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Genesis 30

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1 οραω-VB--AAPNSF δε-X *ραχηλ-N---NSF οτι-C ου-D τικτω-VX--XAI3S ο- A--DSM *ιακωβ-N---DSM και-C ζηλοω-VAI-AAI3S *ραχηλ-N---NSF ο- A--ASF αδελφη-N1--ASF αυτος- D--GSF και-C ειπον-VBI-AAI3S ο- A--DSM *ιακωβ-N---DSM διδωμι-VO--AAD2S εγω- P--DS τεκνον-N2N-APN ει-C δε-X μη-D τελευταω-VF--FAI1S εγω- P--NS

2 θυμοω-VCI-API3S δε-X *ιακωβ-N---NSM ο- A--DSF *ραχηλ-N---DSF και-C ειπον-VBI-AAI3S αυτος- D--DSF μη-D αντι-P θεος-N2--GSM εγω- P--NS ειμι-V9--PAI1S ος- --NSM στερεω-VAI-AAI3S συ- P--AS καρπος-N2--ASM κοιλια-N1A-GSF

3 ειπον-VBI-AAI3S δε-X *ραχηλ-N---NSF ο- A--DSM *ιακωβ-N---DSM ιδου-I ο- A--NSF παιδισκη-N1--NSF εγω- P--GS *βαλλα-N---NSF ειςερχομαι-VB--AAD2S προς-P αυτος- D--ASF και-C τικτω-VF--FMI3S επι-P ο- A--GPN γονυ-N3--GPN εγω- P--GS και-C τεκνοποιεω-VF--FMI1S καιεγω-C+ PNS εκ-P αυτος- D--GSF

4 και-C διδωμι-VAI-AAI3S αυτος- D--DSM *βαλλα-N---ASF ο- A--ASF παιδισκη-N1--ASF αυτος- D--GSF αυτος- D--DSM γυνη-N3K-ASF ειςερχομαι-VBI-AAI3S δε-X προς-P αυτος- D--ASF *ιακωβ-N---NSM

5 και-C συνλαμβανω-VBI-AAI3S *βαλλα-N---NSF ο- A--NSF παιδισκη-N1--NSF *ραχηλ-N---GSF και-C τικτω-VBI-AAI3S ο- A--DSM *ιακωβ-N---DSM υιος-N2--ASM

6 και-C ειπον-VBI-AAI3S *ραχηλ-N---NSF κρινω-VAI-AAI3S εγω- P--DS ο- A--NSM θεος-N2--NSM και-C επιακουω-VAI-AAI3S ο- A--GSF φωνη-N1--GSF εγω- P--GS και-C διδωμι-VAI-AAI3S εγω- P--DS υιος-N2--ASM δια-P ουτος- D--ASN καλεω-VAI-AAI3S ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM *δαν-N---GSM

7 και-C συνλαμβανω-VBI-AAI3S ετι-D *βαλλα-N---NSF ο- A--NSF παιδισκη-N1--NSF *ραχηλ-N---GSF και-C τικτω-VBI-AAI3S υιος-N2--ASM δευτερος-A1A-ASM ο- A--DSM *ιακωβ-N---DSM

8 και-C ειπον-VBI-AAI3S *ραχηλ-N---NSF συνλαμβανω-VBI-AMI3S εγω- P--DS ο- A--NSM θεος-N2--NSM και-C συν αναστρεφω-VDI-API1S ο- A--DSF αδελφη-N1--DSF εγω- P--GS και-C δυναμαι-VSI-API1S και-C καλεω-VAI-AAI3S ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM *νεφθαλι-N---ASM

9 οραω-VBI-AAI3S δε-X *λεια-N---NSF οτι-C ιστημι-VHI-AAI3S ο- A--GSN τικτω-V1--PAN και-C λαμβανω-VBI-AAI3S *ζελφα-N---ASF ο- A--ASF παιδισκη-N1--ASF αυτος- D--GSF και-C διδωμι-VAI-AAI3S αυτος- D--ASF ο- A--DSM *ιακωβ-N---DSM γυνη-N3K-ASF

