And hunt me a hunting. That this signifies the truth of good, is evident from the signification of "to hunt" and "a hunting," as being the truth of the natural from which is the good of life (n. 3309); here it signifies truth which is from good, because said to Esau, by whom as before said is represented the good of the natural.
And make me dainties, such as I have loved. That this signifies pleasant things from thence, because from good, is evident from the signification of "dainties" as being things pleasant; and because they came from Esau, by whom is represented the good of the natural, therefore they signify things pleasant because from good. In the original language "dainties" signify things that are delightful and pleasing to the taste; and in the internal sense they signify that which is delightful of good, and that which is pleasing of truth, because like the other bodily senses, the taste corresponds to celestial and spiritual things; concerning which correspondence, of the Lord's Divine mercy hereafter. It cannot be seen how the case herein is unless it is known in what manner the natural is made new, or receives life from the rational, that is, from the Lord through the rational. [2] The natural does not become new, or receive life corresponding to the rational, that is, is not regenerated, except by means of doctrinal things, or the knowledges of good and truth-the celestial man by the knowledges of good first, but the spiritual man by the knowledges of truth first. Doctrinal things, or the knowledges of good and truth, cannot be communicated to the natural man, thus cannot be conjoined and appropriated, except by means of delights and pleasantnesses accommodated to it, for they are insinuated by an external or sensuous way; and whatever does not enter by some delight or pleasantness does not inhere, thus does not continue. This is what is meant by the truth of good and the pleasantness thereof, and this is what is treated of in what follows.
And bring to me, and I will eat. That this signifies appropriation, is evident from the signification of "eating," as being appropriation (see n. 2187, 2343, 3168).
That my soul may bless thee. That this signifies adjunction to his life, and consequently life corresponding to the rational, is evident from the signification of " being blessed," as being to be gifted with celestial and spiritual good (n. 981, 1731, 2846, 3017, 3406); for the good of infancy and of life thence, which is the same as the good of the natural, and which is represented by Esau, is not spiritual good-the good of infancy being devoid of knowledge and intelligence, and thus of wisdom. The good of infancy becomes spiritual good through the implanting of truth, thus through regeneration (n. 1616, 1802, 2280, 2290, 2291, 2299, 2304, 2306-2307, 3494); hence comes the correspondence between rational and natural things, consequently the adjunction of the natural man to the life of the rational; this adjunction to its life being what is meant by "my soul blessing thee."
Before I die. That this signifies the first state of resuscitation in the natural, is evident from the signification of "dying," as being to rise again, or to be resuscitated into life (n. 3326, 3498). That this is the first state is evident from the fact that the good of infancy and the derivative good of life is the first of regeneration-which state has thus far been represented by Esau. The subsequent states are what are treated of in series in this chapter.
Verses 5-7. And Rebekah heard when Isaac spoke to Esau his son; and Esau went to the field to hunt for a hunting, to bring it. And Rebekah said unto Jacob her son, saying, Behold I heard thy father speak unto Esau thy brother, saying, Bring me a hunting, and make me dainties, and I will eat, and will bless thee before Jehovah before my death. "And Rebekah heard when Isaac spoke to Esau his son," signifies the affection of truth and life from it; "and Esau went to the field to hunt for a hunting, to bring it" signifies the endeavor of the affection of good to procure truth which might be adjoined to the Divine rational; "and Rebekah said unto Jacob her son, saying," signifies the perception of the Lord from Divine truth concerning natural truth; "behold I heard thy father speak unto Esau thy brother, saying," signifies that the Divine good of the Divine rational desired the affection of good; "bring me a hunting," signifies the truth of good; and "make me dainties," signifies the desire and delight from the pleasantness thence; "and I will eat," signifies appropriation thus; "and will bless thee before Jehovah," signifies conjunction thereby; "before my death," signifies thus life in the natural.
And Rebekah heard when Isaac spoke to Esau his son. That this signifies the affection of truth and life therefrom, is evident from the representation of Rebekah, as being the Lord's Divine rational as to Divine truth conjoined with the Divine good therein, thus the very affection of truth and from the signification of "hearing Isaac speak," as being life from it; for in the internal sense "to hear speak" denotes influx, because in the representative sense "to hear" denotes to obey (see n. 2542); and "to speak" denotes to will and flow in (n. 2626, 2951, 3037); thus in the supreme sense "to hear speak" denotes life therefrom, namely, the life of Divine truth from Divine good; "to his son" in the internal sense denotes concerning the good of the natural, and thence the truth of the natural. That this is the sense of these words does not so plainly appear, because it is widely removed from the sense of the letter, which is historical; nevertheless such is the case, for angelic ideas are altogether unlike human ideas. Angelic ideas are spiritual, and when they penetrate inwardly they are celestial; but human ideas are natural, and when derived from historicals, are sensuous. And yet the Lord effects through the Word such a correspondence between spiritual things which are of heaven and natural things which are of the world, that natural ideas may be changed into spiritual, and this in a moment. From this comes the conjunction of heaven with the world through man, and indeed through the Word, consequently through the church in which is the Word. That there is a correspondence between natural and spiritual things in each and all of those things which can possibly be apprehended and perceived by the mind, will of the Lord's Divine mercy become evident from what is related from experience concerning the Grand Man, at the end of the following chapters.
And Esau went to the field to hunt for a hunting, to bring it. That this signifies the endeavor of the affection of good to procure truth which might be conjoined with the Divine rational, is evident from the representation of Esau, as being the good of the natural (concerning which see above); hence comes the affection of good of the rational in the natural, for the good which is in the natural is not of the natural, but is of the rational in the natural (n. 3498); and from the signification of "going to the field to hunt for a hunting, to bring it," as being the endeavor to procure truth for itself; for a "field" is where there is good ground (n. 3500); a "hunting" is truth which is from good (n. 3501); and "to bring it," is to procure it, thus to adjoin it to the Divine rational. As before said, in the supreme sense the glorification of the Lord's natural is here treated of; and in the representative sense the regeneration of the natural in man (n. 3490). It is according to order that this should be accomplished through truth, that is, through the knowledges of good and truth, for without these the natural cannot be enlightened by the rational, or through the rational; thus it cannot be regenerated, knowledges being the vessels recipient of the good and truth flowing in from the rational; and according to the quality and quantity which the vessels receive, such is the enlightenment. The vessels which receive good and truth from the rational are the very truths of the natural, which are nothing else than memory-knowledges, knowledges, and doctrinal things. Goods come from the order of the things which flow in, and from the order among themselves of the things which are there; hence comes the good of the natural.
