The Bible

 

Genesis 29

Study

   

1 και-C εκαιρω-VA--AAPNSM *ιακωβ-N---NSM ο- A--APM πους-N3D-APM πορευομαι-VCI-API3S εις-P γη-N1--ASF ανατολη-N1--GPF 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 μητηρ-N3--GSF *ιακωβ-N---GSM και-C *ησαυ-N---GSM

2 και-C οραω-V3--PAI3S και-C ιδου-I φρεαρ-N3T-NSN εν-P ο- A--DSN πεδιον-N2N-DSN ειμι-V9--IAI3P δε-X εκει-D τρεις-A3--NPN ποιμνιον-N2N-NPN προβατον-N2N-GPN αναπαυω-V1--PMPNPN επι-P αυτος- D--GSM εκ-P γαρ-X ο- A--GSN φρεαρ-N3T-GSN εκεινος- D--GSM ποτιζω-V1I-IAI3P ο- A--APN ποιμνιον-N2N-APN λιθος-N2--NSM δε-X ειμι-V9--IAI3S μεγας-A1P-NSM επι-P ο- A--DSN στομα-N3M-DSN ο- A--GSN φρεαρ-N3T-GSN

3 και-C συναγω-V1I-IMI3P εκει-D πας-A3--NPN ο- A--NPN ποιμνιον-N2N-NPN και-C αποκυλιω-V1I-IAI3P ο- A--ASM λιθος-N2--ASM απο-P ο- A--GSN στομα-N3M-GSN ο- A--GSN φρεαρ-N3T-GSN και-C ποτιζω-V1I-IAI3P ο- A--APN προβατον-N2N-APN και-C απο καταιστημι-V6I-IAI3P ο- A--ASM λιθος-N2--ASM επι-P ο- A--ASN στομα-N3M-ASN ο- A--GSN φρεαρ-N3T-GSN εις-P ο- A--ASM τοπος-N2--ASM αυτος- D--GSM

4 ειπον-VBI-AAI3S δε-X αυτος- D--DPM *ιακωβ-N---NSM αδελφος-N2--VPM ποθεν-D ειμι-V9--PAI2P συ- P--NP ο- A--NPM δε-X ειπον-VAI-AAI3P εκ-P *χαρραν-N---GS ειμι-V9--PAI1P

5 ειπον-VBI-AAI3S δε-X αυτος- D--DPM γιγνωσκω-V1--PAI2P *λαβαν-N---ASM ο- A--ASM υιος-N2--ASM *ναχωρ-N---GSM ο- A--NPM δε-X ειπον-VAI-AAI3P γιγνωσκω-V1--PAI1P

6 ειπον-VBI-AAI3S δε-X αυτος- D--DPM υγιαινω-V1--PAI3S ο- A--NPM δε-X ειπον-VAI-AAI3P υγιαινω-V1--PAI3S και-C ιδου-I *ραχηλ-N---NSF ο- A--NSF θυγατηρ-N3--NSF αυτος- D--GSM ερχομαι-V1I-IMI3S μετα-P ο- A--GPN προβατον-N2N-GPN

7 και-C ειπον-VBI-AAI3S *ιακωβ-N---NSM ετι-D ειμι-V9--PAI3S ημερα-N1A-NSF πολυς-A1--NSF ουπω-D ωρα-N1A-NSF συναγω-VQ--APN ο- A--APN κτηνος-N3E-APN ποτιζω-VA--AAPNPM ο- A--APN προβατον-N2N-APN αποερχομαι-VB--AAPNPM βοσκω-V1--PAI2P

8 ο- A--NPM δε-X ειπον-VAI-AAI3P ου-D δυναμαι-VF--FMI1P εως-P ο- A--GSN συναγω-VQ--APN πας-A3--APM ο- A--APM ποιμην-N3--APM και-C αποκυλιω-VA--AAS3P ο- A--ASM λιθος-N2--ASM απο-P ο- A--GSN στομα-N3M-GSN ο- A--GSN φρεαρ-N3T-GSN και-C ποτιζω-VF--FAI1P ο- A--APN προβατον-N2N-APN

