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Genesis第30章

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1 ὁράω-VB--AAPNSF δέ-X *ραχηλ-N---NSF ὅτι-C οὐ-D τίκτω-VX--XAI3S ὁ- A--DSM *ἰακώβ-N---DSM καί-C ζηλόω-VAI-AAI3S *ραχηλ-N---NSF ὁ- A--ASF ἀδελφή-N1--ASF αὐτός- D--GSF καί-C εἶπον-VBI-AAI3S ὁ- A--DSM *ἰακώβ-N---DSM δίδωμι-VO--AAD2S ἐγώ- P--DS τέκνον-N2N-APN εἰ-C δέ-X μή-D τελευτάω-VF--FAI1S ἐγώ- P--NS

2 θυμόω-VCI-API3S δέ-X *ἰακώβ-N---NSM ὁ- A--DSF *ραχηλ-N---DSF καί-C εἶπον-VBI-AAI3S αὐτός- D--DSF μή-D ἀντί-P θεός-N2--GSM ἐγώ- P--NS εἰμί-V9--PAI1S ὅς- --NSM στερέω-VAI-AAI3S σύ- P--AS καρπός-N2--ASM κοιλία-N1A-GSF

3 εἶπον-VBI-AAI3S δέ-X *ραχηλ-N---NSF ὁ- A--DSM *ἰακώβ-N---DSM ἰδού-I ὁ- A--NSF παιδίσκη-N1--NSF ἐγώ- P--GS *βαλλα-N---NSF εἰςἔρχομαι-VB--AAD2S πρός-P αὐτός- D--ASF καί-C τίκτω-VF--FMI3S ἐπί-P ὁ- A--GPN γόνυ-N3--GPN ἐγώ- P--GS καί-C τεκνοποιέω-VF--FMI1S καΐἐγώ-C+ PNS ἐκ-P αὐτός- D--GSF

4 καί-C δίδωμι-VAI-AAI3S αὐτός- D--DSM *βαλλα-N---ASF ὁ- A--ASF παιδίσκη-N1--ASF αὐτός- D--GSF αὐτός- D--DSM γυνή-N3K-ASF εἰςἔρχομαι-VBI-AAI3S δέ-X πρός-P αὐτός- D--ASF *ἰακώβ-N---NSM

5 καί-C συνλαμβάνω-VBI-AAI3S *βαλλα-N---NSF ὁ- A--NSF παιδίσκη-N1--NSF *ραχηλ-N---GSF καί-C τίκτω-VBI-AAI3S ὁ- A--DSM *ἰακώβ-N---DSM υἱός-N2--ASM

6 καί-C εἶπον-VBI-AAI3S *ραχηλ-N---NSF κρίνω-VAI-AAI3S ἐγώ- P--DS ὁ- A--NSM θεός-N2--NSM καί-C ἐπιἀκούω-VAI-AAI3S ὁ- A--GSF φωνή-N1--GSF ἐγώ- P--GS καί-C δίδωμι-VAI-AAI3S ἐγώ- P--DS υἱός-N2--ASM διά-P οὗτος- D--ASN καλέω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSM *δαν-N---GSM

7 καί-C συνλαμβάνω-VBI-AAI3S ἔτι-D *βαλλα-N---NSF ὁ- A--NSF παιδίσκη-N1--NSF *ραχηλ-N---GSF καί-C τίκτω-VBI-AAI3S υἱός-N2--ASM δεύτερος-A1A-ASM ὁ- A--DSM *ἰακώβ-N---DSM

8 καί-C εἶπον-VBI-AAI3S *ραχηλ-N---NSF συνλαμβάνω-VBI-AMI3S ἐγώ- P--DS ὁ- A--NSM θεός-N2--NSM καί-C συν ἀναστρέφω-VDI-API1S ὁ- A--DSF ἀδελφή-N1--DSF ἐγώ- P--GS καί-C δύναμαι-VSI-API1S καί-C καλέω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSM *νεφθαλι-N---ASM