10 ειςερχομαι-VBI-AAI3S δε-X προς-P αυτος- D--ASF *ιακωβ-N---NSM και-C συνλαμβανω-VBI-AAI3S *ζελφα-N---NSF ο- A--NSF παιδισκη-N1--NSF *λεια-N---GSF και-C τικτω-VBI-AAI3S ο- A--DSM *ιακωβ-N---DSM υιος-N2--ASM

11 και-C ειπον-VBI-AAI3S *λεια-N---NSF εν-P τυχη-N1--DSF και-C επιονομαζω-VAI-AAI3S ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM *γαδ-N---ASM

12 και-C συνλαμβανω-VBI-AAI3S *ζελφα-N---NSF ο- A--NSF παιδισκη-N1--NSF *λεια-N---GSF και-C τικτω-VBI-AAI3S ετι-D ο- A--DSM *ιακωβ-N---DSM υιος-N2--ASM δευτερος-A1A-ASM

13 και-C ειπον-VBI-AAI3S *λεια-N---NSF μακαριος-A1A-NSF εγω- P--NS οτι-C μακαριζω-V1--PAI3P εγω- P--AS ο- A--NPF γυνη-N3K-NPF και-C καλεω-VAI-AAI3S ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM *ασηρ-N---ASM

14 πορευομαι-VCI-API3S δε-X *ρουβην-N---NSM εν-P ημερα-N1A-DPF θερισμος-N2--GSM πυρος-N2--GPM και-C ευρισκω-VB--AAI3S μηλον-N2N-APN μανδραγορας-N2--GSM εν-P ο- A--DSM αγρος-N2--DSM και-C φερω-VAI-AAI3S αυτος- D--APN προς-P *λεια-N---ASF ο- A--ASF μητηρ-N3--ASF αυτος- D--GSM ειπον-VBI-AAI3S δε-X *ραχηλ-N---NSF ο- A--DSF *λεια-N---DSF διδωμι-VO--AAD2S εγω- P--DS ο- A--GPM μανδραγορας-N2--GPM ο- A--GSM υιος-N2--GSM συ- P--GS

15 ειπον-VBI-AAI3S δε-X *λεια-N---NSF ου-D ικανος-A1--NSN συ- P--DS οτι-C λαμβανω-VBI-AAI2S ο- A--ASM ανηρ-N3--ASM εγω- P--GS μη-D και-C ο- A--APM μανδραγορας-N2--APM ο- A--GSM υιος-N2--GSM εγω- P--GS λαμβανω-VF--FMI2S ειπον-VBI-AAI3S δε-X *ραχηλ-N---NSF ου-D ουτως-D κοιμαω-VC--APD3S μετα-P συ- P--GS ο- A--ASF νυξ-N3--ASF ουτος- D--ASF αντι-P ο- A--GPM μανδραγορας-N2--GPM ο- A--GSM υιος-N2--GSM συ- P--GS

16 ειςερχομαι-VBI-AAI3S δε-X *ιακωβ-N---NSM εκ-P αγρος-N2--GSM εσπερα-N1A-GSF και-C εκερχομαι-VBI-AAI3S *λεια-N---NSF εις-P συναντησις-N3I-ASF αυτος- D--DSM και-C ειπον-VBI-AAI3S προς-P εγω- P--AS ειςερχομαι-VF--FMI2S σημερον-D μισθοομαι-VM--XMI1S γαρ-X συ- P--AS αντι-P ο- A--GPM μανδραγορας-N2--GPM ο- A--GSM υιος-N2--GSM εγω- P--GS και-C κοιμαω-VCI-API3S μετα-P αυτος- D--GSF ο- A--ASF νυξ-N3--ASF εκεινος- D--ASF

17 και-C επιακουω-VAI-AAI3S ο- A--NSM θεος-N2--NSM *λεια-N---GSF και-C συνλαμβανω-VB--AAPNSF τικτω-VBI-AAI3S ο- A--DSM *ιακωβ-N---DSM υιος-N2--ASM πεμπτος-A1--ASM

18 και-C ειπον-VBI-AAI3S *λεια-N---NSF διδωμι-VAI-AAI3S ο- A--NSM θεος-N2--NSM ο- A--ASM μισθος-N2--ASM εγω- P--GS αντι-P ος- --GSM διδωμι-VAI-AAI1S ο- A--ASF παιδισκη-N1--ASF εγω- P--GS ο- A--DSM ανηρ-N3--DSM εγω- P--GS και-C καλεω-VAI-AAI3S ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM *ισσαχαρ-N---ASM ος- --NSN ειμι-V9--PAI3S *μισθος-N2--NSM

