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1 Mose 33

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1 Und Jakob hob seine Augen auf und sah: und siehe, Esau kam und mit ihm vierhundert Mann. Und er verteilte die Kinder auf Lea und auf Rahel und auf die beiden Mägde;

2 und er stellte die Mägde und ihre Kinder vornan und Lea und ihre Kinder dahinter und Rahel und Joseph zuletzt.

3 Er aber ging vor ihnen her und beugte sich siebenmal zur Erde nieder, bis er nahe zu seinem Bruder kam.

4 Und Esau lief ihm entgegen und umarmte ihn und fiel ihm um den Hals und küßte ihn; und sie weinten.

5 Und er hob seine Augen auf und sah die Weiber und die Kinder und sprach: Wer sind diese bei dir? Und er sprach: Die Kinder, die Gott deinem Knechte beschert hat.

6 Und die Mägde traten herzu, sie und ihre Kinder, und verneigten sich.

7 Und auch Lea trat herzu und ihre Kinder, und sie verneigten sich. Und danach traten Joseph und Rahel herzu und verneigten sich.

8 Und er sprach: Was willst du mit diesem ganzen Zug, dem ich begegnet bin? Und er sprach: Daß ich Gnade fände in den Augen meines Herrn.

9 Da sprach Esau: Ich habe genug, mein Bruder; es sei dein, was du hast.

10 Und Jakob sprach: Nicht doch; wenn ich anders Gnade gefunden habe in deinen Augen, so nimm mein Geschenk von meiner Hand, da ich nun einmal dein Angesicht gesehen habe, als hätte ich Gottes Angesicht gesehen, und du Wohlgefallen an mir gehabt hast.

11 Nimm doch mein Geschenk, das dir überbracht worden ist; denn Gott hat es mir beschert, und ich habe alles. Und er drang in ihn, und er nahm es.

12 Und Esau sprach: Laß uns aufbrechen und weiterziehen, und ich will vor dir herziehen.

13 Und er sprach zu ihm: Mein Herr weiß, daß die Kinder zart sind und daß ich säugende Schafe und Kühe bei mir habe; wenn man sie nur einen Tag übertriebe, so würde die ganze Herde sterben.

14 Mein Herr ziehe doch vor seinem Knechte hin, und ich will einherziehen nach meiner Gemächlichkeit, nach dem Gange des Viehes, das vor mir ist, und nach dem Gange der Kinder, bis ich zu meinem Herrn komme nach Seir.

15 Und Esau sprach: Ich will doch von dem Volke bei dir zurücklassen, das bei mir ist. Und er sprach: Wozu das? Möchte ich Gnade finden in den Augen meines Herrn!

16 Und Esau kehrte an selbigem Tage seines Weges zurück nach Seir.

17 Und Jakob brach auf nach Sukkoth und baute sich ein Haus, und seinem Vieh machte er Hütten; darum gab er dem Orte den Namen Sukkoth.

18 Und Jakob kam wohlbehalten nach der Stadt Sichem, die im Lande Kanaan ist, als er aus Paddan-Aram kam, und lagerte vor der Stadt.

19 Und er kaufte das Stück Feld, wo er sein Zelt aufgeschlagen hatte, von der Hand der Söhne Hemors, des Vaters Sichems, um hundert Kesita.

20 Und er richtete daselbst einen Altar auf und nannte ihn: Gott, der Gott Israels.

   

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Arcana Coelestia #4391

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4391. 'And made booths for his cattle' means a similar increase in good and truth at that time. This is clear from the meaning of 'cattle' as goods and truths in general, and from the meaning of 'making booths', which are tents, as something similar to what is meant by 'building a house', namely receiving an increase of good from truth. The two phrases differ in that 'building a house' means that which is less general, and so rather more internal, while 'making booths', or tents, means that which is more general, and so rather more external. The house was intended for themselves, that is to say, for Jacob, his womenfolk and children, the booths for the servants, flocks and herds. In the Word 'booths' or tents, strictly speaking, means the holiness of truth, and they are distinguished from tabernacles, which too are called tents, by the fact that the latter mean the holiness of good, 414, 1102, 2145, 2152, 4128. The word in the original language for booths is 'succoth', whereas that for tabernacles is 'ohalim'. The holiness of truth is the good which springs from truth.

[2] This meaning carried by the booths or tents called 'succoth' is further evident from the following places in the Word: In David,

Jehovah God rode on a cherub, and flew, and was borne on the wings of the wind. He made darkness His hiding-place, and His surroundings His tent - darkness of waters, clouds of the heavens. Psalms 18:10-11.

And elsewhere,

He bowed the heavens when He came down, and thick darkness was under His feet. And He rode on a cherub, and new, and was borne on the wings of the wind. And He made tents of darkness around Him, clusters of water, clouds of the heavens. 2 Samuel 22:10-12.