9 ὁράω-VBI-AAI3S δέ-X *λεια-N---NSF ὅτι-C ἵστημι-VHI-AAI3S ὁ- A--GSN τίκτω-V1--PAN καί-C λαμβάνω-VBI-AAI3S *ζελφα-N---ASF ὁ- A--ASF παιδίσκη-N1--ASF αὐτός- D--GSF καί-C δίδωμι-VAI-AAI3S αὐτός- D--ASF ὁ- A--DSM *ἰακώβ-N---DSM γυνή-N3K-ASF

10 εἰςἔρχομαι-VBI-AAI3S δέ-X πρός-P αὐτός- D--ASF *ἰακώβ-N---NSM καί-C συνλαμβάνω-VBI-AAI3S *ζελφα-N---NSF ὁ- A--NSF παιδίσκη-N1--NSF *λεια-N---GSF καί-C τίκτω-VBI-AAI3S ὁ- A--DSM *ἰακώβ-N---DSM υἱός-N2--ASM

11 καί-C εἶπον-VBI-AAI3S *λεια-N---NSF ἐν-P τύχη-N1--DSF καί-C ἐπιὀνομάζω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSM *γαδ-N---ASM

12 καί-C συνλαμβάνω-VBI-AAI3S *ζελφα-N---NSF ὁ- A--NSF παιδίσκη-N1--NSF *λεια-N---GSF καί-C τίκτω-VBI-AAI3S ἔτι-D ὁ- A--DSM *ἰακώβ-N---DSM υἱός-N2--ASM δεύτερος-A1A-ASM

13 καί-C εἶπον-VBI-AAI3S *λεια-N---NSF μακάριος-A1A-NSF ἐγώ- P--NS ὅτι-C μακαρίζω-V1--PAI3P ἐγώ- P--AS ὁ- A--NPF γυνή-N3K-NPF καί-C καλέω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSM *ασηρ-N---ASM

14 πορεύομαι-VCI-API3S δέ-X *ρουβην-N---NSM ἐν-P ἡμέρα-N1A-DPF θερισμός-N2--GSM πυρός-N2--GPM καί-C εὑρίσκω-VB--AAI3S μῆλον-N2N-APN μανδραγόρας-N2--GSM ἐν-P ὁ- A--DSM ἀγρός-N2--DSM καί-C φέρω-VAI-AAI3S αὐτός- D--APN πρός-P *λεια-N---ASF ὁ- A--ASF μήτηρ-N3--ASF αὐτός- D--GSM εἶπον-VBI-AAI3S δέ-X *ραχηλ-N---NSF ὁ- A--DSF *λεια-N---DSF δίδωμι-VO--AAD2S ἐγώ- P--DS ὁ- A--GPM μανδραγόρας-N2--GPM ὁ- A--GSM υἱός-N2--GSM σύ- P--GS

15 εἶπον-VBI-AAI3S δέ-X *λεια-N---NSF οὐ-D ἱκανός-A1--NSN σύ- P--DS ὅτι-C λαμβάνω-VBI-AAI2S ὁ- A--ASM ἀνήρ-N3--ASM ἐγώ- P--GS μή-D καί-C ὁ- A--APM μανδραγόρας-N2--APM ὁ- A--GSM υἱός-N2--GSM ἐγώ- P--GS λαμβάνω-VF--FMI2S εἶπον-VBI-AAI3S δέ-X *ραχηλ-N---NSF οὐ-D οὕτως-D κοιμάω-VC--APD3S μετά-P σύ- P--GS ὁ- A--ASF νύξ-N3--ASF οὗτος- D--ASF ἀντί-P ὁ- A--GPM μανδραγόρας-N2--GPM ὁ- A--GSM υἱός-N2--GSM σύ- P--GS

