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Genesis 32

Студија

   

1 αναιστημι-VH--AAPNSM δε-X *λαβαν-N---NSM ο- A--ASN πρωι-D καταφιλεω-VAI-AAI3S ο- A--APM υιος-N2--APM αυτος- D--GSM και-C ο- A--APF θυγατηρ-N3--APF αυτος- D--GSM και-C ευλογεω-VA--AAI3S αυτος- D--APM και-C αποστρεφω-VD--APPNSM *λαβαν-N---NSM αποερχομαι-VBI-AAI3S εις-P ο- A--ASM τοπος-N2--ASM αυτος- D--GSM

2 και-C *ιακωβ-N---NSM αποερχομαι-VBI-AAI3S εις-P ο- A--ASF εαυτου- D--GSM οδος-N2--ASF και-C αναβλεπω-VA--AAPNSM οραω-VBI-AAI3S παρεμβολη-N1--ASF θεος-N2--GSM παρα ενβαλλω-VX--XAPASF και-C συνανταω-VAI-AAI3P αυτος- D--DSM ο- A--NPM αγγελος-N2--NPM ο- A--GSM θεος-N2--GSM

3 ειπον-VBI-AAI3S δε-X *ιακωβ-N---NSM ηνικα-D οραω-VBI-AAI3S αυτος- D--APM *παρεμβολη-N1--NSF θεος-N2--GSM ουτος- D--NSF και-C καλεω-VAI-AAI3S ο- A--ASN ονομα-N3M-ASN ο- A--GSM τοπος-N2--GSM εκεινος- D--GSM *παρεμβολη-N1--NPF

4 αποστελλω-VAI-AAI3S δε-X *ιακωβ-N---NSM αγγελος-N2--APM εμπροσθεν-P αυτος- D--GSM προς-P *ησαυ-N---ASM ο- A--ASM αδελφος-N2--ASM αυτος- D--GSM εις-P γη-N1--ASF *σηιρ-N----S εις-P χωρα-N1A-ASF *εδωμ-N----S

5 και-C εντελλομαι-VAI-AMI3S αυτος- D--DPM λεγω-V1--PAPNSM ουτως-D ειπον-VF2-FAI2P ο- A--DSM κυριος-N2--DSM εγω- P--GS *ησαυ-N---DSM ουτως-D λεγω-V1--PAI3S ο- A--NSM παις-N3D-NSM συ- P--GS *ιακωβ-N---NSM μετα-P *λαβαν-N---GSM παραοικεω-VAI-AAI1S και-C χρονιζω-VAI-AAI1S εως-P ο- A--GSN νυν-D

6 και-C γιγνομαι-VBI-AMI3P εγω- P--DS βους-N3--NPM και-C ονος-N2--NPM και-C προβατον-N2N-NPN και-C παις-N3D-NPM και-C παιδισκη-N1--NPF και-C αποστελλω-VAI-AAI1S ανααγγελλω-VA--AAN ο- A--DSM κυριος-N2--DSM εγω- P--GS *ησαυ-N---DSM ινα-C ευρισκω-VB--AAS3S ο- A--NSM παις-N3D-NSM συ- P--GS χαρις-N3--ASF εναντιον-P συ- P--GS

7 και-C αναστρεφω-VAI-AAI3P ο- A--NPM αγγελος-N2--NPM προς-P *ιακωβ-N---ASM λεγω-V1--PAPNPM ερχομαι-VBI-AAI1P προς-P ο- A--ASM αδελφος-N2--ASM συ- P--GS *ησαυ-N---ASM και-C ιδου-I αυτος- D--NSM ερχομαι-V1--PMI3S εις-P συναντησις-N3I-ASF συ- P--DS και-C τετρακοσιοι-A1A-NPM ανηρ-N3--NPM μετα-P αυτος- D--GSM

