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Genesis 18

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1 οραω-VVI-API3S δε-X αυτος- D--DSM ο- A--NSM θεος-N2--NSM προς-P ο- A--DSF δρυς-N3U-DSF ο- A--DSF *μαμβρη-N---DSF καταημαι-V5--PMPGSM αυτος- D--GSM επι-P ο- A--GSF θυρα-N1A-GSF ο- A--GSF σκηνη-N1--GSF αυτος- D--GSM μεσημβρια-N1A-GSF

2 αναβλεπω-VA--AAPNSM δε-X ο- A--DPM οφθαλμος-N2--DPM αυτος- D--GSM οραω-VBI-AAI3S και-C ιδου-I τρεις-A3--NPM ανηρ-N3--NPM ιστημι-VXI-YAI3P επανω-P αυτος- D--GSM και-C οραω-VB--AAPNSM προςτρεχω-VBI-AAI3S εις-P συναντησις-N3I-ASF αυτος- D--DPM απο-P ο- A--GSF θυρα-N1A-GSF ο- A--GSF σκηνη-N1--GSF αυτος- D--GSM και-C προςκυνεω-VAI-AAI3S επι-P ο- A--ASF γη-N1--ASF

3 και-C ειπον-VBI-AAI3S κυριος-N2--VSM ει-C αρα-X ευρισκω-VB--AAI1S χαρις-N3--ASF εναντιον-P συ- P--GS μη-D παραερχομαι-VB--AAS2S ο- A--ASM παις-N3D-ASM συ- P--GS

4 λαμβανω-VV--APD3S δη-X υδωρ-N3--NSN και-C νιπτω-VA--AAD3P ο- A--APM πους-N3D-APM συ- P--GP και-C καταψυχω-VA--AAD2P υπο-P ο- A--ASN δενδρον-N2N-ASN

5 και-C λαμβανω-VF--FMI1S αρτος-N2--ASM και-C εσθιω-VA--AMD2P και-C μετα-P ουτος- D--ASN παραερχομαι-VF--FMI2P εις-P ο- A--ASF οδος-N2--ASF συ- P--GP ος- --GSM εινεκεν-P εκκλινω-VAI-AAI2P προς-P ο- A--ASM παις-N3D-ASM συ- P--GP και-C ειπον-VAI-AAI3P ουτως-D ποιεω-VA--AAD2S καθως-D ειπον-VX--XAI2S

6 και-C σπευδω-VAI-AAI3S *αβρααμ-N---NSM επι-P ο- A--ASF σκηνη-N1--ASF προς-P *σαρρα-N---ASF και-C ειπον-VBI-AAI3S αυτος- D--DSF σπευδω-VA--AAD2S και-C φυραω-VA--AAD2S τρεις-A3--APN μετρον-N2N-APN σεμιδαλις-N3I-GSF και-C ποιεω-VA--AAD2S εγκρυφιας-N1T-APM

7 και-C εις-P ο- A--APF βους-N3--APF τρεχω-VBI-AAI3S *αβρααμ-N---NSM και-C λαμβανω-VBI-AAI3S μοσχαριον-N2N-ASN απαλος-A1--ASN και-C καλος-A1--ASN και-C διδωμι-VAI-AAI3S ο- A--DSM παις-N3D-DSM και-C ταχυνω-VAI-AAI3S ο- A--GSN ποιεω-VA--AAN αυτος- D--ASN

8 λαμβανω-VBI-AAI3S δε-X βουτυρον-N2N-ASN και-C γαλα-N3--ASN και-C ο- A--ASN μοσχαριον-N2N-ASN ος- --ASN ποιεω-VAI-AAI3S και-C παρατιθημι-VAI-AAI3S αυτος- D--DPM και-C εσθιω-VBI-AAI3P αυτος- D--NSM δε-X παραιστημι-VXI-YAI3S αυτος- D--DPM υπο-P ο- A--ASN δενδρον-N2N-ASN

9 ειπον-VBI-AAI3S δε-X προς-P αυτος- D--ASM που-D *σαρρα-N---NSF ο- A--NSF γυνη-N3K-NSF συ- P--GS ο- A--NSM δε-X αποκρινω-VC--APPNSM ειπον-VBI-AAI3S ιδου-I εν-P ο- A--DSF σκηνη-N1--DSF