19 και-C συνλαμβανω-VBI-AAI3S ετι-D *λεια-N---NSF και-C τικτω-VBI-AAI3S υιος-N2--ASM εκτος-A1--ASM ο- A--DSM *ιακωβ-N---DSM

20 και-C ειπον-VBI-AAI3S *λεια-N---NSF δωρεομαι-VM--XMI3S εγω- P--DS ο- A--NSM θεος-N2--NSM δωρον-N2N-ASN καλος-A1--ASN εν-P ο- A--DSM νυν-D καιρος-N2--DSM αιρετιζω-VF--FAI3S εγω- P--AS ο- A--NSM ανηρ-N3--NSM εγω- P--GS τικτω-VBI-AAI3P γαρ-X αυτος- D--DSM υιος-N2--APM εξ-M και-C καλεω-VAI-AAI3S ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM *ζαβουλων-N---ASM

21 και-C μετα-P ουτος- D--ASN τικτω-VBI-AAI3S θυγατηρ-N3--ASF και-C καλεω-VAI-AAI3S ο- A--ASN ονομα-N3M-ASN αυτος- D--GSF *δινα-N---ASF

22 μιμνησκω-VSI-API3S δε-X ο- A--NSM θεος-N2--NSM ο- A--GSF *ραχηλ-N---GSF και-C επιακουω-VAI-AAI3S αυτος- D--GSF ο- A--NSM θεος-N2--NSM και-C αναοιγω-VAI-AAI3S αυτος- D--GSF ο- A--ASF μητρα-N1A-ASF

23 και-C συνλαμβανω-VB--AAPNSF τικτω-VBI-AAI3S ο- A--DSM *ιακωβ-N---DSM υιος-N2--ASM ειπον-VBI-AAI3S δε-X *ραχηλ-N---NSF αποαιρεω-VBI-AAI3S ο- A--NSM θεος-N2--NSM εγω- P--GS ο- A--ASN ονειδος-N3E-ASN

24 και-C καλεω-VAI-AAI3S ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM *ιωσηφ-N---ASM λεγω-V1--PAPNSF προςτιθημι-VE--AMD3S ο- A--NSM θεος-N2--NSM εγω- P--DS υιος-N2--ASM ετερος-A1A-ASM

25 γιγνομαι-VBI-AMI3S δε-X ως-C τικτω-VBI-AAI3S *ραχηλ-N---NSF ο- A--ASM *ιωσηφ-N---ASM ειπον-VBI-AAI3S *ιακωβ-N---NSM ο- A--DSM *λαβαν-N---DSM αποστελλω-VA--AAD2S εγω- P--AS ινα-C αποερχομαι-VB--AAS1S εις-P ο- A--ASM τοπος-N2--ASM εγω- P--GS και-C εις-P ο- A--ASF γη-N1--ASF εγω- P--GS

26 αποδιδωμι-VO--AAD2S ο- A--APF γυνη-N3K-APF εγω- P--GS και-C ο- A--APN παιδιον-N2N-APN περι-P ος- --GPM δουλευω-VX--XAI1S συ- P--DS ινα-C αποερχομαι-VB--AAS1S συ- P--NS γαρ-X γιγνωσκω-V1--PAI2S ο- A--ASF δουλεια-N1A-ASF ος- --ASF δουλευω-VX--XAI1S συ- P--DS

27 ειπον-VBI-AAI3S δε-X αυτος- D--DSM *λαβαν-N---NSM ει-C ευρισκω-VB--AAI3P χαρις-N3--ASF εναντιον-P συ- P--GS οιωνιζομαι-VAI-AMI1S αν-X ευλογεω-VA--AAI3S γαρ-X εγω- P--AS ο- A--NSM θεος-N2--NSM ο- A--DSF σος-A1--DSF εισοδος-N2--DSF

28 διαστελλω-VA--AAD2S ο- A--ASM μισθος-N2--ASM συ- P--GS προς-P εγω- P--AS και-C διδωμι-VF--FAI1S