And Rebekah said unto Jacob her son. That this signifies the Lord's perception from Divine truth concerning natural truth, is evident from the representation of Rebekah, as being the Divine truth of the Lord's Divine rational (see n. 3012, 3013, 3077); from the signification of "saying" as being to perceive (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2506, 2515, 2552, 2619); and from the representation of Jacob, as being the Lord's natural as to truth (n. 3305); from all which it is manifest that by "Rebekah said unto Jacob her son," is signified the Lord's perception from Divine truth concerning natural truth. That the Lord from the Divine good of the Divine rational which is represented by Isaac, willed to procure truth for Himself through the good of the natural which is represented by Esau, whereby He might glorify or make Divine His natural; but that the Lord from the Divine truth of the Divine rational which is represented by Rebekah willed to procure for Himself through the truth of the natural which is represented by Jacob the truth by means of which the rational might be glorified or made Divine, cannot be apprehended unless it is illustrated by the things that come to pass in man while being regenerated or made new by the Lord; nor indeed even by this unless it is known how the case is with the rational as to the good and as to the truth therein-which must therefore be briefly stated. [2] The rational mind is distinguished into two faculties, one faculty being called the will, and the other the understanding. During man's regeneration, that which proceeds from the will is called good, and that which proceeds from the understanding is called truth. Before man has been regenerated the will does not act as one with the understanding; but the former wills good, while the latter wills truth; insomuch that an effort of the will is perceived as being quite distinct from one of the understanding. This however is perceived only by those who reflect, and who know what the will is and the things that belong thereto, and what the understanding is and the things that belong thereto; but it is not perceived by those who do not know these things and therefore who do not reflect, for the reason that the natural mind is regenerated through the rational mind (see n. 3493), and this according to an order such that the good of the rational does not flow immediately into the good of the natural and regenerate it, but through the truth which is of the understanding, thus in appearance from the truth of the rational. These are the things treated of in this chapter in the internal sense; for "Isaac" is the rational mind as to the good which is of the will, "Rebekah" being the same with respect to the truth which is of the understanding; "Esau" is the good of the natural that comes forth from the good of the rational; and "Jacob" is the truth of the natural that comes forth from the good of the rational through the truth therein. [3] From these things it may be seen what arcana are contained in the internal sense of the Word; but still there are very few which can be described to human apprehension; while those which transcend it, and cannot be described, are without limit; for in proportion as the Word penetrates more deeply, that is, more interiorly, into heaven, the more innumerable and ineffable the arcana become, not only to man, but also to the angels of the lower heaven; and when it reaches the inmost heaven, the angels there perceive that the arcana are infinite, and are altogether incomprehensible to them, because they are Divine. Such is the Word.
Behold I heard thy father speak unto Esau thy brother, saying. That this signifies that the Divine good of the Divine rational desired the affection of good, is evident from the representation of Isaac, who is here the "father," as being the Divine good of the Divine rational (concerning which above); from the signification of "speaking," as being to desire (see n. 2626, 2951, 3037); and from the representation of Esau, as being the affection of good in the natural (n. 3508).
Bring me a hunting. That this signifies the truth of good, is evident from the signification of a "hunting," as being the truth of good (n. 3501).
And make me dainties. That this signifies the desire and delight from the pleasantness thence, is evident from the signification of "dainties," as being what is pleasing (n. 3502), thus desire and delight from the pleasantness thereof, that is, from truth; for as before said in the number cited, truths are introduced into the natural of man by what is pleasing and in agreement therewith; and those which are not so introduced do not inhere, and thus are not conjoined with the rational by correspondence. Moreover, like all other memory-knowledges, truths are allotted their place in the memory that belongs to the natural man in accordance with the pleasant and delightful things that introduced them; as is evident from the fact that when these pleasant and delightful things return, the things that were introduced by them also return; and also on the other hand that when these things are recalled, there are at the same time excited the delightful and pleasant things to which they had been adjoined.
And I will eat. That this signifies appropriation thus, is evident from the signification of "eating," as being to appropriate (see n. 2187, 2343, 3168, 3503). Appropriation is effected when truths, or the knowledges of good and truth, are insinuated into the natural by means of things that are pleasant and delightful; and when these truths are adjoined to good there, there is then effected a communication with the truth and good of the rational, thus with the rational; and this communication is what is called appropriation, inasmuch as the truth and good are of the rational in the natural; for the things in the rational relatively to those in the natural are as particulars relatively to generals. It is known that from particulars there comes forth what is general, and that without particulars no general could come into existence. The general of the particulars of the rational is that which is exhibited in the natural; and because it is a general, it appears under another form, and this according to the order of the particulars which compose it, thus according to the form thence derived. If the singulars and derivative particulars of celestial good and spiritual truth are what form the general in the natural, there then comes forth a celestial and spiritual form, and in a certain image there is represented something of heaven in every single thing of the general; but if the singulars and particulars are not those of good and truth, but of evil and falsity, which form the generals in the natural, there is then represented in an image something of hell in every single thing of the general. [2] Such are the things which are signified by the eating and drinking in the Holy Supper, where also by "eating and drinking" is signified appropriation-namely, by "eating" the appropriation of good, and by "drinking" the appropriation of truth. If good, that is, love to the Lord and charity toward the neighbor, form the internal or rational man, and through this the external or natural man corresponding to it, then the man becomes in particular and in general an image of heaven, consequently an image of the Lord; but if contempt for the Lord and for the good and truth of faith, and hatred toward the neighbor, form the internal man, then the man becomes in particular and in general an image of hell; and especially when at the same time this is done in what is holy, for thence comes profanation. Thus it is that to those who eat and drink worthily, eternal life is appropriated; while they who eat and drink unworthily, appropriate death unto themselves.
And will bless thee before Jehovah. That this signifies conjunction thereby, is evident from the signification of "blessing thee," as being adjunction to his life (see n. 3504); and whereas it is here said, "I will bless thee before Jehovah," it signifies conjunction. Adjunction is predicated of the communication of the truth of the natural with the good of the rational; but conjunction, of the communication of the good of the natural with the good of the rational; for there is a parallelism between the Lord and man as to the celestial things which are of good, but not as to the spiritual things which are of truth (n. 1832).
Before my death. That this signifies thus life in the natural, is evident from the signification of "death," as being resuscitation to life (see above, n. 3498, 3505).
Verses 8-10. And now my son hearken unto my voice, according to that which I command thee. Go now to the flock, and take me from thence two good kids of the goats, and I will make them dainties for thy father, such as he loveth. And thou shalt bring to thy father, and he shall eat, that he may bless thee before his death. "And now my son hearken unto my voice, according to that which I command thee" signifies desire and delight perceived from the Divine truth in the Divine rational toward natural truth; "go now to the flock," signifies to natural domestic good not conjoined with the Divine rational; "and take me from thence two good kids of the goats," signifies the truths of this good; "and I will make them dainties for thy father, such as he loveth," signifies that he should make deliciousnesses therefrom; "and thou shalt bring to thy father, and he shall eat," signifies to the Divine good of the Divine rational, and appropriation; "that he may bless thee," signifies conjunction thereby; "before his death," signifies resuscitation in the natural.
And now my son hearken unto my voice, according to that which I command thee. That this signifies desire and delight perceived from the Divine truth in the Divine rational toward natural truth, is evident from the representation of Rebekah who speaks these things, as being the Divine truth of the Divine rational, concerning which above; and from the representation of Jacob to whom these things are said, as being natural truth, concerning which also above. That it is desire and delight, is manifest without explication.