10 ειπον-VBI-AAI3S δε-X επι αναστρεφω-V1--PAPNSM ηκω-VF--FAI1S προς-P συ- P--AS κατα-P ο- A--ASM καιρος-N2--ASM ουτος- D--ASM εις-P ωρα-N1A-APF και-C εχω-VF--FAI3S υιος-N2--ASM *σαρρα-N---NSF ο- A--NSF γυνη-N3K-NSF συ- P--GS *σαρρα-N---NSF δε-X ακουω-VAI-AAI3S προς-P ο- A--DSF θυρα-N1A-DSF ο- A--GSF σκηνη-N1--GSF ειμι-V9--PAPNSF οπισθε-D αυτος- D--GSM

11 *αβρααμ-N---NSM δε-X και-C *σαρρα-N---NSF πρεσβυτερος-A1A-NPMC προβαινω-VX--XAPNPM ημερα-N1A-GPF εκλειπω-VBI-AAI3S δε-X *σαρρα-N---NSF γιγνομαι-V1--PMN ο- A--APN γυναικειος-A1A-APN

12 γελαω-VAI-AAI3S δε-X *σαρρα-N---NSF εν-P εαυτου- D--DSF λεγω-V1--PAPNSF ουπω-D μεν-X εγω- P--DS γιγνομαι-VX--XAI3S εως-P ο- A--GSN νυν-D ο- A--NSM δε-X κυριος-N2--NSM εγω- P--GS πρεσβυτερος-A1A-NSMC

13 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *αβρααμ-N---ASM τις- I--ASN οτι-C γελαω-VAI-AAI3S *σαρρα-N---NSF εν-P εαυτου- D--DSF λεγω-V1--PAPNSF αρα-X γε-X αληθως-D τικτω-VF--FMI1S εγω- P--NS δε-X γηρασκω-VX--XAI1S

14 μη-D αδυνατεω-V2--PAI3S παρα-P ο- A--DSM θεος-N2--DSM ρημα-N3M-NSN εις-P ο- A--ASM καιρος-N2--ASM ουτος- D--ASM αναστρεφω-VF--FAI1S προς-P συ- P--AS εις-P ωρα-N1A-APF και-C ειμι-VF--FMI3S ο- A--DSF *σαρρα-N---DSF υιος-N2--NSM

15 αρνεομαι-VAI-AMI3S δε-X *σαρρα-N---NSF λεγω-V1--PAPNSF ου-D γελαω-VAI-AAI1S φοβεω-VCI-API3S γαρ-X και-C ειπον-VBI-AAI3S ου-D αλλα-C γελαω-VAI-AAI2S

16 εκ αναιστημι-VH--AAPNPM δε-X εκειθεν-D ο- A--NPM ανηρ-N3--NPM καταβλεπω-VAI-AAI3P επι-P προσωπον-N2N-ASN *σοδομα-N1--GS και-C *γομορρα-N---GS *αβρααμ-N---NSM δε-X συνπορευομαι-V1I-IMI3S μετα-P αυτος- D--GPM συν προπεμπω-V1--PAPNSM αυτος- D--APM

17 ο- A--NSM δε-X κυριος-N2--NSM ειπον-VBI-AAI3S μη-D κρυπτω-VF--FAI1S εγω- P--NS απο-P *αβρααμ-N---GSM ο- A--GSM παις-N3D-GSM εγω- P--GS ος- --APN εγω- P--NS ποιεω-V2--PAI1S

18 *αβρααμ-N---NSM δε-X γιγνομαι-V1--PMPNSM ειμι-VF--FMI3S εις-P εθνος-N3E-ASN μεγας-A1P-ASN και-C πολυς-A1P-ASN και-C ενευλογεω-VC--FPI3P εν-P αυτος- D--DSM πας-A3--NPN ο- A--NPN εθνος-N3E-NPN ο- A--GSF γη-N1--GSF

