and filled with life. But truth devoid of good cannot possibly have any life within it. Good arranges truths into order in keeping with itself, as is quite evident from every kind of love, including self-love and love of the world, and so such love as gives rise to vengeance, hatred, and other evils like these. People governed by those loves call evil good because they take delight in evil. This so-called good of theirs imposes a certain kind of order on those falsities which to them are truths - a kind of order that enables these falsities to lend support to it, till at length all those falsities, which they call truths, are arranged into an order that becomes a sequence of false beliefs. But this order is the kind of order that exists in hell, whereas the order in which truths are ranged beneath the good of heavenly love is the kind that exists in heaven. This also explains why a person with whom the latter kind of order resides, that is, a person who has been regenerated, is called a miniature heaven and also is heaven in the smallest form of all that it can take; for his interiors correspond to the heavens.

[2] The fact that good is what brings order to truths is evident from order as it exists in the heavens. All the communities there are ranged in conformity with the order in which truths that are received from the Lord exist beneath good. For [in His own Being] the Lord is nothing else than Divine Good, while Divine Truth, which does not exist within Him, goes forth from Him. And it is in conformity with this Divine Truth ranged beneath Divine Good that all the communities of heaven have been arranged into order. As regards the Lord's being nothing else than Divine Love whereas Divine Truth does not exist within Him but goes forth from Him, this can be illustrated by a comparison made with the sun of this world. The sun is nothing else than fire, while its light does not exist within it but goes forth from it. What is more, objects in the world dependent on light, such as plants, are subject to the order imparted to them by the heat that goes forth from the fire of the sun and exists within the light of the sun, as is evident in springtime and summertime. For since the Whole natural order is a theatre representative of the Lord's kingdom, so is this whole situation involving the sun representative. The sun represents the Lord; its fire represents His Divine Love; the heat from it represents the good that flows from this Love, and its light the truths that constitute faith. And since they have these representations, 'the sun' is also used in the spiritual sense of the Word to mean the Lord, 1053, 1521, 1529-1531, 3636, 3643, 4321 (end), 5097, 5377, 'fire' to mean love, 934, 4906, 5071, 5215, so that the sun's fire in a representative sense is Divine Love, while the heat from that fire is good flowing from Divine love. As regards 'light' meaning truth, see 2776, 3138, 3190, 3195, 3222, 3339, 3636, 3643, 3862, 3993, 4302, 4409, 4413, 4415, 4526, 5219, 5400.

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

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Arcana Coelestia # 3993

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3993. 'Removing from it every speckled and spotted member of the flock' means that everything good and true that is meant by 'Laban' and which - when mingled with evil, meant by 'speckled', or mingled with falsity, meant by 'spotted' - will be separated. This is clear from the meaning of 'removing' as separating, and from the meaning of 'member of the flock', in this case she-goats and lambs, as goods and truths, dealt with in 1824, 3519. The fact that these details and those that follow in this chapter hold arcana within them may be recognized from the consideration that for the most part they would not be worth mentioning in the Divine Word if they did not include any deeper arcana than those to be seen in the letter, such as the following: For his wages Jacob asked for the speckled and the spotted among the she-goats and for the black among the lambs; and after this, in the runners he placed rods - which he had peeled down to the white and which were of hazel and of plane - in front of Laban's flocks when these came on heat, and in the case of the lambs he set the faces of the flock towards the variegated and the black in Laban's flock, thereby making himself rich not by the use of a good skill but of an evil one. These details do not seem to hold anything Divine within them, and yet the Word is Divine in every single part, even to the smallest part of a letter. And what is more, knowing all these details does not contribute one tiny bit to a person's salvation, yet being Divine the Word does not contain within itself anything else than such things as lead to salvation and eternal life.

[2] From these details and others like them elsewhere anyone may come to the conclusion that some arcanum is concealed within them, and that although in the literal sense they are the kind of facts that are not worth mentioning, those details - every single one - are pregnant with ideas much more Divine. But what exactly these ideas may be cannot possibly be seen by anyone except from the internal sense, that is, unless he knows the way in which angels perceive these matters; for they perceive the spiritual sense when man sees the historical natural sense. How remote these two senses seem to be from each other when in fact they are closely linked to one another may become quite evident from the historical details explained above and from all other such details. The actual arcanum present within the details here and in those after them in this chapter may, it is true, be known to some extent from what has been stated already about Laban and Jacob - about 'Laban' meaning the kind of good by means of which genuine goods and truths are able to be introduced, while 'Jacob' means the good of truth. Yet few know what natural good corresponding to spiritual good is, even fewer what spiritual good is and that a correspondence ought to exist between the two, and fewer still that a type of good which merely looks like good is the means for introducing genuine goods and truths. This being so, the arcana which describe these matters cannot be explained easily and intelligibly since they fall within the poorly lit parts of the understanding. It is rather like someone talking in a foreign language, in that no matter how clearly the thing is explained in that language the hearer does not understand. Even so, because what is concealed in the internal sense of the Word is to be made known, the actual arcanum within the details here has to be discussed.

