IBhayibheli

 

Genesis 32

Funda

   

1 ἀναἵστημι-VH--AAPNSM δέ-X *λαβαν-N---NSM ὁ- A--ASN πρωΐ-D καταφιλέω-VAI-AAI3S ὁ- A--APM υἱός-N2--APM αὐτός- D--GSM καί-C ὁ- A--APF θυγάτηρ-N3--APF αὐτός- D--GSM καί-C εὐλογέω-VA--AAI3S αὐτός- D--APM καί-C ἀποστρέφω-VD--APPNSM *λαβαν-N---NSM ἀποἔρχομαι-VBI-AAI3S εἰς-P ὁ- A--ASM τόπος-N2--ASM αὐτός- D--GSM

2 καί-C *ἰακώβ-N---NSM ἀποἔρχομαι-VBI-AAI3S εἰς-P ὁ- A--ASF ἑαυτοῦ- D--GSM ὁδός-N2--ASF καί-C ἀναβλέπω-VA--AAPNSM ὁράω-VBI-AAI3S παρεμβολή-N1--ASF θεός-N2--GSM παρα ἐνβάλλω-VX--XAPASF καί-C συνἀντάω-VAI-AAI3P αὐτός- D--DSM ὁ- A--NPM ἄγγελος-N2--NPM ὁ- A--GSM θεός-N2--GSM

3 εἶπον-VBI-AAI3S δέ-X *ἰακώβ-N---NSM ἡνίκα-D ὁράω-VBI-AAI3S αὐτός- D--APM *παρεμβολή-N1--NSF θεός-N2--GSM οὗτος- D--NSF καί-C καλέω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN ὁ- A--GSM τόπος-N2--GSM ἐκεῖνος- D--GSM *παρεμβολή-N1--NPF

4 ἀποστέλλω-VAI-AAI3S δέ-X *ἰακώβ-N---NSM ἄγγελος-N2--APM ἔμπροσθεν-P αὐτός- D--GSM πρός-P *ησαυ-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM αὐτός- D--GSM εἰς-P γῆ-N1--ASF *σηιρ-N----S εἰς-P χώρα-N1A-ASF *εδωμ-N----S

5 καί-C ἐντέλλομαι-VAI-AMI3S αὐτός- D--DPM λέγω-V1--PAPNSM οὕτως-D εἶπον-VF2-FAI2P ὁ- A--DSM κύριος-N2--DSM ἐγώ- P--GS *ησαυ-N---DSM οὕτως-D λέγω-V1--PAI3S ὁ- A--NSM παῖς-N3D-NSM σύ- P--GS *ἰακώβ-N---NSM μετά-P *λαβαν-N---GSM παραοἰκέω-VAI-AAI1S καί-C χρονίζω-VAI-AAI1S ἕως-P ὁ- A--GSN νῦν-D

6 καί-C γίγνομαι-VBI-AMI3P ἐγώ- P--DS βοῦς-N3--NPM καί-C ὄνος-N2--NPM καί-C πρόβατον-N2N-NPN καί-C παῖς-N3D-NPM καί-C παιδίσκη-N1--NPF καί-C ἀποστέλλω-VAI-AAI1S ἀναἀγγέλλω-VA--AAN ὁ- A--DSM κύριος-N2--DSM ἐγώ- P--GS *ησαυ-N---DSM ἵνα-C εὑρίσκω-VB--AAS3S ὁ- A--NSM παῖς-N3D-NSM σύ- P--GS χάρις-N3--ASF ἐναντίον-P σύ- P--GS

7 καί-C ἀναστρέφω-VAI-AAI3P ὁ- A--NPM ἄγγελος-N2--NPM πρός-P *ἰακώβ-N---ASM λέγω-V1--PAPNPM ἔρχομαι-VBI-AAI1P πρός-P ὁ- A--ASM ἀδελφός-N2--ASM σύ- P--GS *ησαυ-N---ASM καί-C ἰδού-I αὐτός- D--NSM ἔρχομαι-V1--PMI3S εἰς-P συνάντησις-N3I-ASF σύ- P--DS καί-C τετρακόσιοι-A1A-NPM ἀνήρ-N3--NPM μετά-P αὐτός- D--GSM