29 ειπον-VBI-AAI3S δε-X αυτος- D--DSM *ιακωβ-N---NSM συ- P--NS γιγνωσκω-V1--PAI2S ος- --APN δουλευω-VX--XAI1S συ- P--DS και-C οσος-A1--NPN ειμι-V9--IAI3S κτηνος-N3E-NPN συ- P--GS μετα-P εγω- P--GS

30 μικρος-A1A-NPN γαρ-X ειμι-V9--IAI3S οσος-A1--NPN συ- P--DS ειμι-V9--IAI3S εναντιον-P εγω- P--GS και-C αυξανω-VCI-API3S εις-P πληθος-N3E-ASN και-C ευλογεω-VAI-AAI3S συ- P--AS κυριος-N2--NSM επι-P ο- A--DSM πους-N3D-DSM εγω- P--GS νυν-D ουν-X ποτε-D ποιεω-VA--AAS1S καιεγω-C+ PNS εμαυτου- D--DSM οικος-N2--ASM

31 και-C ειπον-VBI-AAI3S αυτος- D--DSM *λαβαν-N---NSM τις- I--ASN συ- P--DS διδωμι-VF--FAI1S ειπον-VBI-AAI3S δε-X αυτος- D--DSM *ιακωβ-N---NSM ου-D διδωμι-VF--FAI2S εγω- P--DS ουδεις-A3--ASN εαν-C ποιεω-VA--AAS2S εγω- P--DS ο- A--ASN ρημα-N3M-ASN ουτος- D--ASN παλιν-D ποιμαινω-VF--FAI1S ο- A--APN προβατον-N2N-APN συ- P--GS και-C φυλασσω-VF--FAI1S

32 παραερχομαι-VB--AAD3S πας-A3--APN ο- A--APN προβατον-N2N-APN συ- P--GS σημερον-D και-C διαχωριζω-VA--AAD2S εκειθεν-D πας-A3--ASN προβατον-N2N-ASN φαιος-A1A-ASN εν-P ο- A--DPM αρνος-N3--DPM και-C πας-A3--ASN διαλευκος-A1B-ASN και-C ραντος-A1--ASN εν-P ο- A--DPF αιξ-N3G-DPM ειμι-VF--FMI3S εγω- P--DS μισθος-N2--NSM

33 και-C επιακουω-VF--FMI3S εγω- P--DS ο- A--NSF δικαιοσυνη-N1--NSF εγω- P--GS εν-P ο- A--DSF ημερα-N1A-DSF ο- A--DSF αυριον-D οτι-C ειμι-V9--PAI3S ο- A--NSM μισθος-N2--NSM εγω- P--GS ενωπιον-P συ- P--GS πας-A3--NSN ος- --NSN εαν-C μη-D ειμι-V9--PAS3S ραντος-A1--NSN και-C διαλευκος-A1B-NSN εν-P ο- A--DPF αιξ-N3G-DPM και-C φαιος-A1A-NSN εν-P ο- A--DPM αρνος-N3--DPM κλεπτω-VM--XMPNSN ειμι-VF--FMI3S παρα-P εγω- P--DS

34 ειπον-VBI-AAI3S δε-X αυτος- D--DSM *λαβαν-N---NSM ειμι-V9--PAD3S κατα-P ο- A--ASN ρημα-N3M-ASN συ- P--GS

35 και-C διαστελλω-VAI-AAI3S εν-P ο- A--DSF ημερα-N1A-DSF εκεινος- D--DSF ο- A--APM τραγος-N2--APM ο- A--APM ραντος-A1--APM και-C ο- A--APM διαλευκος-A1B-APM και-C πας-A1S-APF ο- A--APF αιξ-N3G-APF ο- A--APF ραντος-A1--APF και-C ο- A--APF διαλευκος-A1B-APF και-C πας-A3--ASN ος- --NSN ειμι-V9--IAI3S λευκος-A1--NSN εν-P αυτος- D--DPM και-C πας-A3--ASN ος- --NSN ειμι-V9--IAI3S φαιος-A1A-NSN εν-P ο- A--DPM αρνος-N3--DPM και-C διδωμι-VAI-AAI3S δια-P χειρ-N3--GSF ο- A--GPM υιος-N2--GPM αυτος- D--GSM