9 ετι-D αυτος- D--GSM λαλεω-V2--PAPGSM αυτος- D--DPM και-C *ραχηλ-N---NSF ο- A--NSF θυγατηρ-N3--NSF *λαβαν-N---GSM ερχομαι-V1I-IMI3S μετα-P ο- A--GPN προβατον-N2N-GPN ο- A--GSM πατηρ-N3--GSM αυτος- D--GSF αυτος- D--NSF γαρ-X βοσκω-V1I-IAI3S ο- A--APN προβατον-N2N-APN ο- A--GSM πατηρ-N3--GSM αυτος- D--GSF

10 γιγνομαι-VBI-AMI3S δε-X ως-C οραω-VBI-AAI3S *ιακωβ-N---NSM ο- A--ASF *ραχηλ-N---ASF θυγατηρ-N3--ASF *λαβαν-N---GSM αδελφος-N2--GSM ο- A--GSF μητηρ-N3--GSF αυτος- D--GSM και-C ο- A--APN προβατον-N2N-APN *λαβαν-N---GSM αδελφος-N2--GSM ο- A--GSF μητηρ-N3--GSF αυτος- D--GSM και-C προςερχομαι-VB--AAPNSM *ιακωβ-N---NSM αποκυλιω-VAI-AAI3S ο- A--ASM λιθος-N2--ASM απο-P ο- A--GSN στομα-N3M-GSN ο- A--GSN φρεαρ-N3T-GSN και-C ποτιζω-VAI-AAI3S ο- A--APN προβατον-N2N-APN *λαβαν-N---GSM ο- A--GSM αδελφος-N2--GSM ο- A--GSF μητηρ-N3--GSF αυτος- D--GSM

11 και-C φιλεω-VAI-AAI3S *ιακωβ-N---NSM ο- A--ASF *ραχηλ-N---ASF και-C βοαω-VA--AAPNSM ο- A--DSF φωνη-N1--DSF αυτος- D--GSM κλαιω-VAI-AAI3S

12 και-C ανααγγελλω-VAI-AAI3S ο- A--DSF *ραχηλ-N---DSF οτι-C αδελφος-N2--NSM ο- A--GSM πατηρ-N3--GSM αυτος- D--GSF ειμι-V9--PAI3S και-C οτι-C υιος-N2--NSM *ρεβεκκα-N---GSF ειμι-V9--PAI3S και-C τρεχω-VB--AAPNSF αποαγγελλω-VAI-AAI3S ο- A--DSM πατηρ-N3--DSM αυτος- D--GSF κατα-P ο- A--APN ρημα-N3M-APN ουτος- D--APN

13 γιγνομαι-VBI-AMI3S δε-X ως-C ακουω-VAI-AAI3S *λαβαν-N---NSM ο- A--ASN ονομα-N3M-ASN *ιακωβ-N---GSM ο- A--GSM υιος-N2--GSM ο- A--GSF αδελφη-N1--GSF αυτος- D--GSM τρεχω-VBI-AAI3S εις-P συναντησις-N3I-ASF αυτος- D--DSM και-C περιλαμβανω-VB--AAPNSM αυτος- D--ASM φιλεω-VAI-AAI3S και-C ειςαγω-VBI-AAI3S αυτος- D--ASM εις-P ο- A--ASM οικος-N2--ASM αυτος- D--GSM και-C διαηγεομαι-VAI-AMI3S ο- A--DSM *λαβαν-N---DSM πας-A3--APM ο- A--APM λογος-N2--APM ουτος- D--APM

14 και-C ειπον-VBI-AAI3S αυτος- D--DSM *λαβαν-N---NSM εκ-P ο- A--GPN οστεον-N2N-GPN εγω- P--GS και-C εκ-P ο- A--GSF σαρξ-N3K-GSF εγω- P--GS ειμι-V9--PAI2S συ- P--NS και-C ειμι-V9--IAI3S μετα-P αυτος- D--GSM μην-N3--ASM ημερα-N1A-GPF