Go now to the flock. That this signifies to natural domestic good not conjoined with the Divine rational, is evident from the signification of "flock," as being good (n. 343, 415, 1565), here, natural good, because it is said to Jacob, and indeed domestic good, because it was at home, whereas the field whence Esau (by whom is signified the good of the natural, n. 3500, 3508) took his hunting, was good not domestic. Elsewhere in the Word "flock" is predicated of the good of the rational; but in this case "herd" is predicated of the good of the natural (n. 2566). Natural domestic good is that good which a man derives from his parents, or into which he is born, quite distinct from the good of the natural which flows in from the Lord (the nature and quality of natural good may be seen above, n. 3470, 3471); and therefore for the sake of distinction the one good is called the Good of the Natural, and the other Natural Good. Moreover every man receives domestic good from his father and from his mother, which goods are in themselves distinct; that which he receives from the father being interior, and that from the mother exterior. In the Lord these goods were most distinct, for the good which He had from the Father was Divine, but that which He had from the mother was contaminated with hereditary evil; that good in the natural which the Lord had from the Father was His own, because it was His very life, and is that which is represented by Esau; whereas the natural good which the Lord derived from the mother, being contaminated with hereditary evil, was in itself evil, and this is what is meant by "domestic good." Although of such a character, this good was yet of service for the reformation of the natural; but when it had answered this purpose it was rejected. [2] The case is similar with every man who is being regenerated: the good which he receives from the Lord as from a new father is interior, but the good which he derives from his parents is exterior; the former good, which he receives from the Lord, is called spiritual; but the latter, which he derives from his parents, is called natural good. The good that a man derives from his parents is serviceable first of all for his reformation, for by means of it are introduced as by what is pleasurable and delightful, first, memory-knowledges, and afterwards the knowledges of truth; but when it has served as a means for this use it is separated from these; and then spiritual good comes forth and manifests itself. This must be evident from much experience, as from the single instance that when a child is first instructed he is affected with the desire of knowing, not at first for any end that is manifest to himself, but from a certain pleasure and delight that is born with him and is also derived from other sources; but afterwards, as he grows up, he is affected with the desire of knowing for the sake of some end, as that he may excel others, or his rivals; and next for some end in the world; but when he is to be regenerated, he is affected from the delight and pleasantness of truth; and when he is being regenerated, which takes place in adult age, from the love of truth, and afterwards from the love of good; and then the ends which had preceded, together with their delights, are separated little by little, and to them succeeds interior good from the Lord, which manifests itself in his affection. From this it is evident that the former delights, which had appeared in the outward form as good, had served as means. Such successions of means are continual. [3] The case herein may be compared to that of a tree, which in its first age, or at the beginning of spring, adorns its branches with leaves, and afterwards as its age or the spring advances, decorates them with flowers; and next in summer puts forth the first germs of fruits, which afterwards become fruit; and lastly puts seeds therein, which contain in them new trees of a like kind, and indeed whole orchards in potency; and if the seeds are sown, in act. Such analogues are there in nature, which also are representative; for universal nature is a theater representative of the Lord's kingdom in the heavens, thus of His kingdom on earth, that is, in the church, and hence of His kingdom in every regenerate man. From this it is plain how natural or domestic good, although a merely outward delight and indeed a worldly one, may serve as a means for producing the good of the natural, which may conjoin itself with the good of the rational, and thus become regenerate or spiritual good, that is, good which is from the Lord. These are the things which are represented and signified by "Esau and Jacob" in this chapter.
And take me from thence two good kids of the she-goats. That this signifies the truths of this good, is evident from the signification of "kids of the she-goats," as being the truths of good, concerning which in what follows. The reason there were two, is that as in the rational, so in the natural, there are things which are of the will and things which are of the understanding. The things in the natural that have relation to the will are delights, and those which have relation to the understanding are memory-knowledges, and in order to be something these two must be conjoined together. [2] That "kids of the she-goats" signify the truths of good, may be seen from those passages of the Word where "kids" and "she-goats" are mentioned. Be it known that in the genuine sense all the tame and useful beasts mentioned in the Word signify the celestial things of good and the spiritual things of truth (see n. 45, 46, 142, 143, 246, 714, 715, 2180, 2781, 3218); and because there are various kinds of celestial things or goods, and consequently various kinds of spiritual things or truths, one kind is signified by one beast, and another by another; thus one kind is signified by a "lamb," another by a "kid," another by a "sheep," by a "she-goat," a "ram," a "he-goat," a "bullock," an "ox;" another also by a "horse" and by a "camel;" another likewise by birds; and also another by the beasts of the sea, as by "whales"' and "fishes." There are more genera of celestial and spiritual things than can be enumerated, consequently of goods and truths, although when the celestial or good is mentioned, and also the spiritual or truth, it appears as if it were not manifold, but only one. But how manifold they both are, or how innumerable their genera are, may be seen from what has been said concerning heaven (n. 3241), namely, that it is distinguished into innumerable societies, and this according to the genera of celestial and spiritual things, or of the goods of love and thence of the truths of faith; and moreover every single genus of good, and every single genus of truth, has innumerable species into which the societies of each genus are distinguished, and every species in like manner. [3] The most universal genera of good and truth are what were represented by the animals that were offered in the burnt-offerings and sacrifices; and because the genera are most distinct from one another it was expressly enjoined that such and no other should be offered-in some cases, for instance, male and female lambs, also male and female kids; in some cases rams and sheep, and also he-goats; but in others, calves, bullocks, and oxen; also pigeons and turtle-doves (n. 922, 1823, 2180, 2805, 2807, 2830, 3218). What was signified by "kids" and "she-goats" may be seen both from the sacrifices in which they were offered, and also from other passages in the Word; whence it is evident that male and female "lambs" signified the innocence of the internal or rational man, and that "kids" and "she-goats" signified the innocence of the external or natural man, thus the truth and good thereof. [4] That the truth and good of the innocence of the external