8 φοβεω-VCI-API3S δε-X *ιακωβ-N---NSM σφοδρα-D και-C απορεω-V2I-IMI3S και-C διααιρεω-VBI-AAI3S ο- A--ASM λαος-N2--ASM ο- A--ASM μετα-P αυτος- D--GSM και-C ο- A--APM βους-N3--APM και-C ο- A--APN προβατον-N2N-APN εις-P δυο-M παρεμβολη-N1--APF

9 και-C ειπον-VBI-AAI3S *ιακωβ-N---NSM εαν-C ερχομαι-VB--AAS3S *ησαυ-N---NSM εις-P παρεμβολη-N1--ASF εις-A1A-ASF και-C εκκοπτω-VA--AAS3S αυτος- D--ASF ειμι-VF--FMI3S ο- A--NSF παρεμβολη-N1--NSF ο- A--NSF δευτερος-A1A-NSF εις-P ο- A--ASN σωζω-V1--PMN

10 ειπον-VBI-AAI3S δε-X *ιακωβ-N---NSM ο- A--NSM θεος-N2--NSM ο- A--GSM πατηρ-N3--GSM εγω- P--GS *αβρααμ-N---GSM και-C ο- A--NSM θεος-N2--NSM ο- A--GSM πατηρ-N3--GSM εγω- P--GS *ισαακ-N---GSM κυριος-N2--VSM ο- A--NSM ειπον-VAI-AAI2S εγω- P--DS αποτρεχω-V1--PAD2S εις-P ο- A--ASF γη-N1--ASF ο- A--GSF γενεσις-N3I-GSF συ- P--GS και-C ευ-D συ- P--AS ποιεω-VF--FAI1S

11 ικανοω-V4--PMI3S εγω- P--DS απο-P πας-A1S-GSF δικαιοσυνη-N1--GSF και-C απο-P πας-A1S-GSF αληθεια-N1A-GSF ος- --GSF ποιεω-VAI-AAI2S ο- A--DSM παις-N3D-DSM συ- P--GS εν-P γαρ-X ο- A--DSF ραβδος-N2--DSF εγω- P--GS διαβαινω-VZI-AAI1S ο- A--ASM *ιορδανης-N1M-ASM ουτος- D--ASM νυν-D δε-X γιγνομαι-VX--XAI1S εις-P δυο-M παρεμβολη-N1--APF

12 εκαιρεω-VB--AMD2S εγω- P--AS εκ-P χειρ-N3--GSF ο- A--GSM αδελφος-N2--GSM εγω- P--GS *ησαυ-N---GSM οτι-C φοβεω-V2--PMI1S εγω- P--NS αυτος- D--ASM μηποτε-D ερχομαι-VB--AAPNSM πατασσω-VA--AAS3S εγω- P--AS και-C μητηρ-N3--ASF επι-P τεκνον-N2N-DPN

13 συ- P--NS δε-X ειπον-VAI-AAI2S καλως-D ευ-D συ- P--AS ποιεω-VF--FAI1S και-C τιθημι-VF--FAI1S ο- A--ASN σπερμα-N3M-ASN συ- P--GS ως-C ο- A--ASF αμμος-N2--ASF ο- A--GSF θαλασσα-N1S-GSF ος- --NSF ου-D αριθμεω-VC--FPI3S απο-P ο- A--GSN πληθος-N3E-GSN

14 και-C κοιμαω-VCI-API3S εκει-D ο- A--ASF νυξ-N3--ASF εκεινος- D--ASF και-C λαμβανω-VBI-AAI3S ος- --GPM φερω-V1I-IAI3S δωρον-N2N-APN και-C εκ αποστελλω-VAI-AAI3S *ησαυ-N---DSM ο- A--DSM αδελφος-N2--DSM αυτος- D--GSM

15 αιξ-N3G-APF διακοσιοι-A1A-APF τραγος-N2--APM εικοσι-M προβατον-N2N-APN διακοσιοι-A1A-APN κριος-N2--APM εικοσι-M