8 φοβέω-VCI-API3S δέ-X *ἰακώβ-N---NSM σφόδρα-D καί-C ἀπορέω-V2I-IMI3S καί-C διααἱρέω-VBI-AAI3S ὁ- A--ASM λαός-N2--ASM ὁ- A--ASM μετά-P αὐτός- D--GSM καί-C ὁ- A--APM βοῦς-N3--APM καί-C ὁ- A--APN πρόβατον-N2N-APN εἰς-P δύο-M παρεμβολή-N1--APF

9 καί-C εἶπον-VBI-AAI3S *ἰακώβ-N---NSM ἐάν-C ἔρχομαι-VB--AAS3S *ησαυ-N---NSM εἰς-P παρεμβολή-N1--ASF εἷς-A1A-ASF καί-C ἐκκόπτω-VA--AAS3S αὐτός- D--ASF εἰμί-VF--FMI3S ὁ- A--NSF παρεμβολή-N1--NSF ὁ- A--NSF δεύτερος-A1A-NSF εἰς-P ὁ- A--ASN σώζω-V1--PMN

10 εἶπον-VBI-AAI3S δέ-X *ἰακώβ-N---NSM ὁ- A--NSM θεός-N2--NSM ὁ- A--GSM πατήρ-N3--GSM ἐγώ- P--GS *αβρααμ-N---GSM καί-C ὁ- A--NSM θεός-N2--NSM ὁ- A--GSM πατήρ-N3--GSM ἐγώ- P--GS *ισαακ-N---GSM κύριος-N2--VSM ὁ- A--NSM εἶπον-VAI-AAI2S ἐγώ- P--DS ἀποτρέχω-V1--PAD2S εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSF γένεσις-N3I-GSF σύ- P--GS καί-C εὖ-D σύ- P--AS ποιέω-VF--FAI1S

11 ἱκανόω-V4--PMI3S ἐγώ- P--DS ἀπό-P πᾶς-A1S-GSF δικαιοσύνη-N1--GSF καί-C ἀπό-P πᾶς-A1S-GSF ἀλήθεια-N1A-GSF ὅς- --GSF ποιέω-VAI-AAI2S ὁ- A--DSM παῖς-N3D-DSM σύ- P--GS ἐν-P γάρ-X ὁ- A--DSF ῥάβδος-N2--DSF ἐγώ- P--GS διαβαίνω-VZI-AAI1S ὁ- A--ASM *ἰορδάνης-N1M-ASM οὗτος- D--ASM νῦν-D δέ-X γίγνομαι-VX--XAI1S εἰς-P δύο-M παρεμβολή-N1--APF

12 ἐκαἱρέω-VB--AMD2S ἐγώ- P--AS ἐκ-P χείρ-N3--GSF ὁ- A--GSM ἀδελφός-N2--GSM ἐγώ- P--GS *ησαυ-N---GSM ὅτι-C φοβέω-V2--PMI1S ἐγώ- P--NS αὐτός- D--ASM μήποτε-D ἔρχομαι-VB--AAPNSM πατάσσω-VA--AAS3S ἐγώ- P--AS καί-C μήτηρ-N3--ASF ἐπί-P τέκνον-N2N-DPN

13 σύ- P--NS δέ-X εἶπον-VAI-AAI2S καλῶς-D εὖ-D σύ- P--AS ποιέω-VF--FAI1S καί-C τίθημι-VF--FAI1S ὁ- A--ASN σπέρμα-N3M-ASN σύ- P--GS ὡς-C ὁ- A--ASF ἄμμος-N2--ASF ὁ- A--GSF θάλασσα-N1S-GSF ὅς- --NSF οὐ-D ἀριθμέω-VC--FPI3S ἀπό-P ὁ- A--GSN πλῆθος-N3E-GSN

14 καί-C κοιμάω-VCI-API3S ἐκεῖ-D ὁ- A--ASF νύξ-N3--ASF ἐκεῖνος- D--ASF καί-C λαμβάνω-VBI-AAI3S ὅς- --GPM φέρω-V1I-IAI3S δῶρον-N2N-APN καί-C ἐκ ἀποστέλλω-VAI-AAI3S *ησαυ-N---DSM ὁ- A--DSM ἀδελφός-N2--DSM αὐτός- D--GSM

