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Genesis 31

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1 ἀκούω-VAI-AAI3S δέ-X *ἰακώβ-N---NSM ὁ- A--APN ῥῆμα-N3M-APN ὁ- A--GPM υἱός-N2--GPM *λαβαν-N---GSM λέγω-V1--PAPGPM λαμβάνω-VX--XAI3S *ἰακώβ-N---NSM πᾶς-A3--APN ὁ- A--APN ὁ- A--GSM πατήρ-N3--GSM ἐγώ- P--GP καί-C ἐκ-P ὁ- A--GPN ὁ- A--GSM πατήρ-N3--GSM ἐγώ- P--GP ποιέω-VX--XAI3S πᾶς-A1S-ASF ὁ- A--ASF δόξα-N1S-ASF οὗτος- D--ASF

2 καί-C ὁράω-VBI-AAI3S *ἰακώβ-N---NSM ὁ- A--ASN πρόσωπον-N2N-ASN ὁ- A--GSM *λαβαν-N---GSM καί-C ἰδού-I οὐ-D εἰμί-V9--IAI3S πρός-P αὐτός- D--ASM ὡς-C χθές-D καί-C τρίτος-A1--ASF ἡμέρα-N1A-ASF

3 εἶπον-VBI-AAI3S δέ-X κύριος-N2--NSM πρός-P *ἰακώβ-N---ASM ἀποστρέφω-V1--PMD2S εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSM πατήρ-N3--GSM σύ- P--GS καί-C εἰς-P ὁ- A--ASF γενεά-N1A-ASF σύ- P--GS καί-C εἰμί-VF--FMI1S μετά-P σύ- P--GS

4 ἀποστέλλω-VA--AAPNSM δέ-X *ἰακώβ-N---NSM καλέω-VAI-AAI3S *ραχηλ-N---ASF καί-C *λεια-N---ASF εἰς-P ὁ- A--ASN πεδίον-N2N-ASN οὗ-D ὁ- A--NPN ποίμνιον-N2N-NPN

5 καί-C εἶπον-VBI-AAI3S αὐτός- D--DPF ὁράω-V3--PAI1S ἐγώ- P--NS ὁ- A--ASN πρόσωπον-N2N-ASN ὁ- A--GSM πατήρ-N3--GSM σύ- P--GP ὅτι-C οὐ-D εἰμί-V9--PAI3S πρός-P ἐγώ- P--GS ὡς-C χθές-D καί-C τρίτος-A1--ASF ἡμέρα-N1A-ASF ὁ- A--NSM δέ-X θεός-N2--NSM ὁ- A--GSM πατήρ-N3--GSM ἐγώ- P--GS εἰμί-V9--IAI3S μετά-P ἐγώ- P--GS

6 καί-C αὐτός- D--NPF δέ-X οἶδα-VX--XAI2P ὅτι-C ἐν-P πᾶς-A1S-DSF ὁ- A--DSF ἰσχύς-N3U-DSF ἐγώ- P--GS δουλεύω-VX--XAI1S ὁ- A--DSM πατήρ-N3--DSM σύ- P--GP

7 ὁ- A--NSM δέ-X πατήρ-N3--NSM σύ- P--GP παρακρούω-VAI-AMI3S ἐγώ- P--AS καί-C ἀλλάσσω-VAI-AAI3S ὁ- A--ASM μισθός-N2--ASM ἐγώ- P--GS ὁ- A--GPM δέκα-M ἀμνός-N2--GPM καί-C οὐ-D δίδωμι-VAI-AAI3S αὐτός- D--DSM ὁ- A--NSM θεός-N2--NSM κακοποιέω-VA--AAN ἐγώ- P--AS

8 ἐάν-C οὕτως-D εἶπον-VBI-AAS3S ὁ- A--NPN ποικίλος-A1--NPN εἰμί-VF--FMI3S σύ- P--GS μισθός-N2--NSM καί-C τίκτω-VF--FMI3S πᾶς-A3--NPN ὁ- A--NPN πρόβατον-N2N-NPN ποικίλος-A1--NPN ἐάν-C δέ-X εἶπον-VBI-AAS3S ὁ- A--NPN λευκός-A1--NPN εἰμί-VF--FMI3S σύ- P--GS μισθός-N2--NSM καί-C τίκτω-VF--FMI3S πᾶς-A3--NPN ὁ- A--NPN πρόβατον-N2N-NPN λευκός-A1--NPN

9 καί-C ἀποαἱρέω-VBI-AMI3S ὁ- A--NSM θεός-N2--NSM πᾶς-A3--APN ὁ- A--APN κτῆνος-N3E-APN ὁ- A--GSM πατήρ-N3--GSM σύ- P--GP καί-C δίδωμι-VAI-AAI3S ἐγώ- P--DS αὐτός- D--APN

10 καί-C γίγνομαι-VBI-AMI3S ἡνίκα-D ἐνκισσάω-V3I-IAI3P ὁ- A--NPN πρόβατον-N2N-NPN καί-C ὁράω-VBI-AAI3P ὁ- A--DPM ὀφθαλμός-N2--DPM αὐτός- D--APN ἐν-P ὁ- A--DSM ὕπνος-N2--DSM καί-C ἰδού-I ὁ- A--NPM τράγος-N2--NPM καί-C ὁ- A--NPM κριός-N2--NPM ἀναβαίνω-V1--PAPNPM εἰμί-V9--IAI3P ἐπί-P ὁ- A--APN πρόβατον-N2N-APN καί-C ὁ- A--APF αἴξ-N3G-APF διάλευκος-A1B-NPM καί-C ποικίλος-A1--NPM καί-C σποδοειδής-A3H-NPM ῥαντός-A1--NPM

