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Genesis 26

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1 And there was a famine in the land, besides the former famine which had been in the days of Abraham. And Isaac went to Abimelech the king of the Philistines, to Gerar.

2 And Jehovah appeared to him and said, Go not down to Egypt: dwell in the land that I shall tell thee of.

3 Sojourn in this land; and I will be with thee and bless thee; for unto thee, and unto thy seed, I will give all these countries; and I will perform the oath which I swore unto Abraham thy father.

4 And I will multiply thy seed as the stars of heaven, and unto thy seed will I give all these countries; and in thy seed shall all the nations of the earth bless themselves --

5 because that Abraham hearkened to my voice, and kept my charge, my commandments, my statutes, and my laws.

6 And Isaac dwelt at Gerar.

7 And the men of the place asked about his wife. And he said, She is my sister; for he feared to say, my wife, [saying to himself,] Lest the men of the place slay me on account of Rebecca -- because she was fair in countenance.

8 And it came to pass when he had been there some time, that Abimelech the king of the Philistines looked out of the window, and saw, and behold, Isaac was dallying with Rebecca his wife.

9 Then Abimelech called Isaac, and said, Behold, she is certainly thy wife; and how saidst thou, She is my sister? and Isaac said to him, Because I said, Lest I die on account of her.

10 And Abimelech said, What is this thou hast done to us? But a little and one of the people might have lain with thy wife, and thou wouldest have brought a trespass on us.

11 And Abimelech charged all the people, saying, He that touches this man or his wife shall certainly be put to death.

12 And Isaac sowed in that land, and received in the same year a hundredfold; and Jehovah blessed him.

13 And the man became great, and he became continually greater, until he was very great.

14 And he had possessions of flocks, and possessions of herds, and a great number of servants; and the Philistines envied him.

15 And all the wells that his father's servants had dug in the days of Abraham his father, the Philistines stopped them and filled them with earth.

16 And Abimelech said to Isaac, Go from us; for thou art become much mightier than we.

17 And Isaac departed thence, and pitched his camp in the valley of Gerar, and dwelt there.

18 And Isaac dug again the wells of water that they had dug in the days of Abraham his father, and that the Philistines had stopped after the death of Abraham; and he called their names after the names by which his father had called them.

19 And Isaac's servants dug in the valley, and found there a well of springing water.

20 But the shepherds of Gerar strove with Isaac's shepherds, saying, The water is ours. And he called the name of the well Esek, because they had quarrelled with him.

21 And they dug another well, and they strove for that also; and he called the name of it Sitnah.

22 And he removed thence and dug another well; and they did not strive for that. And he called the name of it Rehoboth, and said, For now Jehovah has made room for us, and we shall be fruitful in the land.

23 And he went up thence to Beer-sheba.

24 And Jehovah appeared to him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake.

25 And he built an altar there, and called upon the name of Jehovah. And he pitched his tent there; and there Isaac's servants dug a well.

26 And Abimelech, and Ahuzzath his friend, and Phichol the captain of his host, went to him from Gerar.

27 And Isaac said to them, Why are ye come to me, seeing ye hate me, and have driven me away from you?

28 And they said, We saw certainly that Jehovah is with thee; and we said, Let there be then an oath between us -- between us and thee, and let us make a covenant with thee,

29 that thou wilt do us no wrong, as we have not touched thee, and as we have done to thee nothing but good, and have let thee go in peace; thou art now blessed of Jehovah.

30 And he made them a feast, and they ate and drank.

31 And they rose early in the morning, and swore one to another; and Isaac sent them away, and they departed from him in peace.

32 And it came to pass the same day, that Isaac's servants came, and told him concerning the well that they had dug, and said to him, We have found water.

33 And he called it Shebah; therefore the name of the city is Beer-sheba to this day.

34 And Esau was forty years old, when he took as wives Judith the daughter of Beeri the Hittite, and Basmath the daughter of Elon the Hittite.

35 And they were a grief of mind to Isaac and to Rebecca.

   

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Arcana Coelestia # 3240

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3240. And Jokshan begat Sheba and Dedan. That this signifies the derivations from the first class, is evident from the representation of Jokshan and of his sons Sheba and Dedan, concerning whom something will be said in what follows. As here there are mere names, and the states and derivations of the Lord’s spiritual church are signified by them, the nature of such states and derivations in general must be declared. The celestial church differs from the spiritual church in this respect: Those who are of the celestial church, and are called celestial, are in love, that is to say they are in the good and truth of love; while those who are of the spiritual church, and are called spiritual, are in faith, that is, they are in the good and truth of faith. The good which the celestial have is that of love to the Lord, and their truth is that of love to the neighbor; whereas the good which the spiritual have is that of charity toward the neighbor, and their truth is that of faith, insofar as this truth is doctrine concerning charity. This shows that the Lord’s spiritual kingdom, as well as His celestial kingdom, has good and truth, but with much difference.