15 αἴξ-N3G-APF διακόσιοι-A1A-APF τράγος-N2--APM εἴκοσι-M πρόβατον-N2N-APN διακόσιοι-A1A-APN κριός-N2--APM εἴκοσι-M

16 κάμηλος-N2--APF θηλάζω-V1--PAPAPF καί-C ὁ- A--APN παιδίον-N2N-APN αὐτός- D--GPM τριάκοντα-M βοῦς-N3--APM τεσσαράκοντα-M ταῦρος-N2--APM δέκα-M ὄνος-N2--APM εἴκοσι-M καί-C πῶλος-N2--APM δέκα-M

17 καί-C δίδωμι-VAI-AAI3S διά-P χείρ-N3--GSF ὁ- A--DPM παῖς-N3D-DPM αὐτός- D--GSM ποίμνιον-N2N-ASN κατά-P μόνος-A1--APF εἶπον-VBI-AAI3S δέ-X ὁ- A--DPM παῖς-N3D-DPM αὐτός- D--GSM προπορεύομαι-V1--PMD2P ἔμπροσθεν-P ἐγώ- P--GS καί-C διάστημα-N3M-ASN ποιέω-V2--PAI2P ἀνά-P μέσος-A1--ASM ποίμνη-N1--GSF καί-C ποίμνη-N1--GSF

18 καί-C ἐντέλλομαι-VAI-AMI3S ὁ- A--DSM πρῶτος-A1--DSMS λέγω-V1--PAPNSM ἐάν-C σύ- P--DS συνἀντάω-VA--AAS3S *ησαυ-N---NSM ὁ- A--NSM ἀδελφός-N2--NSM ἐγώ- P--GS καί-C ἐρωτάω-V3--PAI3S σύ- P--AS λέγω-V1--PAPNSM τίς- I--GSM εἰμί-V9--PAI2S καί-C ποῦ-D πορεύομαι-V1--PAS3S καί-C τίς- I--GSN οὗτος- D--NPN ὁ- A--NPN προπορεύομαι-V1--PMPAPN σύ- P--GS

19 εἶπον-VF2-FAI2S ὁ- A--GSM παῖς-N3D-GSM σύ- P--GS *ἰακώβ-N---GSM δῶρον-N2N-APN ἀποστέλλω-VX--XAI3S ὁ- A--DSM κύριος-N2--DSM ἐγώ- P--GS *ησαυ-N---GSM καί-C ἰδού-I αὐτός- D--NSM ὀπίσω-P ἐγώ- P--GP

20 καί-C ἐντέλλομαι-VAI-AMI3S ὁ- A--DSM πρῶτος-A1--DSMS καί-C ὁ- A--DSM δεύτερος-A1A-DSM καί-C ὁ- A--DSM τρίτος-A1--DSM καί-C πᾶς-A3--DPM ὁ- A--DPM προπορεύομαι-V1--PMPDPM ὀπίσω-P ὁ- A--GPN ποίμνιον-N2N-GPN οὗτος- D--GPN λέγω-V1--PAPNSM κατά-P ὁ- A--ASN ῥῆμα-N3M-ASN οὗτος- D--ASN λαλέω-VA--AAD2P *ησαυ-N---DSM ἐν-P ὁ- A--DSN εὑρίσκω-VB--AAN σύ- P--AP αὐτός- D--ASM

21 καί-C εἶπον-VF2-FAI2P ἰδού-I ὁ- A--NSM παῖς-N3D-NSM σύ- P--GS *ἰακώβ-N---NSM παραγίγνομαι-V1--PMI3S ὀπίσω-P ἐγώ- P--GP εἶπον-VBI-AAI3S γάρ-X ἐκἱλάσκομαι-VF--FMI1S ὁ- A--ASN πρόσωπον-N2N-ASN αὐτός- D--GSM ἐν-P ὁ- A--DPN δῶρον-N2N-DPN ὁ- A--DPN προπορεύομαι-V1--PMPDPN αὐτός- D--GSM καί-C μετά-P οὗτος- D--ASN ὁράω-VF--FMI1S ὁ- A--ASN πρόσωπον-N2N-ASN αὐτός- D--GSM ἴσως-D γάρ-X προςδέχομαι-VF--FMI3S ὁ- A--ASN πρόσωπον-N2N-ASN ἐγώ- P--GS