11 καί-C εἶπον-VBI-AAI3S ἐγώ- P--DS ὁ- A--NSM ἄγγελος-N2--NSM ὁ- A--GSM θεός-N2--GSM κατά-P ὕπνος-N2--ASM *ἰακώβ-N---VSM ἐγώ- P--NS δέ-X εἶπον-VAI-AAI1S τίς- I--NSN εἰμί-V9--PAI3S

12 καί-C εἶπον-VBI-AAI3S ἀναβλέπω-VA--AAD2S ὁ- A--DPM ὀφθαλμός-N2--DPM σύ- P--GS καί-C ὁράω-VB--AAD2S ὁ- A--APM τράγος-N2--APM καί-C ὁ- A--APM κριός-N2--APM ἀναβαίνω-V1--PAPAPM ἐπί-P ὁ- A--APN πρόβατον-N2N-APN καί-C ὁ- A--APF αἴξ-N3G-APF διάλευκος-A1B-APM καί-C ποικίλος-A1--APM καί-C σποδοειδής-A3H-APM ῥαντός-A1--APM ὁράω-VX--XAI1S γάρ-X ὅσος-A1--APN σύ- P--DS *λαβαν-N---NSM ποιέω-V2--PAI3S

13 ἐγώ- P--NS εἰμί-V9--PAI1S ὁ- A--NSM θεός-N2--NSM ὁ- A--NSM ὁράω-VV--APPNSM σύ- P--DS ἐν-P τόπος-N2--DSM θεός-N2--GSM οὗ-D ἀλείφω-VAI-AAI2S ἐγώ- P--DS ἐκεῖ-D στήλη-N1--ASF καί-C εὔχομαι-VAI-AMI2S ἐγώ- P--DS ἐκεῖ-D εὐχή-N1--ASF νῦν-D οὖν-X ἀναἵστημι-VH--AAD2S καί-C ἐκἔρχομαι-VB--AAD2S ἐκ-P ὁ- A--GSF γῆ-N1--GSF οὗτος- D--GSF καί-C ἀποἔρχομαι-VB--AAD2S εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSF γένεσις-N3I-GSF σύ- P--GS καί-C εἰμί-VF--FMI1S μετά-P σύ- P--GS

14 καί-C ἀποκρίνω-VC--APPNSF *ραχηλ-N---NSF καί-C *λεια-N---NSF εἶπον-VAI-AAI3P αὐτός- D--DSM μή-D εἰμί-V9--PAI3S ἐγώ- P--DP ἔτι-D μερίς-N3D-NSF ἤ-C κληρονομία-N1A-NSF ἐν-P ὁ- A--DSM οἶκος-N2--DSM ὁ- A--GSM πατήρ-N3--GSM ἐγώ- P--GP

15 οὐ-D ὡς-C ὁ- A--NPF ἀλλότριος-A1A-NPF λογίζομαι-VX--XPI1P αὐτός- D--DSM πιπράσκω-VX--XAI3S γάρ-X ἐγώ- P--AP καί-C καταἐσθίω-VBI-AAI3S κατάβρωσις-N3E-DSF ὁ- A--ASN ἀργύριον-N2N-ASN ἐγώ- P--GP

16 πᾶς-A3--ASM ὁ- A--ASM πλοῦτος-N2--ASM καί-C ὁ- A--ASF δόξα-N1S-ASF ὅς- --ASF ἀποαἱρέω-VBI-AMI3S ὁ- A--NSM θεός-N2--NSM ὁ- A--GSM πατήρ-N3--GSM ἐγώ- P--GP ἐγώ- P--DP εἰμί-VF--FMI3S καί-C ὁ- A--DPN τέκνον-N2N-DPN ἐγώ- P--GP νῦν-D οὖν-X ὅσος-A1--APN εἶπον-VX--XAI3S σύ- P--DS ὁ- A--NSM θεός-N2--NSM ποιέω-V2--PAD2S

17 ἀναἵστημι-VH--AAPNSM δέ-X *ἰακώβ-N---NSM λαμβάνω-VBI-AAI3S ὁ- A--APF γυνή-N3K-APF αὐτός- D--GSM καί-C ὁ- A--APN παιδίον-N2N-APN αὐτός- D--GSM ἐπί-P ὁ- A--APF κάμηλος-N2--APF

18 καί-C ἀποἄγω-VBI-AAI3S πᾶς-A3--APN ὁ- A--APN ὑποἄρχω-V1--PAPAPN αὐτός- D--GSM καί-C πᾶς-A1S-ASF ὁ- A--ASF ἀποσκευή-N1--ASF αὐτός- D--GSM ὅς- --ASF περιποιέω-VAI-AMI3S ἐν-P ὁ- A--DSF *μεσοποταμία-N1A-DSF καί-C πᾶς-A3--APN ὁ- A--APN αὐτός- D--GSM ἀποἔρχομαι-VB--AAN πρός-P *ισαακ-N---ASM ὁ- A--ASM πατήρ-N3--ASM αὐτός- D--GSM εἰς-P γῆ-N1--ASF *χανααν-N----S

19 *λαβαν-N---NSM δέ-X οἴχομαι-V1I-IMI3S κείρω-VA--AAN ὁ- A--APN πρόβατον-N2N-APN αὐτός- D--GSM κλέπτω-VAI-AAI3S δέ-X *ραχηλ-N---NSF ὁ- A--APN εἴδωλον-N2N-APN ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GSF