15 ειπον-VBI-AAI3S δε-X *λαβαν-N---NSM ο- A--DSM *ιακωβ-N---DSM οτι-C γαρ-X αδελφος-N2--NSM εγω- P--GS ειμι-V9--PAI2S ου-D δουλευω-VF--FAI2S εγω- P--DS δωρεα-N1A-ASF αποαγγελλω-VA--AAD2S εγω- P--DS τις- I--NSM ο- A--NSM μισθος-N2--NSM συ- P--GS ειμι-V9--PAI3S

16 ο- A--DSM δε-X *λαβαν-N---DSM δυο-M θυγατηρ-N3--NPF ονομα-N3M-NSN ο- A--DSF μεγας-A3C-DSFC *λεια-N---NSF και-C ονομα-N3M-ASN ο- A--DSF νεος-A1A-DSFC *ραχηλ-N---NSF

17 ο- A--NPM δε-X οφθαλμος-N2--NPM *λεια-N---GSF ασθενης-A3H-NPM *ραχηλ-N---NSF δε-X καλος-A1--NSF ο- A--DSN ειδος-N3E-DSN και-C ωραιος-A1A-NSF ο- A--DSF οψις-N3I-DSF

18 αγαπαω-VAI-AAI3S δε-X *ιακωβ-N---NSM ο- A--ASF *ραχηλ-N---ASF και-C ειπον-VBI-AAI3S δουλευω-VF--FAI1S συ- P--DS επτα-M ετος-N3E-APN περι-P *ραχηλ-N---GSF ο- A--GSF θυγατηρ-N3--GSF συ- P--GS ο- A--GSF νεος-A1A-GSFC

19 ειπον-VBI-AAI3S δε-X αυτος- D--DSM *λαβαν-N---NSM βελτιων-A3C-NSN διδωμι-VO--AAN εγω- P--AS αυτος- D--ASF συ- P--DS η-C διδωμι-VO--AAN εγω- P--AS αυτος- D--ASF ανηρ-N3--DSM ετερος-A1A-DSM οικεω-VA--AAD2S μετα-P εγω- P--GS

20 και-C δουλευω-VAI-AAI3S *ιακωβ-N---NSM περι-P *ραχηλ-N---GSF ετος-N3E-APN επτα-M και-C ειμι-V9--IAI3P εναντιον-P αυτος- D--GSM ως-C ημερα-N1A-NPF ολιγος-A1--NPF παρα-P ο- A--ASN αγαπαω-V3--PAN αυτος- D--ASM αυτος- D--ASF

21 ειπον-VBI-AAI3S δε-X *ιακωβ-N---NSM προς-P *λαβαν-N---ASM αποδιδωμι-VO--AAD2S ο- A--ASF γυνη-N3K-ASF εγω- P--GS πληροω-VM--XMI3P γαρ-X ο- A--NPF ημερα-N1A-NPF εγω- P--GS οπως-C ειςερχομαι-VB--AAS1S προς-P αυτος- D--ASF

22 συναγω-VBI-AAI3S δε-X *λαβαν-N---NSM πας-A3--APM ο- A--APM ανηρ-N3--APM ο- A--GSM τοπος-N2--GSM και-C ποιεω-VAI-AAI3S γαμος-N2--ASM

23 και-C γιγνομαι-VBI-AMI3S εσπερα-N1A-NSF και-C λαμβανω-VB--AAPNSM *λαβαν-N---NSM *λεια-N---ASF ο- A--ASF θυγατηρ-N3--ASF αυτος- D--GSM ειςαγω-VBI-AAI3S αυτος- D--ASF προς-P *ιακωβ-N---ASM και-C ειςερχομαι-VBI-AAI3S προς-P αυτος- D--ASF *ιακωβ-N---NSM

24 διδωμι-VAI-AAI3S δε-X *λαβαν-N---NSM *λεια-N---DSF ο- A--DSF θυγατηρ-N3--DSF αυτος- D--GSM *ζελφα-N---ASF ο- A--ASF παιδισκη-N1--ASF αυτος- D--GSM αυτος- D--DSF παιδισκη-N1--ASF

