And embraced him. That this signifies the first conjunction of love, is evident from the signification of "to embrace," as being affection (see n. 3807). And as affection is of love, and love looks to conjunction, it is therefore the conjunction of love which is here signified. That it is the first conjunction of love, is because there follows that he fell upon his neck, and then that he kissed him, which signify closer and more interior conjunctions from love. That embracing is an effect which flows from the conjunction of love, is manifest without further explication, and consequently that in the internal sense it denotes this conjunction; for the things of the internal sense are presented in the Word by those which are external.
And fell upon his neck. That this signifies a second conjunction of all things which are in that universal, is evident from the signification of "to fall upon the neck," as being closer conjunction, for it is a closer embrace. Moreover, by the "neck" is signified in the internal sense the influx and communication of the interiors with the exteriors, and the consequent conjunction (see n. 3542, 3603). That this denotes a conjunction of all things or with all things in that universal, is because Jacob, who is here meant by "his," denotes the universal of all things in respect to truths (n. 4346). [2] The conjunction of good with truths in the natural is here described, with which the case is this: Good flows in through the internal man into the external, and there conjoins itself with the truths that have been instilled through the external man. For the good that flows in through the internal is of love, because there is not any spiritual and celestial good that is not of love, from this it is, and from this it is called good in man. The love itself which is in good and with good is that which conjoins. Unless love were within and present, there could not possibly be any conjunction; for love is nothing else than spiritual conjunction, because this is effected by it. The love is from no other source than the Lord, for He is the fountain and origin of all celestial and spiritual love, consequently of all the good thence derived. This love is twofold-celestial and spiritual. Celestial love is love to the Lord, and spiritual love is love toward the neighbor, which is called charity. It is these loves from which is all celestial and spiritual good, and which conjoin themselves with the truths which are called the truths of faith; for the truths of faith regarded without love are only words without life; but through love, and thus through conjunction with the good of love, they receive life. It may be seen from this, that there is never anything of faith except with those who are in the good of love, and that the faith is according to the love. [3] And as there is never anything of faith except with those who are in the good of love, therefore neither is there any confidence or trust. With all those who are not in love and charity, the trust or confidence which is called the trust or confidence of faith, is either spurious, or such as is also possible with diabolical spirits when they are in a state of fear or of anguish, or in a state of persuasion from the love of self and of the world. But because at this day men have made faith saving without the goods of charity, and yet see from afar that the truths of faith cannot save, because these exist also with the wicked, therefore they acknowledge confidence and trust, and call this faith, not knowing what it is, and that it is possible even with the wicked, and that there is no spiritual confidence except that which flows in through the good of love and charity-not at the time when the man is in fear and anguish, or in persuasion from the love of self and of the world, but when he is in a state of freedom; and not with any but those in whom good has been conjoined with truths, and inrooted by the previous course of life; thus not in sickness, misfortunes, perils of life, or when death is at hand. If this confidence or trust which appears in a state of compulsion would save a man, all mortals would be saved; for to this kind of confidence everyone is easily reduced, and there are none to whom the Lord, who wills the salvation of all, would not impart it. But as regards the confidence or trust which is called faith-what this is, what is its nature and with whom it is found, will of the Lord's Divine mercy be told elsewhere.
And kissed him. That this signifies interior conjunction from love, is evident from the signification of "kissing," as being conjunction from love (see n. 3573, 3574, 4215), here interior conjunction. In this verse the conjunction of the Divine good of the natural which is "Esau," with the truth there which is "Jacob," is treated of in general; but in what follows this conjunction is described specifically. As regards the conjunction itself, it is this which effects man's regeneration; for man is regenerated by the fact that the truths in him are being conjoined with good, that is, that the things which belong to faith are being conjoined with those which belong to charity. The process is fully described in these and the following verses. The Lord is indeed the subject treated of how He made His natural Divine, consequently how He united Divine good to the truth in His natural. But as man's regeneration is an image of the Lord's glorification (n. 3138, 3212, 3296, 3490), this regeneration is also treated of at the same time in the internal sense. And as regeneration can fall into man's idea, but not so fully the Lord's glorification, the latter may be illustrated by the former. [2] It is manifest from what has been explained that the conjunction of good with truths (by which regeneration is effected) progresses more and more interiorly; that is, truths are successively conjoined more interiorly with good. For the end of regeneration is that the internal man may be conjoined with the external, thus the spiritual with the natural through the rational. Without the conjunction of both of these there is no regeneration. Nor can this conjunction be effected until good has first been conjoined with truths in the natural; for the natural must be the plane, and the things that are in the natural must correspond. This is the reason why when the natural is being regenerated, the conjunction of good with truths becomes successively more interior. For the spiritual conjoins itself first with the things which are inmost in the natural, and then by means of these with those which are more exterior. Nor can man's internal conjoin itself with his external, unless the truth in the external becomes the good of truth, that is, truth in will and act (n. 4337); for then for the first time they can be conjoined, inasmuch as the Lord flows in with man through his internal man, and in fact through the good therein. This good can be conjoined with good in the external man, but not good with truth immediately. [3] From this it may be seen that the truth in man must first become truth in will and act (that is, the good of truth), before the conjunction of the rational with the natural, or the internal man with the external, can take place. But how truth becomes the good of truth, must be evident to everyone who pays attention. All Divine truth regards these two precepts-to love God above all things, and the neighbor as one's self. It is these precepts from which and for the sake of which truths are, and to which truths tend, more nearly and more remotely. Therefore when truths are put into act, they are instilled successively into their beginning and their end, namely, into charity toward the neighbor, and into love to the Lord; and thereby truth becomes good, which is called the good of truth; and when this takes place, it can then be conjoined with the internal man, which conjunction becomes successively more interior, in proportion as more interior truths are implanted in this good. Act precedes, man's willing follows; for that which a man does from the understanding, he at last does from the will, and finally puts it on as a habit; and it is then instilled in his rational or internal man. And when it has been instilled in this, the man no longer does good from truth, but from good; for he then begins to perceive therein somewhat of blessedness, and as it were somewhat of heaven. This remains with him after death, and by means of it he is uplifted into heaven by the Lord.