22 καί-C παραπορεύομαι-V1I-IMI3P ὁ- A--APN δῶρον-N2N-APN κατά-P πρόσωπον-N2N-ASN αὐτός- D--GSM αὐτός- D--NSM δέ-X κοιμάω-VCI-API3S ὁ- A--ASF νύξ-N3--ASF ἐκεῖνος- D--ASF ἐν-P ὁ- A--DSF παρεμβολή-N1--DSF

23 ἀναἵστημι-VH--AAPNSM δέ-X ὁ- A--ASF νύξ-N3--ASF ἐκεῖνος- D--ASF λαμβάνω-VBI-AAI3S ὁ- A--APF δύο-M γυνή-N3K-APF καί-C ὁ- A--APF δύο-M παιδίσκη-N1--APF καί-C ὁ- A--APN ἕνδεκα-M παιδίον-N2N-APN αὐτός- D--GSM καί-C διαβαίνω-VZI-AAI3S ὁ- A--ASF διάβασις-N3I-ASF ὁ- A--GSM *ιαβοκ-N---GSM

24 καί-C λαμβάνω-VBI-AAI3S αὐτός- D--APM καί-C διαβαίνω-VZI-AAI3S ὁ- A--ASM χειμάρρους-N2--ASM καί-C διαβιβάζω-VAI-AAI3S πᾶς-A3--APN ὁ- A--APN αὐτός- D--GSM

25 ὑπολείπω-VVI-API3S δέ-X *ἰακώβ-N---NSM μόνος-A1--NSM καί-C παλαίω-VBI-AAI3S ἄνθρωπος-N2--NSM μετά-P αὐτός- D--GSM ἕως-P πρωΐ-D

26 ὁράω-VBI-AAI3S δέ-X ὅτι-C οὐ-D δύναμαι-V6--PMI3S πρός-P αὐτός- D--ASM καί-C ἅπτομαι-VAI-AMI3S ὁ- A--GSN πλάτος-N3E-GSN ὁ- A--GSM μηρός-N2--GSM αὐτός- D--GSM καί-C ναρκάω-VAI-AAI3S ὁ- A--ASN πλάτος-N3E-ASN ὁ- A--GSM μηρός-N2--GSM *ἰακώβ-N---GSM ἐν-P ὁ- A--DSN παλαίω-VB--AAN αὐτός- D--ASM μετά-P αὐτός- D--GSM

27 καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM ἀποστέλλω-VA--AAD2S ἐγώ- P--AS ἀναβαίνω-VZI-AAI3S γάρ-X ὁ- A--NSM ὄρθρος-N2--NSM ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S οὐ-D μή-D σύ- P--AS ἀποστέλλω-VA--AAS1S ἐάν-C μή-D ἐγώ- P--AS εὐλογέω-VA--AAS2S

28 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DSM τίς- I--NSN ὁ- A--NSN ὄνομα-N3M-NSN σύ- P--GS εἰμί-V9--PAI3S ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S *ἰακώβ-N---NSM

29 εἶπον-VBI-AAI3S δέ-X αὐτός- D--DSM οὐ-D καλέω-VC--FPI3S ἔτι-D ὁ- A--NSN ὄνομα-N3M-NSN σύ- P--GS *ἰακώβ-N---NSM ἀλλά-C *ἰσραήλ-N---NSM εἰμί-VF--FMI3S ὁ- A--NSN ὄνομα-N3M-NSN σύ- P--GS ὅτι-C ἐνἰσχύω-VA--AAPNSM μετά-P θεός-N2--GSM καί-C μετά-P ἄνθρωπος-N2--GPM δυνατός-A1--NSM