20 κρύπτω-VAI-AAI3S δέ-X *ἰακώβ-N---NSM *λαβαν-N---ASM ὁ- A--ASM *σύρος-N2--ASM ὁ- A--GSN μή-D ἀναἀγγέλλω-VA--AAN αὐτός- D--DSM ὅτι-C ἀποδιδράσκω-V1--PAI3S

21 καί-C ἀποδιδράσκω-VBI-AAI3S αὐτός- D--NSM καί-C πᾶς-A3--APN ὁ- A--APN αὐτός- D--GSM καί-C διαβαίνω-VZI-AAI3S ὁ- A--ASM ποταμός-N2--ASM καί-C ὁρμάω-VAI-AAI3S εἰς-P ὁ- A--ASN ὄρος-N3E-ASN *γαλαάδ-N---AS

22 ἀναἀγγέλλω-VDI-API3S δέ-X *λαβαν-N---DSM ὁ- A--DSM *σύρος-N2--DSM ὁ- A--DSF τρίτος-A1--DSF ἡμέρα-N1A-DSF ὅτι-C ἀποδιδράσκω-VBI-AAI3S *ἰακώβ-N---NSM

23 καί-C παραλαμβάνω-VB--AAPNSM πᾶς-A3--APM ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM μετά-P ἑαυτοῦ- D--GSM διώκω-VAI-AAI3S ὀπίσω-P αὐτός- D--GSM ὁδός-N2--ASF ἡμέρα-N1A-GPF ἑπτά-M καί-C καταλαμβάνω-VBI-AAI3S αὐτός- D--ASM ἐν-P ὁ- A--DSN ὄρος-N3E-DSN ὁ- A--DSN *γαλαάδ-N---DS

24 ἔρχομαι-VBI-AAI3S δέ-X ὁ- A--NSM θεός-N2--NSM πρός-P *λαβαν-N---ASM ὁ- A--ASM *σύρος-N2--ASM κατά-P ὕπνος-N2--ASM ὁ- A--ASF νύξ-N3--ASF καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM φυλάσσω-VA--AMD2S σεαυτοῦ- D--ASM μήποτε-D λαλέω-VA--AAS2S μετά-P *ἰακώβ-N---GSM πονηρός-A1A-APN

25 καί-C καταλαμβάνω-VBI-AAI3S *λαβαν-N---NSM ὁ- A--ASM *ἰακώβ-N---ASM *ἰακώβ-N---NSM δέ-X πήγνυμι-VAI-AAI3S ὁ- A--ASF σκηνή-N1--ASF αὐτός- D--GSM ἐν-P ὁ- A--DSN ὄρος-N3E-DSN *λαβαν-N---NSM δέ-X ἵστημι-VAI-AAI3S ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM ἐν-P ὁ- A--DSN ὄρος-N3E-DSN *γαλαάδ-N---DS

26 εἶπον-VBI-AAI3S δέ-X *λαβαν-N---NSM ὁ- A--DSM *ἰακώβ-N---DSM τίς- I--ASN ποιέω-VAI-AAI2S ἵνα-C τίς- I--ASN κρυφῇ-D ἀποδιδράσκω-VBI-AAI2S καί-C κλοποφορέω-VAI-AAI2S ἐγώ- P--AS καί-C ἀποἄγω-VBI-AAI2S ὁ- A--APF θυγάτηρ-N3--APF ἐγώ- P--GS ὡς-C αἰχμαλωτίς-N3D-APF μάχαιρα-N1A-DSF

27 καί-C εἰ-C ἀναἀγγέλλω-VAI-AAI2S ἐγώ- P--DS ἐκ ἀποστέλλω-VAI-AAI1S ἄν-X σύ- P--AS μετά-P εὐφροσύνη-N1--GSF καί-C μετά-P μουσικός-A1--GPF τύμπανον-N2--GPN καί-C κιθάρα-N1A-APF

28 οὐ-D ἀξιόω-VCI-API1S καταφιλέω-VA--AAN ὁ- A--APN παιδίον-N2N-APN ἐγώ- P--GS καί-C ὁ- A--APF θυγάτηρ-N3--APF ἐγώ- P--GS νῦν-D δέ-X ἀφρόνως-D πράσσω-VAI-AAI2S

29 καί-C νῦν-D ἰσχύω-V1--PAI3S ὁ- A--NSF χείρ-N3--NSF ἐγώ- P--GS κακοποιέω-VA--AAN σύ- P--AS ὁ- A--NSM δέ-X θεός-N2--NSM ὁ- A--GSM πατήρ-N3--GSM σύ- P--GS χθές-D εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS λέγω-V1--PAPNSM φυλάσσω-VA--AMD2S σεαυτοῦ- D--ASM μήποτε-D λαλέω-VA--AAS2S μετά-P *ἰακώβ-N---GSM πονηρός-A1A-APN

30 νῦν-D οὖν-X πορεύομαι-VX--XMI2S ἐπιθυμία-N1A-DSF γάρ-X ἐπιθυμέω-VAI-AAI2S ἀποἔρχομαι-VB--AAN εἰς-P ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSM πατήρ-N3--GSM σύ- P--GS ἵνα-C τίς- I--ASN κλέπτω-VAI-AAI2S ὁ- A--APM θεός-N2--APM ἐγώ- P--GS

31 ἀποκρίνω-VC--APPNSM δέ-X *ἰακώβ-N---NSM εἶπον-VBI-AAI3S ὁ- A--DSM *λαβαν-N---DSM εἶπον-VAI-AAI1S γάρ-X μήποτε-D ἀποαἱρέω-VB--AAS2S ὁ- A--APF θυγάτηρ-N3--APF σύ- P--GS ἀπό-P ἐγώ- P--GS καί-C πᾶς-A3--APN ὁ- A--APN ἐμός-A1--APN

