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Genesis 27

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1 And it was, that Isaac was·​·old, and his eyes were dimmed from seeing, and he called Esau his elder son, and said to him, My son; and he said to him, Behold me.

2 And he said, Behold, I pray, I am·​·old, I know not the day of my death.

3 And now carry, I pray, thy weapons, thy quiver, and thy bow, and go·​·out to the field, and hunt for me a hunting.

4 And make for me savory meats, such as I have loved, and bring to me, and I will eat, so·​·that my soul may bless thee before I die.

5 And Rebekah heard when Isaac spoke to Esau his son; and Esau went to the field to hunt for a hunting, to bring it.

6 And Rebekah said to Jacob her son, saying, Behold I heard thy father speak to Esau thy brother, saying,

7 Bring to me a hunting, and make for me savory meats, and I will eat, and will bless thee before Jehovah before my death.

8 And now my son obey my voice, according·​·to that which I command thee.

9 Go now to the flock, and take for me from thence two good kids of the she-goats, and I will make them savory meats for thy father, such as he loves.

10 And thou shalt bring to thy father, and he shall eat, in·​·order that he may bless thee before his death.

11 And Jacob said to Rebekah his mother, Behold Esau my brother is a hairy man, and I am a smooth man.

12 Perhaps my father will feel me, and I shall be in his eyes as one who misleads; and I shall bring upon myself a curse and not a blessing.

13 And his mother said to him, Upon me be thy curse my son; only obey my voice, and go, take for me.

14 And he went, and took, and brought to his mother; and his mother made savory meats, such as his father loved.

15 And Rebekah took garments of desires of Esau her elder son that were with her in the house, and clothed Jacob her younger son.

16 And the skins of the kids of the she-goats she caused him to be clothed·​·with on his hands, and on the smooth of his neck.

17 And she gave the savory meats and the bread, which she had made, into the hand of Jacob her son.

18 And he came to his father and said, My father; and he said, Behold me, who art thou my son?

19 And Jacob said to his father, I am Esau thy firstborn; I have done as thou didst speak to me; arise, I pray thee, sit, and eat of my hunting, so·​·that thy soul may bless me.

20 And Isaac said to his son, How is this that thou made·​·haste to find it, my son? And he said, For Jehovah thy God made it happen before me.

21 And Isaac said to Jacob, Approach, I pray, and I will feel thee my son, whether thou be this my son Esau, or not.

22 And Jacob approached Isaac his father, and he felt him, and said, The voice is the voice of Jacob, but the hands are the hands of Esau.

23 And he recognized him not, because his hands were hairy like his brother Esau’s hands; and he blessed him.

24 And he said, Art thou this my son Esau? And he said, I am.

25 And he said, Present it to me, and I will eat of my son’s hunting, so·​·that my soul may bless thee; and he presented it to him, and he ate, and he brought to him wine, and he drank.

26 And Isaac his father said to him, Approach, I pray, and kiss me, my son.

27 And he approached, and kissed him, and he smelled the smell of his garments, and blessed him, and said, See, the smell of my son is as the smell of a field which Jehovah has blessed.

28 And God shall give to thee of the dew of the heavens, and of fat things* of the earth, and a multitude of grain and must.*

29 Peoples shall serve thee, and nations shall bow·​·down themselves to thee. Be thou a master to thy brothers, and let thy mother’s sons bow·​·down themselves to thee; cursed are they who curse thee, and blessed are they who bless thee.

30 And it was as Isaac completed blessing Jacob, and Jacob going·​·out was only just gone·​·out from the faces of Isaac his father, that Esau his brother came·​·in from his hunting.

31 And he also made savory meats, and brought to his father, and he said to his father, Let my father arise and eat of the hunting of his son, so·​·that thy soul may bless me.

32 And Isaac his father said to him, Who art thou? And he said, I am thy son, thy firstborn, Esau.

33 And Isaac shuddered with a shuddering, even very great, and said, Who then is he that has hunted a hunting, and brought it to me, and I have eaten of all before thou camest, and blessed him? Yea, and he shall be blessed.

34 As Esau heard the words of his father, he cried with a great and even very bitter cry, and said to his father, Bless me, even me, my father.

35 And he said, Thy brother came with deceit, and has taken thy blessing.

36 And he said, Is it not then his name called Jacob?* And he has supplanted me these two·​·times; he has taken my birthright, and behold now he has taken my blessing. And he said, Hast thou not reserved a blessing for me?