This refers to Divine revelation, or the Word. 'Bowing the heavens when He came down' stands for hiding the interior truths of the Word. 'Thick darkness under His feet' stands for the fact that compared with interior truths, those visible to man are like darkness, the literal sense of the Word being of such a nature. 'Riding on a cherub' stands for the fact that it was provided in this way. 'Making tents of the darkness around Him' or 'making His surroundings His tent' stands for the holiness of truth concealed in its hiding-place, that is to say, inwardly - within the literal sense. 'Clusters of waters and clouds of the heavens' means the Word in the letter. Regarding 'clouds of the heavens' meaning the Word in the letter, see Preface to Chapter 18 of Genesis, and 4060.

[3] The same is meant by the following in Isaiah,

Jehovah will create over every habitation of mount Zion, and over her assemblies, a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a covering. And there will be a tent for shade by day, and for a refuge and hiding-place from deluge and rain. Isaiah 4:5-6.

Here again 'cloud' means the literal sense of the Word and 'the glory' the internal sense, as they do in Matthew 24:30; Mark 13:26; Luke 21:27. Again also 'a tent' stands for the holiness of truth. Interior truths are said to be in a hiding-place for the reason that if they had been revealed they would have been made profane, see 3398, 3399, 4289, a point that is also expressed in the following words in David,

In the hiding-place of Your face You conceal them from the treacherous plans of man; You hide them in a tent from the strife of tongues. Psalms 31:20.

[4] The fact that 'a tent' means the holiness of truth is also evident in Amos,

On that day I will raise up the tent of David that is fallen down, and I will close up the breaches, and I will raise up its destroyed places, and I will build it as in the days of old. Amos 9:11.

'Raising up the tent of David that is fallen down' stands for reestablishing the holiness of truth after it has perished. 'David' stands for the Lord as regards Divine Truth, 1888, since 'a king' means Divine Truth, 2015, 2069, 3009. Because 'tent' meant the holiness of truth and 'dwelling in tents' means worship that was the product of this, the feast of tents, called the feast of tabernacles, was established in the Jewish and Israelitish Church, Leviticus 23:34, 42-43; Deuteronomy 16:13, 16, where also that feast is called the feast of succoth, or of tents.

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

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Arcana Coelestia #1888

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1888. To illustrate that the sense of the letter of the Word is representative of Divine arcana and is the receptacle of, and thus the storehouse containing, celestial and spiritual things which are the Lord's, let two examples be taken, which will consequently reveal the position with all else The first example shows that David is not used to mean David but the Lord, the second that names mean nothing other than real things. Of David the following is said in Ezekiel,

My servant David will be King over them, and they will all have one Shepherd. They will dwell in the land, they, and their sons, and their sons' sons even for ever. And David my servant will be their Prince for ever. Ezekiel 37:24-25.

And in Hosea,

The children of Israel will return and seek Jehovah their God, and David their king. Hosea 3:5.

These promises were written by prophets who lived later than David, yet it is explicitly stated by them that he 'will be' their king and prince. From this it may become clear to anyone that in the internal sense David means the Lord. The same applies in all other places, including the historical descriptions, where David is referred to by name.

[2] As regards the names of kingdoms, regions, cities, and men meaning real things, this becomes quite clear in the Prophets. Take this single example in Isaiah,

Thus said the Lord, Jehovih Zebaoth, Do not be afraid - O My people, inhabitant of Zion - of Asshur; he will smite you with a rod, and he will lift up the staff over you in the way of Egypt. Jehovah Zebaoth will lift up the scourge over him, as when Midian was smitten in the rock of Horeb, and his rod will be over the sea, and he will lift it up in the way of Egypt. He will come against Aiath; he will pass over into Migron; he will command his arms towards Michmash. They will cross the Mabarah. Geba will be a lodging-place for us. Hormah 1 will tremble. Gibeah of Saul will flee. Make a noise with your voice, O daughter of Gallim. Hearken, O Laish. Wail, O Anathoth. Madmenah will wander about. The inhabitants of Gebim will gather themselves together. This very day he is in Nob to stay. The mountain of the daughter of Zion, the hill of Jerusalem, will shake her fist. He will cut down the entangled boughs of the wood with an axe, and Lebanon will fall by a majestic one. Isaiah 10:24, 26-34.

[3] These verses include little more than mere names, which would not make any sense at all if, without exception, those names did not mean real things; and if the mind remained fixed on those names, no acknowledgement that it was the Word of the Lord would ever be made. But who is going to believe that all those names in the internal sense contain arcana of heaven? Or that through them the state of people is described who endeavour by means of reasonings based on facts to penetrate the mysteries of faith? Or that by means of each name some particular aspect of that state is described? Or that those reasonings are dispersed by the Lord by means of the celestial things of love and the spiritual things of faith? That 'Asshur' means reasoning, which is the subject in these verses from Isaiah, becomes quite clear from what has been shown regarding 'Asshur' in 119, 1186; and that 'Egypt' means factual knowledge, from what has been shown in 1164, 1165, 1462. See these paragraphs and consider whether or not this is true. It is the same with all other names, and with individual expressions.

Fußnoten:

1. Swedenborg appears to have copied Hormah from the Schmidius Latin Bible. The Hebrew is Haramah which is generally rendered Ramah in Latin and English versions.

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