32 ἐπιγιγνώσκω-VZ--AAD2S τίς- I--NSN εἰμί-V9--PAI3S ὁ- A--GPN σός-A1--GPN παρά-P ἐγώ- P--DS καί-C λαμβάνω-VB--AAD2S καί-C οὐ-D ἐπιγιγνώσκω-VZI-AAI3S παρά-P αὐτός- D--DSM οὐδείς-A3--ASN καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM *ἰακώβ-N---NSM παρά-P ὅς- --DSM ἐάν-C εὑρίσκω-VB--AAS2S ὁ- A--APM θεός-N2--APM σύ- P--GS οὐ-D ζάω-VF--FMI3S ἐναντίον-P ὁ- A--GPM ἀδελφός-N2--GPM ἐγώ- P--GP οὐ-D οἶδα-VXI-YAI3S δέ-X *ἰακώβ-N---NSM ὅτι-C *ραχηλ-N---NSF ὁ- A--NSF γυνή-N3K-NSF αὐτός- D--GSM κλέπτω-VAI-AAI3S αὐτός- D--APM

33 εἰςἔρχομαι-VB--AAPNSM δέ-X *λαβαν-N---NSM ἐρευνάω-VAI-AAI3S εἰς-P ὁ- A--ASM οἶκος-N2--ASM *λεια-N---GSF καί-C οὐ-D εὑρίσκω-VB--AAI3S καί-C ἐκἔρχομαι-VB--AAPNSM ἐκ-P ὁ- A--GSM οἶκος-N2--GSM *λεια-N---GSF ἐρευνάω-VAI-AAI3S ὁ- A--ASM οἶκος-N2--ASM *ἰακώβ-N---GSM καί-C ἐν-P ὁ- A--DSM οἶκος-N2--DSM ὁ- A--GPM δύο-M παιδίσκος-N2--GPM καί-C οὐ-D εὑρίσκω-VB--AAI3S εἰςἔρχομαι-VBI-AAI3S δέ-X καί-C εἰς-P ὁ- A--ASM οἶκος-N2--ASM *ραχηλ-N---GSF

34 *ραχηλ-N---NSF δέ-X λαμβάνω-VBI-AAI3S ὁ- A--APN εἴδωλον-N2N-APN καί-C ἐνβάλλω-VBI-AAI3S αὐτός- D--APN εἰς-P ὁ- A--APN σάγμα-N3M-APN ὁ- A--GSF κάμηλος-N2--GSF καί-C ἐπι καταἵζω-VAI-AAI3S αὐτός- D--DPM

35 καί-C εἶπον-VBI-AAI3S ὁ- A--DSM πατήρ-N3--DSM αὐτός- D--GSF μή-D βαρέως-D φέρω-V1--PAD2S κύριος-N2--VSM οὐ-D δύναμαι-V6--PMI1S ἀναἵστημι-VH--AAN ἐνώπιον-P σύ- P--GS ὅτι-C ὁ- A--NSN κατά-P ἐθισμός-N2--ASM ὁ- A--GPF γυνή-N3K-GPF ἐγώ- P--DS εἰμί-V9--PAI3S ἐρευνάω-VAI-AAI3S δέ-X *λαβαν-N---NSM ἐν-P ὅλος-A1--DSM ὁ- A--DSM οἶκος-N2--DSM καί-C οὐ-D εὑρίσκω-VB--AAI3S ὁ- A--APN εἴδωλον-N2N-APN

36 ὀργίζω-VSI-API3S δέ-X *ἰακώβ-N---NSM καί-C μάχομαι-VAI-AMI3S ὁ- A--DSM *λαβαν-N---DSM ἀποκρίνω-VC--APPNSM δέ-X *ἰακώβ-N---NSM εἶπον-VBI-AAI3S ὁ- A--DSM *λαβαν-N---DSM τίς- I--NSN ὁ- A--NSN ἀδίκημα-N3M-NSN ἐγώ- P--GS καί-C τίς- I--NSN ὁ- A--NSN ἁμάρτημα-N3M-NSN ἐγώ- P--GS ὅτι-C καταδιώκω-VAI-AAI2S ὀπίσω-P ἐγώ- P--GS

37 καί-C ὅτι-C ἐρευνάω-VAI-AAI2S πᾶς-A3--APN ὁ- A--APN σκεῦος-N3E-APN ἐγώ- P--GS τίς- I--ASN εὑρίσκω-VB--AAI2S ἀπό-P πᾶς-A3--GPN ὁ- A--GPN σκεῦος-N3E-GPN ὁ- A--GSM οἶκος-N2--GSM σύ- P--GS τίθημι-VE--AAD2S ὧδε-D ἐναντίον-P ὁ- A--GPM ἀδελφός-N2--GPM ἐγώ- P--GS καί-C ὁ- A--GPM ἀδελφός-N2--GPM σύ- P--GS καί-C ἐλέγχω-VA--AAD3P ἀνά-P μέσος-A1--ASM ὁ- A--GPM δύο-M ἐγώ- P--GP

38 οὗτος- D--NPN ἐγώ- P--DS εἴκοσι-M ἔτος-N3E-APN ἐγώ- P--NS εἰμί-V9--PAI1S μετά-P σύ- P--GS ὁ- A--NPN πρόβατον-N2N-NPN σύ- P--GS καί-C ὁ- A--NPF αἴξ-N3G-NPF σύ- P--GS οὐ-D ἀτεκνόω-VCI-API3S κριός-N2--APM ὁ- A--GPN πρόβατον-N2N-GPN σύ- P--GS οὐ-D καταἐσθίω-VBI-AAI3P