or natural man is signified by "kids" and "she-goats" is evident from the following passages in the Word. In Isaiah: The wolf shall abide with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the sheep 3519-1 together; and a little child shall lead them (Isa. 11:6); where the Lord's kingdom is treated of, and a state of no fear from evil, or of no dread on account of hell, because one of presence with the Lord. The "lamb" and the "kid" denote those who are in innocence, and because these are the safest of all, they are mentioned first. [5] When all the firstborn of Egypt were smitten, it was commanded that they should slay perfect and male young of the flock, of lambs or of kids, and should put some of the blood on the door-posts and on the lintel of the houses, and thus there should not be a plague on them from the destroyer (Exod. 12:5, 7, 13). The "firstborn of Egypt" denotes the good of love and charity extinct (n. 3325); "lambs" and "kids" are states of innocence; and those who are in these states are safe from evil, for all in heaven are protected by the Lord through states of innocence; and this protection was represented by the slaying of a lamb or kid, and by the blood upon the door-posts and lintel of the houses. [6] When Jehovah appeared to anyone through an angel, a kid of the goats was sacrificed, lest the man should die-as when he appeared to Gideon (Judges 6:19), and to Manoah (13:15-16, 19). The reason was that Jehovah or the Lord cannot appear to anyone, not even to an angel, unless he to whom He appears is in a state of innocence; and therefore as soon as the Lord is present with anyone he is let into a state of innocence; for the Lord enters through innocence, even with the angels in heaven. On this account no one can come into heaven unless he has somewhat of innocence, according to the words of the Lord in Matthew 18:3; Mark 10:15; Luke 18:17. That men believed they should die when Jehovah appeared, unless they offered such a burnt-offering may be seen in Judges 13:22-23. [7] Inasmuch as genuine conjugial love is innocence (see n. 2736), it was customary in the representative church to enter in unto a wife by a present of a kid of the she-goats; as we read of Samson (Judges 15:1); likewise of Judah when he went in unto Tamar (Gen. 38:17, 20, 23). That a "kid" and a "she-goat" signified innocence, is also evident from the sacrifices of guilt, which they were to offer when anyone had sinned through error (Lev. 1:10; 4:28; 5:6); sin through error is a sin of ignorance in which is innocence. The same is evident from the following Divine command in Moses: The first of the first-fruits of thy ground thou shalt bring into the house of Jehovah thy God. Thou shalt not seethe a kid in its mother's milk (Exod. 23:19; 34:26); where by the "first-fruits of the ground, which they were to bring into the house of Jehovah," is signified the state of innocence which is in infancy; and by "not seething a kid in its mother's milk," that they should not destroy the innocence of infancy. Because these things are signified, in both passages the one command follows the other without a break; and yet in the literal sense they appear to be altogether different; but in the internal sense they cohere together. [8] Because as before said "kids" and "she-goats" signified innocence, it was also commanded that the curtain of the tent over the tabernacle should be made of the wool of she-goats (Exod. 25:4; 26:7; 35:5, 6, 23, 26; 36:14), for a sign that all the holy things therein represented derived their essence from innocence. By the "wool of she-goats" is signified the ultimate or outermost of the innocence that is in ignorance, such as exists with the Gentiles; and who in the internal sense are the "curtains" of the tabernacle. From all this it is evident what and of what quality are the truths of good that are signified by the "two good kids of the she-goats" concerning which Rebekah his mother spoke unto Jacob her son, namely, that they are those of innocence or of infancy, being in fact those which Esau was to bring to his father Isaac; concerning which above (n. 3501, 3508); and which indeed were not these truths of good, but at first appeared as if they were; and it is for this reason that by means of these Jacob simulated Esau.
And I will make the dainties for thy father, such as he loveth. That this signifies that he should make deliciousnesses therefrom, is evident from the signification of "dainties," as being pleasant things from good (concerning which above, n. 3502). They are here called "deliciousnesses," because they are truths not from genuine good, but from domestic good (see n. 3518).
And thou shalt bring to thy father, and he shall eat. That this signifies to the Divine good of the Divine rational, and appropriation, is evident from the representation of Isaac, here the "father", as being the Divine good of the Divine rational (concerning which above); and from the signification of "eating," as being appropriation (concerning which n. 3513); but that truth from domestic good is not appropriated, will appear from what follows.
That he may bless thee. That this signifies conjunction thereby, is evident from the signification of "blessing," as being conjunction (see n. 3504, 3514).
Before his death. That this signifies resuscitation in the natural, is evident from the signification of "death," as being resuscitation (concerning which, n. 3498, 3505); that it is in the natural is evident.
Verses 11-13. And Jacob said to Rebekah his mother, Behold Esau my brother is a hairy man, and I am a smooth man. Peradventure my father will feel me, and I shall be in his eyes as a misleader; and I shall bring upon myself a curse and not a blessing. And his mother said unto him, Upon me be thy curse, my son; only hearken to my voice, and go, take for me. "And Jacob said to Rebekah his mother," signifies the Lord's perception from Divine truth concerning natural truth; "behold Esau my brother is a hairy man," signifies the quality of natural good relatively; "and I am a smooth man," signifies the quality of natural truth relatively; "peradventure my father will feel me," signifies the inmost degree of perception; "and I shall be in his eyes as a misleader," signifies rejection, because apparently contrary to order; "and I shall bring upon myself a curse, and not a blessing," signifies disjunction; "and his mother said unto him," signifies perception from Divine truth; "upon me be thy curse, my son," signifies that there would be no disjunction; "only hearken unto my voice, and go, take for me," signifies from the effect.
And Jacob said to Rebekah his mother. That this signifies the Lord's perception from Divine truth concerning natural truth, is evident from the signification of "saying," in the historicals of the Word, as being to perceive (n. 3509); from the representation of Jacob, as being natural truth (n. 3305); and from the representation of Rebekah, as being the Divine truth of the Lord's Divine rational (n. 3012, 3013, 3077). That perception from Divine truth concerning natural truth is signified, and not perception from natural truth concerning Divine truth, according to the appearance from the sense of the letter, is because all the observation the natural exercises is from the rational; here therefore, because predicated of the Lord, the signification is "from the Divine truth of the Divine rational."
Behold Esau my brother is a hairy man. That this signifies the quality of natural good relatively, is evident from the signification of "Esau," as being the good of the natural (see n. 3494, 3504); and from the signification of "a hairy man," as being the quality of this good. That "hairy" signifies the natural in especial as to truth, may be seen above (n. 3301), and from what now follows.