16 εἰςἔρχομαι-VBI-AAI3S δέ-X *ἰακώβ-N---NSM ἐκ-P ἀγρός-N2--GSM ἑσπέρα-N1A-GSF καί-C ἐκἔρχομαι-VBI-AAI3S *λεια-N---NSF εἰς-P συνάντησις-N3I-ASF αὐτός- D--DSM καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS εἰςἔρχομαι-VF--FMI2S σήμερον-D μισθόομαι-VM--XMI1S γάρ-X σύ- P--AS ἀντί-P ὁ- A--GPM μανδραγόρας-N2--GPM ὁ- A--GSM υἱός-N2--GSM ἐγώ- P--GS καί-C κοιμάω-VCI-API3S μετά-P αὐτός- D--GSF ὁ- A--ASF νύξ-N3--ASF ἐκεῖνος- D--ASF

17 καί-C ἐπιἀκούω-VAI-AAI3S ὁ- A--NSM θεός-N2--NSM *λεια-N---GSF καί-C συνλαμβάνω-VB--AAPNSF τίκτω-VBI-AAI3S ὁ- A--DSM *ἰακώβ-N---DSM υἱός-N2--ASM πέμπτος-A1--ASM

18 καί-C εἶπον-VBI-AAI3S *λεια-N---NSF δίδωμι-VAI-AAI3S ὁ- A--NSM θεός-N2--NSM ὁ- A--ASM μισθός-N2--ASM ἐγώ- P--GS ἀντί-P ὅς- --GSM δίδωμι-VAI-AAI1S ὁ- A--ASF παιδίσκη-N1--ASF ἐγώ- P--GS ὁ- A--DSM ἀνήρ-N3--DSM ἐγώ- P--GS καί-C καλέω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSM *ισσαχαρ-N---ASM ὅς- --NSN εἰμί-V9--PAI3S *μισθός-N2--NSM

19 καί-C συνλαμβάνω-VBI-AAI3S ἔτι-D *λεια-N---NSF καί-C τίκτω-VBI-AAI3S υἱός-N2--ASM ἕκτος-A1--ASM ὁ- A--DSM *ἰακώβ-N---DSM

20 καί-C εἶπον-VBI-AAI3S *λεια-N---NSF δωρέομαι-VM--XMI3S ἐγώ- P--DS ὁ- A--NSM θεός-N2--NSM δῶρον-N2N-ASN καλός-A1--ASN ἐν-P ὁ- A--DSM νῦν-D καιρός-N2--DSM αἱρετίζω-VF--FAI3S ἐγώ- P--AS ὁ- A--NSM ἀνήρ-N3--NSM ἐγώ- P--GS τίκτω-VBI-AAI3P γάρ-X αὐτός- D--DSM υἱός-N2--APM ἕξ-M καί-C καλέω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSM *ζαβουλων-N---ASM

21 καί-C μετά-P οὗτος- D--ASN τίκτω-VBI-AAI3S θυγάτηρ-N3--ASF καί-C καλέω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSF *δινα-N---ASF

22 μιμνήσκω-VSI-API3S δέ-X ὁ- A--NSM θεός-N2--NSM ὁ- A--GSF *ραχηλ-N---GSF καί-C ἐπιἀκούω-VAI-AAI3S αὐτός- D--GSF ὁ- A--NSM θεός-N2--NSM καί-C ἀναοἴγω-VAI-AAI3S αὐτός- D--GSF ὁ- A--ASF μήτρα-N1A-ASF

23 καί-C συνλαμβάνω-VB--AAPNSF τίκτω-VBI-AAI3S ὁ- A--DSM *ἰακώβ-N---DSM υἱός-N2--ASM εἶπον-VBI-AAI3S δέ-X *ραχηλ-N---NSF ἀποαἱρέω-VBI-AAI3S ὁ- A--NSM θεός-N2--NSM ἐγώ- P--GS ὁ- A--ASN ὄνειδος-N3E-ASN

24 καί-C καλέω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSM *ιωσηφ-N---ASM λέγω-V1--PAPNSF προςτίθημι-VE--AMD3S ὁ- A--NSM θεός-N2--NSM ἐγώ- P--DS υἱός-N2--ASM ἕτερος-A1A-ASM