36 και-C αποιστημι-VHI-AAI3S οδος-N2--ASF τρεις-A3--GPF ημερα-N1A-GPF ανα-P μεσος-A1--ASM αυτος- D--GPM και-C ανα-P μεσος-A1--ASM *ιακωβ-N---GSM *ιακωβ-N---NSM δε-X ποιμαινω-V1I-IAI3S ο- A--APN προβατον-N2N-APN *λαβαν-N---GSM ο- A--APN υπολειπω-VV--APPAPN

37 λαμβανω-VBI-AAI3S δε-X εαυτου- D--DSM *ιακωβ-N---NSM ραβδος-N2--ASF στυρακινος-A1--ASF χλωρος-A1A-ASF και-C καρυινος-A1--ASF και-C πλατανος-N2--GSF και-C λεπιζω-VAI-AAI3S αυτος- D--APF *ιακωβ-N---NSM λεπισμα-N3--APN λευκος-A1--APN περισυρω-V1--PAPNSM ο- A--ASN χλωρος-A1A-ASN φαινω-V1I-IMI3S δε-X επι-P ο- A--DPF ραβδος-N2--DPF ο- A--NSN λευκος-A1--NSN ος- --ASN λεπιζω-VAI-AAI3S ποικιλος-A1--NSN

38 και-C παρατιθημι-VAI-AAI3S ο- A--APF ραβδος-N2--APF ος- --APF λεπιζω-VAI-AAI3S εν-P ο- A--DPF ληνος-N2--DPF ο- A--GPN ποτιστηριον-N2N-GPN ο- A--GSN υδωρ-N3T-GSN ινα-C ως-C αν-X ερχομαι-VB--AAS3P ο- A--NPN προβατον-N2N-NPN πινω-VB--AAN ενωπιον-P ο- A--GPF ραβδος-N2--GPF ερχομαι-VB--AAPGPN αυτος- D--GPN εις-P ο- A--ASN πινω-VB--AAN

39 ενκισσαω-VA--AAS3P ο- A--NPN προβατον-N2N-NPN εις-P ο- A--APF ραβδος-N2--APF και-C τικτω-V1I-IAI3P ο- A--NPN προβατον-N2N-NPN διαλευκος-A1B-APN και-C ποικιλος-A1--APN και-C σποδοειδης-A3H-APN ραντος-A1--APN

40 ο- A--APM δε-X αμνος-N2--APM διαστελλω-VAI-AAI3S *ιακωβ-N---NSM και-C ιστημι-VAI-AAI3S εναντιον-P ο- A--GPN προβατον-N2N-GPN κριος-N2--ASM διαλευκος-A1B-ASM και-C πας-A3--ASN ποικιλος-A1--ASN εν-P ο- A--DPM αμνος-N2--DPM και-C διαχωριζω-VAI-AAI3S εαυτου- D--DSM ποιμνιον-N2N-APN κατα-P εαυτου- D--ASM και-C ου-D μιγνυμι-VAI-AAI3S αυτος- D--APN εις-P ο- A--APN προβατον-N2N-APN *λαβαν-N---GSM

41 γιγνομαι-VBI-AMI3S δε-X εν-P ο- A--DSM καιρος-N2--DSM ος- --DSM ενκισσαω-VAI-AAI3S ο- A--NPN προβατον-N2N-NPN εν-P γαστηρ-N3--DSF λαμβανω-V1--PAPNPN τιθημι-VAI-AAI3S *ιακωβ-N---NSM ο- A--APF ραβδος-N2--APF εναντιον-P ο- A--GPN προβατον-N2N-GPN εν-P ο- A--DPF ληνος-N2--DPF ο- A--GSN ενκισσαω-VA--AAN αυτος- D--APN κατα-P ο- A--APF ραβδος-N2--APF

42 ηνικα-D δε-X αν-X τικτω-VBI-AAI3P ο- A--NPN προβατον-N2N-NPN ου-D τιθημι-V7I-IAI3S γιγνομαι-VBI-AMI3S δε-X ο- A--NPN ασημος-A1B-NPN ο- A--GSM *λαβαν-N---GSM ο- A--NPN δε-X επισημος-A1B-NPN ο- A--GSM *ιακωβ-N---GSM