39 θηριάλωτος-A1B-ASN οὐ-D ἀναφέρω-VX--XAI1S σύ- P--DS ἐγώ- P--NS ἀποτιννύω-V1I-IAI1S παρά-P ἐμαυτοῦ- D--GSM κλέμμα-N3M-APN ἡμέρα-N1A-GSF καί-C κλέμμα-N3M-APN νύξ-N3--GSF

40 γίγνομαι-V1I-IMI1S ὁ- A--GSF ἡμέρα-N1A-GSF συνκαίω-V1--PMPNSM ὁ- A--DSN καῦμα-N3M-DSN καί-C παγετός-N2--DSM ὁ- A--GSF νύξ-N3--GSF καί-C ἀποἵστημι-V6--IMI3S ὁ- A--NSM ὕπνος-N2--NSM ἀπό-P ὁ- A--GPM ὀφθαλμός-N2--GPM ἐγώ- P--GS

41 οὗτος- D--APN ἐγώ- P--DS εἴκοσι-M ἔτος-N3E-APN ἐγώ- P--NS εἰμί-V9--PAI1S ἐν-P ὁ- A--DSF οἰκία-N1A-DSF σύ- P--GS δουλεύω-VAI-AAI1S σύ- P--DS δέκα-M τέσσαρες-A3--APN ἔτος-N3E-APN ἀντί-P ὁ- A--GPF δύο-M θυγάτηρ-N3--GPF σύ- P--GS καί-C ἕξ-M ἔτος-N3E-APN ἐν-P ὁ- A--DPN πρόβατον-N2N-DPN σύ- P--GS καί-C παραλογίζομαι-VAI-AMI2S ὁ- A--ASM μισθός-N2--ASM ἐγώ- P--GS δέκα-M ἀμνάς-N3D-DPF

42 εἰ-C μή-D ὁ- A--NSM θεός-N2--NSM ὁ- A--GSM πατήρ-N3--GSM ἐγώ- P--GS *αβρααμ-N---GSM καί-C ὁ- A--NSM φόβος-N2--NSM *ισαακ-N---GSM εἰμί-V9--IAI3S ἐγώ- P--DS νῦν-D ἄν-X κενός-A1--ASM ἐγώ- P--AS ἐκ ἀποστέλλω-VAI-AAI2S ὁ- A--ASF ταπείνωσις-N3I-ASF ἐγώ- P--GS καί-C ὁ- A--ASN κόπος-N2--ASM ὁ- A--GPF χείρ-N3--GPF ἐγώ- P--GS ὁράω-VBI-AAI3S ὁ- A--NSM θεός-N2--NSM καί-C ἐλέγχω-VAI-AAI3S σύ- P--AS χθές-D

43 ἀποκρίνω-VC--APPNSM δέ-X *λαβαν-N---NSM εἶπον-VBI-AAI3S ὁ- A--DSM *ἰακώβ-N---DSM ὁ- A--NPF θυγάτηρ-N3--NPF θυγάτηρ-N3--NPF ἐγώ- P--GS καί-C ὁ- A--NPM υἱός-N2--NPM υἱός-N2--NPM ἐγώ- P--GS καί-C ὁ- A--NPN κτῆνος-N3E-NPN κτῆνος-N3E-NPN ἐγώ- P--GS καί-C πᾶς-A3--NPN ὅσος-A1--APN σύ- P--NS ὁράω-V3--PAI2S ἐμός-A1--NPN εἰμί-V9--PAI3S καί-C ὁ- A--GPF θυγάτηρ-N3--GPF ἐγώ- P--GS τίς- I--ASN ποιέω-VF--FAI1S οὗτος- D--DPF σήμερον-D ἤ-C ὁ- A--DPN τέκνον-N2N-DPN αὐτός- D--GPM ὅς- --DPM τίκτω-VBI-AAI3P

44 νῦν-D οὖν-X δεῦρο-D διατίθημι-VE--AMS1P διαθήκη-N1--ASF ἐγώ- P--NS καί-C σύ- P--NS καί-C εἰμί-VF--FMI3S εἰς-P μαρτύριον-N2N-ASN ἀνά-P μέσος-A1--ASM ἐγώ- P--GS καί-C σύ- P--GS εἶπον-VBI-AAI3S δέ-X αὐτός- D--DSM ἰδού-I οὐδείς-A3--NSM μετά-P ἐγώ- P--GP εἰμί-V9--PAI3S ὁράω-VB--AAD2S ὁ- A--NSM θεός-N2--NSM μάρτυς-N3--NSM ἀνά-P μέσος-A1--ASM ἐγώ- P--GS καί-C σύ- P--GS

45 λαμβάνω-VB--AAPNSM δέ-X *ἰακώβ-N---NSM λίθος-N2--ASM ἵστημι-VAI-AAI3S αὐτός- D--ASM στήλη-N1--ASF