25 γίγνομαι-VBI-AMI3S δέ-X ὡς-C τίκτω-VBI-AAI3S *ραχηλ-N---NSF ὁ- A--ASM *ιωσηφ-N---ASM εἶπον-VBI-AAI3S *ἰακώβ-N---NSM ὁ- A--DSM *λαβαν-N---DSM ἀποστέλλω-VA--AAD2S ἐγώ- P--AS ἵνα-C ἀποἔρχομαι-VB--AAS1S εἰς-P ὁ- A--ASM τόπος-N2--ASM ἐγώ- P--GS καί-C εἰς-P ὁ- A--ASF γῆ-N1--ASF ἐγώ- P--GS

26 ἀποδίδωμι-VO--AAD2S ὁ- A--APF γυνή-N3K-APF ἐγώ- P--GS καί-C ὁ- A--APN παιδίον-N2N-APN περί-P ὅς- --GPM δουλεύω-VX--XAI1S σύ- P--DS ἵνα-C ἀποἔρχομαι-VB--AAS1S σύ- P--NS γάρ-X γιγνώσκω-V1--PAI2S ὁ- A--ASF δουλεία-N1A-ASF ὅς- --ASF δουλεύω-VX--XAI1S σύ- P--DS

27 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DSM *λαβαν-N---NSM εἰ-C εὑρίσκω-VB--AAI3P χάρις-N3--ASF ἐναντίον-P σύ- P--GS οἰωνίζομαι-VAI-AMI1S ἄν-X εὐλογέω-VA--AAI3S γάρ-X ἐγώ- P--AS ὁ- A--NSM θεός-N2--NSM ὁ- A--DSF σός-A1--DSF εἴσοδος-N2--DSF

28 διαστέλλω-VA--AAD2S ὁ- A--ASM μισθός-N2--ASM σύ- P--GS πρός-P ἐγώ- P--AS καί-C δίδωμι-VF--FAI1S

29 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DSM *ἰακώβ-N---NSM σύ- P--NS γιγνώσκω-V1--PAI2S ὅς- --APN δουλεύω-VX--XAI1S σύ- P--DS καί-C ὅσος-A1--NPN εἰμί-V9--IAI3S κτῆνος-N3E-NPN σύ- P--GS μετά-P ἐγώ- P--GS

30 μικρός-A1A-NPN γάρ-X εἰμί-V9--IAI3S ὅσος-A1--NPN σύ- P--DS εἰμί-V9--IAI3S ἐναντίον-P ἐγώ- P--GS καί-C αὐξάνω-VCI-API3S εἰς-P πλῆθος-N3E-ASN καί-C εὐλογέω-VAI-AAI3S σύ- P--AS κύριος-N2--NSM ἐπί-P ὁ- A--DSM πούς-N3D-DSM ἐγώ- P--GS νῦν-D οὖν-X πότε-D ποιέω-VA--AAS1S καΐἐγώ-C+ PNS ἐμαυτοῦ- D--DSM οἶκος-N2--ASM

31 καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM *λαβαν-N---NSM τίς- I--ASN σύ- P--DS δίδωμι-VF--FAI1S εἶπον-VBI-AAI3S δέ-X αὐτός- D--DSM *ἰακώβ-N---NSM οὐ-D δίδωμι-VF--FAI2S ἐγώ- P--DS οὐδείς-A3--ASN ἐάν-C ποιέω-VA--AAS2S ἐγώ- P--DS ὁ- A--ASN ῥῆμα-N3M-ASN οὗτος- D--ASN πάλιν-D ποιμαίνω-VF--FAI1S ὁ- A--APN πρόβατον-N2N-APN σύ- P--GS καί-C φυλάσσω-VF--FAI1S