And they wept. That this signifies the effect, is evident from the signification of "weeping," as being the effect of grief, and also the effect of joy (see n. 3801); here, the effect of joy from the conjunction of good with truths through love.
Verses 5-7. And he lifted up his eyes, and saw the women and the children; and said, Who are these to thee? And he said, The children whom God hath graciously bestowed upon thy servant. And the handmaids drew near, they and their children, and they bowed themselves. And Leah also and her children drew near, and they bowed themselves; and afterwards Joseph and Rachel drew near, and they bowed themselves. "And he lifted up his eyes," signifies perception; "and saw the women and the children," signifies of the affections of truth and of the truths belonging thereto; "and said, Who are these to thee?" signifies acknowledgment; "and he said, The children whom God hath graciously bestowed upon thy servant," signifies truths from the Divine Providence; "and the handmaids drew near, they and their children, and they bowed themselves," signifies sensuous memory-knowledges and their truths, and their submission; "and Leah also and her children drew near, and they bowed themselves," signifies the affection of the truth of faith as to exterior things, and their truths, and their submissive introduction; "and afterwards Joseph and Rachel drew near, and they bowed themselves," signifies the affections of the truth of faith as to interior things, and their submissive introduction.
And he lifted up his eyes. That this signifies perception, is evident from the signification of "lifting up the eyes," as being perception (see n. 4083, 4339).
And saw the women and the children. That this signifies of the affections of truth, and of the truths belonging thereto, is evident from the signification of the "women," here the handmaids, and of Leah and Rachel, as being the affections of truth (see n. 3758, 3782, 3793, 3819, 4344); and from the signification of "children" or "sons," as being truths (n. 489, 491, 533, 1147, 2623, 3373), here the truths that belong to the affections.
And said, Who are these to thee? That this signifies acknowledgment, may be seen from the fact that interrogations in the sense of the letter are not interrogations in the supreme sense; for the Lord, who is treated of in this sense, has no need to interrogate man, because He knows all things both in general and in particular. Hence this interrogation, "Who are these to thee?" signifies acknowledgment. For by Esau is represented the Lord as to Divine good natural; and Divine good immediately acknowledges the truths that it conjoins with itself. And moreover all good does this, for good cannot have being without what it calls truths, nor can truths without that which they call good. They conjoin themselves of themselves; but such as the good is, such are the truths it conjoins with itself. It is good that acknowledges them, and couples itself as a husband with a wife; for the conjunction of good with truths is marriage in the spiritual sense (see n. 2508, 2618). (That good acknowledges its own truth, and truth its own good, and that they are conjoined see n. 3101, 3102, 3161, 3179, 3180.)
And he said, The children whom God hath graciously bestowed upon thy servant. That this signifies truths from the Divine Providence, is evident from the signification of "children" or "sons," as being truths (see just above, n. 4357); and from the signification of the words, "whom God hath graciously bestowed," as being from the Divine Providence; for whatever God bestows is of His Providence.
And the handmaids drew near, they and their children, and they bowed themselves. That this signifies sensuous knowledges and their truths, and their submission, is evident from the signification of "handmaids," as being the affections of memory-knowledges and of the knowledges which are of the external man (see above n. 4344), consequently sensuous memory-knowledges (of which below); from the signification of "children" or "sons," as being truths (see n. 4357); and from the signification of "bowing one's self," as being submission. The sensuous memory-knowledges signified by the "handmaids" are the memory-knowledges of the external things of the world, and therefore are the most general of all knowledges (n. 4345), and are those which enter immediately through the external senses, and are perceived by the sense itself. In these are all little children; and moreover they serve as planes to the knowledges of spiritual things, for spiritual things are founded upon natural, and are represented in them. As truths are conjoined with good according to order, beginning with the more general (as shown above, n. 4345), therefore it is here mentioned that the handmaids and their children bowed themselves, that is, submitted, first.
And Leah also and her children drew near, and they bowed themselves. That this signifies the affection of the truth of faith as to exterior things, and their truths, and their submissive introduction, is evident from the representation of Leah, as being the affection of exterior truth (see n. 3793, 3819), and therefore the affection of the truth of faith as to exterior things; from the signification of "children" or "sons," as being truths (see just above); and from the signification of "bowing one's self," as being submission; that is, submissive introduction into the Divine good natural which is represented by Esau.
And afterwards Joseph and Rachel drew near and they bowed themselves. That this signifies the affections of the truth of faith as to interior things, and their submissive introduction, is evident from the representation of Joseph, as being the celestial spiritual (see n. 4286); from the representation of Rachel, as being the affection of interior truth (n. 3758, 3782, 3793, 3819); and from the signification of "bowing one's self," as being submissive introduction (see just above, n. 4361). How these things are circumstanced has been explained above at verse 2.
Verses 8-11. And he said, What to thee are all these camps which I met? And he said, To find grace in the eyes of my lord. And Esau said, I have much, my brother, be to thee what is to thee. And Jacob said, Nay I pray, if I pray I have found grace in thine eyes, then accept my present from my hand; for because that I have seen thy faces like seeing the faces of God, and thou hast accepted me. Take I pray my blessing that is brought to thee, because God hath graciously bestowed upon me, and because I have all. And he urged him, and he took it. "And he said, What to thee are all these camps which I met?" signifies the special things which are thence derived; "and he said, To find grace in the eyes of my lord," signifies grateful initiation; "and Esau said, I have much, my brother, be to thee what is to thee," signifies tacit acceptance, in order that he might thus instill the affection of the good from truth; "and Jacob said, Nay I pray," signifies the first beginning of affection; "if I pray I have found grace in thine eyes, then accept my present from my hand," signifies the reciprocal of affection in order that it might be instilled; "for because that I have seen thy faces like seeing the faces of God, and thou hast accepted me," signifies the affection itself in the perception with which it was reciprocally instilled; "take I pray my blessing that is brought to thee," signifies the Divine things that were to be adjoined to Divine good natural; "because God hath graciously bestowed upon me," signifies from Providence; "and because I have all," signifies His spiritual riches; "and he urged him, and he took it," signifies that from the good of truth this affection was instilled by means of affection inspired by Divine good.