43 και-C πλουτεω-VAI-AAI3S ο- A--NSM ανθρωπος-N2--NSM σφοδρα-D σφοδρα-D και-C γιγνομαι-VBI-AMI3S αυτος- D--DSM κτηνος-N3E-NPN πολυς-A1--NPN και-C βους-N3--NPM και-C παις-N3D-NPM και-C παιδισκη-N1--NPF και-C καμηλος-N2--NPM και-C ονος-N2--NPM

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3923

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3923. 'Therefore she called his name Dan' means the essential nature of it. This is clear from the meaning of 'name' and 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3421. The particular nature is contained in the name Dan, for he was so called from the verb 'to judge'. But although he was given this name from that verb, it nevertheless includes those things meant in the whole of Rachel's utterance 'God has judged me, and also has heard my voice'. That is, the name Dan holds within it the good of life and the holiness of faith, and also in the highest sense the Lord's righteousness and mercy. This general essential of the Church is meant by Dan and represented by the tribe named after Dan, and it is the first that has to be affirmed and acknowledged before a person can be regenerated or become the Church. Unless such goodness and holiness are affirmed and acknowledged, all the other qualities constituting faith and life cannot possibly be received, nor therefore affirmed, still less acknowledged. For anyone whose affirmation does not go beyond faith to the holiness of faith, which is charity - for charity is the holiness of faith - and does not affirm that holiness of faith through the good of life, that is, through charitable works, can no longer have any enthusiasm for the essence of faith since he rejects it. Acknowledgement as well as affirmation is the first general attainment in a person who is being regenerated but the last with one who has been regenerated. This explains why Dan comes first with one who is to be regenerated and Joseph last, for Joseph is the spiritual man himself, but why Joseph comes first with one who has been regenerated and Dan last. The reason for this is that one who is to be regenerated is at the point of beginning to affirm that these qualities - the holiness of faith and the good of life - are truly such. But one who is regenerate - a spiritual man - has arrived at spiritual good itself, and from here he sees the affirmation of those qualities as that which comes last, because the things that constitute the holiness of faith and the good of life have become firmly established in him.

[2] That 'Dan' means this affirmative attitude which must exist first when a person is being regenerated may also be seen from other places in the Word where Dan is mentioned, for example from the prophecy of Jacob, who by then was Israel, concerning his own sons, Dan will judge his people as one of the tribes of Israel. Dan will be a serpent on the road, an asp on the path, biting the horse's heels; and its rider falls backwards. I am awaiting Your salvation, O Jehovah. Genesis 49:16-18.

'Dan' in this case stands for an affirmative attitude to truth. This attitude is spoken of as a serpent which will be on the road and an asp on the path when someone reasoning about truth does so from sensory evidence. 'Biting the horse's heels' means when that person resorts to the lowest level of the understanding - namely factual knowledge - and bases his conclusions on this. And the fact that when he does so he is drawn away from the truth is meant by 'its rider falls backwards', as a consequence of which it is said that 'I am awaiting Your salvation, O Jehovah'. For 'a serpent' means one who reasons from sensory evidence and from factual knowledge about Divine arcana, see 195-197; 'road' and 'path' mean truth, 627, 2333; 'the horse's heels' means the lowest level of the understanding, which is factual knowledge, 259 - 'a horse' meaning the understanding, 2761, 2762, the lowest level of which is meant by 'the heel'.

[3] In Moses' prophecy regarding the twelve tribes,

To Dan he said, Dan is a lion's whelp; he leaps out from Bashan. Deuteronomy 33:22.

'A lion' in the internal sense of the Word means the truth of the Church, on account of its strength, truth being that which fights and overcomes. 'A lion's whelp' therefore stands for the first stage truth passes through, which is one of affirmation and acknowledgement. The phrase 'from Bashan' is used because these begin in the good of the natural. In Jeremiah,

Wash your heart from wickedness, O Jerusalem, that you may be saved. How long are you causing your iniquitous thoughts to lodge within you? For there is a voice of one declaring from Dan, and of one causing iniquity to be heard from Mount Ephraim. Jeremiah 4:14-15.

'From Dan' stands for truth that is to be affirmed, 'from Mount Ephraim' for this being done from the affection for it.