32 παραἔρχομαι-VB--AAD3S πᾶς-A3--APN ὁ- A--APN πρόβατον-N2N-APN σύ- P--GS σήμερον-D καί-C διαχωρίζω-VA--AAD2S ἐκεῖθεν-D πᾶς-A3--ASN πρόβατον-N2N-ASN φαιός-A1A-ASN ἐν-P ὁ- A--DPM ἀρνός-N3--DPM καί-C πᾶς-A3--ASN διάλευκος-A1B-ASN καί-C ῥαντός-A1--ASN ἐν-P ὁ- A--DPF αἴξ-N3G-DPM εἰμί-VF--FMI3S ἐγώ- P--DS μισθός-N2--NSM

33 καί-C ἐπιἀκούω-VF--FMI3S ἐγώ- P--DS ὁ- A--NSF δικαιοσύνη-N1--NSF ἐγώ- P--GS ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF αὔριον-D ὅτι-C εἰμί-V9--PAI3S ὁ- A--NSM μισθός-N2--NSM ἐγώ- P--GS ἐνώπιον-P σύ- P--GS πᾶς-A3--NSN ὅς- --NSN ἐάν-C μή-D εἰμί-V9--PAS3S ῥαντός-A1--NSN καί-C διάλευκος-A1B-NSN ἐν-P ὁ- A--DPF αἴξ-N3G-DPM καί-C φαιός-A1A-NSN ἐν-P ὁ- A--DPM ἀρνός-N3--DPM κλέπτω-VM--XMPNSN εἰμί-VF--FMI3S παρά-P ἐγώ- P--DS

34 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DSM *λαβαν-N---NSM εἰμί-V9--PAD3S κατά-P ὁ- A--ASN ῥῆμα-N3M-ASN σύ- P--GS

35 καί-C διαστέλλω-VAI-AAI3S ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ἐκεῖνος- D--DSF ὁ- A--APM τράγος-N2--APM ὁ- A--APM ῥαντός-A1--APM καί-C ὁ- A--APM διάλευκος-A1B-APM καί-C πᾶς-A1S-APF ὁ- A--APF αἴξ-N3G-APF ὁ- A--APF ῥαντός-A1--APF καί-C ὁ- A--APF διάλευκος-A1B-APF καί-C πᾶς-A3--ASN ὅς- --NSN εἰμί-V9--IAI3S λευκός-A1--NSN ἐν-P αὐτός- D--DPM καί-C πᾶς-A3--ASN ὅς- --NSN εἰμί-V9--IAI3S φαιός-A1A-NSN ἐν-P ὁ- A--DPM ἀρνός-N3--DPM καί-C δίδωμι-VAI-AAI3S διά-P χείρ-N3--GSF ὁ- A--GPM υἱός-N2--GPM αὐτός- D--GSM

36 καί-C ἀποἵστημι-VHI-AAI3S ὁδός-N2--ASF τρεῖς-A3--GPF ἡμέρα-N1A-GPF ἀνά-P μέσος-A1--ASM αὐτός- D--GPM καί-C ἀνά-P μέσος-A1--ASM *ἰακώβ-N---GSM *ἰακώβ-N---NSM δέ-X ποιμαίνω-V1I-IAI3S ὁ- A--APN πρόβατον-N2N-APN *λαβαν-N---GSM ὁ- A--APN ὑπολείπω-VV--APPAPN

37 λαμβάνω-VBI-AAI3S δέ-X ἑαυτοῦ- D--DSM *ἰακώβ-N---NSM ῥάβδος-N2--ASF στυράκινος-A1--ASF χλωρός-A1A-ASF καί-C καρύινος-A1--ASF καί-C πλάτανος-N2--GSF καί-C λεπίζω-VAI-AAI3S αὐτός- D--APF *ἰακώβ-N---NSM λέπισμα-N3--APN λευκός-A1--APN περισύρω-V1--PAPNSM ὁ- A--ASN χλωρός-A1A-ASN φαίνω-V1I-IMI3S δέ-X ἐπί-P ὁ- A--DPF ῥάβδος-N2--DPF ὁ- A--NSN λευκός-A1--NSN ὅς- --ASN λεπίζω-VAI-AAI3S ποικίλος-A1--NSN