25 γιγνομαι-VBI-AMI3S δε-X πρωι-D και-C ιδου-I ειμι-V9--IAI3S *λεια-N---NSF ειπον-VBI-AAI3S δε-X *ιακωβ-N---NSM ο- A--DSM *λαβαν-N---DSM τις- I--ASN ουτος- D--ASN ποιεω-VAI-AAI2S εγω- P--DS ου-D περι-P *ραχηλ-N---GSF δουλευω-VAI-AAI1S παρα-P συ- P--DS και-C ινα-C τις- I--ASN παραλογιζομαι-VAI-AMI2S εγω- P--AS

26 ειπον-VBI-AAI3S δε-X *λαβαν-N---NSM ου-D ειμι-V9--PAI3S ουτως-D εν-P ο- A--DSM τοπος-N2--DSM εγω- P--GP διδωμι-VO--AAN ο- A--ASF νεος-A1A-ASFC πριν-D η-C ο- A--ASF πρεσβυτερος-A1A-ASFC

27 συντελεω-VA--AAD2S ουν-X ο- A--APN εβδομος-A1--APN ουτος- D--GSF και-C διδωμι-VF--FAI1S συ- P--DS και-C ουτος- D--ASF αντι-P ο- A--GSF εργασια-N1A-GSF ος- --GSF εργαζομαι-VF2-FMI2S παρα-P εγω- P--DS ετι-D επτα-M ετος-N3E-APN ετερος-A1A-APN

28 ποιεω-VAI-AAI3S δε-X *ιακωβ-N---NSM ουτως-D και-C αναπληροω-VAI-AAI3S ο- A--APN εβδομος-A1--APN ουτος- D--GSF και-C διδωμι-VAI-AAI3S αυτος- D--DSM *λαβαν-N---NSM *ραχηλ-N---ASF ο- A--ASF θυγατηρ-N3--ASF αυτος- D--GSM αυτος- D--DSM γυνη-N3K-ASF

29 διδωμι-VAI-AAI3S δε-X *λαβαν-N---NSM *ραχηλ-N---DSF ο- A--DSF θυγατηρ-N3--DSF αυτος- D--GSM *βαλλα-N---ASF ο- A--ASF παιδισκη-N1--ASF αυτος- D--GSM αυτος- D--DSF παιδισκη-N1--ASF

30 και-C ειςερχομαι-VBI-AAI3S προς-P *ραχηλ-N---ASF αγαπαω-VAI-AAI3S δε-X *ραχηλ-N---ASF μαλλον-D η-C *λεια-N---ASF και-C δουλευω-VAI-AAI3S αυτος- D--DSM επτα-M ετος-N3E-APN ετερος-A1A-APN

31 οραω-VB--AAPNSM δε-X κυριος-N2--NSM οτι-C μισεω-V2--PMI3S *λεια-N---NSF αναοιγω-VAI-AAI3S ο- A--ASF μητρα-N1A-ASF αυτος- D--GSF *ραχηλ-N---NSF δε-X ειμι-V9--IAI3S στειρα-N1A-NSF

32 και-C συνλαμβανω-VBI-AAI3S *λεια-N---NSF και-C τικτω-VBI-AAI3S υιος-N2--ASM ο- A--DSM *ιακωβ-N---DSM καλεω-VAI-AAI3S δε-X ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM *ρουβην-N---ASM λεγω-V1--PAPNSF διοτι-C οραω-VBI-AAI3S εγω- P--GS κυριος-N2--NSM ο- A--ASF ταπεινωσις-N3I-ASF νυν-D εγω- P--AS αγαπαω-VF--FAI3S ο- A--NSM ανηρ-N3--NSM εγω- P--GS

33 και-C συνλαμβανω-VBI-AAI3S παλιν-D *λεια-N---NSF και-C τικτω-VBI-AAI3S υιος-N2--ASM δευτερος-A1A-ASM ο- A--DSM *ιακωβ-N---DSM και-C ειπον-VBI-AAI3S οτι-C ακουω-VAI-AAI3S κυριος-N2--NSM οτι-C μισεω-V2--PMI1S και-C προςδιδωμι-VAI-AAI3S εγω- P--DS και-C ουτος- D--ASM καλεω-VAI-AAI3S δε-X ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM *συμεων-N---ASM