30 ἐρωτάω-VAI-AAI3S δέ-X *ἰακώβ-N---NSM καί-C εἶπον-VBI-AAI3S ἀναἀγγέλλω-VA--AAD2S ἐγώ- P--DS ὁ- A--ASN ὄνομα-N3M-ASN σύ- P--GS καί-C εἶπον-VBI-AAI3S ἵνα-C τίς- I--ASN οὗτος- D--ASN ἐρωτάω-V3--PAI2S ὁ- A--ASN ὄνομα-N3M-ASN ἐγώ- P--GS καί-C εὐλογέω-VAI-AAI3S αὐτός- D--ASM ἐκεῖ-D

31 καί-C καλέω-VAI-AAI3S *ἰακώβ-N---NSM ὁ- A--ASN ὄνομα-N3M-ASN ὁ- A--GSM τόπος-N2--GSM ἐκεῖνος- D--GSM *εἶδος-N3E-NSN θεός-N2--GSM ὁράω-VBI-AAI1S γάρ-X θεός-N2--ASM πρόσωπον-N2N-ASN πρός-P πρόσωπον-N2N-ASN καί-C σώζω-VCI-API3S ἐγώ- P--GS ὁ- A--NSF ψυχή-N1--NSF

32 ἀνατέλλω-VAI-AAI3S δέ-X αὐτός- D--DSM ὁ- A--NSM ἥλιος-N2--NSM ἡνίκα-D παραἔρχομαι-VBI-AAI3S ὁ- A--ASN *εἶδος-N3E-ASN ὁ- A--GSM θεός-N2--GSM αὐτός- D--NSM δέ-X ἐπισκάζω-V1I-IAI3S ὁ- A--DSM μηρός-N2--DSM αὐτός- D--GSM

33 ἕνεκεν-P οὗτος- D--GSM οὐ-D μή-D ἐσθίω-VB--AAS3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ὁ- A--ASN νεῦρον-N2N-ASN ὅς- --ASN ναρκάω-VAI-AAI3S ὅς- --NSN εἰμί-V9--PAI3S ἐπί-P ὁ- A--GSN πλάτος-N3E-GSN ὁ- A--GSM μηρός-N2--GSM ἕως-P ὁ- A--GSF ἡμέρα-N1A-GSF οὗτος- D--GSF ὅτι-C ἅπτομαι-VAI-AMI3S ὁ- A--GSN πλάτος-N3E-GSN ὁ- A--GSM μηρός-N2--GSM *ἰακώβ-N---GSM ὁ- A--GSN νεῦρον-N2N-GSN καί-C ναρκάω-VAI-AAI3S

   

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #4256

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

4256. 'Deliver me, I pray, from the hand of my brother, from the hand of Esau; for I fear him' means the state of truth in relation to good, in which truth has made itself first. This becomes clear from what has been stated in various places above, especially from those which deal with the birthright which Jacob acquired to himself by means of the lentil pottage and with the blessing which he took from Esau by the use of deceit. What is represented and meant by those two incidents may be seen in the places dealing with them, where it is shown that truth seems to occupy the first position when a person is being regenerated and good the second, but that in reality good occupies the first and truth the second, as is plainly so once he has been regenerated. These matters are dealt with in 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247. When therefore order is being turned around and good plainly takes up the first position, that is, when it starts to have dominion over truth, the natural man experiences fear and distress, 4249, and also enters into temptations.

[2] The reason for this is that when truth occupied the first position, that is, when it seemed to itself to have dominion over good, falsities intermingled themselves. For truth is not able to see from itself whether it is the truth, but has to do so from good; and where falsities exist so does fear when good draws near. Furthermore all who are governed by good start to experience fear when falsities are seen in the light received from good, for they fear falsities and want to have them rooted out. But they cannot be rooted out if they are well established, except by Divine means provided by the Lord. This explains why, following the experience of fear and distress, those who are to be regenerated enter into temptations too; for temptations are the Divine means by which falsities are removed. And this reason why a person who is being regenerated undergoes spiritual temptations is a most profound one. Yet it is not seen at all by the person himself because it lies beyond his range of discernment, as does everything which stirs, pricks, and torments his conscience.