And I am a smooth man. That this signifies the quality of natural truth relatively, is evident from the representation of Jacob who is here speaking, as being the natural as to truth (see n. 3305); and from the signification of a "smooth man," as being its quality, concerning which something shall now be said. Before it can be known what these things signify, it must be known what is meant by "hairy," and what by "smooth." The interiors in man present themselves in a kind of image in his exteriors, especially in his face and its expression; at the present day his inmosts are not seen there, but his interiors are in some measure seen there, unless from infancy he has learned to dissemble, for in this case he assumes to himself as it were another lower mind, and consequently induces on himself another countenance; for it is the lower mind that appears in the face. More than others, hypocrites have acquired this from actual life, thus from habit; and this the more in proportion as they are deceitful. With those who are not hypocrites, rational good appears in the face from a certain fire of life; and rational truth from the light of this fire. Man knows these things from a certain connate knowledge, without study; for it is the life of his spirit as to good and as to truth which thus manifests itself; and because man is a spirit clothed with a body, he has such knowledge from the perception of his spirit, thus from himself; and this is the reason why a man is sometimes affected with the countenance of another; although this is not from the countenance, but from the mind which thus shines forth. But the natural appears in the face in a more obscure fire of life, and a more obscure light of life; and the corporeal hardly appears at all except in the warmth and fairness of the complexion, and in the change of their states according to the affections. [2] Because the interiors thus manifest themselves in especial in the face, as in an image, the most ancient people who were celestial men and utterly ignorant of dissimulation, much more of hypocrisy and deceit, were able to see the minds of one another conspicuous in the face as in a form; and therefore by the "face" were signified the things of the will and of the understanding; that is, interior rational things as to good and truth (n. 358, 1999, 2434); and in fact interior things as to good by the blood and its redness; and interior things as to truths by the resultant form and its fairness; but interior natural things by the outgrowths thence, such as the hairs and the scales of the skin, namely, the things from the natural as to good by the hairs, and the things from the natural as to truth by the scales. Consequently they who were in natural good were called "hairy men," but they who were in natural truth, "smooth men." From these considerations it may be seen what is signified in the internal sense by the words, "Esau my brother is a hairy man, and I am a smooth man," namely, the quality relatively to one another of natural good and natural truth. From all this it is evident what Esau represents, namely, the good of the natural, for he was called "Esau" from being hairy (Gen. 25:25), and "Edom" from being ruddy (Gen. 25:30). Mount Seir, where he dwelt, has the same meaning, namely, what is hairy; and because it had this meaning there was a mountain by which they went up to Seir that was called the bare or smooth mountain (Josh. 11:17; 12:7); which was also representative of truth ascending to good. [3] That "hairy" is predicated of good, and thence of truth, and also in the opposite sense of evil, and thence of falsity, was shown above (n. 3301); but that "smooth" is predicated of truth, and in the opposite sense of falsity, is evident also from the following passages in the Word. In Isaiah: Ye that inflame yourselves with gods under every green tree; in the smooth things of the valley is thy portion (Isa. 57:5-6); where "inflaming" is predicated of evil; and the "smooth things of the valley," of falsity. Again: The workman strengthens the smelter, him that smoothes with the hammer along with the beating on the anvil, 3527-1 saying to the joint, It is good (Isa. 41:7); where the "workman strengthening the smelter" is predicated of evil; and "smoothing with the hammer," of falsity. In David: They make thy mouth smooth as butter; when his heart approacheth his words are softer than oil (Ps. 55:21); where a "smooth or flattering mouth" is predicated of falsity; and the "heart and its soft things," of evil. Again: Their throat is an open sepulcher, they speak smooth things with their tongue (Ps. 5:9); "the throat an open sepulcher" is predicated of evil; "the tongue speaking smooth things," of falsity. In Luke: Every valley shall be filled up; and every mountain and hill shall be brought low; and the crooked shall become straight, and the rough places level ways (Luke 3:5); where "valley" denotes what is lowly (n. 1723, 3417); "mountain and hill," what is lifted up (n. 1691); "the crooked become straight," the evil of ignorance turned into good, for "length" and what belongs thereto are predicated of good (n. 1613); the "rough places made level ways," the falsities of ignorance turned into truths. (That "way" is predicated of truth, see n. 627, 2333.)
Peradventure my father will feel me. That this signifies the inmost degree of perception, is evident from the signification of "feeling," and thus of being sensible, as being the inmost and the all of perception; and from the signification of "father," as being good, here, Divine good, because the Lord is treated of. That "to feel at" signifies the inmost and the all of perception is because all sensation has relation to the sense of touch, and this is derived and comes forth from what is perceptive; for sensation is nothing else than external perception, and perception is nothing else than internal sensation. What perception is, may be seen above (n. 104, 371, 495, 503, 521, 536, 1383-1398, 1616, 1919, 2145, 2171, 2831). Moreover all sensation and all perception, which appear so various, are referable to one common and universal sense, namely, the sense of touch; the varieties, such as taste, smell, hearing, and sight, which are external sensations, being nothing but different kinds of touch that originate from internal sensation, that is, from perception. This can be confirmed by much experience, and will of the Lord's Divine mercy be shown in its own place. From this it is evident that in the internal sense "to feel at" signifies the inmost and the all of perception. Moreover all perception, which is internal sensation, comes forth from good, but not from truth, except from good through truth; for the Lord's Divine life flows into good, and through good into truth, and thus produces perception. From this it can be seen what is signified by "peradventure my father will feel me," namely, the inmost and the all of perception from good, thus from the Lord's Divine.
And I shall be in his eyes as a misleader. That this signifies rejection because apparently contrary to order, is evident from the signification of "being in his eyes," as being to be observed as to quality; for by the "eye" is signified the observation of the internal sight (n. 212, 2701, 2789, 2829, 3198, 3202); and from the signification of "misleading" or of "a misleader," as being contrary to order; here, apparently (all misleading is nothing else); and from this there would be rejection. But what is signified by "apparently contrary to order," will appear from what follows.
And I shall bring upon me a curse and not a blessing. That this signifies disjunction, is evident from the signification of a "curse," as being disjunction, or a turning away from good (n. 245, 379, 1423); and from the signification of a "blessing," as being conjunction with good (n. 3504, 3514).
And his mother said unto him. That this signifies perception from Divine truth, is evident from the signification of "saying," as being to perceive, concerning which often above; and from the representation of Rebekah, here the "mother," as being the Divine truth of the Lord's Divine rational (n. 3012, 3013).
Upon me be thy curse, my son. That this signifies that there would be no disjunction is evident from the signification of a "curse," as being disjunction (see just above, n. 3530); and because the perception was from the Divine (n. 3531), it signifies that there should be no disjunction.
Only hearken to my voice, and go, take for me. That this signifies from the effect, is evident from the signification of "hearkening to a voice," as being to obey; and from the signification of "going and taking for me," as being to do; and because this was said to the natural as to truth (represented by Jacob) by the rational as to truth, here the Divine rational (represented by Rebekah), therefore nothing else is signified than "from the effect;" for the natural sees from the effect, but the rational sees from the cause.
Verses 14-17. And he went, and took, and brought to his mother; and his mother made dainties, such as his father loved. And Rebekah took garments of desires of Esau her elder son that were with her in the house, and put them upon Jacob her younger son. And the skins of the kids of the she-goats she caused to be put upon his hands, and upon the smooth of his neck. And she gave the dainties, and the bread, which she had made, into the hand of Jacob her son. "And he went, and took, and brought to his mother," signifies a state of obedience of the truth of the natural; "and his mother made dainties, such as his father loved," signifies things that are delectable, but not desirable; "and Rebekah took garments of desires of Esau her elder son," signifies the genuine truths of good; "that were with her in the house," signifies that were from the Divine good through the Divine truth of the Divine rational; "and put them upon Jacob her younger son," signifies the affection of truth, or the life of good from truth; "and the skins of the kids of the she-goats," signifies the external truths of domestic good; "she caused to be put upon his hands," signifies according to the faculty of receiving; "and upon the smooth of his neck," signifies that disjoining truth should not appear; "and she gave the dainties," signifies delectable things thence derived; "and the bread," signifies the good thence derived; "which she had made," signifies which were from Divine truth; "into the hand of Jacob her son," signifies that such was the affection of natural truth.
And he went, and took, and brought to his mother. That this signifies a state of obedience of the truth of the natural, may be seen from what was said above (n. 3533); thus without further explication.
