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Genesis 33

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1 And Jacob lifted up his eyes and looked, and behold, Esau was coming, and with him four hundred men. And he distributed the children to Leah, and to Rachel, and to the two maidservants:

2 and he put the maidservants and their children foremost, and Leah and her children after, and Rachel and Joseph hindmost.

3 And he passed on before them, and bowed to the earth seven times, until he came near to his brother.

4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept.

5 And he lifted up his eyes and saw the women and the children, and said, Who are these with thee? And he said, The children that God has graciously given thy servant.

6 And the maidservants drew near, they and their children, and they bowed.

7 And Leah also, with her children, drew near, and they bowed. And lastly Joseph drew near, and Rachel, and they bowed.

8 And he said, What [meanest] thou by all the drove which I met? And he said, To find favour in the eyes of my lord.

9 And Esau said, I have enough, my brother; let what thou hast be thine.

10 And Jacob said, No, I pray thee; if now I have found favour in thine eyes, then receive my gift from my hand; for therefore have I seen thy face, as though I had seen the face of God, and thou hast received me with pleasure.

11 Take, I pray thee, my blessing which has been brought to thee; because God has been gracious to me, and because I have everything. And he urged him, and he took [it].

12 And he said, Let us take our journey, and go on, and I will go before thee.

13 And he said to him, My lord knows that the children are tender, and the suckling sheep and kine are with me; and if they should overdrive them only one day, all the flock would die.

14 Let my lord, I pray thee, pass on before his servant, and I will drive on at my ease according to the pace of the cattle that is before me, and according to the pace of the children, until I come to my lord, to Seir.

15 And Esau said, Let me now leave with thee [some] of the people that are with me. And he said, What need? Let me find favour in the eyes of my lord.

16 And Esau returned that day on his way to Seir.

17 And Jacob journeyed to Succoth, and built himself a house, and for his cattle he made booths. Therefore the name of the place was called Succoth.

18 And Jacob came safely [to the] city Shechem, which is in the land of Canaan, when he came from Padan-Aram; and he encamped before the city.

19 And he bought the portion of the field where he had spread his tent, of the hand of the sons of Hamor, Shechem's father, for a hundred kesitahs.

20 And there he set up an altar, and called it El-Elohe-Israel.

   

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Arcana Coelestia #4367

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4367. 'And Jacob said, No, I beg of you' means the birth of that affection. This becomes clear from what has been stated immediately above, that is to say, that the refusal to accept a gift instills affection, which is manifested here in his saying 'No, I beg of you'. From this it is evident that the birth of an affection is meant here.

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

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Arcana Coelestia #4754

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4754. 'Because he is our brother, our flesh' means because that which is received from them is accepted. This is clear from the meaning of 'brother' as a blood relationship by virtue of good, dealt with in 3815, and from the meaning of 'flesh' as that which is one's own in both the genuine and the contrary senses, dealt with in 3813, and so means that it was accepted because it was received from those who belonged to the Church, and that it was accepted by these because it was accepted by those in whom simple good was present. For the Ishmaelites represent those in whom simple good is present, while Joseph's brothers represent the Church that adheres to faith separated from charity. Those in whom simple good is present acknowledge that the Lord's Human is Divine and also that the works of charity must be done so that a person may be saved. Adherents to faith separated from charity know this, and therefore they do not in everyone's presence insist emphatically on faith separated from charity; indeed they hardly mention it among those in whom simple good is present. The main reason for this is that they do not dare to express anything contrary to common sense, thereby robbing themselves of position and gain. For if those in whom simple good is present rejected such ideas about faith separated from charity, they would say that these adherents to those ideas were stupid. Those in whom simple good is present know what love is and what the works of love are; but what faith separated from these may be they do not know. Arguments favouring faith rather than works and concerning the distinction drawn between the Lord's Divine and His Human they would call sophisticated ones beyond their grasp. This being so, to get themselves accepted, and because what is received from them is accepted, the adherents to faith alone choose to compromise their position; for if those truths were annihilated it would be no profit to them and would not give them any superiority, 4751.

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