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Genesis 28

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1 προςκαλεω-VA--AMPNSM δε-X *ισαακ-N---NSM ο- A--ASM *ιακωβ-N---ASM ευλογεω-VA--AAI3S αυτος- D--ASM και-C εντελλομαι-VAI-AMI3S αυτος- D--DSM λεγω-V1--PAPNSM ου-D λαμβανω-VF--FMI2S γυνη-N3K-ASF εκ-P ο- A--GPF θυγατηρ-N3--GPF *χανααν-N---GS

2 αναιστημι-VH--AAPNSM αποδιδρασκω-VA--AAD2S εις-P ο- A--ASF *μεσοποταμια-N1A-ASF εις-P ο- A--ASM οικος-N2--ASM *βαθουηλ-N---ASM ο- A--GSM πατηρ-N3--GSM ο- A--GSF μητηρ-N3--GSF συ- P--GS και-C λαμβανω-VB--AAD2S σεαυτου- D--DSM εκειθεν-D γυνη-N3K-ASF εκ-P ο- A--GPF θυγατηρ-N3--GPF *λαβαν-N---GSM ο- A--GSM αδελφος-N2--GSM ο- A--GSF μητηρ-N3--GSF συ- P--GS

3 ο- A--NSM δε-X θεος-N2--NSM εγω- P--GS ευλογεω-VA--AAO3S συ- P--AS και-C αυξανω-VA--AAO3S συ- P--AS και-C πληθυνω-VA--AAO3S συ- P--AS και-C ειμι-VF--FMI2S εις-P συναγωγη-N1--APF εθνος-N3E-GPN

4 και-C διδωμι-VO--AAO3S συ- P--DS ο- A--ASF ευλογια-N1A-ASF *αβρααμ-N---GSM ο- A--GSM πατηρ-N3--GSM εγω- P--GS συ- P--DS και-C ο- A--DSN σπερμα-N3M-DSN συ- P--GS μετα-P συ- P--AS κληρονομεω-VA--AAN ο- A--ASF γη-N1--ASF ο- A--GSF παροικησις-N3I-GSF συ- P--GS ος- --ASF διδωμι-VAI-AAI3S ο- A--NSM θεος-N2--NSM ο- A--DSM *αβρααμ-N---DSM

5 και-C αποστελλω-VAI-AAI3S *ισαακ-N---NSM ο- A--ASM *ιακωβ-N---ASM και-C πορευομαι-VCI-API3S εις-P ο- A--ASF *μεσοποταμια-N1A-ASF προς-P *λαβαν-N---ASM ο- A--ASM υιος-N2--ASM *βαθουηλ-N---GSM ο- A--GSM *συρος-N2--GSM αδελφος-N2--ASM δε-X *ρεβεκκα-N---GSF ο- A--GSF μητηρ-N3--GSF *ιακωβ-N---GSM και-C *ησαυ-N---GSM

6 οραω-VBI-AAI3S δε-X *ησαυ-N---NSM οτι-C ευλογεω-VA--AAI3S *ισαακ-N---NSM ο- A--ASM *ιακωβ-N---ASM και-C αποοιχομαι-V1I-IMI3S εις-P ο- A--ASF *μεσοποταμια-N1A-ASF *συρια-N1A-GSF λαμβανω-VB--AAN εαυτου- D--DSM εκειθεν-D γυνη-N3K-ASF εν-P ο- A--DSN ευλογεω-V2--PAN αυτος- D--ASM και-C εντελλομαι-VAI-AMI3S αυτος- D--DSM λεγω-V1--PAPNSM ου-D λαμβανω-VF--FMI2S γυνη-N3K-ASF απο-P ο- A--GPF θυγατηρ-N3--GPF *χανααν-N---GS

7 και-C ακουω-VAI-AAI3S *ιακωβ-N---NSM ο- A--GSM πατηρ-N3--GSM και-C ο- A--GSF μητηρ-N3--GSF αυτος- D--GSM και-C πορευομαι-VCI-API3S εις-P ο- A--ASF *μεσοποταμια-N1A-ASF *συρια-N1A-GSF

8 και-C οραω-VBI-AAI3S *ησαυ-N---NSM οτι-C πονηρος-A1A-NPF ειμι-V9--PAI3P ο- A--NPF θυγατηρ-N3--NPF *χανααν-N---GS εναντιον-P *ισαακ-N---GSM ο- A--GSM πατηρ-N3--GSM αυτος- D--GSM