And he said, What to thee are all these camps which I met? That this signifies the special things which are thence derived, is evident from the signification here of "camps," as being special things; for they are those enumerated in the foregoing chapter (verses 14, 15), namely, two hundred she-goats, and twenty he-goats, two hundred ewes and twenty rams, thirty milch camels and their colts, forty heifers and ten bullocks, twenty she-asses and ten foals; by which were meant goods and truths with their things of service, by means of which initiation might be effected (see n. 4263, 4264), consequently special things. The special things here referred to are nothing else than such as confirm truths as being true, and goods as being good. They are accessory to the man's thoughts and affections, that is, to the things which he knows and loves, and on account of which he favors and affirms a thing to be so. The presents which in the church of olden time were given to kings and priests likewise involved such things. It is well known that another is brought over to one's opinion, or to what we say is good and true, both by reasons and by affections; and it is these very confirmatory things that are meant by "special things," and are here signified by "camps;" for which reason it is said that these camps were "to find grace in the eyes of my lord;" and afterwards, "if I pray I have found grace in thine eyes, then accept my present from my hand." [2] The case is the same in spiritual things, or in matters of faith, when these are being conjoined with the good of charity. Man believes that goods and truths flow in immediately from heaven, thus without mediums within him; but he is much mistaken. The Lord leads everyone by means of his affections, and thus bends him by a tacit providence, for He leads him through freedom (n. 1937, 1947). That all freedom is of affection or love, may be seen above (n. 2870, 2873); and hence all the conjunction of good with truth is effected in freedom, but not in compulsion (n. 2875-2878, 2881, 3145, 3146, 3158, 4031). When therefore man has been led in freedom to good, truths are then accepted and implanted, and he begins to be affected by them, and is thus introduced little by little into heavenly freedom. When one who has been regenerated (that is, who loves his neighbor, and still more who loves the Lord) reflects upon his past life, he will find that he has been led by many things of his thought and by many of his affection. [3] What is here specifically meant by the special things which are thence derived, may be seen more clearly from examples. Let the truth which is to be instilled into good be this-that man has life after death. This truth is not accepted unless it is confirmed by special things, as by these-that a man can think not only of the things he sees and feels, but also of those which he does not see and feel; that he can also be affected by them; that he can be conjoined with them by affection, consequently with heaven, nay with the Lord Himself; and that he who can be conjoined with the Divine, can never die. These and many more such things are the special things which first occur, before this truth is being instilled into good, that is, before it is fully believed. This truth does indeed first submit itself, but still the special things cause it to be accepted. [4] Take as another example the truth that man is a spirit, and that he is clothed with a body while he lives in the world. This also is a truth which is to be instilled into good; for unless it has been so instilled, the man cares nothing for heaven, for he then thinks of himself as he does of the brute animals. But this truth cannot be instilled except by means of special things, as by these-that the body which he carries about serves for uses in this world, namely, that he may see the things that are in the world with material eyes, and may act by material muscles, thereby having powers that are adapted to the heavy things in the world; and that nevertheless there is something more interior which thinks and wills of which the body is the instrumental or material organ; and that a man's spirit is himself, or the man himself, who acts and feels through these organic forms; and that he can confirm this by many of his own experiences if he is once in the belief that the case is so. All these are special things, which are set forth in advance, and which cause the truth itself that is in question to be instilled into good; and they are derived from it. It is these and similar things that are here signified by the "camps."
And he said, To find grace in the eyes of my lord. That this signifies grateful initiation, may be seen without explication; for "to find grace" denotes that they may be accepted, and things which are accepted are gratefully initiated, that is, are instilled.
And Esau said, I have much, my brother, be to thee what is to thee. That this signifies tacit acceptance, in order that he might thus instill the affection of the good from truth, may be seen from this refusal, in that it involves assent; for he nevertheless accepted. In anyone's refusing and at the same time accepting, the end sometimes is that affection may be instilled; and moreover this is thereby increased, and thus passes from thinking well into willing well. In spiritual life man is led by the Lord by things nearly like those by which a man leads others in civil life, in which it is usual to refuse to accept, to the end that the giver may act from affection; thus not from thinking only, but also from willing. For if the favor should not be accepted, the end in view would be lost; and therefore the end urges the giver to think of it still more intently, and thus to will it from the heart. [2] The reason why this kind of thing does not appear in spiritual life as in civil life, is that there are few in whom good is being conjoined with truths, that is, who are being regenerated; and moreover the few who are being regenerated do not reflect upon such things; nor can they do so, for they do not know what spiritual good is, because they do not know what charity is and what in the genuine sense the neighbor is. And as they do not know these things, neither can they have an interior idea of the truth that belongs to faith. And moreover they separate spiritual life from civil life so widely, that they would not dare to draw any idea of the one from the other. That the two correspond, and that spiritual life is represented in civil life, they know not at all, and some do not even allow any comparison; when yet the case really is that no idea can be had of spiritual life except from the things that are in civil life; and therefore if the latter is set aside, the former falls to the ground, until at last it is no longer believed in-as may be plainly evident from the fact that it is no longer believed that spirits and angels associate and converse together as men do, and reason in like manner as men do about what is honorable and becoming, just and fair, and good and true, and this much more perfectly; still less that they see, hear, and explore one another, join together in societies, dwell together, and many other like things.
And Jacob said, Nay I pray. That this signifies the first beginning of affection, may be seen from what was said just above, namely, that refusing to accept a present instills affection, which is here manifested by his saying, "Nay I pray." From this it is evident that these words denote the first beginning of affection.