19 οιδα-VXI-YAI3S γαρ-X οτι-C συντασσω-VF--FAI3S ο- A--DPM υιος-N2--DPM αυτος- D--GSM και-C ο- A--DSM οικος-N2--DSM αυτος- D--GSM μετα-P αυτος- D--ASM και-C φυλασσω-VF--FAI3P ο- A--APF οδος-N2--APF κυριος-N2--GSM ποιεω-V2--PAN δικαιοσυνη-N1--ASF και-C κρισις-N3I-ASF οπως-C αν-X επιαγω-VB--AAS3S κυριος-N2--NSM επι-P *αβρααμ-N---ASM πας-A3--APN οσος-A1--APN λαλεω-VAI-AAI3S προς-P αυτος- D--ASM

20 ειπον-VBI-AAI3S δε-X κυριος-N2--NSM κραυγη-N1--NSF *σοδομα-N1--GS και-C *γομορρα-N---GS πληθυνω-VM--XMI3S και-C ο- A--NPF αμαρτια-N1A-NPF αυτος- D--GPM μεγας-A1--NPF σφοδρα-D

21 καταβαινω-VZ--AAPNSM ουν-X οραω-VF--FMI1S ει-C κατα-P ο- A--ASF κραυγη-N1--ASF αυτος- D--GPM ο- A--ASF ερχομαι-V1--PMPASF προς-P εγω- P--AS συντελεω-V2--PMI3P ει-C δε-X μη-D ινα-C γιγνωσκω-VZ--AAS1S

22 και-C αποστρεφω-VA--AAPNPM εκειθεν-D ο- A--NPM ανηρ-N3--NPM ερχομαι-VBI-AAI3P εις-P *σοδομα-N1--AS *αβρααμ-N---NSM δε-X ειμι-V9--IAI3S ιστημι-VXI-XAPNSM εναντιον-P κυριος-N2--GSM

23 και-C εγγιζω-VA--AAPNSM *αβρααμ-N---NSM ειπον-VBI-AAI3S μη-D συν αποολλυω-VA--AAS2S δικαιος-A1A-ASM μετα-P ασεβης-A3H-GSM και-C ειμι-VF--FMI3S ο- A--NSM δικαιος-A1A-NSM ως-C ο- A--NSM ασεβης-A3H-NSM

24 εαν-C ειμι-V9--PAS3P πεντηκοντα-M δικαιος-A1A-NPM εν-P ο- A--DSF πολις-N3I-DSF αποολλυω-VF2-FAI2S αυτος- D--APM ου-D αναιημι-VF--FAI2S πας-A3--ASM ο- A--ASM τοπος-N2--ASM ενεκεν-P ο- A--GPM πεντηκοντα-M δικαιος-A1A-GPM εαν-C ειμι-V9--PAS3P εν-P αυτος- D--DSF

25 μηδαμως-D συ- P--NS ποιεω-VF--FAI2S ως-C ο- A--ASN ρημα-N3M-ASN ουτος- D--ASN ο- A--GSN αποκτεινω-VA--AAN δικαιος-A1A-ASM μετα-P ασεβης-A3H-GSM και-C ειμι-VF--FMI3S ο- A--NSM δικαιος-A1A-NSM ως-C ο- A--NSM ασεβης-A3H-NSM μηδαμως-D ο- A--NSM κρινω-V1--PAPNSM πας-A1S-ASF ο- A--ASF γη-N1--ASF ου-D ποιεω-VF--FAI2S κρισις-N3I-ASF

26 ειπον-VBI-AAI3S δε-X κυριος-N2--NSM εαν-C ευρισκω-VB--AAS1S εν-P *σοδομα-N1--DS πεντηκοντα-M δικαιος-A1A-APM εν-P ο- A--DSF πολις-N3I-DSF αποιημι-VF--FAI1S πας-A3--ASM ο- A--ASM τοπος-N2--ASM δια-P αυτος- D--APM

27 και-C αποκρινω-VC--APPNSM *αβρααμ-N---NSM ειπον-VBI-AAI3S νυν-D αρχω-VAI-AMI1S λαλεω-VA--AAN προς-P ο- A--ASM κυριος-N2--ASM εγω- P--NS δε-X ειμι-V9--PAI1S γη-N1--NSF και-C σποδος-N2--NSM

28 εαν-C δε-X ελαττονοω-VC--APS3P ο- A--NPM πεντηκοντα-M δικαιος-A1A-NPM πεντε-M αποολλυω-VF2-FAI2S ενεκεν-P ο- A--GPM πεντε-M πας-A1S-ASF ο- A--ASF πολις-N3I-ASF και-C ειπον-VBI-AAI3S ου-D μη-D αποολλυω-VA--AAS1S εαν-C ευρισκω-VB--AAS1S εκει-D τεσσαρακοντα-M πεντε-M