[3] In the highest sense the subject at this point is how the Lord made His own Natural Divine, and in the representative sense how the Lord regenerates the natural as it exists with man and brings it into correspondence with his interior man, that is, with that which is going to live after the death of the body. At that point it is called man's spirit which, when released from the body, takes with it every part of the external man except the flesh and bones. If the correspondence of the internal man with the external has not been effected in the temporal state, that is, during a person's life in the body, it is not effected after that. The Lord's joining of the two together through regeneration is the subject in the internal sense here.

[4] Previous sections have dealt with the general truths which a person ought to receive and acknowledge before he can be regenerated, those truths being meant by Jacob's ten sons by Leah and the servant-girls; then they deal - after he has received and acknowledged them - with the joining of the external man to the interior, that is, of the natural man to the spiritual, which was meant by 'Joseph'. Now in the sequence of ideas the subject is the fruitfulness of good and the multiplication of truth which begin to occur once the rational man has been joined to the spiritual, and in the measure that they are so joined. These are the considerations meant by the flock which Jacob acquired to himself by means of Laban's flock. 'Flock' here means good and truth, as it does many times elsewhere in the Word. 'Laban's flock' means the good that is represented by 'Laban', the nature of which has been stated above; 'Jacob's flock' means the genuine good and truth which is acquired by means of that good represented by Laban.

[5] It is the way in which genuine goods and truths are acquired that is described here. Yet this cannot by any means be comprehended unless one knows what is meant in the internal sense by 'speckled', 'spotted', 'black' and 'white', and therefore these must first be dealt with here. That which is speckled or that which is spotted consists of black and of white. In general 'black' means that which is evil, in particular man's proprium since this is nothing but evil. 'Dark' however means that which is false, and in particular false assumptions. 'White' in the internal sense means truth; strictly speaking it means the Lord's Righteousness and Merit, and from this the Lord's righteousness and merit as these exist with man. This whiteness is called bright because it shines from the light that radiates from the Lord. But 'white' in the contrary sense means self-righteousness or one's own merit. Indeed truth devoid of good has such merit within it, for when any good action performed by a person does not stem from the good of truth that person always desires something in return since he acts for the sake of himself. But when good lies behind the truth that a person carries into effect, that truth is enlightened by the light which radiates from the Lord. From this one may see what is meant by 'spotted', namely truth with which falsity has been mingled, and what by 'speckled', namely good with which evil has been mingled.

[6] Actually visible in the next life are colours so beautiful and bright that they defy description, 1053, 1624. They are the product of the variegation of light and shade within white and black. But although it appears before the eyes as light, the light there is unlike the light in the world. The light in heaven includes intelligence and wisdom, for Divine Intelligence and Wisdom from the Lord manifest themselves there as light and also light up the whole of heaven, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3339-3341, 3485, 3636, 3643, 3862. Shade likewise in the next life, although it appears as shade, is unlike shade in the world, since the shade in that life is the absence of light and as a consequence the lack of intelligence and wisdom. So because the white and the black are in the next life a product of light which has intelligence and wisdom within it, and a product of the shade which is the lack of these, it is evident that white and black mean such things as have been stated above. Consequently, since colours are the modifications of light and shade within surfaces consisting of white and black, it is the variegations produced by those modifications that are called colours, 1042, 1043, 1053.

[7] From all this one may see what is meant by speckled, or marked and dotted with black and white specks, namely good with which evil has been mingled, and also what is meant by spotted, namely truth with which falsity has been mingled. These are the things that were taken from 'Laban good' to serve in the introducing of genuine goods and truths. But in what way they are able to serve is an arcanum which can indeed be presented clearly to those who see in the light of heaven because this light, as has been stated, holds intelligence within it, but not to those who see in the light of the world unless their light of the world is lit up by the light of heaven, as it is with those who are regenerate. For every regenerate person sees goods and truths within his own natural light from the light of heaven, because the light of heaven brings sight to his understanding even as the inferior light of the world gives him natural sight.