And his mother made dainties, such as his father loved. That this signifies things that are delectable, but not desirable, is evident from the representation of Rebekah, who is here the "mother," as being the Divine rational as to truth; and from the signification of "dainties," as being the pleasant things which are of truth, concerning which above (n. 3502). The reason why the delectable things here referred to are not desirable, is that they are not from the hunting of Esau, that is, from the truth of genuine good (n. 3501), but from the kids of the goats which are of the flock, that is, from the truth of domestic good (n. 3518, 3519). How these things are circumstanced is evident from what was said above (n. 3502, 3512, 3518, 3519).
And Rebekah took garments of desires of Esau her elder son. That this signifies the genuine truths of good, is evident from the signification of "garments of desires," as being genuine truths (that "garments" signify truths relatively lower may be seen above, n. 2576); "of desires" denotes genuine, because of the genuine good of the natural, which is represented by Esau the elder son (n. 3300, 3302, 3322, 3494, 3504, 3527).
That were with her in the house. That this signifies that were from the Divine good through the Divine truth of the Divine rational, is evident from the representation of Rebekah, who is here meant by "her," as being the Divine truth of the Divine rational (concerning which above); and from the signification of "house," as being here the Divine good, because it is predicated of the Lord (that "house" is good may be seen above, n. 710, 2233, 2234, 2559, 3128). That these things are signified by the words "that were with her in the house," is because by "house" is signified the rational both as to good and as to truth; or what is the same, both as to the will part, which is of good, and as to the intellectual part, which is of truth. When the rational acts from the will part or good, through the intellectual part or truth, then the rational mind is called "one house." From this also heaven itself is called the "house of God," because therein is nothing else than good and truth, and the good acts through truth united or conjoined with itself. This is also represented in marriages between a husband and wife who constitute one house, by reason that conjugial love comes forth from the Divine marriage of good and truth (n. 2728, 2729, 3132); and both the husband and the wife have a will from good, but with a difference such as is that of good in respect to its own truth; and therefore good is signified by the husband, and truth by the wife; for when there is one house, then good is the all therein, and truth, being of good, is also good. The reason why it is said, "with her in the house," not "with him" or "with them," is that the subject now is the state of the conjunction of truth and good, that is, the state before they were fully united or conjoined, which state is now to be described.
And put them upon Jacob her younger son. That this signifies the affection of truth, or the life of good from truth, is evident from the representation of Rebekah, as being the Divine truth of the Divine rational; from the representation of Jacob, as being the Divine truth of the Divine natural; and from the signification of "putting upon," as being here to communicate and to imbue, namely, the truths of good which are signified by the "garments of Esau" (n. 3537), thus the affection of truth of the natural, which is here the same as the life of good from truth. How these things are to be understood may be known from what was said above (n. 3518); but because they are such things as are at this day utterly unknown, it is permitted to unfold them somewhat further to the apprehension. In this chapter the Lord is treated of, and how He made His very natural Divine; and in the representative sense there is treated of the regeneration of man as to his natural (see n. 3490). [2] The case herein with man is this: The end of regeneration is that man may be made new as to his internal man, thus as to his soul or spirit; but man cannot be made new or regenerated as to his internal man unless he is regenerated as to his external man also; for although after death man becomes a spirit, he nevertheless has with him in the other life the things which are of his external man, namely, natural affections, and also doctrinal things, and even memory-knowledges; in a word, all things of the exterior or natural memory (see n. 2475-2483); for these are the planes in which his interiors are terminated; and therefore according to the disposition that has been made of these things is the character of interior things when they flow into them, because they are modified in them. This shows that man must be regenerated or made new not only as to his internal or rational man, but also as to his external or natural man; and unless this were the case there would not be any correspondence. (That there is a correspondence between the internal man and its spiritual things, and the external man and its natural things, may be seen above, n. 2971, 2987, 2989-2990, 3002, 3493.) [3] The state of the regeneration of man is described in a representative sense in this chapter by "Esau" and "Jacob;" here, the quality of man's first state while he is being regenerated, or before he has been regenerated; for this state is entirely inverted in respect to that in which man is when he has been regenerated. For in the former state, during regeneration, or before he has been regenerated, intellectual things which are of truth apparently act the first part; but when he has been regenerated, the things of the will, which are of good, act the first part. That intellectual things which are of truth apparently act the first part in the first state, was represented by Jacob, in that he claimed the birthright of Esau for himself (see n. 3325, 3336); and also in that he claimed the blessing, which is here treated of; and that the state has been completely inverted, is represented by Jacob's feigning to be Esau, in clothing himself with the garments of Esau and the skins of the kids of the she-goats; for in this state rational truth not yet thus conjoined with rational good, or what is the same, the understanding not thus conjoined with the will, in this manner inflows and acts into the natural, and disposes inversely the things which are there. [4] This can also be seen from much experience, especially from the fact that a man is able to observe in the understanding, and thereby his natural can know, many things which are good and true, and yet the will cannot as yet act in accordance with them; as for instance that love and charity are the essential in man: this the intellectual faculty of man can see and confirm, but until he has been regenerated the will faculty cannot acknowledge it: there are even those who are in no love to the Lord whatever, and in no charity toward the neighbor, who well apprehend this. In like manner that love is the very life of man, and that such as the love is, such is the life; and likewise that everything delightful and everything pleasant is from love, consequently all joy and all happiness; and therefore also such as the love is, such is the joy and such the happiness. A man is also able to apprehend in his understanding, even should his will dissent or go contrary thereto, that the happiest life is from love to the Lord and from charity toward the neighbor, because the very Divine flows into it; and on the other hand that the most miserable life is from the love of self and the love of the world, because hell flows into it; and from this it may be perceptible to the understanding, yet not to the will, that love to the Lord is the life of heaven, and that mutual love is the soul from this life; and therefore insofar as a man does not think from the life of his will, nor reflect upon his life derived therefrom, so far he perceives this in his understanding; but insofar as he thinks from the life of his will, so far he does not perceive, nay denies it. [5] Also to the understanding it may clearly appear that it is into the humiliation with a man that the Divine can inflow; for the reason that in this state the loves of self and of the world, and consequently the infernal things which oppose, are removed; but yet so long as the will is not new and the understanding has not been united to it, the man cannot be in humiliation of heart; nay, insofar as the man is in a life of evil, that is, insofar as his will is toward evil, so far this state is not possible; and what is more, so far the matter is obscure to him, and so far he even denies it. Hence also a man can perceive in his understanding that the humiliation of man is not for the sake of the Lord's love of glory, but for the sake of His Divine love, and in order that He can thereby inflow with good and truth and make the man blessed and happy; nevertheless so far as the will is consulted, so far this is obscured. The same is true in very many other cases. [6] This faculty of man of being able to understand what is good and true although he does not will it, has been given to man in order that he may have the capacity of being reformed and regenerated; on which account this faculty exists with the evil as well as with the good; nay, with the evil it is sometimes more acute, but with this difference, that with the evil there is no affection of truth for the sake of life, that is, for the sake of the good of life from truth, and therefore they cannot be reformed; but with the good there is the affection of truth for the sake of life, that is, for the sake of the good of life, and therefore they can be reformed. But the first state of the reformation of these is that the truth of doctrine appears to them to be in the first place, and the good of life in the second, because they do what is good from truth; and their second state is that the good of life is in the first place, and the truth of doctrine in the second, for then they do what is good from good, that is, from the will of good; and when this is the case, because the will has been conjoined with the understanding as in a marriage, the man has been regenerated. In the internal sense these two states are treated of in the things said concerning Esau and Jacob.