29 και-C προςτιθημι-VAI-AAI3S ετι-D λαλεω-VA--AAN προς-P αυτος- D--ASM και-C ειπον-VBI-AAI3S εαν-C δε-X ευρισκω-VC--APS3P εκει-D τεσσαρακοντα-M και-C ειπον-VBI-AAI3S ου-D μη-D αποολλυω-VA--AAS1S ενεκεν-P ο- A--GPM τεσσαρακοντα-M

30 και-C ειπον-VBI-AAI3S μη-D τις- I--NSN κυριος-N2--VSM εαν-C λαλεω-VA--AAS1S εαν-C δε-X ευρισκω-VC--APS3P εκει-D τριακοντα-M και-C ειπον-VBI-AAI3S ου-D μη-D αποολλυω-VA--AAS1S εαν-C ευρισκω-VB--AAS1S εκει-D τριακοντα-M

31 και-C ειπον-VBI-AAI3S επειδη-C εχω-V1--PAI1S λαλεω-VA--AAN προς-P ο- A--ASM κυριος-N2--ASM εαν-C δε-X ευρισκω-VC--APS3P εκει-D εικοσι-M και-C ειπον-VBI-AAI3S ου-D μη-D αποολλυω-VA--AAS1S ενεκεν-P ο- A--GPM εικοσι-M

32 και-C ειπον-VBI-AAI3S μη-D τις- I--ASN κυριος-N2--VSM εαν-C λαλεω-VA--AAS1S ετι-D απαξ-D εαν-C δε-X ευρισκω-VC--APS3P εκει-D δεκα-M και-C ειπον-VBI-AAI3S ου-D μη-D αποολλυω-VA--AAS1S ενεκεν-P ο- A--GPM δεκα-M

33 αποερχομαι-VBI-AAI3S δε-X κυριος-N2--NSM ως-C παυω-VAI-AMI3S λαλεω-V2--PAPNSM ο- A--DSM *αβρααμ-N---DSM και-C *αβρααμ-N---NSM αποστρεφω-VAI-AAI3S εις-P ο- A--ASM τοπος-N2--ASM αυτος- D--GSM

   

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Arcana Coelestia # 2144

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2144. In the oak-groves of Mamre. That this signifies the quality of the perception, is evident from the representation and signification of “oak-groves,” and also from the representation and signification of “Mamre.” What “oak-groves” represented and signified in general was shown Part First (n. 1442-1443); and what “the oak-groves of Mamre” represented and signified specifically (n. 1616), namely, perceptions, but such as are human from memory-knowledges [scientific], and from the first rational things thence derived.

[2] What perception is, is at this day utterly unknown, because at this day no one has perception like that of the ancients, especially like that of the most ancients; for these latter knew from perception whether a thing was good, and consequently whether it was true. There was an influx into their rational from the Lord through heaven, whereby, when they thought about any holy thing, they instantly perceived whether it was so, or was not so. Such perception afterwards perished with man, when he began to be no longer in heavenly ideas, but solely in worldly and corporeal ones; and in place of it there succeeded conscience, which also is a kind of perception; for to act contrary to conscience and according to conscience is nothing else than to perceive from it whether a thing is so or is not so, or whether it is to be done.

[3] But the perception of conscience is not from good that flows in, but it is from the truth that from infancy has been implanted in the rational of men in accordance with the holy of their worship, and which has afterwards been confirmed, for this alone do they in such case believe to be good. Hence it is that conscience is a kind of perception, but from such truth; and when charity and innocence are insinuated into this truth by the Lord, there comes into existence the good of this conscience. From these few observations we can see what perception is. But between perception and conscience there is much difference. (See what is said about perception in Part First,n. 104, 125, 371, 483, 495, 503, 521, 536, 597, 607, 784, 865, 895, 1121, 1616; about the perception of spirits and angels, n. 202-203, 1008, 1383-1384, 1390-1392, 1394, 1397, 1504; and that the learned do not know what perception is, n. 1387)

[4] As regards the Lord when He lived in the world, all His thought was from Divine perception, because He alone was a Divine and Celestial Man; for He was the only one in whom was Jehovah Himself, from whom was His perception (as to which see also in volume 1616, n. 1616, 1791). His perceptions were more and more interior in proportion as He approached more nearly to union with Jehovah. Of what quality His perception was at the time here treated of, may be seen from what has been said about the oak-groves of Mamre in Part First (n. 1616); and of what quality it became when He perceived the things that are contained in this chapter, is described in what now follows.