16 καμηλος-N2--APF θηλαζω-V1--PAPAPF και-C ο- A--APN παιδιον-N2N-APN αυτος- D--GPM τριακοντα-M βους-N3--APM τεσσαρακοντα-M ταυρος-N2--APM δεκα-M ονος-N2--APM εικοσι-M και-C πωλος-N2--APM δεκα-M

17 και-C διδωμι-VAI-AAI3S δια-P χειρ-N3--GSF ο- A--DPM παις-N3D-DPM αυτος- D--GSM ποιμνιον-N2N-ASN κατα-P μονος-A1--APF ειπον-VBI-AAI3S δε-X ο- A--DPM παις-N3D-DPM αυτος- D--GSM προπορευομαι-V1--PMD2P εμπροσθεν-P εγω- P--GS και-C διαστημα-N3M-ASN ποιεω-V2--PAI2P ανα-P μεσος-A1--ASM ποιμνη-N1--GSF και-C ποιμνη-N1--GSF

18 και-C εντελλομαι-VAI-AMI3S ο- A--DSM πρωτος-A1--DSMS λεγω-V1--PAPNSM εαν-C συ- P--DS συνανταω-VA--AAS3S *ησαυ-N---NSM ο- A--NSM αδελφος-N2--NSM εγω- P--GS και-C ερωταω-V3--PAI3S συ- P--AS λεγω-V1--PAPNSM τις- I--GSM ειμι-V9--PAI2S και-C που-D πορευομαι-V1--PAS3S και-C τις- I--GSN ουτος- D--NPN ο- A--NPN προπορευομαι-V1--PMPAPN συ- P--GS

19 ειπον-VF2-FAI2S ο- A--GSM παις-N3D-GSM συ- P--GS *ιακωβ-N---GSM δωρον-N2N-APN αποστελλω-VX--XAI3S ο- A--DSM κυριος-N2--DSM εγω- P--GS *ησαυ-N---GSM και-C ιδου-I αυτος- D--NSM οπισω-P εγω- P--GP

20 και-C εντελλομαι-VAI-AMI3S ο- A--DSM πρωτος-A1--DSMS και-C ο- A--DSM δευτερος-A1A-DSM και-C ο- A--DSM τριτος-A1--DSM και-C πας-A3--DPM ο- A--DPM προπορευομαι-V1--PMPDPM οπισω-P ο- A--GPN ποιμνιον-N2N-GPN ουτος- D--GPN λεγω-V1--PAPNSM κατα-P ο- A--ASN ρημα-N3M-ASN ουτος- D--ASN λαλεω-VA--AAD2P *ησαυ-N---DSM εν-P ο- A--DSN ευρισκω-VB--AAN συ- P--AP αυτος- D--ASM

21 και-C ειπον-VF2-FAI2P ιδου-I ο- A--NSM παις-N3D-NSM συ- P--GS *ιακωβ-N---NSM παραγιγνομαι-V1--PMI3S οπισω-P εγω- P--GP ειπον-VBI-AAI3S γαρ-X εκιλασκομαι-VF--FMI1S ο- A--ASN προσωπον-N2N-ASN αυτος- D--GSM εν-P ο- A--DPN δωρον-N2N-DPN ο- A--DPN προπορευομαι-V1--PMPDPN αυτος- D--GSM και-C μετα-P ουτος- D--ASN οραω-VF--FMI1S ο- A--ASN προσωπον-N2N-ASN αυτος- D--GSM ισως-D γαρ-X προςδεχομαι-VF--FMI3S ο- A--ASN προσωπον-N2N-ASN εγω- P--GS

22 και-C παραπορευομαι-V1I-IMI3P ο- A--APN δωρον-N2N-APN κατα-P προσωπον-N2N-ASN αυτος- D--GSM αυτος- D--NSM δε-X κοιμαω-VCI-API3S ο- A--ASF νυξ-N3--ASF εκεινος- D--ASF εν-P ο- A--DSF παρεμβολη-N1--DSF