9 και-C πορευομαι-VCI-API3S *ησαυ-N---NSM προς-P *ισμαηλ-N---ASM και-C λαμβανω-VBI-AAI3S ο- A--ASF *μαελεθ-N---ASF θυγατηρ-N3--ASF *ισμαηλ-N---GSM ο- A--GSM υιος-N2--GSM *αβρααμ-N---GSM αδελφη-N1--ASF *ναβαιωθ-N---GSM προς-P ο- A--DPF γυνη-N3K-DPF αυτος- D--GSM γυνη-N3K-ASF

10 και-C εκερχομαι-VBI-AAI3S *ιακωβ-N---NSM απο-P ο- A--GSN φρεαρ-N3T-GSN ο- A--GSM ορκος-N2--GSM και-C πορευομαι-VCI-API3S εις-P *χαρραν-N---GS

11 και-C αποανταω-VAI-AAI3S τοπος-N2--DSM και-C κοιμαω-VCI-API3S εκει-D δυω-VBI-AAI3S γαρ-X ο- A--NSM ηλιος-N2--NSM και-C λαμβανω-VBI-AAI3S απο-P ο- A--GPM λιθος-N2--GPM ο- A--GSM τοπος-N2--GSM και-C τιθημι-VAI-AAI3S προς-P κεφαλη-N1--GSF αυτος- D--GSM και-C κοιμαω-VCI-API3S εν-P ο- A--DSM τοπος-N2--DSM εκεινος- D--DSM

12 και-C ενυπνιαζω-VSI-API3S και-C ιδου-I κλιμαξ-N3K-NSF στηριζω-VK--XMPNSF εν-P ο- A--DSF γη-N1--DSF ος- --GSF ο- A--NSF κεφαλη-N1--NSF αποικνεομαι-V2I-IMI3S εις-P ο- A--ASM ουρανος-N2--ASM και-C ο- A--NPM αγγελος-N2--NPM ο- A--GSM θεος-N2--GSM αναβαινω-V1I-IAI3P και-C καταβαινω-V1I-IAI3P επι-P αυτος- D--GSF

13 ο- A--NSM δε-X κυριος-N2--NSM επιστηριζω-VXI-YPI3S επι-P αυτος- D--GSF και-C ειπον-VBI-AAI3S εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM *αβρααμ-N---GSM ο- A--GSM πατηρ-N3--GSM συ- P--GS και-C ο- A--NSM θεος-N2--NSM *ισαακ-N---GSM μη-D φοβεω-V2--PMD2S ο- A--NSF γη-N1--NSF επι-P ος- --GSF συ- P--NS καταευδω-V1--PAI2S επι-P αυτος- D--GSF συ- P--DS διδωμι-VF--FAI1S αυτος- D--ASF και-C ο- A--DSN σπερμα-N3M-DSN συ- P--GS

14 και-C ειμι-VF--FMI3S ο- A--NSN σπερμα-N3M-NSN συ- P--GS ως-C ο- A--NSF αμμος-N2--NSF ο- A--GSF γη-N1--GSF και-C πλατυνω-VC--FPI3S επι-P θαλασσα-N1S-ASF και-C επι-P λιψ-N3--ASM και-C επι-P βορεας-N1T-ASM και-C επι-P ανατολη-N1--APF και-C ενευλογεω-VC--FPI3P εν-P συ- P--DS πας-A1S-NPF ο- A--NPF φυλη-N1--NPF ο- A--GSF γη-N1--GSF και-C εν-P ο- A--DSN σπερμα-N3M-DSN συ- P--GS

15 και-C ιδου-I εγω- P--NS μετα-P συ- P--GS διαφυλασσω-V1--PAPNSM συ- P--AS εν-P ο- A--DSF οδος-N2--DSF πας-A1S-DSF ου-D εαν-C πορευομαι-VC--APS2S και-C αποστρεφω-VF--FAI1S συ- P--AS εις-P ο- A--ASF γη-N1--ASF ουτος- D--ASF οτι-C ου-D μη-D συ- P--AS εν καταλειπω-VB--AAS1S εως-P ο- A--GSN ποιεω-VA--AAN εγω- P--AS πας-A3--APN οσος-A1--APN λαλεω-VAI-AAI1S συ- P--DS