If I pray I have found grace in thine eyes, then accept my present from my hand. That this signifies the reciprocal of affection in order that it might be instilled is evident from what precedes and what follows. For the subject treated of is the conjunction of good with truths in the natural, consequently the instilling of affection from good into truth. That the refusal of the present sent by Jacob was for this purpose-that affection might be instilled into truth, was shown above (n. 4366); and therefore by the words immediately preceding, "Nay I pray," is signified the first beginning of affection (n. 4367). Hence by these words, "If I have found grace in thine eyes, then accept my present from my hand," is signified the reciprocal of affection in order that it might be instilled; for he says this from good will, that is, from affection. Hence in what follows it is said that he "urged him." [2] By the reciprocal of affection, which is instilled by the good which is Esau into the truth which is Jacob, there is meant the affection of truth. For there are two affections which are heavenly-the affection of good, and the affection of truth (occasionally treated of already). The affection of truth originates solely from good. The affection itself comes from this source; for truth has no life from itself, but receives life from good; and therefore when a man is affected by truth, this is not from truth, but from the good that flows into the truth, and produces the affection itself. This is what is here meant by the "reciprocal of affection in order that it might be instilled." It is known that there are many within the church who are affected by the Word of the Lord, and who bestow much pains on the reading of it; but still there are few who have as their end that they may be instructed in the truth, for most remain in their own dogma, the confirmation of which from the Word is their sole aim. These seem to be in the affection of truth, but are not; for those alone are in the affection of truth who love to be instructed about truths, that is, to know what the truth is, and to search the Scriptures for this end. No one is in this affection except the man who is in good, that is, who is in charity toward the neighbor, and still more he who is in love to the Lord. With these good itself flows into truth, and produces the affection, for the Lord is present in this good. This may be illustrated by the following examples. [3] They who are in the good of genuine charity, and read the words which the Lord spoke to Peter: I say unto thee that thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it; and I will give unto thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:15-19); these (namely those who are in the affection of truth from the good of genuine charity) love to be taught what is meant by these words; and when they hear that by the rock there upon which the church will be built (and consequently by Peter) is signified the faith of charity, and that it is in this way that the keys for opening and shutting heaven are given to this faith (see the preface to Genesis 22), they then rejoice and are affected by this truth, because in this way the Lord alone, the source of faith, has this power. But they who are not in the affection of truth from the good of genuine charity, but in the affection of truth from some other good, and especially if from the love of self and of the world, are not affected with this truth, but are made sad, and are also made angry, because they desire to claim this power for the priesthood. They are made angry because they are thus deprived of dominion; and they are made sad because they are deprived of respect. [4] Take also as an example those who are in the affection of truth from the good of genuine charity: if these hear that charity makes the church, but not faith separated from charity, they receive this truth with joy; whereas they who are in the affection of truth from the love of self and of the world do not receive it. Moreover when those who are in the affection of truth from the good of genuine charity hear that love toward the neighbor does not begin from self, but from the Lord, they rejoice; whereas they who are in the affection of truth from the love of self and of the world, do not receive this truth, but sharply maintain that this love begins from themselves. Thus they do not know what it is to love the neighbor as one's self. They who are in the affection of truth from the good of genuine charity rejoice when they hear that heavenly blessedness consists in doing good to others from good will, and not for the sake of any selfish end; whereas they who are in the affection of truth from the love of self and of the world, do not desire this, nor even apprehend it. [5] When they who are in the affection of truth from the good of genuine charity are instructed that the works of the external man are nothing unless they proceed from the internal man, and thus from good willing, they receive this with joy; whereas they who are in the affection of truth from the love of self and of the world laud the works of the external man, but care nothing for the good willing of the internal man, and in fact do not know that the good willing of the internal man remains after death, and that the works of the external man separate from it are dead, and perish. And the case is the same with everything else. From these examples it is evident that the truths of faith can never be conjoined with anyone unless he is in the good of genuine charity; thus with nothing but good; and also that every genuine affection of truth is from this good. Everyone can see this confirmed from his daily experience, namely, that they who are in evil do not believe, but that they believe who are in good. From this it is plainly evident that the truth of faith is conjoined with good, and never with evil.
For because that I have seen thy faces like seeing the faces of God, and thou hast accepted me. That this signifies the affection in the perception with which it was reciprocally instilled, is evident from the signification of "seeing faces like the faces of God," as being affection in perception; for by the "faces" are signified the interiors (n. 358, 1999, 2434, 3527, 3573, 4066), and by the "faces of God," all good (n. 222, 223); and when this flows in it gives affection in perception; and from the signification of "accepting me," as being affection instilled. That the signification is affection instilled is evident from what has been said just above about the instilling of affection; thus from the series.
Take I pray my blessing that is brought to thee. That this signifies the Divine things that were to be adjoined to Divine good natural, is evident from the signification here of the "blessing," as being the things that were mentioned in the foregoing chapter (Gen. 32:14, 15); by which were signified Divine goods and truths with their things of service for effecting initiation (see n. 4263, 4264), and that were to be adjoined to Divine good natural (n. 4364).
Because God hath graciously bestowed upon me. That this signifies from Providence, is evident from the signification here of these words, as being Providence (see above, n. 4359).
And because I have all. That this signifies His spiritual riches, is evident from the signification of "his having all," as being here the Lord's spiritual riches; for what he had was flocks and herds, by which as before shown are signified goods and truths, and these are what are called spiritual riches. Spiritual riches are predicated of truth, and their uses of good.