And the skins of the kids of the she-goats she caused to be put. That this signifies the external truths of domestic good, is evident from the signification of "skins," as being external things (concerning which below); and from the signification of the "kids of the she-goats," because from a home flock, as being the truths of domestic good (concerning which n. 3518, 3519, where also it appears what domestic good is, and what the truths thence derived). Every good has its own truths, and every truth has its own good, which must be conjoined together in order for them to be anything. That "skins" signify things external is because skins are the outermosts of the animal in which its interiors are terminated, in like manner as is the case with the skin or cuticles in man. This signification is derived from the representation in the other life, there being those there who belong to the province of the skin, concerning whom of the Lord's Divine mercy something will be said when we speak concerning the Grand Man at the end of the following chapters. They are such as are only in external good and its truths. Hence the "skin" of man, and also of beasts, signifies what is external; which is also manifest from the Word, as in Jeremiah: For the multitude of thine iniquity are thy skirts uncovered, and thy heels suffer violence. Can the Ethiopian change his skin, and the leopard his spots? Then can ye also do good that are taught to do evil (Jer. 13:22-23); where "skirts" are external truths; "heels," outermost goods (that the "heel," and "shoes," are the lowest natural things may be seen above, n. 259, 1748); and because these truths and goods are from evil, as here said, they are compared to an "Ethiopian," or a black, and his "skin," and also to a "leopard" and his "spots." [2] In Moses: If in pledging thou shalt have pledged thy neighbor's garment, thou shalt restore it unto Him before the sun goes down; for that is his only covering; it is his garment for his skin wherein he shall lie down (Exod. 22:26-27). As all the laws in the Word, even those which are civic and forensic, have a correspondence with the laws of good and truth in heaven, and were thence enacted, such is the case with this law also; otherwise it would be impossible to discover why a pledged garment should be restored before the sun went down; and why it is said that his garment is for his skin wherein he shall lie down. But from the internal sense the correspondence is manifest, being that our companions are not to be defrauded of external truths, which are the doctrinal things according to which they live, and rituals (that a "garment" signifies such truths, may be seen above, n. 297, 1073, 2576); but the "sun" is the good of love or of life which is therefrom (n. 1529, 1530, 2441, 2495); that this should not perish, is signified by the garment being restored before the sun went down; and because these external truths are the externals of the interior things, or their termination, it is said that "his garment is for his skin wherein he shall lie down." [3] As "skins" signified external things, it was commanded that the covering of the Tent should be of the skins of red rams, and over these the skins of badgers (Exod. 26:14); for the Tent was representative of the three heavens, thus of the celestial and spiritual things of the Lord's kingdom. The curtains which were round about represented natural things that are external (n. 3478), which are the "skins of rams and of badgers," and as external things are those which cover internal ones, or in other words natural things are those which cover spiritual and celestial ones, just as the body covers its soul, therefore this was commanded; and in like manner that when the camp set forward Aaron and his sons should cover the ark of the testimony with the veil of covering, and should put over this covering the skin of a badger; and that upon the table and the things which were upon it they should spread a cloth of scarlet double-dyed, and should cover it with badger's skin as a covering; likewise that they should put the lampstand and all its vessels under a covering of badger's skin; and should put all the vessels wherewith they ministered under a cloth of blue, and should cover them with a covering of badger's skin (Num. 4:5-12). Whoever thinks of the Word holily may know that Divine things are represented by all these things: by the ark, the table, the lampstand, and the vessels wherewith they ministered; also by the coverings of scarlet double-dyed and blue; and also by the coverings of badgers' skins; and that by all these things are represented the Divine things that are within the external ones. [4] Inasmuch as the prophets represented those who teach, and hence the teaching of good and truth from the Word (n. 2534), and Elijah the Word itself (n. 2762), in like manner John, who for this reason is called the Elias that was to come (Matt. 17:10-13); therefore in order that they might represent the Word as it is in its external form, that is, in the letter, Elijah was girded with a girdle of skin about his loins (2 Kings 1:8); and John had his raiment of camel's hair, and a girdle of skin about his loins (Matt. 3:4). And inasmuch as the skin of man and beast signified external things, which are natural things in their relation to spiritual and celestial ones; and as in the Ancient Church it was customary to speak and write by significatives, therefore also in Job, which is a book of the Ancient Church, "skin" has the same signification, as may be seen from several passages in that book, and also from this: I know my Redeemer, He liveth, and at the last He will arise above the dust, and afterward these shall be encompassed with my skin, and from my flesh I shall see God (Job 19:25-26). To be "encompassed with skin" denotes by the natural, such as man has with him after death (see n. 3539); "from the flesh to see God" is to do so from what is our own, vivified (that this is "flesh" may be seen above, n. 148, 149, 780). That the book of Job is a book of the Ancient Church is evident as before said from its representative and significative style; but it is not of those books which are called the Law and the Prophets, because it has not an internal sense which treats solely of the Lord and of His kingdom; for this is the one thing that makes a book of the genuine Word.
Upon his hands. That this signifies according to the faculty of receiving, is evident from the signification of "hand" as being power (see n. 878, 3091); thus the faculty of receiving.