  
Yiya esigabeni / 10837  
  

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

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #3603

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

3603. 'That you will break his yoke from above your neck' means that good would now be the means through which any joining together was effected - and that truth would be the truth of good. This is clear from the meaning of 'breaking the yoke from above the neck' as release. For 'the neck' means influx and communication and consequently a joining together, while 'a yoke above the neck' means a blocking and cutting off, see 3542; so that 'breaking the yoke from above the neck' means release from such blocking and cutting off, and consequently a joining together through good. It also means that truth becomes the truth of good, for when there is no longer any blocking or cutting off, good flows in and joins itself to truth.

[2] What is implied in all this may be seen from what has been stated and shown so far. But because few understand what is meant by the apparent priority of truth, and by the inferiority for the time being of good - the chief reason for their not understanding being that few stop to reflect on such matters, indeed they do not even reflect on the idea that good is distinct and separate from truth - [let some explanation be offered here]. None of those who pursue a life of self-love and love of the world are aware of what good is, for they do not believe in the existence of any other kind of good than that which is a product of that life. And being unaware of what good is they are also unaware of what truth is, for truth is the companion of good. They do, it is true, know from revelation that good consists in loving God and the neighbour, and truth in matters of doctrine drawn from the Word. But because they do not live according to those things they have no perception of that good and truth; for these are known to them but are not actually present in them. Indeed even those persons who are in the process of being regenerated do not know what good is until they have been regenerated. For prior to their regeneration they have supposed that truth is good and that acting in accordance with truth is good, when in fact it is not good that they are doing at that time but truth. While a person is passing through this state he is passing through that state which is described as Jacob and the blessing conferred on him. But once he passes on into the state in which he performs a good action from an affection for good, that is, once he has been regenerated, he passes into that state which is described in the blessing conferred on Esau.

[3] This may be illustrated from what happens to a person in the first and second stages of life, and after that in the third and fourth stages. During the first stage nothing more than his memory is involved in his knowing things in the Word and likewise matters of doctrine regarding faith. During this stage also he believes he is good when he knows many things from the Word and from doctrine and is able to apply some of them not to his own life but to the lives of others. During the second stage when he is more grown up he is not content to know only with his memory things in the Word and matters of doctrine but now begins to reflect on these with his own ability to think, and insofar as he adds anything to these from his own thought he is pleased by it. Consequently he is moved by an affection for truth which originates in some worldly love, which is also a means to his learning further things which would be neglected by him but for that worldly love. During the third stage however, if he is among such people as are able to be regenerated he starts to think about use, and in that case to reflect on what he reads in the Word and absorbs from doctrine for the sake of the use these serve. While he is passing through this state order is reversed; that is to say, truth is no longer placed first quite so much. But during the fourth stage, when it is the stage of his regeneration, because now the state is complete, dealt with in 2636, he loves the Word and matters of doctrine drawn from the Word - that is, he loves truth - for the sake of the good of life, and therefore loves them from a desire for the good of life. Thus good, which up to that time has apparently taken second place, now comes to occupy the first.

[4] The reason why good has apparently taken second place is that it has lain concealed inmostly within the person's entire affection. Nor has it been able to show itself because it has been surrounded by such things as those with which it could not accord, that is to say, by vain and worthless things like those that constitute worldly glory and self-glory. But once he has been regenerated these things depart and the good that has lain inmostly comes so to speak out of prison and enters into those things which are outside, and takes truths to itself, makes them the truths of good, and in this way manifests itself.

[5] During all this time the good present with a person is something which so to speak he does not consciously will, yet is present within his will - present in every detail of his thought and consequently in every detail of his activity. He is not aware of possessing this which he does not consciously will because he does not perceive anything present with himself apart from that which is his own, that is, which he does will. That which he does not will is twofold: on the one hand there is that which he has inherited from father and mother, on the other that which flows in from the Lord by way of heaven. While a person is growing up that which he has inherited from parents manifests itself more and more, if he is such that he does not allow himself to be regenerated. For he draws on evils from his heredity and makes them properly his own. But that which is not consciously willed yet flows from the Lord by way of heaven manifests itself in adult years with those who are being regenerated. With the latter this activity has in the meantime arranged and governed every single detail of thought, and also of will, though that activity has not been apparent.

  
Yiya esigabeni / 10837  
  

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