And he urged him, and he took it. That this signifies that from the good of truth this affection was instilled by means of affection inspired by Divine good, may be seen from all that has been thus far unfolded (from n. 4364). The affection itself of truth inspired in the good by the Divine good is attested by his urging him (see above, n. 4366). As further regards the affection of truth which is treated of in these verses, be it known that this appears to be from truth, and thus in truth, and yet it is not from truth, but from good; for truth has nothing of life in it except that which is from good. Its appearing as if it were from truth, is comparatively circumstanced as is the life that is in the body, and yet is not of the body, but of the soul. Nor is it of the soul, but through the soul from the first of life (that is, from the Lord), although it appears as if it were of the body. It is also circumstanced as is an image in a mirror, which appears in the mirror, when yet it is of the inflowing form. [2] To those who keep the mind in the mere historicals, it does not indeed appear that the internal sense of these and the foregoing words is of such a nature, for they think of Esau and Jacob, and of the gift that was sent forward; not knowing that by Esau is represented Divine good in the natural, and by Jacob the truth which is to be conjoined with the Divine good there; and that by their friendly conference is here signified affection inspired into truth by good. And yet when these things are being read by man the angels understand these historicals in no other way; for the angels have no other idea than a spiritual one, and with them the historical sense is turned into this idea. In this way do angelic thoughts correspond with human thoughts. It is such perpetual correspondences that make the Word holy and Divine; for thus by ascent the literal sense becomes spiritual, and this even to the Lord, where it is Divine. This is inspiration.
Verses 12-16. And he said, Let us journey, and go, and I will go close by thee. And he said unto him, My lord knoweth that the children are tender, and that the flocks and the herds are suckling with me, and if they drive them on in one day, all the flocks will die. Let my lord I pray pass over before his servant, and I will proceed slowly to the foot of the work that is before me, and to the foot of the children, until I come unto my lord unto Seir. And Esau said, Let me set I pray with thee of the people that are with me. And he said, Wherefore is this? Let me find grace in the eyes of my lord. And Esau returned in that day unto his way, unto Seir. "And he said, Let us journey, and go," signifies what is successive; "and I will go close by thee," signifies that they are to be conjoined; "and he said unto him, My lord knoweth that the children are tender," signifies truths which have not yet acquired Divine life; "and that the flocks and the herds are suckling with me," signifies goods both interior and natural which have not as yet acquired Divine life; "and if they drive them on in one day, all the flocks will die," signifies delay and what is successive, and that otherwise they would not live, thus that they are to be prepared for conjunction; "Let my lord I pray pass over before his servant," signifies a more general presence; "and I will proceed slowly," signifies a successive state of preparation; "to the foot of the work that is before me," signifies according to generals; "and to the foot of the children," signifies according to the truths therein; "until I come unto my lord unto Seir," signifies until they could be conjoined; "Seir" denotes the conjunction in the natural of spiritual things with celestial; "and Esau said, Let me set I pray with thee of the people that are with me," signifies that some things from the truth of good should be conjoined; "and he said, Wherefore is this? Let me find grace in the eyes of my lord;" signifies enlightenment from presence more interiorly; "and Esau returned in that day unto his way, unto Seir," signifies the state then of Divine good natural to which the goods of truth were adjoined; "way" denotes the good of truth relatively.
And he said, Let us journey, and go. That this signifies what is successive (namely, of the conjunction of good with truth), is evident from the signification of "to journey," and "to go," which plainly involve progression to further things; for progression and what is successive are contained in the internal sense of the things which now follow.
And I will go close by thee. That this signifies that they are to be conjoined, is evident from the signification of "going close by thee," as being adjunction, here therefore that they are to be conjoined (namely, good with truths).
And he said unto him, My lord knoweth that the children are tender. That this signifies truths which have not yet acquired Divine life, is evident from the signification of "children" or "sons," as being truths (see n. 489, 491, 533, 1147, 2623, 3373); and from the signification of "tender," as being things recent, thus things that have acquired some life, but not yet genuine; here, not yet Divine, because the subject treated of is the Lord's glorification as to the Divine natural. These things may be illustrated by the things that take place with a man who is being regenerated, for man's regeneration is an image of the Lord's glorification. A man who is being regenerated, like the man who is born, passes through the ages - infancy, childhood, youth or early manhood, and adult age; for a man who is being regenerated is born anew. When he is an infant, the truths in him have indeed life, but not yet spiritual life. It is only general truths without particulars and singulars with which good is then conjoined; consequently there is only exterior conjunction, not interior. Interior conjunction is effected successively, as the man advances into the following ages. It is the state of this infancy which is signified by the children being tender, and also by the words which now follow: "and the flocks and the herds are suckling with me, and if they drive them on in one day, all the flocks will die."
And that the flocks and the herds are suckling with me. That this signifies goods both interior and natural, which as yet have not acquired Divine life, is evident from the signification of "flocks," as being interior goods (n. 2566, 3783); and from the signification of "herds," as being exterior or natural goods (n. 2566, and further, n. 2180, 2781); and from the signification of "suckling," as being also recent goods, here spiritual goods that are being born in the natural. For in the state of infancy (in relation to the regeneration of man) spiritual things are in potency within; for spiritual life develops successively from one age to another, as from an egg. The age of infancy is as an egg to the age of childhood, and the age of childhood is as an egg to the age of youth and early manhood, and this as an egg to adult age; so that man is as it were being born continually. From this it is evident what is meant by goods both interior and natural which as yet have not acquired Divine life, and which are here signified by the flocks and the herds that are suckling. (See also what was said just above concerning the state of infancy, n. 4377.)
And if they drive them on in one day, all the flocks will die. That this signifies delay and what is successive, and that otherwise they would not live, thus that they are to be prepared for conjunction, may be seen from the series itself. For in the things that precede, the subject treated of has been the conjunction of good with truths in general, but here it is concerning the same specifically. The very process of the instilling of truth into good is here described in the internal sense. What its nature is, may indeed in some measure appear from the explication in general, but not as to its arcana, which are innumerable. These arcana are manifest only to those who are in the light of heaven, and in some rude image to those who are in the light of the world, when into this light is admitted the light of heaven. This may be sufficiently evident from the fact that when a man is being born again he passes through the ages of life as does one who is born [naturally] and that the state which precedes is always as an egg relatively to the following one; thus that he is continually being conceived and born; and this not only when living in the world, but also to eternity when he comes into the other life; and yet he can never be perfected further than to be as an egg relatively to the things that still remain, which are without limit. From all this it is evident how innumerable are the things which take place in connection with man's regeneration, yet of which scarcely any are known to man; thus how great are the things here contained in the internal sense, in which the subject treated of is the state and manner of the successive instilling of good into truths.