37 And Isaac answered and said to Esau, Behold I have set him a master to thee, and all his brothers have I given to him for servants; and with grain and must* I have supported him; and what then shall I do for thee, my son?

38 And Esau said to his father, Hast thou but this one blessing, my father? Bless me, me also, O my father. And Esau lifted·​·up his voice, and wept.

39 And Isaac his father answered and said to him, Behold of the fat things* of the earth shall be thy dwelling, and of the dew of the heavens from above.

40 And upon thy sword shalt thou live, and shalt serve thy brother, and it shall be when thou shalt dominate, that thou shalt pull· his yoke ·off from upon thy neck.

41 And Esau hated Jacob on·​·account·​·of the blessing with which his father blessed him; and Esau said in his heart, The days of mourning for my father come·​·near, and I will kill Jacob my brother.

42 And the words of Esau her elder son were·​·told to Rebekah; and she sent and called to Jacob her younger son, and said to him, Behold Esau thy brother comforts himself as·​·to thee to kill thee.

43 And now, my son, obey my voice, and arise, run·​·away to Laban my brother to Haran.

44 And dwell with him some days until thy brother’s fury turn·​·back,

45 until the anger of thy brother turn·​·back from thee, and he forget what thou hast done to him, and I will send and take thee from thence. Why should I be bereaved even of the two of you in one day?

46 And Rebekah said to Isaac, I loathe my life on·​·account·​·of the daughters of Heth; if Jacob should take a woman of the daughters of Heth as these, of the daughters of the land, why have I lives?

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 3573

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3573. 'And kiss me, my son' means as to whether union is possible. This is clear from the meaning of 'kissing' as a uniting and joining together resulting from affection. Kissing, which is an external activity, is nothing else than the desire to become joined together, which is an internal activity; the two activities also correspond. The subject here, as is evident from what has been stated above, in the highest sense is the glorification of the Natural within the Lord, that is, how the Lord made the Natural within Him Divine. But in the representative sense the subject is the regeneration of the natural present in man and so the joining together of the natural and the rational; for the natural is not regenerate until it has been joined to the rational. This joining together is effected by means of both direct and indirect influx of the rational into the good and the truth of the natural; that is to say, by means of influx from the good of the rational directly into the good of the natural, and through the good of the natural into the truth of the natural, and by means of influx indirectly through the truth of the rational into the truth of the natural and from there into the good of the natural.

[2] These instances of a joining together are the subject here. They cannot possibly be achieved except through the means provided by the Divine. Indeed they are effected by means such as are quite unknown to man and of which he can gain scarcely any idea through the things which belong to the light of the world, that is, which belong to the natural light with him, but rather through the things belonging to the light of heaven, that is, to rational light. Nevertheless all those means have been disclosed in the internal sense of the Word, and are evident to those who know the internal sense, and so to angels who see and perceive countless details relating to this subject, of which scarcely one can be drawn out and explained adequately for man to grasp it.

[3] Yet from effects and the signs of those effects this joining of the rational to the natural is to some extent evident to man, for the rational mind, that is, the inward areas of will and understanding with a person ought to present themselves in his natural mind. Just as the natural mind presents itself in the face and facial expressions, so much so that the face is the outward expression of the natural mind, so ought the natural mind to be the outward expression of the rational mind. When rational and natural are joined together, as they are with those who are regenerate, whatever a person wills and thinks inwardly within his rational makes itself evident in his natural; and this in turn makes itself evident in the face. This is what the face is to angels and what it was to the most ancient people who were celestial. Indeed they were never afraid that others might know their ends and intentions, for they willed nothing but good. For anyone who allows himself to be led by the Lord never intends or thinks anything else. Where a state such as this exists the rational as regards good joins itself to the good of the natural directly, and through the good of the natural to the truths of the natural. It also joins itself indirectly through the truth there in the rational to the truth in the natural, and through this to the good there. All this effects an indissoluble joining together.

[4] But how far mankind is removed at the present day from this state, and so from the heavenly state, may be seen from the belief that practical wisdom requires one, in the world, to use words, also to perform acts, as well as to adopt facial expressions which are other than what one in fact thinks and intends. Indeed it is believed that one should so control the natural mind itself that in unison with its face it acts in quite an opposite way from inward thoughts and desires that flow from an evil end in view. To the most ancient people this was utterly abominable, and people who behaved in that way were expelled as devils from their community. From these considerations, as from effects and the signs of those effects, one may see what the joining together of the rational or internal man as regards good and truth with his natural or external man implies. One may thus also see what one who is an angel is like and what one who is a devil is like.

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