34 και-C συνλαμβανω-VBI-AAI3S ετι-D και-C τικτω-VBI-AAI3S υιος-N2--ASM και-C ειπον-VBI-AAI3S εν-P ο- A--DSM νυν-D καιρος-N2--DSM προς-P εγω- P--GS ειμι-VF--FMI3S ο- A--NSM ανηρ-N3--NSM εγω- P--GS τικτω-VBI-AAI1S γαρ-X αυτος- D--DSM τρεις-A3--APM υιος-N2--APM δια-P ουτος- D--ASN καλεω-VAI-AAI3S ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM *λευι-N---ASM

35 και-C συνλαμβανω-VB--AAPNSF ετι-D τικτω-VBI-AAI3S υιος-N2--ASM και-C ειπον-VBI-AAI3S νυν-D ετι-D ουτος- D--ASN εκομολογεω-VF--FMI1S κυριος-N2--DSM δια-P ουτος- D--ASN καλεω-VAI-AAI3S ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM *ιουδα-N---ASM και-C ιστημι-VHI-AAI3S ο- A--GSN τικτω-V1--PAN

   

From Swedenborg's Works

 

Arcana Coelestia #3570

Study this Passage

  
/ 10837  
  

3570. 'And he brought it to him, and he ate' means first of all a conjunction of good, 'and he brought him wine, and he drank' means followed by a conjunction of truth. This is clear from the meaning of 'eating' as being joined and being made one's own as regards good, dealt with just above in 3568; from the meaning of 'wine' as truth deriving from good, dealt with in 1071, 1798; and from the meaning of 'drinking' as being joined and being made one's own as regards truth, 3168. The implications of this - that the good of the rational, represented by Isaac, first of all joins good to itself, then it joins truth to itself, which it does through the natural, represented by Jacob - are as follows: While the natural dwells in that state when good occupies the external position and truth the internal one, dealt with above in 3539, 3548, 3556, 3563, many things are allowed to come in which are not good but which are nevertheless useful - such things as serve as means towards good in their own order. But the good of the rational does not join to itself and make its own anything from that source apart from that which is suited to its own good, for it receives no other kind of good. Whatever is unsuited it rejects. All else in the natural it leaves behind to serve as the means for allowing in and introducing further things suited to itself.

[2] It is the rational that exists within the internal man. What goes on there is unknown to the natural since it is above its range of discernment. Consequently anyone who leads a merely natural life cannot know anything whatever about those things that are going on with him in his internal man, that is, in his rational. The Lord re-arranges those things without a person's being at all conscious of it. Consequently he knows nothing at all about how he is regenerated; indeed he is scarcely aware of his being regenerated. If he does wish to know however let him merely pay attention to his ultimate intentions, which are rarely disclosed to anyone. If those intentions are directed towards good, that is to say, if he considers the neighbour and the Lord more than he does himself he is in a state of regeneration. But if his intentions are directed towards evil, that is to say, if he considers himself more than he does the neighbour and the Lord, let him realize that he is not in any state of regeneration.

[3] A person's ultimate aims and intentions in life determine where he is in the next life, aims which look towards what is good placing him among angels in heaven, aims which look towards what is evil placing him among devils in hell. A person's ultimate intentions are nothing else than his loves; for what a person loves he has as his end in view. And being his loves, his ultimate aims and intentions constitute his inmost life, see 1317, 1568, 1571, 1645, 1909, 3425, 3562, 3565. Aims present in a person which look towards what is good reside in his rational, and are called the rational as regards good or the good of the rational. Through those aims residing there, that is, by means of the good there, the Lord re-arranges all things that are in the natural; for the end in view is like the soul, and the natural like the body belonging to that soul. The nature of the soul determines that of the body which surrounds it, as does the nature of the rational as regards good determine that of the natural clothing it.