Let my lord I pray pass over before his servant. That this signifies a more general presence, is evident from the signification of "passing on before" anyone, as here (where the conjunction of good with truths is treated of) being a more general presence. For in regeneration (which is effected by means of the conjunction of good with truths) it is good which acts, and truth which suffers itself to be acted upon; and when good has applied itself to truths and has conjoined itself with them a little, then truth appears to react. Yet it is not truth, but the good that is conjoined or adjoined to it, which reacts through the truth. This adjunction is what is meant by a more general presence. It is said "the conjunction of good with truths," but there is meant the man in whom are good and truth; for these cannot be predicated without a subject, which is man. In heaven they think and speak in this way by means of abstract things, for the reason that they do not attribute good and truth to themselves, but to the Lord; and because good and truth from the Lord fill the whole heaven. To speak in this way was also familiar to the ancients.
And I will proceed slowly. That this signifies a successive state of preparation, may be seen from the signification here of "proceeding slowly" (where the subject treated of is the instilling of good into truth, and its reception by truth), as being what is successive of preparation.
To the foot of the work that is before me. That this signifies according to generals, may be seen from the things that precede. By the "foot of the work" is meant the things said above, namely, that the children are tender, and that the flocks and the herds are suckling with me, and if they drive them on in one day, all the flocks will die. That by these words is signified according to generals, is evident from the things there said. "The foot of the work," and then "the foot of the children," are spoken of because by "foot" is signified the natural (see n. 2162, 3147, 3761, 3986, 4280); and the natural is here treated of.
And to the foot of the children. That this signifies according to the truths therein, is evident from the signification of "children" or "sons," as being truths (concerning which several times above). The truths therein are the truths in the generals, for the generals are those things which above (n. 4378) were compared to an egg; because in generals there are contained particulars, and in these singulars (n. 4325e, 4329, 4345). In the first state, namely in that of infancy, there are particulars and in these singulars in potency; but they afterwards become productive, and put themselves forth in act, and so on successively. They who are being regenerated are led in this way by the Lord, for they are imbued with generals within which are those things which follow, which also come forth successively, and this in an order and series incomprehensible; for all things both in general and in particular are foreseen by the Lord, even what they will be to eternity. For this reason no other general truths are conjoined with good in the man who is being regenerated, than such as can have particular truths fitted into them, and within these singular ones. [2] But still these particulars, nay, the singulars of the particulars, are nothing but generals relatively to those which exist beyond them; for there are indefinite things yet in every single entity. The angels (who notwithstanding that relatively to man they are in wisdom so great that there are unutterable things which they know and perceive) also confess that they know only the relatively most general things, and that those which they do not know are indefinite-they dare not say infinite, because there is no relation and no ratio between the finite and the infinite! From this we can also infer of what nature is the Word, which being Divine, from its first origin contains within itself infinite things; and consequently unutterable things that belong to angelic wisdom; and finally only such things as are adapted to human comprehension.
Until I come unto my lord unto Seir. That this signifies until they could be conjoined (namely, the truth which is Jacob with the good which is Esau), may be seen from the signification of "Seir," as being the conjunction in the natural of spiritual things with celestial things, that is, of the truth which is of faith with the good which is of charity. The good with which truth is conjoined in the natural, and in the supreme sense the Lord's Divine natural as to good conjoined with the truth therein, is what is properly signified by "Seir" in the following passages in the Word. In the prophecy of Moses regarding the sons of Israel: Jehovah came from Sinai, and arose from Seir unto them; He shone forth from Mount Paran, and He came from the ten thousands of holiness (Deut. 33:2). In the prophecy of Balaam: I see Him, but not now; I behold Him, but not nigh; there shall arise a star out of Jacob, and a scepter shall rise out of Israel; and Edom shall be an inheritance, and Seir shall be an inheritance, of his enemies, and Israel shall perform strength (Num. 24:17-18). In the song of Deborah and Barak: O Jehovah, when Thou wentest forth out of Seir, when Thou departedst out of the field of Edom, the earth trembled, the mountains flowed down, this Sinai before Jehovah the God of Israel (Judges 5:4-5). In Isaiah: He crieth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night (Isa. 21:11-12). Besides these passages in regard to Seir, see also those cited above (n. 4240).
And Esau said, Let me set I pray with thee of the people that are with me. That this signifies that some things from the truth of good should be conjoined, is evident from the signification of "to set with thee," as being to conjoin; and from the signification of "the people that are with me," as being some things from the truth of good. That "people" denote truths, see above (n. 1259, 1260, 2928, 3295, 3581); hence "the people that are with me" denote the truths of good. What the truths of good are, has already been stated several times. They are those truths which proceed from good, and which the good that flows in through the internal man into the external has with it. That these truths were signified by the "four hundred men" whom Esau had with him, may be seen above (n. 4341); here therefore are meant some of these truths, for it is said, "of the people that are with me."
And he said, Wherefore is this? Let me find grace in the eyes of my lord. That this signifies enlightenment from presence more interiorly, may be seen from all that this formula of submission involves; for by it nearest presence is refused, but a remote presence is assented to; which is the same as presence more interiorly, from which comes enlightenment.
And Esau returned in that day unto his way, unto Seir. That this signifies the state then of the Divine good natural to which the goods of truth were adjoined, is evident from the signification of "day," as being state (see n. 23, 487, 488, 493, 893, 2788, 3462), whence his returning in that day denotes the state which it then put on; from the representation of Esau, as being Divine good natural (see n. 4340); from the signification of "way," as being truth in the will and act (n. 4337, 4353); and from the signification of " Seir," as being the conjunction of truth with good (see above, n. 4384); from all which, brought together into one sense, it is evident that by these words is signified the state then of Divine good natural to which the goods of truth were adjoined. [2] That these things are signified by these words is by no means apparent from their historical sense, but nevertheless these are the things involved in the spiritual or internal sense. For heaven, which is in man, that is, the angels who are with him, care nothing whatever for worldly historicals, neither do they know what Esau was, nor Seir, and neither do they think of the day which Esau returned, nor of the way to Seir; but from the spiritual things which correspond to them they receive ideas, and instantly draw from them such a sense; for this is effected by the correspondences, which are circumstanced almost as when anyone is speaking in a foreign tongue, and his hearer instantly understands the meaning as if from his own; nor is he hindered by the words having a foreign sound and articulation. So is it with the internal sense of the Word, which coincides altogether with the universal language in which the angels are, or with the spiritual speech of their thought. Their speech is spiritual, because their thought is from the light of heaven, which is from the Lord.