23 αναιστημι-VH--AAPNSM δε-X ο- A--ASF νυξ-N3--ASF εκεινος- D--ASF λαμβανω-VBI-AAI3S ο- A--APF δυο-M γυνη-N3K-APF και-C ο- A--APF δυο-M παιδισκη-N1--APF και-C ο- A--APN ενδεκα-M παιδιον-N2N-APN αυτος- D--GSM και-C διαβαινω-VZI-AAI3S ο- A--ASF διαβασις-N3I-ASF ο- A--GSM *ιαβοκ-N---GSM

24 και-C λαμβανω-VBI-AAI3S αυτος- D--APM και-C διαβαινω-VZI-AAI3S ο- A--ASM χειμαρρους-N2--ASM και-C διαβιβαζω-VAI-AAI3S πας-A3--APN ο- A--APN αυτος- D--GSM

25 υπολειπω-VVI-API3S δε-X *ιακωβ-N---NSM μονος-A1--NSM και-C παλαιω-VBI-AAI3S ανθρωπος-N2--NSM μετα-P αυτος- D--GSM εως-P πρωι-D

26 οραω-VBI-AAI3S δε-X οτι-C ου-D δυναμαι-V6--PMI3S προς-P αυτος- D--ASM και-C απτομαι-VAI-AMI3S ο- A--GSN πλατος-N3E-GSN ο- A--GSM μηρος-N2--GSM αυτος- D--GSM και-C ναρκαω-VAI-AAI3S ο- A--ASN πλατος-N3E-ASN ο- A--GSM μηρος-N2--GSM *ιακωβ-N---GSM εν-P ο- A--DSN παλαιω-VB--AAN αυτος- D--ASM μετα-P αυτος- D--GSM

27 και-C ειπον-VBI-AAI3S αυτος- D--DSM αποστελλω-VA--AAD2S εγω- P--AS αναβαινω-VZI-AAI3S γαρ-X ο- A--NSM ορθρος-N2--NSM ο- A--NSM δε-X ειπον-VBI-AAI3S ου-D μη-D συ- P--AS αποστελλω-VA--AAS1S εαν-C μη-D εγω- P--AS ευλογεω-VA--AAS2S

28 ειπον-VBI-AAI3S δε-X αυτος- D--DSM τις- I--NSN ο- A--NSN ονομα-N3M-NSN συ- P--GS ειμι-V9--PAI3S ο- A--NSM δε-X ειπον-VBI-AAI3S *ιακωβ-N---NSM

29 ειπον-VBI-AAI3S δε-X αυτος- D--DSM ου-D καλεω-VC--FPI3S ετι-D ο- A--NSN ονομα-N3M-NSN συ- P--GS *ιακωβ-N---NSM αλλα-C *ισραηλ-N---NSM ειμι-VF--FMI3S ο- A--NSN ονομα-N3M-NSN συ- P--GS οτι-C ενισχυω-VA--AAPNSM μετα-P θεος-N2--GSM και-C μετα-P ανθρωπος-N2--GPM δυνατος-A1--NSM

30 ερωταω-VAI-AAI3S δε-X *ιακωβ-N---NSM και-C ειπον-VBI-AAI3S ανααγγελλω-VA--AAD2S εγω- P--DS ο- A--ASN ονομα-N3M-ASN συ- P--GS και-C ειπον-VBI-AAI3S ινα-C τις- I--ASN ουτος- D--ASN ερωταω-V3--PAI2S ο- A--ASN ονομα-N3M-ASN εγω- P--GS και-C ευλογεω-VAI-AAI3S αυτος- D--ASM εκει-D

31 και-C καλεω-VAI-AAI3S *ιακωβ-N---NSM ο- A--ASN ονομα-N3M-ASN ο- A--GSM τοπος-N2--GSM εκεινος- D--GSM *ειδος-N3E-NSN θεος-N2--GSM οραω-VBI-AAI1S γαρ-X θεος-N2--ASM προσωπον-N2N-ASN προς-P προσωπον-N2N-ASN και-C σωζω-VCI-API3S εγω- P--GS ο- A--NSF ψυχη-N1--NSF