[4] In the same prophet,

Await peace, and no good comes; for a time of healing, and behold, terror! From Dan the snorting of his horses was heard; at the sound of the neighing of his strong ones the whole land quaked. And they came and devoured the land and the fulness of it, the city and those dwelling in it. For behold, I am sending into you poisonous serpents which do not respond to charming; and they will bite you. Jeremiah 8:15-17.

'From Dan the snorting of horses was heard' stands for reasoning about truth from an unaffirmative attitude. 'The land which quaked' and 'they devoured the fulness of it' stand for the Church and all things constituting the Church. For people who reason about truth from an unaffirmative or negative attitude destroy everything that is part of faith. 'Poisonous serpents' stands for reasonings, as above.

[5] In Ezekiel,

Dan and Javan came and exchanged wrought iron at your fairs, cassia and calamus were in your trading. Ezekiel 27:19.

This refers to Tyre, which means cognitions of truth and good, 1201. 'Dan' stands for the first truths that are affirmed, 'fairs and tradings' for acquisitions of truth and good, 2967, 'wrought iron' stands for natural truth, which is primary, 425, 426, 'cassia and calamus' for the same, but natural truth from which good flows.

[6] In Amos,

On that day the beautiful virgins and the young men will faint for thirst. Those swearing to the offence of Samaria, who say, Your God lives, O Dan, and the way of Beersheba lives, they will both fall and not rise again. Amos 8:13-14.

'Your God lives, O Dan, and the way of Beersheba lives' stands for their negative attitude towards everything that constitutes faith and its doctrine - 'way' meaning truth, 627, 2333, and 'Beersheba' doctrine, 2723, 2858, 2859, 3466. The reason a negative attitude towards everything constituting faith is meant is that Dan was the last boundary of the land of Canaan, and Beersheba the first; that is, it was situated in the middle or inmost part of the land. For the land of Canaan represented and meant the Lord's kingdom, and so the Church, 1607, 3038, 3481, and therefore every detail of love and faith, since these constitute the Lord's kingdom and Church. Consequently everything in the land of Canaan was representative, being determined by the distances, positions, and boundaries there, 1585, 1866, 3686.

[7] The first - that is, the central or inmost - point of reference to the land, before Jerusalem became such, was Beersheba; for this was where Abraham and also Isaac lived. But the outermost point of reference or the last boundary was Dan. Consequently when everything in its entirety was meant the phrase 'Dan even to Beersheba' was used, as in the second Book of Samuel,

To transfer the kingdom from the house of Saul and to set up the throne of David over Israel and over Judah, from Dan even to Beersheba. 2 Samuel 3:10:.

In the same book,

David said to Joab, Go through all the tribes of Israel from Dan even to Beersheba. 2 Samuel 24:2, 15.

In the first Book of Kings,

Judah and Israel dwelt safely, every one under his vine and under his fig tree, from Dan even to Beersheba. 1 Kings 4:25.

This phrase is used in the historical sense to mean every part of the land of Canaan, but in the internal sense everything constituting the Lord's kingdom, and also everything constituting the Church.

[8] Dan means the first boundary, and also - as stated above - the last boundary, for the reason that the affirmative attitude towards truth and good is the first requirement of all when faith and charity begin to be present in a person, but the last when charity and consequently faith are established in him. This is also why the last lot fell to Dan when the land of Canaan was divided up for inheritance, Joshua 19:40 and following verses; for the lot was cast before Jehovah, Joshua 18:6.

[9] That lot fell therefore according to what each tribe represented. And since the lot to Dan did not fall among the inheritances of all the other tribes but beyond their boundaries, Judges 18:1, that tribe was also left out of the description in John, in Revelation 7:5-8, concerning each twelve thousand who had been sealed. For those who merely affirm truth and also good, but go no further, are not within the Lord's kingdom, that is, among those who have been sealed. Even very wicked people may know truths and goods, and may also affirm them; but the true nature of their affirming is recognized from the life they lead.

[10] Dan is also referred to as a boundary in Genesis 14:14, in which verse it is said that Abraham pursued his enemies as far as there, and in which verse Dan has a similar meaning. The city called Dan, it is true, had yet to be built by Dan's descendants at a later time, Joshua 19:47; Judges 18:29; but even at that time it was referred to as the first boundary when one was entering the land of Canaan but the last when one was leaving it, the inmost part of the land being Hebron, and later on Beersheba, where Abraham and Isaac lived.

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