[4] It is well known that a person's soul begins in the mother's ovum, and is after that developed in her womb, and is there surrounded with a tiny body, which indeed is such that by means of it the soul is able to function properly in the world into which it is born. A similar situation exists when a person is born again, that is, when he is regenerated. The new soul which he acquires at that time is an end which has good in view. This end in view has its beginnings in the rational, where first of all it is so to speak in the ovum, and is after that developed so to speak in the womb. The tiny body with which that soul is surrounded is the natural, and the good there comes to be of such a nature that it acts in obedience to the soul's ends in view. The truths there are like fibres in the body, for it is from good that truths take shape, 3470. From this it is clear that a person's reformation is imaged by the formation of him in the womb. And if you are willing to believe it, it is also celestial good and spiritual truth from the Lord that are shaping him and at that time endowing him with power that enables him to receive that good and that truth gradually - and indeed in the manner and to the extent that he looks as a human being towards ends that are of heaven and not as an animal towards those that are of the world.

[5] The matter of the rational as regards good first of all joining the good, then the truth, to itself by means of the natural - meant by Jacob's bringing savoury food and bread to Isaac and his eating it, and bringing him wine and his drinking it - may also be illustrated by means of the duties the body performs for its soul. It is the soul that enables the body to desire food and it is also the soul that enables the body to savour it. Different kinds of food are introduced through the delight that goes with appetite and the delight that goes with taste, thus through external good; but not all of these pass into the life of the body. Rather, some kinds of food serve as solvents to digest food, some as neutralizers, some as openers of and others as introducers into vessels. But good types of food are selected and introduced into the bloodstream, and then become blood. And from the latter the soul joins to itself such things as are of use to it.

[6] A similar situation exists with the rational and the natural. Corresponding to the desire for food and to taste are the desire and the affection for knowing truth; and corresponding to different kinds of food are facts and cognitions, 1480. And because they so correspond a similar situation exists with them. The soul which is the good of the rational provides the desire for those things and is moved by them, so that the things which belong to knowledge and doctrine are introduced through the delight that belongs to desire, and through the good that belongs to affection. But not everything that is introduced is such that it becomes the good which nourishes life; instead some things serve as the means so to speak to digest and neutralize, some to open up and introduce. But goods which nourish life are applied by the soul, and so joined by the soul, to itself, and from these it forms truths for itself. From this it is evident how the rational re-arranges the natural so that the rational as the soul may be served by it, or what amounts to the same, so that the natural may serve the end in view, which is the soul, in developing itself so that it may be of use in the Lord's kingdom.

  
/ 10837  
  

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

From Swedenborg's Works

 

Arcana Coelestia #1571

Study this Passage

  
/ 10837  
  

1571. That 'there was strife between Abram's herdsmen and Lot's herdsmen' means that the internal man and the external did not agree is clear from the meaning of 'herdsmen' 1 as those who teach, and so things that are connected with worship, as everyone may well know, and therefore there is no need to pause and confirm these matters from the Word. These words have regard to the things called 'tents' in verse 5 above, which, as pointed out there, mean worship. The words used in the following verse 6 have regard to things called 'flocks and cattle' in verse 5, which are possessions or acquisitions, as was also pointed out there. Because worship is the subject here, namely that of the Internal Man and of the external Man, it is said here, since the two were no longer in agreement, that 'there was strife between the herdsman'; for 'Abram' represents the internal man and 'Lot' the external man. It is above all in worship that one can recognize the whole nature of any disagreement that exists between the internal man and the external man; indeed it can be recognized in every detail of worship. When the internal man wishes to make the kingdom of God his ends in view and the external wishes to make the world his, there is consequently a divergence which shows itself in worship, and indeed so plainly that even the slightest divergence is noticed in heaven. These are the considerations meant by 'strife between Abram's herdsmen and Lot's herdsman'. And the reason is added, namely that 'the Canaanite and the Perizzite were then in the land'.

Footnotes:

1. The same word (pastor) is used for a herdsman as for a shepherd.

  
/ 10837  
  

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