Verses 17-20. And Jacob journeyed to Succoth, and built him a house, and made booths for his acquisition; therefore he called the name of the place Succoth. And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came thither from Paddan-aram, and encamped to the faces of the city. And he bought the portion of the field, where he had stretched his tent, from the hand of the sons of Hamor, Shechem's father, for a hundred kesitah. And he erected there an altar, and he called it El Elohe Israel. "And Jacob journeyed to Succoth," signifies the state of the life of good from truth at that time; "and built him a house," signifies the increase of good from truth in that state; "and made booths for his acquisition," signifies likewise of those things which are in general, an increase in good from truth then; "therefore he called the name of the place Succoth," signifies the quality of this state; "and Jacob came to Shalem, a city of Shechem," signifies the interior truths of faith which are of tranquillity; "which is in the land of Canaan," signifies in the Lord's kingdom; "when he came thither from Paddan-aram" signifies after the former state; "and encamped to the faces of the city," signifies application; "and he bought the portion of the field," signifies the appropriation of good from that truth; "where he had stretched his tent," signifies what is holy; "from the hand of the sons of Hamor, Shechem's father," signifies the origin of that truth from a Divine stock from another source; "for a hundred kesitah," signifies what is full; "and he erected there an altar," signifies interior worship; "and he called it El Elohe Israel," signifies that it was from the Divine Spiritual.
And Jacob journeyed to Succoth. That this signifies the state of the life of good from truth at that time, is evident from the representation of Jacob, as being the good of truth (of which above); here the good from truth then from the things adjoined to it from the good which is "Esau," which things have been treated of; from the signification of "journeying," as being the order and practices of life (see n. 1293), thus the state of the life; and from the signification of "Succoth," as being the quality of this state (concerning which in what follows, n. 4391, 4392).
And built him a house. That this signifies the increase of good from truth in that state, is evident from the signification of "building a house," as being to instruct the external man in intelligence and wisdom (see n. 1488). And as intelligence belongs to truth, and wisdom to good, by "building a house" is here signified the increase of good from truth. (That a "house" denotes good may be seen above, n. 2233, 2234, 3128, 3142, 3652, 3720.) What the good of truth is, has been already stated (n. 4337, 4353), namely, that it is truth in will and act. This truth is what is called good, and the conscience which is from this good is called a conscience of truth. This good which is from truth increases in proportion as the man exercises charity from willing well, thus in proportion and in such a manner as he loves the neighbor. [2] The reason why good and truth are mentioned so frequently in the explications, is that all things in heaven, and consequently all in the Lord's church, bear relation to good and truth. Speaking generally these two include all things that belong to doctrine and to life; truths, all things that belong to doctrine; and goods, all things that belong to life. Moreover, it is a universal fact that the human mind has no other objects than those which are of truth and good; its understanding, those which are of truth; and its will, those which are of good. Hence it is evident that truth and good are terms of the widest signification, and that their derivations are unutterable in number. This is the reason why truth and good are so often mentioned.
And made booths for his acquisition. 4391-1 That this signifies likewise in general an increase in good and truth then, is evident from the signification of "acquisition," as being goods and truths in general; and from the signification of "making booths" or tents, as being like that of building a house, namely, to receive an increase of good from truth, with the difference that "building a house" is less general, thus is more interior; and "making booths" or tents is more general, thus more external. The former was for themselves (that is, for Jacob, his women and children), the latter was for the servants, the flocks, and the herds. "Booths" or "tents" in the Word properly signify the holy of truth, and are distinguished from tabernacles, which are also called, "tents," by the fact that the latter signify the holy of good (n. 414, 1102, 2145, 2152, 4128). In the original language the former are called "Succoth," but the latter "Ohalim." The holy of truth is the good which is from truth. [2] That this is the signification of the booths or tents which are called "Succoth," is evident also from the following passages in the Word. In David: Jehovah God rode upon a cherub and did fly, and was carried upon the wings of the wind; He made darkness His hiding place, and His surroundings His tent [succoth], darkness of waters, clouds of the heavens (Ps. 18:11-12). And again: He bowed the heavens when He came down, and thick darkness was under His feet; and He rode upon a cherub and did fly, and was carried upon the wings of the wind; and He put darkness round about Him for tents (succoth), bindings of the waters, clouds of the heavens (2 Sam. 22:10-12); where the subject treated of is Divine revelation or the Word. To "bow the heavens when He came down" denotes to hide the interiors of the Word; "thick darkness under His feet" denotes that the things which appear to man are relatively darkness (such is the literal sense of the Word.) To "ride upon a cherub" denotes that it was so provided; to "put darkness round about Him for tents," or "His surroundings for His tent," denotes the holy of truth in its hiding place, namely, within the literal sense; the "bindings of the waters" and "clouds of the heavens," denote the Word in the letter. (That the "clouds of the heavens" denote the Word in the letter, may be seen above, preface to Gen. 18, and n. 4060.) [3] The like is signified by these words in Isaiah: Jehovah will create over every dwelling place of Mount Zion, and over her convocations, a cloud by day, and a smoke and the shining of a flame of fire by night; for over all the glory there shall be a covering. And there shall be a tent [succah] for a shade by day, and for refuge and hiding against flood and rain (Isa. 4:5-6); a "cloud" here also denotes the literal sense of the Word; and "glory," the internal sense; as also in Matthew 24:30; Mark 13:26; Luke 21:27; a "tent" here also denotes the holy of truth. Interior truths are said to be in "hiding," for the reason that if they had been revealed, they would in that case have been profaned (see n. 3398, 3399, 4289); which is also set forth by these words in David: Thou hidest them in the hiding place of Thy faces from the ensnaring counsels of a man; Thou hidest them in a tent [succah] by reason of the strife of tongues (Ps. 31:21). [4] That a "tent" denotes the holy of truth is evident also in Amos: In that day will I set up the tent [succah] of David that is fallen, and close up the breaches, and I will set up the ruins, and I will build according to the days of eternity (Ps. 9:11); to "set up the tent of David that is fallen," denotes to restore the holy of truth after it has perished; "David" denotes the Lord relatively to Divine truth (n. 1888), for a "king" denotes Divine truth (n. 2015, 2069, 3009). As a "tent" signified the holy of truth, and "dwelling in tents," the derivative worship, therefore the feast of tents, which is called the "feast of tabernacles," was instituted in the Jewish and Israelitish Church (Lev. 23:34, 42, 43; Deut. 16:13, 16); where also this feast is called the "feast of Succoth," or "of tents."