46 εἶπον-VBI-AAI3S δέ-X *ἰακώβ-N---NSM ὁ- A--DPM ἀδελφός-N2--DPM αὐτός- D--GSM συνλέγω-V1--PAD2P λίθος-N2--APM καί-C συνλέγω-VAI-AAI3P λίθος-N2--APM καί-C ποιέω-VAI-AAI3P βουνός-N2--ASM καί-C ἐσθίω-VBI-AAI3P καί-C πίνω-VBI-AAI3P ἐκεῖ-D ἐπί-P ὁ- A--GSM βουνός-N2--GSM καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM *λαβαν-N---NSM ὁ- A--NSM βουνός-N2--NSM οὗτος- D--NSM μαρτυρέω-V2--PAI3S ἀνά-P μέσος-A1--ASM ἐγώ- P--GS καί-C σύ- P--GS σήμερον-D

47 καί-C καλέω-VAI-AAI3S αὐτός- D--ASM *λαβαν-N---NSM *βουνός-N2--NSM ὁ- A--GSF μαρτυρία-N1A-GSF *ἰακώβ-N---NSM δέ-X καλέω-VAI-AAI3S αὐτός- D--ASM *βουνός-N2--NSM μάρτυς-N3--NSM

48 εἶπον-VBI-AAI3S δέ-X *λαβαν-N---NSM ὁ- A--DSM *ἰακώβ-N---DSM ἰδού-I ὁ- A--NSM βουνός-N2--NSM οὗτος- D--NSM καί-C ὁ- A--NSF στήλη-N1--NSF οὗτος- D--NSF ὅς- --ASF ἵστημι-VAI-AAI1S ἀνά-P μέσος-A1--ASM ἐγώ- P--GS καί-C σύ- P--GS μαρτυρέω-V2--PAI3S ὁ- A--NSM βουνός-N2--NSM οὗτος- D--NSM καί-C μαρτυρέω-V2--PAI3S ὁ- A--NSF στήλη-N1--NSF οὗτος- D--NSF διά-P οὗτος- D--ASN καλέω-VCI-API3S ὁ- A--NSN ὄνομα-N3M-NSN αὐτός- D--GSM *βουνός-N2--NSM μαρτυρέω-V2--PAI3S

49 καί-C ὁ- A--NSF ὅρασις-N3I-NSF ὅς- --ASF εἶπον-VBI-AAI3S ἐπιδίδωμι-VO--AAO2S ὁ- A--NSM θεός-N2--NSM ἀνά-P μέσος-A1--ASM ἐγώ- P--GS καί-C σύ- P--GS ὅτι-C ἀποἵστημι-VF--FMI1P ἕτερος-A1A-NSM ἀπό-P ὁ- A--GSM ἕτερος-A1A-GSM

50 εἰ-C ταπεινόω-VF--FAI2S ὁ- A--APF θυγάτηρ-N3--APF ἐγώ- P--GS εἰ-C λαμβάνω-VF--FMI2S γυνή-N3K-APF ἐπί-P ὁ- A--DPF θυγάτηρ-N3--DPF ἐγώ- P--GS ὁράω-V3--PAD2S οὐδείς-A3--NSM μετά-P ἐγώ- P--GP εἰμί-V9--PAI3S

52 ἐάν-C τε-X γάρ-X ἐγώ- P--NS μή-D διαβαίνω-VZ--AAS1S πρός-P σύ- P--AS μηδέ-C σύ- P--NS διαβαίνω-VZ--AAS2S πρός-P ἐγώ- P--AS ὁ- A--ASM βουνός-N2--ASM οὗτος- D--ASM καί-C ὁ- A--ASF στήλη-N1--ASF οὗτος- D--ASF ἐπί-P κακία-N1A-DSF

53 ὁ- A--NSM θεός-N2--NSM *αβρααμ-N---GSM καί-C ὁ- A--NSM θεός-N2--NSM *ναχωρ-N---GSM κρίνω-VF2-FAI3S ἀνά-P μέσος-A1--ASM ἐγώ- P--GP καί-C ὄμνυμι-VAI-AAI3S *ἰακώβ-N---NSM κατά-P ὁ- A--GSM φόβος-N2--GSM ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GSM *ισαακ-N---GSM

54 καί-C θύω-VAI-AAI3S *ἰακώβ-N---NSM θυσία-N1A-ASF ἐν-P ὁ- A--DSN ὄρος-N3E-DSN καί-C καλέω-VAI-AAI3S ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM καί-C ἐσθίω-VBI-AAI3P καί-C πίνω-VBI-AAI3P καί-C κοιμάω-VCI-API3P ἐν-P ὁ- A--DSN ὄρος-N3E-DSN

   

From Swedenborg's Works

 

Arcana Coelestia #4211

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4211. 'And called his brothers to eat bread' means [an invitation] to make the good from the Lord's Divine Natural their own. This is clear from the meaning of 'brothers' as those who were now to be joined together by the covenant, that is, by friendship, and in the internal sense as those who are governed by good and truth (for such people are called 'brothers', see 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the meaning of 'eating' as making one's own, dealt with in 3168, 3513 (end), 3832 (for meals taken together and feasts among the ancients meant making things their own and being joined together by means of love and charity, 3596); and from the meaning of 'bread' as good that stems from love, dealt with in 276, 680, 1798, 3478, 3735, and in the highest sense means the Lord, 2165, 2177, 3478, 3813. Since 'bread' in the highest sense means the Lord it therefore means everything holy which comes from Him, that is, it means everything good and true. And since no other good exists which is good except the good of love and charity, 'bread' therefore means love and charity. Sacrifices in former times had no other meaning, and for that reason were referred to by the single word 'bread', see 2165. And some of the flesh of the sacrifices was eaten so that the heavenly feast - that is, a joining together through good flowing from love and charity - might be represented. The same is meant today by the Holy Supper, for this has replaced sacrifices and feasts of consecrated things. The Holy Supper is in the Church an external practice that has an internal reality within it, and by means of this reality it joins one who is governed by love and charity to heaven, and by means of heaven to the Lord. For in the Holy Supper too 'eating' means making one's own - 'the bread' being celestial love and 'the wine' spiritual love - so much so that while it is being eaten by one in a state of holiness nothing else is perceived in heaven.