16 και-C εκεγειρω-VCI-API3S *ιακωβ-N---NSM απο-P ο- A--GSM υπνος-N2--GSM αυτος- D--GSM και-C ειπον-VBI-AAI3S οτι-C ειμι-V9--PAI3S κυριος-N2--NSM εν-P ο- A--DSM τοπος-N2--DSM ουτος- D--DSM εγω- P--NS δε-X ου-D οιδα-VXI-YAI3S

17 και-C φοβεω-VCI-API3S και-C ειπον-VBI-AAI3S ως-C φοβερος-A1A-NSM ο- A--NSM τοπος-N2--NSM ουτος- D--NSM ου-D ειμι-V9--PAI3S ουτος- D--NSN αλλα-C η-C οικος-N2--NSM θεος-N2--GSM και-C ουτος- D--NSF ο- A--NSF πυλη-N1--NSF ο- A--GSM ουρανος-N2--GSM

18 και-C αναιστημι-VHI-AAI3S *ιακωβ-N---NSM ο- A--ASN πρωι-D και-C λαμβανω-VBI-AAI3S ο- A--ASM λιθος-N2--ASM ος- --ASM υποτιθημι-VAI-AAI3S εκει-D προς-P κεφαλη-N1--GSF αυτος- D--GSM και-C ιστημι-VAI-AAI3S αυτος- D--ASM στηλη-N1--ASF και-C επιχεω-V2I-IAI3S ελαιον-N2N-ASN επι-P ο- A--ASN ακρος-A1A-ASN αυτος- D--GSF

19 και-C καλεω-VAI-AAI3S *ιακωβ-N---NSM ο- A--ASN ονομα-N3M-ASN ο- A--GSM τοπος-N2--GSM εκεινος- D--GSM *οικος-N2--NSM θεος-N2--GSM και-C *ουλαμλους-N---N ειμι-V9--IAI3S ονομα-N3M-ASN ο- A--DSF πολις-N3I-DSF ο- A--ASN προτερος-A1A-ASN

20 και-C ευχομαι-VAI-AMI3S *ιακωβ-N---NSM ευχη-N1--ASF λεγω-V1--PAPNSM εαν-C ειμι-V9--PAS3S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM μετα-P εγω- P--GS και-C διαφυλασσω-VA--AAS3S εγω- P--AS εν-P ο- A--DSF οδος-N2--DSF ουτος- D--DSF ος- --DSF εγω- P--NS πορευομαι-V1--PMI1S και-C διδωμι-VO--AAS3S εγω- P--DS αρτος-N2--ASM εσθιω-VB--AAN και-C ιματιον-N2N-ASN περιβαλλω-VB--AMN

21 και-C αποστρεφω-VA--AAS3S εγω- P--AS μετα-P σωτηρια-N1A-GSF εις-P ο- A--ASM οικος-N2--ASM ο- A--GSM πατηρ-N3--GSM εγω- P--GS και-C ειμι-VF--FMI3S εγω- P--DS κυριος-N2--NSM εις-P θεος-N2--ASM

22 και-C ο- A--NSM λιθος-N2--NSM ουτος- D--NSM ος- --ASM ιστημι-VAI-AAI1S στηλη-N1--ASF ειμι-VF--FMI3S εγω- P--DS οικος-N2--NSM θεος-N2--GSM και-C πας-A3--GPN ος- --GPN εαν-C εγω- P--DS διδωμι-VO--AAS2S δεκατος-A1--ASF αποδεκατοω-VF--FAI1S αυτος- D--APN συ- P--DS

   

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Arcana Coelestia # 4835

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4835. Come to thy brother’s wife, and perform the duty of a husband’s brother unto her. That this signifies that he should continue it, namely, the representative of the church, is evident from the signification of “to come” or “enter to a brother’s wife, and perform the duty of a husband’s brother unto her,” as being to preserve and continue that which is of the church. The commandment in the Mosaic law that if any man died childless, his brother should take the widow to wife and raise up seed to his brother, and that the firstborn should be called by the name of the deceased brother, but the rest of the sons should be his own, was called “the duty of the husband’s brother.” That this statute was not a new thing originating in the Jewish Church, but had been in use before, is evident from this history, and the same is true of many other statutes that were commanded the Israelites by Moses-as that they should not take wives of the daughters of the Canaanites, and that they should marry within their families (Genesis 24:3-4; 28:1-2). From these and many other instances it is evident that there had been a church before, in which such things had been instituted as were afterwards promulgated and enjoined upon the sons of Jacob. That altars and sacrifices had been in use from ancient times is plain from Genesis 8:20-21; 22:3, 7-8, 13. From this it is clear that the Jewish Church was not a new church, but that it was a resuscitation of the Ancient Church which had perished.