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

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Arcana Coelestia # 1616

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1616. And Abram pitched his tent, and came and dwelt in the oak-groves of Mamre that are in Hebron. That this signifies that the Lord attained to a perception still more internal, is evident from the signification of “pitching a tent,” that is, of moving and fixing a tent, as being to be conjoined,—for a “tent” is the holy of worship (as shown before, n. 414, 1452), by which the external man is conjoined with the internal-and from the signification of an “oak-grove,” as being perception, as explained above (n. 1442, 1443), where it was “the oak-grove of Moreh,” which is the first perception; but here, “the oak-groves of Mamre,” in the plural, which signify more perception, that is, perception more internal. This perception is called “the oak-groves of Mamre that are in Hebron.” “Mamre” is also mentioned elsewhere (as in Genesis 14:13; 18:1; 23:17-19; 35:27), and Hebron likewise (as in Genesis 35:27; 37:14; Josh. 10:36, 39; 14:13-14, 15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and in other places); but with what signification, will of the Lord’s Divine mercy be seen where these passages are explained.

[2] As to “the oak-groves of Mamre that are in Hebron” signifying a still more internal perception, the case is as follows. As the things that are of the external man are conjoined with the celestial things of the internal man, so perception increases and becomes more internal. Conjunction with celestial things gives perception; for in the celestial things that are of love to Jehovah is the very life of the internal man; or what is the same, in the celestial things that are of love, that is, in celestial love, Jehovah is present, which presence is not perceived in the external man until conjunction has been effected, all perception being from conjunction.

[3] From the internal sense it is here evident how the case was with the Lord, namely, that His external man, or the Human Essence, was conjoined with the Divine Essence by degrees, according to the multiplication and fructification of knowledges. In no way can anyone, as a man, be conjoined with Jehovah or the Lord, except by means of knowledges, for by means of knowledges a man becomes a man; and so the Lord, because born as are other men, was also instructed as they are, but into His knowledges as receptacles celestial things were constantly being insinuated, so that the knowledges continually became the recipient vessels of celestial things, and themselves also became celestial.

[4] He continually advanced in this way to the celestial things of infancy for, as before said, the celestial things that are of love are insinuated from the earliest infancy up to childhood, and also to youth, when being a man he is then and afterwards imbued with knowledges [scientiae et cognitiones]. If the man is such that he can be regenerated, these knowledges are then filled with the celestial things that are of love and charity, and are thus implanted in the celestial things with which he has been gifted from infancy up to childhood and youth; and thus his external man is conjoined with his internal man.

They are first implanted in the celestial things with which he was gifted in youth, next in those with which he was gifted in childhood, and finally in those with which he was gifted in infancy; and then he is a “little child,” of whom the Lord said that “of such is the kingdom of God.” This implantation is effected by the Lord alone; and for this reason nothing celestial is possible with man, nor can be, that is not from the Lord, and that is not the Lord’s.

[5] But the Lord from His own power conjoined His external man with His internal man, and filled His knowledges with celestial things, and implanted them in the celestial things, and this in fact according to Divine order; first in the celestial things of His childhood, next in the celestial things of the age between childhood and infancy; and finally in the celestial things of His infancy; and thus at the same time became, as to the Human Essence, innocence itself and love itself, from which are all innocence and all love in the heavens and on earth. Such innocence is true infancy, because it is at the same time wisdom. But the innocence of infancy, unless by means of knowledges it becomes the innocence of wisdom, is of no use; and therefore in the other life infants are imbued with knowledges. As the Lord implanted knowledges in celestial things, so had He perception, for, as before said, all perception is from conjunction. He had His first perception when He implanted the memory-knowledges of childhood, which perception is signified by “the oak-grove of Moreh;” and His second, treated of here, which is more internal, when He implanted knowledges, which perception is signified by “the oak-groves of Mamre that are in Hebron.”

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

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