[2] The reason why the phrase 'making the good from the Lord's Divine Natural their own' is used is that the subject is the good that exists with the gentiles, for it is this good that 'Laban' represents now, 4189. When man is joined to the Lord he is not joined to His Supreme Divine itself but to His Divine Human, for man cannot have any idea at all of the Lord's Supreme Divine, because this lies so far beyond anything he can conceive of that it fades from view altogether and ceases to mean anything to him. But he is able to have an idea of His Divine Human. For everyone is joined through thought and affection to one of whom he can have some idea but not to one of whom he cannot have any idea. If, when a person thinks about the Lord's Human, holiness is present in his ideas he also thinks of the holiness which comes from the Lord and fills heaven, and at the same time he thinks of heaven, since heaven in its entirety corresponds to a complete human being, which correspondence has its origin in the Lord, 684, 1276, 2996, 2998, 3624-3649. This explains why it is not possible to be joined to the Lord's Supreme Divine, only to His Divine Human, and through that Divine Human to His Supreme Divine. Hence the statement in John 1:18 about nobody, except the only begotten Son, ever having seen God, also the statement about there being no way to the Father except through Him; as well as from the statement that He is the Mediator. The truth of all this can be plainly recognized from the fact that all within the Church who declare their belief in a Supreme Being and yet set the Lord at nought are people who have no belief in anything at all, not even in the existence of heaven or of hell, and who worship nature. And if such people are ready to learn from experience it will be clear to them that the wicked, even those who are extremely so, declare a like belief.

[3] But the way in which people think of the Lord's Human varies, one person's ideas being different from another's, and one person's more holy than another's. Those within the Church are able to think that His Human is Divine, and also that He is one with the Father, as He Himself says that the Father is in Him and He is in the Father. But those outside the Church are unable to do this, for one thing because they do not know anything about the Lord and for another because their idea of the Divine is gained solely from visible images and tangible idols. Nevertheless the Lord joins Himself to them by means of the good they do from the charity and obedience present within their crude notions of Him. And this is why mention is made here about them making the good from the Lord's Divine Natural their own. For when the Lord is joined to man the state of thought and consequent affection in him determines the exact nature of that conjunction. Those who have an entirely holy conception of the Lord and who at the same time have a true knowledge of and affections for what is good and true - as those within the Church are able to have - have been joined to the Lord as to His Divine Rational. Those however who do not have so holy a notion of Him and who do not have so interior a notion and affection, and yet the good of charity exists with them, have been joined to the Lord as regards His Divine Natural. And those whose holiness is cruder still are joined to the Lord as to His Divine Sensory Perception. This last type of joining is what is represented by 'the bronze serpent', in that those who looked at it recovered from serpent-bites, Numbers 21:9. This is the type of joining together which those among the gentiles have who worship idols and yet lead charitable lives in accordance with their own religion. From these considerations one may now see what is meant by making the good from the Lord's Divine Natural their own, meant by 'Jacob called his brothers to eat bread'.

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

From Swedenborg's Works

 

Arcana Coelestia #2177

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2177. That 'meal of fine flour' means the spiritual and celestial ingredients [of the rational] which were present at that time with the Lord, and 'cakes' the same when both had been joined together, is quite clear from the sacrifices of the representative Church and from the minchah presented at the same time, which consisted of fine flour mixed with oil and made into cakes. Representative worship consisted primarily in burnt offerings and sacrifices. What these represented has been stated above where 'bread' was the subject, in 2165, namely the celestial things of the Lord's kingdom in heaven and of the Lord's kingdom on earth, which is the Church, and also the things of the Lord's kingdom or Church as it exists with every individual, and in general everything that is in essence love and charity, since these are celestial entities. In those times all the sacrifices were called 'bread'. Along with those sacrifices a minchah was included - which, as has been stated, consisted of fine flour mixed with oil to which also incense was added - and also a wine-offering.

[2] What these latter represented becomes clear too, namely things similar to those represented by sacrifices but of a lower order, thus the things which belong to the spiritual Church, and also those which belong to the external Church. It may become clear to anyone that such things would never have been prescribed unless they had represented Divine things, and also that each one represented some specific thing. For unless they had represented Divine things they would have been no different from similar things found among gentiles, among whom also there were sacrifices, minchahs, libations, and incense, as well as perpetual fires and many other things which had come down to them from the Ancient Church, especially from the Hebrew Church. But because they were separated from the internal, that is, the Divine things represented by them, those external forms of worship were nothing but idolatrous, as they also came to be among the Jews, who likewise sank into all kinds of idolatry. From this it may become clear to anyone that heavenly arcana were present within every form of ritual, especially so within the sacrifices and every detail of them.

[3] As regards the minchah, the nature of it and how it was to be made into cakes is described in a whole chapter in Moses - in Leviticus 2; also Numbers 15, and elsewhere. The law regarding the minchah is described in Leviticus in the following words,

Fire shall be kept burning unceasingly on the altar; it shall not be put out. And this is the law of the minchah: Aaron's sons shall bring it before Jehovah to the front of the altar, and he shall take up from it a fistful of fine flour of the minchah and of the oil of it and all the frankincense which is on the minchah, and he shall burn it on the altar; it is an odour of rest for a memorial to Jehovah. And the rest of it Aaron and his sons shall eat. Unleavened bread shall be eaten in a holy place. In the court of the tent of meeting shall they eat it. It shall not be cooked leavened; I have given it as their portion from My fire-offerings; it is most holy. Leviticus 6:13-17.