And upon the smooth of his neck. That this signifies that disjoining truth should not appear is evident from the predication of "smooth," or of "smoothness" as being concerning truth (n. 3527); and from the signification of the "neck" as being that which conjoins (concerning which below); here, therefore, because the appearance was upon the smooth of his neck, the signification is that disjoining truth should not appear. How the case herein is can be seen from what was said and shown above (n. 3539), namely, that that good and those truths which flow forth from the understanding, and not at the same time from the will, are not good and not truths, however much they may so appear in the outward form; and if the will is of evil, the good and the truths disjoin instead of conjoining; but if anything of the will is of good, then they do not disjoin, but conjoin, although they are disposed in an inverted order, for by their means the man is being regenerated; and because when thus disposed they serve at first for the regeneration of man, it is said that thus disjoining truth should not appear; but more concerning these things below. [2] The reason why the "neck" signifies that which conjoins, is that the higher things in man, which are of the head, communicate through the intervening neck with the lower things which are of his body; hence it is that both influx and communication, and consequently conjunction, are signified by this intermediate part; as may be seen still more conclusively from the correspondences of the grand man with the things of the human body, treated of at the ends of the chapters. From this comes a like signification of the "neck" in the Word, as in Isaiah: His breath as an overflowing stream will divide even unto the neck (Isa. 30:28); where an "overflowing stream" denotes falsity thus overflowing; "dividing even unto the neck" denotes falsity closing up and thus intercepting the communication and thus the conjunction of higher things with lower ones; which conjunction is precluded and intercepted when spiritual good and truth are not received. [3] In Habakkuk: Thou hast smitten the head out of the house of the wicked, laying bare the foundation even unto the neck (Hab. 3:13); where "smiting the head out of the house of the wicked" denotes destroying the principles of falsity; "laying bare the foundation even unto the neck" denotes intercepting the conjunction thereby. In Jeremiah: Transgressions knit together are come up upon my neck; he hath overthrown my forces; God hath given me into their hands, I am not able to rise up (Lam. 1:14); "transgressions knit together ascending upon my neck" denote falsities ascending toward interior or rational things. [4] Inasmuch as by the "neck" was signified this communication and conjunction, therefore by the bonds of the neck was signified interception, consequently the desolation of truth which comes forth when the spiritual things that continually flow in from the Lord are no longer admitted into the rational of man, and consequently not into his natural. This interception, or desolation, is what is represented in Jeremiah by the command that he should make unto himself bonds and yokes, and should put them upon his neck, and send them to the peoples, and should say that they were to serve Nebuchadnezzar king of Babylon; and that they who did not yield their necks under his yoke should be visited by the sword, the famine, and the pestilence; but that those who bowed down their necks should be left upon the land (Jer. 27:2, 3, 8, 11). To "put the neck under the yoke of the king of Babylon and serve him," signifies to be desolated as to truth, and to be vastated as to good (that it is "Babel" which vastates, may be seen above, n. 1327; and that they are vastated lest holy things should be profaned, n. 301-303, 1327, 1328, 2426, 3398, 3399, 3402); and because when the influx of good and truth is intercepted, what is evil and false is served, therefore also to "put the neck under the yoke" signifies to serve. [5] Again in the same Prophet: Thus saith Jehovah, Even so will I break the yoke of Nebuchadnezzar king of Babylon within two years of days from off the neck of all the nations (Jer. 28:11); signifying that they should be delivered from vastation. In Isaiah: Shake thyself from the dust; arise, sit thee down, O Jerusalem; open the bonds of thy neck, O captive daughter of Zion (Isa. 52:2); where "to open the bonds of the neck" signifies to admit and receive good and truth. In Micah: Behold against this family do I devise an evil from which ye shall not draw forth your necks, and ye shall not walk erect, for it is an evil time (Micah 2:3). "Not to draw forth the neck from evil" is not to admit truth; "not to walk erect" is thereby not to look to higher things, that is, to those which are of heaven (n. 248).
And she gave the dainties. That this signifies the delectable things thence derived, is evident from the signification of "dainties," as being things pleasant and also delectable (see above, n. 3502, 3536).
And the bread. That this signifies the good thence derived, is evident from the signification of "bread," as being good (see n. 276, 680, 1798, 2165, 2177, 3464, 3478).
That she had made. That this signifies which were from Divine truth, is evident from the representation of Rebekah, as being the Divine truth of the Lord's Divine rational; and because it is said of Rebekah that she had "made them," it signifies that they were from Divine truth.
Into the hand of Jacob her son. That this signifies that such as the affection of natural truth, is evident from its being a closing period of what precedes and at this time such was Jacob, by whom is represented natural truth (n. 3305, 3509, 3525), in that he was clothed as to his hands and neck with the skins of kids of goats, and had in his hands dainties that he was to carry to his father Isaac.
Verses 18-20. And he came unto his father and said, My father; and he said, Behold me, who art thou my son? And Jacob said unto his father, I am Esau thy firstborn; I have done according as thou spokest unto me; arise I pray thee, sit, and eat of my hunting, that thy soul may bless me. And Isaac said unto his son, How is it that thou hast hastened to find it, my son? And he said, Because Jehovah thy God made it come to meet my face. "And he came unto his father and said, My father; and he said, Behold me, who art thou my son?" signifies a state of perception from the presence of that truth; "and Jacob said unto his father," signifies the observation of natural truth; "I am Esau thy firstborn," signifies that it believed that it was natural good itself; "I have done according as thou spokest unto me" signifies obedience; "arise I pray thee, sit, and eat of my hunting," signifies the truth of the affection of such good; "that thy soul may bless me," signifies conjunction; "and Isaac said unto his son," signifies perception; "how is it that thou hast hastened to find it, my son?" signifies production so speedy, "and he said, Because Jehovah thy God made it come to meet my face," signifies providence.
And he came unto his father and said, My father; and he said, Behold me, who art thou my son? That this signifies a state of perception from the presence of that truth, is evident from the representation of Isaac, who is here the "father;" and from the representation of Jacob, who is here the "son," concerning which several times before; also from the signification of "saying," as being to perceive, concerning which likewise above. From these and from the rest of the expressions it is evident that the signification herein is a state of perception from the presence of that truth which is represented by Jacob; but what is the quality of this truth which is now represented by Jacob is manifest from the internal sense of what goes before and of what follows, namely, that in outward form it appears like the good and the truth of good which are represented by Esau and are signified by his hunting, but that it is not such in its internal form. The natural as to truth in the man who is being regenerated, that is, before he has been regenerated, appears of this character, not indeed in the sight of man, for he knows nothing about the good and truth with him during regeneration; but in the sight of the angels, who see such things in the light of heaven. Man does not even know what the good and truth of the natural are; and because he does not know this, he cannot perceive it; and because he does not perceive it in general, neither can he perceive it in particular; thus he cannot perceive the differences, and still less the changes of their state; and this being so, he can with difficulty comprehend from any description how the case is with this good and its truth. But as these matters are what are treated of in this chapter, therefore in what follows the subject is to be unfolded insofar as it can be apprehended.
And Jacob said unto his father. That this signifies the observation of natural truth, is evident from the signification of "saying," as being to perceive, concerning which above; here, to observe, because from the natural; and from the representation of Jacob, as being natural truth, concerning which also above.
I am Esau thy firstborn. That this signifies that it believed it was natural good itself, is evident from the representation of Esau, and from the signification of "firstborn," as being good, and indeed the natural good which is represented by Esau; for such is the case with the truth appertaining to man before he is regenerated that it is believed to be good itself: they who have perception know that it is not good, but that it is truth under the form of good; but they who have not perception know no otherwise than that it is good. This also will better appear from what follows.
3519-1 The Hebrew for "sheep" (ovis) here is meri, which in the A. V. is rendered "fatling" three times, "fat cattle" twice, "fat beast" once, "fed beast" once. By Swedenborg it is rendered saginatum seven times, pinguis once, pingue pecus once, and ovis once. In the passage before us he has rendered it saginatum in Arcana Coelestia n. 10132; True Christian Religion n. 789; Apocalypse Explained n. 514, 780, and 781; pingue pecus in Arcana Coelestia n. 430 and ovis here in n. 3519 of the same work. The commentators usually understand by it a fattened calf; some rabbis a wild ox (buffalo or bubalus); none have "sheep."
3527-1 This translation of Isa. 41:7 is made on the basis of Swedenborg's translation in the Latin text, this being the only time he quotes the passage; but the verse is evidently susceptible of other renderings.