[2] Be it known moreover that they who are in each kingdom are distinguished among themselves by good and truth, for the reason that there are some who are more in good and others who are more in truth. From this then come the derivations, that is, the derivations of good and the derivations of truth. In the Lord’s spiritual kingdom the derivations of good are what are represented by the sons of Jokshan who are named in this verse; but the derivations of truth in this kingdom are what are represented by the sons of Midian who are named in the following verse. Now as there are two classes of the spiritual (those who are more in good, and those who are more in truth), they have therefore two kinds of doctrinals, namely, those of charity and those of faith; doctrinals of charity for those who are in the good of faith and are here signified by the sons of Jokshan; but doctrinals of faith for those who are in the truth of faith and are signified by the sons of Midian.

[3] Sheba and Dedan are those who constitute the first class, that is, those who in the Lord’s spiritual kingdom are in the good of faith, and who have doctrinals of charity. From this it follows that by “Sheba and Dedan” are signified the knowledges of celestial things, or what is the same, those who are in these knowledges, that is, who are in the doctrinals of charity; for doctrinals are knowledges, and the celestial of the spiritual man is that of charity. That “Sheba” and “Dedan” have this signification was shown in Part First (n. 117, 1168, 171, 1172); but there Sheba and Dedan are the great-grandsons of Ham, and are called sons of Raamah; but be it known that there were no such persons as Ham and Japheth and Shem, but that those who after the flood belonged to the church called “Noah” were distinguished as to goods and truths into three classes, and these were the names given to those classes (n. 736, 1062, 1065, 1140, 1141, 1162, and in other places). Nevertheless there were nations that were so called, but these nations were descended from others, as it is here plainly said that Sheba and Dedan were descended from Jokshan, the son of Abraham by Keturah.

[4] That “Sheba” signifies those who are in the knowledges of celestial things, thus who are in the good of faith, is evident from the passages cited above (n. 117, 1171); and that “Dedan” has a similar signification is also evident from the passages cited (n. 1172), and further from the following.

In Isaiah:

The prophecy concerning Arabia: in the forest in Arabia shall ye spend the night, ye companies of Dedan; bring ye waters to meet him that is thirsty, ye inhabitants of the land of Tema, with the bread thereof meet him that wandereth, for they shall wander before swords, before an outstretched sword (Isaiah 21:13-15).

“Spending the night in the forest,” signifies being desolated as to good; for by “Arabia” are meant those who are in celestial things, that is, who are in the good of faith, and “spending the night there in the forest” is being no longer in goods, from which comes desolation, which is also described by “wandering before swords, before an outstretched sword.” Celestial things, that is, the goods of faith, or what is the same, the works of charity in which they are, are signified by “bringing waters to meet him that is thirsty, and meeting with bread him that wandereth.”

[5] In Jeremiah:

I took the cup from the hand of Jehovah, and made all the nations drink unto whom Jehovah sent me: Jerusalem, and the cities of Judah, and her kings and her princes, to give them up to desolation; Pharaoh, king of Egypt, and his servants, and his princes, and all his people; and all the kings of Tyre, and all the kings of Zidon; Dedan, and Tema, and Buz, and all that are clipped at the corner [of the beard]; all the kings of Zimri, and all the kings of Elam, and all the kings of Media, and all the kings of the north (Jeremiah 25:17-19, 22-23, 25-26).

Here also the desolation of the spiritual church is treated of, the different classes of which church are enumerated in order, and are signified by “Jerusalem,” the “cities of Judah,” “Egypt,” “Tyre,” “Zidon,” “Dedan,” “Tema,” “Buz,” “Zimri,” “Elam,” “Media.”

[6] In Ezekiel:

Sheba and Dedan and the merchants of Tarshish and all the young lions thereof shall say to thee, Art thou come to take the spoil? Hast thou assembled thine assembly to take the prey? to carry away silver and gold, to take away cattle and goods, to take great spoil? (Ezekiel 38:13);

treating of Gog, by whom is signified external worship separate from internal, which is idolatrous (n. 1151); “Sheba and Dedan” denote the internal things of worship, namely, the goods of faith; “Tarshish” denotes a corresponding external worship; the “silver, gold, cattle, goods, spoil,” which Gog, or the external of worship separate from the internal, desires to take away, are the knowledges of good and truth for which they fight, and which those defend who are signified by “Sheba and Dedan;” wherefore these are called “young lions.” “Sheba” properly denotes those who are in the knowledges of good; “Dedan” those who are in the knowledges of truth from good.

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

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Arcana Coelestia # 1152

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1152. Verses 3-4. And the sons of Gomer: Ashkenaz, and Riphath, and Togarmah. And the sons of Javan: Elishah, and Tarshish, Kittim, and Dodanim. By the “sons of Gomer” also are signified those who had external worship, but derived from that which existed in the nation Gomer. “Ashkenaz, and Riphath, and Togarmah” were so many nations, among whom there was such worship, by whom also are signified so many doctrinals which were rituals, derived from the external worship with Gomer; by the “sons of Javan” are signified still others with whom external worship existed, derived from the worship which was in the nation Javan; “Elishah, and Tarshish, Kittim, and Dodanim” were so many nations among whom such worship existed, by whom also are signified so many doctrinals which were rituals, derived from the external worship with Javan.

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