Therefore he called the name of the place Succoth. That this signifies the quality of this state, is evident from the signification of "calling a name," as being the quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421); and from the signification of "place," as being state (n. 2625, 2837, 3356, 3387, 4321). The quality of this state is what "Succoth" involves, namely, the quality of the state of the holy in truth from good at that time. For "Succoth" means "tents," and "tents" signify the holy of truth (as shown just above, n. 4391). "Succoth" signifies the like also in David: I will divide Shechem, and mete out the valley of Succoth; Gilead is Mine, and Manasseh is Mine; Ephraim also is the strength of My head, Judah is My lawgiver (Ps. 60:6-7; 108:7-8).
And Jacob came to Shalem, a city of Shechem. That this signifies the interior truths of faith which are of tranquillity, is evident from the signification of "Shalem," as being the tranquillity of peace (see below); and from the signification of a "city of Shechem," as being interior truths of faith (concerning which in the following chapter, where Shechem and his city are treated of). (That a "city" denotes truth in faith, may be seen n. 402, 2268, 2449, 2451, 2712, 2943, 3216.) That "Shalem" signifies the tranquillity of peace, may be seen in David: In Judah is God known, His name is great in Israel; in Shalem also is His tent, and His dwelling place in Zion; there brake He the live coals of the bow, the shield, and the sword, and the war (Ps. 76:1-3); where it is evident that "Shalem" denotes the tranquillity of peace, for it is said that "He there brake the live coals of the bow, the shield, and the sword, and the war;" and also from its signification in the original language, for "Shalem" means tranquillity and perfection. (What the tranquillity of peace is, may be seen, n. 1726, 3696.) In this peace there are interior truths; that is, those who are in interior truths in faith and in life. But so long as men are in exterior truths, and especially when they are coming from exterior into interior truths, the state is then untranquil, for then there are temptation combats. The same is also here represented by Jacob, in that after he had been in fear and anxiety on account of Esau, he had now arrived at a state of tranquillity.
Which is in the land of Canaan. That this signifies in the Lord's kingdom, is evident from the signification of the "land of Canaan," as being the Lord's kingdom (see n. 1413, 1437, 1607, 3038, 3481, 3705). When a man is in interior truths in faith and in life, he is in the Lord's kingdom, and in a state of tranquillity, and then looks at exterior things as one who looks from a high hill upon a tempestuous sea.
When he came thither from Paddan-aram. That this signifies after the former state, is evident from the signification of "when he came thither," as being after; and from the signification of "Paddan-aram" as being the knowledges of good and truth (see n. 3664, 4107, 4112), but exterior knowledges, which serve to introduce genuine goods and truths; for Laban was there, by whom is represented the affection of such good (see n. 3619, 3665, 3778, 3974, 3982, 3986e, 4063, 4189, 4206). It is therefore said, "when he came thither from Paddan-aram," because there was a coming from external truths and goods to interior ones; thus from the former state to this one.
And encamped to the faces of the city. That this signifies application (namely, to the goods of that truth), is evident from the signification of "encamping," as properly being an arranging according to order (see n. 4236), but here application; for "to encamp" here signifies fixing a settlement with his herds and flocks, which also were above called a "camp" (n. 4364); and from the signification of "to the faces of the city," as being to the goods of that truth, for the "face" signifies the interiors (n. 358, 1999, 2434, 3527, 3573, 4066), consequently the affections of good and truth, which shine forth from the face. (That a "city" denotes truth, see n. 402, 2268, 2449, 2451, 2712, 2943, 3216.)
And he bought the portion of the field. That this signifies the appropriation of good from that truth, is evident from the signification of "buying," as being to appropriate to one's self; and from the signification of the "portion of the field," as being the good which is from that truth. (That a "field" denotes the church as to good, thus good, see n. 2971, 3196, 3317, 3500, 3508, 3766.)
Where he had stretched his tent. That this signifies what is holy, is evident from the signification of a "tent," as being what is holy (see n. 414, 1102, 2145, 2152, 3210).
From the hand of the sons of Hamor, Shechem's father. That this signifies the origin of that truth from a Divine stock from another source, will appear from what is to be said in the following chapter, where Hamor and Shechem are treated of.
For a hundred kesitah. That this signifies what is full, is evident from the signification of a "hundred," as being a full state (see n. 2636), consequently what is full. But properly by a "hundred" is here signified much, for the subject treated of is the appropriation of good from interior truths, which are signified by the "sons of Hamor the father of Shechem" (n. 4399). By the "kesitah," which were coins, in the internal sense are signified such truths. This word is also derived from a word which means "truth" (Ps. 60:6). The conjunction of good with these truths will be spoken of below (n. 4402).
4391-1 Latin, acquisitio. The Hebrew mikneh means what is acquired, but is always used of cattle, in which the riches of nomads consist.