[4] The fire which was to be kept burning unceasingly on the altar represented the Lord's love, that is, His mercy, which is constant and eternal. 'Fire' in the Word means love, see 934, and therefore 'the fire-offerings made for an odour of rest' means the good pleasure which the Lord takes in those things that belong to love and charity. That 'odour' means good pleasure, that is, that which is pleasing, see 925, 1519. Their 'taking a fistful' represented their being required to love with all their soul or strength, for 'the hand' or 'the palm' of the hand means power, as shown in 878, from which 'the fist' also means the same. 'The fine flour together with the oil and the frankincense' represented all things of charity - 'fine flour' the spiritual ingredient of it, 'oil' the celestial, and 'frankincense' that which was in this manner pleasing. That 'fine flour' represents the spiritual ingredient is evident from what has just been stated and from what is stated below. That 'oil' represents the celestial ingredient, or the good or charity, see 886, and that 'frankincense' on account of its odour represents that which is pleasing and acceptable, 925.

[5] Its being 'unleavened bread' or not fermented means that it was to be genuine, thus something offered from genuineness of heart and having no uncleanness. The eating of the rest by Aaron and his sons represented man's reciprocation and his making it his own, and thus represented conjunction by means of love and charity; and it is for this reason that they were commanded to eat it 'in a holy place'. Hence it is called something most holy. These were the things which were represented by the minchah. It was also the way in which the representatives themselves were perceived in heaven; and when the member of the Church understood them in the same way his ideas were like the perception which the angels possess, so that he was in the Lord's kingdom in heaven even though he was on earth.

[6] For more about the minchah - what it was to consist of in any particular kind of sacrifice; the way in which it was to be baked into cakes; what kind was to be offered by those who were being cleansed, and also what kinds on other occasions (all of which would take too long to introduce and explain here) - see what is said about it in Exodus 29:39-41; Leviticus 5:11-13; 6:16-17, 19-21; 10:12-13; 23:10-13, 6, 17; Numbers 5:15 and following verses; 6:15-17, 19-20; 7: in various places; 28:5, 8, 9, 12-13, 20-21, 28-29; 29:3-4, 9-10, 14-15, 18, 21, 24, 27, 30, 33, 37

[7] 'Fine flour made into cakes' had in general the same representation as bread, namely the celestial ingredient of love, while 'meals represented its spiritual ingredient, as becomes clear in the places indicated above. The loaves which were called 'the bread of the Presence' or 'the shewbread' consisted of fine flour, which was made into cakes and placed on the table to provide an unceasing representation of the Lord's love, that is, of His mercy, towards the whole human race, and man's reciprocation. These loaves are spoken of in Moses as follows,

You shall take fine pour and bake it into twelve cakes; two-tenths [of an ephah] shall there be in one cake And you shall place them in two rows, six in a row, on the clean table before Jehovah. And you shall put pure frankincense on each row, and it shall be bread serving as a memorial, a fire-offering to Jehovah. Every sabbath day [Aaron] shall set it out in order before Jehovah continually; it is from the children of Israel as an eternal covenant. And it shall be for Aaron and his sons, and they shall eat it in a holy place, for it is to him the most holy of fire-offerings to Jehovah, by an eternal statute. Leviticus 24:5-9.

Every item and smallest detail mentioned here represented the holiness of love and charity, 'fine flour' having the same representation as meal of fine flour, namely that which is celestial and that which is spiritual that goes with it, and 'cake' the two when joined together.

[8] From this it is clear what the holiness of the Word is to those who possess heavenly ideas, and indeed what holiness was present within this particular representative observance, on account of which it is called 'most holy'. It is also clear how devoid of holiness the Word is to those who imagine that it does not have anything heavenly within it and who keep solely to externals. Exemplifying the latter are those who in the present verse under consideration perceive 'the meal' to be merely meal, 'the fine flour' merely fine flour, and 'the cake' merely a cake, and who imagine that these things have been stated without each one that is mentioned embodying something of the Divine within it. Their attitude is similar to that of those who imagine that the bread and wine of the Holy Supper are no more than a certain religious observance that does not have anything holy within it. Yet in fact it possesses such holiness that the minds of men are linked by means of it to the minds of those in heaven, when from an internal affection they think that the bread and wine mean the Lord's love and man's reciprocation, and by virtue of that interior thought and affection they abide in holiness.

[9] Much the same was implied by the requirement that when the children of Israel entered the land they were to present as a heave-offering to Jehovah a cake made from the first of their dough, Numbers 15:20. The fact that such things are meant is also evident in the Prophets, from' among whom for the moment let this one place in Ezekiel be introduced here,

You were adorned with gold and silver, and your raiment was of fine linen and silk and embroidered cloth. You ate fine flour, honey, and oil. You became exceedingly beautiful, and attained to a kingdom. Ezekiel 16:13.

This refers to Jerusalem, by which is meant the Church, which Church in its earliest days bore an appearance such as this, that is to say, the Ancient Church, which is described by means of raiment and many other adornments. Its affections for truth and good are also described by 'the fine flour, honey, and oil'. It may become clear to anyone that all these details mean in the internal sense something altogether different from what they do in the sense of the letter. And the same applies to Abraham's saying to Sarah, 'Take quickly three measures of meal of fine flour, knead it, and make cakes'. That 'three' means things that are holy has been shown already in 720, 901.

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

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