38 καί-C παρατίθημι-VAI-AAI3S ὁ- A--APF ῥάβδος-N2--APF ὅς- --APF λεπίζω-VAI-AAI3S ἐν-P ὁ- A--DPF ληνός-N2--DPF ὁ- A--GPN ποτιστήριον-N2N-GPN ὁ- A--GSN ὕδωρ-N3T-GSN ἵνα-C ὡς-C ἄν-X ἔρχομαι-VB--AAS3P ὁ- A--NPN πρόβατον-N2N-NPN πίνω-VB--AAN ἐνώπιον-P ὁ- A--GPF ῥάβδος-N2--GPF ἔρχομαι-VB--AAPGPN αὐτός- D--GPN εἰς-P ὁ- A--ASN πίνω-VB--AAN

39 ἐνκισσάω-VA--AAS3P ὁ- A--NPN πρόβατον-N2N-NPN εἰς-P ὁ- A--APF ῥάβδος-N2--APF καί-C τίκτω-V1I-IAI3P ὁ- A--NPN πρόβατον-N2N-NPN διάλευκος-A1B-APN καί-C ποικίλος-A1--APN καί-C σποδοειδής-A3H-APN ῥαντός-A1--APN

40 ὁ- A--APM δέ-X ἀμνός-N2--APM διαστέλλω-VAI-AAI3S *ἰακώβ-N---NSM καί-C ἵστημι-VAI-AAI3S ἐναντίον-P ὁ- A--GPN πρόβατον-N2N-GPN κριός-N2--ASM διάλευκος-A1B-ASM καί-C πᾶς-A3--ASN ποικίλος-A1--ASN ἐν-P ὁ- A--DPM ἀμνός-N2--DPM καί-C διαχωρίζω-VAI-AAI3S ἑαυτοῦ- D--DSM ποίμνιον-N2N-APN κατά-P ἑαυτοῦ- D--ASM καί-C οὐ-D μίγνυμι-VAI-AAI3S αὐτός- D--APN εἰς-P ὁ- A--APN πρόβατον-N2N-APN *λαβαν-N---GSM

41 γίγνομαι-VBI-AMI3S δέ-X ἐν-P ὁ- A--DSM καιρός-N2--DSM ὅς- --DSM ἐνκισσάω-VAI-AAI3S ὁ- A--NPN πρόβατον-N2N-NPN ἐν-P γαστήρ-N3--DSF λαμβάνω-V1--PAPNPN τίθημι-VAI-AAI3S *ἰακώβ-N---NSM ὁ- A--APF ῥάβδος-N2--APF ἐναντίον-P ὁ- A--GPN πρόβατον-N2N-GPN ἐν-P ὁ- A--DPF ληνός-N2--DPF ὁ- A--GSN ἐνκισσάω-VA--AAN αὐτός- D--APN κατά-P ὁ- A--APF ῥάβδος-N2--APF

42 ἡνίκα-D δέ-X ἄν-X τίκτω-VBI-AAI3P ὁ- A--NPN πρόβατον-N2N-NPN οὐ-D τίθημι-V7I-IAI3S γίγνομαι-VBI-AMI3S δέ-X ὁ- A--NPN ἄσημος-A1B-NPN ὁ- A--GSM *λαβαν-N---GSM ὁ- A--NPN δέ-X ἐπίσημος-A1B-NPN ὁ- A--GSM *ἰακώβ-N---GSM

43 καί-C πλουτέω-VAI-AAI3S ὁ- A--NSM ἄνθρωπος-N2--NSM σφόδρα-D σφόδρα-D καί-C γίγνομαι-VBI-AMI3S αὐτός- D--DSM κτῆνος-N3E-NPN πολύς-A1--NPN καί-C βοῦς-N3--NPM καί-C παῖς-N3D-NPM καί-C παιδίσκη-N1--NPF καί-C κάμηλος-N2--NPM καί-C ὄνος-N2--NPM

   

来自斯威登堡的著作

 

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.