[2] What the law in regard to the husband’s brother had been is evident in Moses:

If brethren dwell together, and one of them die, and have no son, the wife of the deceased shall not marry without, to a strange man; her husband’s brother shall enter to her, and take her to him to wife, and thus perform the duty of a husband’s brother unto her. Then it shall be that the first-born whom she beareth shall stand upon the name of his deceased brother, that his name be not blotted out of Israel. But if the man will not marry his brother’s wife, his brother’s wife shall go up to the gate unto the elders, and say, My husband’s brother refuses to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me. Then the elders of his city shall call him, and speak unto him; and if he stand and say, I desire not to take her; then shall his brother’s wife come near unto him in the sight of the elders, and shall draw his shoe from off his foot, and spit in his face; and she shall answer and say, So shall it be done unto the man that doth not build up his brother’s house; whence his name shall be called in Israel, The house of him that hath his shoe taken off (Deuteronomy 25:5-10).

[3] One who does not know what the duty of a husband’s brother represents, can have no other belief than that it was merely for the sake of preserving the name, and hence the inheritance; but the preservation of a name and of an inheritance was not of so much importance that for the sake of it a brother should enter into marriage with his brother’s wife; but this was enjoined that thereby might be represented the preservation and continuation of the church. For marriage represented the marriage of good and truth, that is, the heavenly marriage, and consequently the church also, for the church is a church from the marriage of good and truth; and when the church is in this marriage it makes one with heaven, which is the heavenly marriage itself. As marriage has this representation, therefore sons and daughters represented and also signified truths and goods; wherefore to be childless signified a deprivation of good and truth, thus that there was no longer any representative of the church in that house, consequently that it was out of communion. Moreover, the brother represented kindred good, with which might be conjoined the truth which was represented by the widowed wife; for in order that truth may be the truth which has life and produces fruit, and so continue that which is of the church, it cannot be conjoined with any other than its own and kindred good. This is what is perceived in heaven by the duty prescribed to the husband’s brother.

[4] That if the man would not perform the duty of a husband’s brother, his brother’s wife should take his shoe from off his foot and spit in his face, signified that, as one who was devoid of external and internal good and truth, he would destroy the things of the church; for a “shoe” is what is external (n. 1748), and the “face” is what is internal (n. 1999, 2434, 3527, 4066, 4796). From this it is evident that by the duty of the husband’s brother was represented the preservation and continuation of the church. But when the representatives of internal things ceased by the coming of the Lord, then this law was abolished. This is circumstanced as are the soul or spirit of man and his body. The soul or spirit of man is his internal, and the body is his external; or what is the same, the soul or spirit is the very form of man, but the body is his representative image; and when a man rises again, his representative image, or his external, which is the body, is put off; for he is then in his internal, or in his form itself. It is circumstanced also as is one who is in darkness, and from it sees the things which are of the light; or what is the same as is one who is in the light of the world, and from this sees the things which are of the light of heaven; for the light of the world in comparison with the light of heaven is as darkness. In darkness, or in the light of the world, the things which are of the light of heaven do not appear such as they are in themselves, but as in a representative image, as the mind of man appears in his face; and therefore when the light of heaven appears in its clearness, the darkness or representative image is dissipated. This was effected by the coming of the Lord.

4835a. And raise up seed to thy brother. That this signifies lest the church should perish, is evident from the signification of “seed,” as being truth from good, or the faith of charity (n. 1025, 1447, 1610, 1940, 2848, 3310, 3373, 3671). The like is also signified by the “firstborn who was to stand upon the name of the deceased brother” (n. 352[1], 367, 2435, 3325, 3494). To “raise up the seed to a brother” is to continue that which is of the church, according to what was said just above (see n. 4834), thus lest the church should perish.

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

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