[8] But all this needs to be taken a little further. No pure good, or good with which evil is not mingled, exists with anyone. Neither does any pure truth, or truth with which falsity is not mingled, exist with him. This is because man's will is nothing but evil, from which falsity is constantly passing into his understanding; for as is well known, he possesses by inheritance the evil that has been accumulated consecutively by his forefathers. From this inheritance he brings out evil into his own actions and makes it his own, adding further evil from himself to the inheritance. But the evils residing with man are of various kinds. There are evils with which goods cannot be mingled and there are evils with which they can. And the same applies to falsities. If this were not so nobody could ever have been regenerated. The evils and falsities with which goods and truths cannot be mingled are ones that are contrary to love to God and love towards the neighbour - forms of hatred, revenge, and cruelty, and consequent contempt for others in comparison with oneself, and also consequent false persuasions. But the evils and falsities with which goods and truths can be mingled are ones that are not contrary to love to God and love towards the neighbour.

[9] Take for example anyone who loves himself more than others and because of that love strives to excel others in private life and in public life, to excel them in knowledge and doctrine, and to be promoted to positions of greater importance than others, and also to greater affluence than others. If at the same time he acknowledges and adores the Lord, from the heart performs acts of kindness to the neighbour, and from conscience behaves justly and fairly, the evil that belongs to his self-love is such that good and truth can be mingled with it. For this is an evil which belongs to a person as his own and into which he is born by heredity. And to take that away from him suddenly would be to put out the fire of life that burns in him at first. But in the case of someone who loves himself more than others and because of that love despises others in comparison with himself, hates those who do not hold him in esteem and so to speak adore him, and therefore enjoys the feelings of hatred that are present in revenge and cruelty, the evil of that love is such that good and truth cannot be mingled with it because they are contraries.

[10] Take as another example anyone who believes that he is pure from sins, and so is cleansed like somebody from whom dirt has been washed away by means of much water, once he has repented and carried out the prescribed penances, or after he has made his confession and heard the confessor declare him free from sins, or after he has been to the Holy Supper. If he leads a new life, being stirred by an affection for good and truth, that falsity is such that good can be mingled with it. But if he goes on leading a carnal and worldly life as before, it is in that case a falsity with which good cannot be mingled. Also, with anyone who believes that man is saved by virtue of believing what is good and not of willing it, and yet who does will what is good and therefore does it, that falsity is such that good and truth can be attached to it. But not so if he does not will what is good and therefore does not do it.

[11] Take yet another example. If anyone does not know that man rises again after death and consequently does not believe in the resurrection, or else if anyone who does know but nevertheless doubts or practically denies it, and yet each one leads a life of truth and goodness, good and truth can be mingled with that falsity also. But if a person leads a life of falsity and evil they cannot be mingled with that same falsity because they are contraries. The falsity destroys the truth, and the evil destroys the good.

[12] And still another example. Pretence and shrewdness which have a good end in view, whether the good of the neighbour, or of one's country, or of the Church, constitute prudence. The evils that are mixed up with them can be mingled with good by reason of and for the sake of the end in view. But presence and shrewdness which have an evil end in view do not constitute prudence but trickery and deceit. Good cannot possibly be joined to these, for deceit which goes with an evil end in view brings what is of hell into every single part of a person, sets evil in the middle, and casts good away to the circumferences. This order is the order itself of hell. And so with countless other examples that could be taken.

[13] The fact that there are some evils and falsities to which goods and truths can be attached may be seen merely from the consideration that so many different dogmas and teachings exist, many of them totally heretical, and yet subscribing to each one there are people who are saved. The same may also be seen from the consideration that among gentiles outside of the Church there is another Church that is the Lord's, and that those are saved who lead charitable lives, even though falsities exist with them, 2589 2604. This could by no means be the case if there were no evils with which goods can be mingled, and no falsities with which truths can be mingled. For the evils with which goods are mingled, and the falsities with which truths are mingled, are wonderfully arranged into order by the Lord. For they are not combined with one another, still less are they made into one, but lie adjacent to and touch one another, so that in fact the goods together with the truths occupy the middle, at the central point so to speak, while the evils and falsities occupy positions radiating outwards to the surrounding areas or circumferences. Consequently the evils and falsities receive light from the goods and truths, and are variegated like patches of white and black created by light radiating from the middle or centre. This constitutes heavenly order. These are the things meant in the internal sense by 'speckled' and 'spotted'.

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