32 ανατελλω-VAI-AAI3S δε-X αυτος- D--DSM ο- A--NSM ηλιος-N2--NSM ηνικα-D παραερχομαι-VBI-AAI3S ο- A--ASN *ειδος-N3E-ASN ο- A--GSM θεος-N2--GSM αυτος- D--NSM δε-X επισκαζω-V1I-IAI3S ο- A--DSM μηρος-N2--DSM αυτος- D--GSM

33 ενεκεν-P ουτος- D--GSM ου-D μη-D εσθιω-VB--AAS3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM ο- A--ASN νευρον-N2N-ASN ος- --ASN ναρκαω-VAI-AAI3S ος- --NSN ειμι-V9--PAI3S επι-P ο- A--GSN πλατος-N3E-GSN ο- A--GSM μηρος-N2--GSM εως-P ο- A--GSF ημερα-N1A-GSF ουτος- D--GSF οτι-C απτομαι-VAI-AMI3S ο- A--GSN πλατος-N3E-GSN ο- A--GSM μηρος-N2--GSM *ιακωβ-N---GSM ο- A--GSN νευρον-N2N-GSN και-C ναρκαω-VAI-AAI3S

   

Од делата на Сведенборг

 

Arcana Coelestia #4256

Проучи го овој пасус

  
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4256. Rescue me I pray from the hand of my brother, from the hand of Esau; for I fear him. That this signifies the state relatively, because it made itself prior, is evident from what has been said occasionally above, especially when treating of the birthright which Jacob procured for himself by the pottage of lentils, and of the blessing which he took away from Esau by craft. What was thereby represented and signified may be there seen, namely, that when man is being regenerated truth is apparently in the first place, and good in the second; but that good is actually in the first place and truth in the second, and is manifestly so when he is regenerate (see n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247). When therefore the order is being inverted, and good is taking its prior place manifestly (that is, when it is beginning to have the dominion over truth), the natural man is in fear and distress (n. 4249), and also enters into temptations. The reason is that when truth was in the first place, that is, when it seemed to itself to have the dominion, falsities intermingled themselves; for from itself truth cannot see whether it is truth, but must see this from good; and where falsities are, there is fear at the approach of good. Moreover, all who are in good begin to fear when falsities appear in light from good; for they fear falsities, and will them to be extirpated; but this is impossible if the falsities stick fast, except by Divine means from the Lord. This is the reason why those who are to be regenerated, after fear and distress come also into temptations, for temptations are the Divine means for removing the falsities. This is the most secret cause why man when being regenerated undergoes spiritual temptations. But this cause is in no way apparent to the man, because it is above the sphere of his observation, as is everything which moves, harasses, and torments the conscience.

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

Од делата на Сведенборг

 

Arcana Coelestia #3570

Проучи го овој пасус

  
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3570. And he brought it near to him, and he did eat. That this signifies the conjunction of good first; and that “he brought him wine and he drank” signifies the conjunction of truth afterwards, is evident from the signification of “eating,” as being to be conjoined and appropriated in respect to good (concerning which just above, n. 3568); and from the signification of “wine,” as being the truth which is from good (n. 1071, 1798); and from the signification of “drinking,” as being to be conjoined and appropriated in respect to truth (n. 3168). In regard to the circumstance that the good of the rational, represented by Isaac, conjoins with itself good first, and truth afterwards, and this through the natural, which is Jacob, the case is this: When the natural is in the state in which it is outwardly good and inwardly truth (n. 3539, 3548, 3556, 3563), it then admits many things which are not good, but which nevertheless are useful, being means to good in their order. But the good of the rational does not conjoin and appropriate to itself from this source anything but that which is in agreement with its own good;, for good receives nothing else, and whatever disagrees, it rejects. The rest of the things in the natural it leaves, in order that they may serve as means for admitting and introducing more things that are in agreement with itself.

[2] The rational is in the internal man, and what is there being transacted is unknown to the natural, for it is above the sphere of its observation; and for this reason the man who lives a merely natural life cannot know anything of what is taking place with him in his internal man, that is, in his rational; for the Lord disposes all such things entirely without the man’s knowledge. Hence it is that man knows nothing of how he is being regenerated, and scarcely that he is being regenerated. But if he is desirous to know this, let him merely attend to the ends which he proposes to himself, and which he rarely discloses to anyone. If the ends are toward good, that is to say, if he cares more for his neighbor and the Lord than for himself, then he is in a state of regeneration; but if the ends are toward evil, that is to say, if he cares more for himself than for his neighbor and the Lord, let him know that in this case he is in no state of regeneration.

[3] Through his ends of life a man is in the other life; through ends of good in heaven with the angels; but through ends of evil in hell with devils. The ends in a man are nothing else than his loves; for that which a man loves he has for an end; and inasmuch as his ends are his loves, they are his inmost life (n. 1317, 1568, 1571, 1645, 1909, 3425, 3562, 3565). The ends of good in a man are in his rational, and these are what are called the rational as to good, or the good of the rational. Through the ends of good, or through the good therein, the Lord disposes all things that are in the natural; for the end is as the soul, and the natural is as the body of this soul; and such as the soul is, such is the body with which it is encompassed; thus such as the rational is as to good, such is the natural with which it is invested.

[4] It is known that the soul of man commences in the ovum of the mother, and is afterwards perfected in her womb, and is there encompassed with a tender body, and this of such a nature that through it the soul may be able to act in a manner suited to the world into which it is born. The case is the same when man is born again, that is, when he is being regenerated. The new soul which he then receives is the end of good, which commences in the rational, at first as in an ovum there, and afterwards is there perfected as in a womb; the tender body with which this soul is encompassed is the natural and the good therein, which becomes such as to act obediently in accordance with the ends of the soul; the truths therein are like the fibers in the body, for truths are formed from good (n. 3470). Hence it is evident that an image of the reformation of man is presented in his formation in the womb; and if you will believe it, it is also the celestial good and spiritual truth which are from the Lord that form him and then impart the power to receive each of them successively, and this in quality and quantity precisely as like a man he looks to the ends of heaven, and not like a brute animal to the ends of the world.

[5] That the rational as to good through the natural conjoins with itself good first, and truth afterwards, which is signified by Jacob’s bringing dainties and bread to Isaac and his eating, and bringing him wine and his drinking, may also be illustrated by the offices which the body performs for its soul. It is the soul which gives to the body to have appetite for food, and also to enjoy the taste of it, the foods being introduced by means of the delight of appetite and the delight of taste, thus by means of external good; but the foods which are introduced do not all enter the life, for some serve as menstruums for digesting; some for tempering; some for opening; some for introducing into the vessels; but the good foods selected are introduced into the blood, and become blood, out of which the soul conjoins with itself such things as are of use.

[6] The case is the same with the rational and the natural: to appetite and taste correspond the desire and the affection of knowing truth; and knowledges correspond to foods (n. 1480); and because they correspond, they are circumstanced in like manner; the soul (which is the good of the rational) gives to long for and to be affected with the things which are of memory-knowledge and of doctrine, and introduces them through the delight of the longing and the good of the affection. But the things which it introduces are not all such as to become the good of life; for some serve as means for a kind of digesting and tempering; some for opening and introducing; but the goods which are of life it applies to itself, and thus conjoins them with itself, and from them forms for itself truths. From this it is evident how the rational disposes the natural, in order that it may serve it as the soul or what is the same, may serve the end, which is the soul, to perfect itself, that it may be of use in the Lord’s kingdom.

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

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