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Exodus 1

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1 And these are the names of the sons of Israel that came into Egypt with Jacob; a man and his house they came.

2 Reuben, Simeon, Levi, and Judah;

3 Issachar, Zebulun, and Benjamin;

4 Dan and Naphtali, Gad and Asher.

5 And it was that all the souls that came·​·out of the thigh of Jacob were seventy souls; and Joseph was in Egypt.

6 And Joseph died, and all his brothers, and all that generation.

7 And the sons of Israel were·​·fruitful, and were productive*, and multiplied, and became· very very ·numerous; and the land was·​·filled with them.

8 And there arose a new king over Egypt, who knew not Joseph.

9 And he said to his people, Behold, the people of the sons of Israel are many and more numerous than we.

10 Come, let us act·​·wisely with them; lest they be·​·multiplied, and it will be that a war will befall us, and they will also add themselves to those who hate us, and fight against us, and go·​·up from the land.

11 And they set over them princes of tributes, in order to afflict them with burdens. And they built cities of storehouses* for Pharaoh, Pithom and Rameses.

12 And as they afflicted them, so they multiplied, and so they broke·​·forth. And they were moved·​·with·​·loathing on·​·account·​·of the sons of Israel.

13 And the Egyptians made the sons of Israel to serve with severity;

14 and they made· their life ·bitter with hard service, in clay, and in bricks, and in all service in the field, with all their service in which they made them serve with severity.

15 And the king of Egypt said to the midwives of the Hebrew women, of whom the name of the one was Shiphrah, and the name of the second Puah;

16 and he said, When you do the office of a midwife to the Hebrew women, and see them on the stools*; if he be a son, then you shall·​·put· him ·to·​·death; and if it be a daughter, then she shall live.

17 And the midwives feared God, and did not as the king of Egypt had spoken to them, and they kept· the boys ·alive.

18 And the king of Egypt called the midwives, and said to them, Wherefore do you do this thing, and keep· the boys ·alive?

19 And the midwives said to Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and have given·​·birth before the midwife comes to them.

20 And God did·​·well to the midwives; and the people was multiplied and became· very ·numerous.

21 And it was, because the midwives feared God, that He made for them houses.

22 And Pharaoh commanded all his people, saying, Every son that is born, you shall cast him out into the river, and every daughter you shall let·​·live.


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

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Arcana Coelestia #6638

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6638. 'Who came to Egypt with Jacob' means after truths have been introduced into factual knowledge. This is clear from the meaning of 'Egypt' as factual knowledge, dealt with in 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125; from the representation of 'Jacob' as truth, and also good, in the natural, or the natural as regards truth and good, dealt with in 3305, 3509, 3525, 3546, 3576, 3599, 3659, 3669, 3677, 3775, 3829, 4009, 4134, 4286, 4337, 4538, 5506, 5533, 5535, 6001, 6236. The fact that 'coming to Egypt' means being introduced into factual knowledge may be recognized from the explanations of the contents in those chapters where the journeying of the sons of Jacob to Egypt to buy grain is dealt with, and after that their arrival there together with Jacob. For what the situation is when truths known to the Church are introduced into factual knowledge, see 6004, 6023, 6052, 6071, 6077. From all this it is evident that by 'the sons of Israel who came to Egypt' are meant truths that have been introduced into factual knowledge.

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

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Arcana Coelestia #3576

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3576. 'And he blessed him' means conjunction thereby. This is clear from the meaning of 'being blessed' as conjunction, dealt with in 3504, 3514, 3530, 3565. From these details which refer to Esau and Jacob it becomes clear that the good of the rational joined itself inmostly to the good of the natural, and then through the good of the natural to the truth there. For 'Isaac' represents the rational as regards good, 'Rebekah' the rational as regards truth, while 'Esau' represents the good of the natural and 'Jacob' the truth of the natural. The idea that the rational as regards good, which is 'Isaac', joined itself inmostly to the good of the natural, which is 'Esau', but not to the truth of the natural, which is 'Jacob', except indirectly, is evident from the consideration that Isaac had Esau in mind when pronouncing the blessing on Jacob. At that time he was not thinking of Jacob but of Esau. When anyone pronounces a blessing he is blessing the person of whom he is thinking, not someone of whom he is not thinking. All blessing comes forth from something interior, for though pronounced with the lips it receives its life from the will and the thought of the person pronouncing it. It belongs essentially therefore to the individual to whom he wishes to impart it and of whom he is thinking. If anyone intercepts it and so makes it his own it is like something stolen which ought to be restored to the other person. The fact that Isaac, when pronouncing the blessing, was thinking of Esau and not of Jacob becomes clear from every single detail that goes before this - from verses 18-19, where Isaac said to Jacob,

Who are you, my son? And Jacob said to his father, I am Esau your firstborn.

Then from verses 21-23,

Isaac said to Jacob, Come near now, and I will feel you, my son, whether you are my son Esau, or not.

And after feeling him he said, The voice is Jacob's voice, and the hands Esau's hands; and he did not recognize him.

Also from verse 24,

And he said. Are you my very son Esau? And he said, I am.

And at length, when kissing him,

He smelled the odour of his clothes.

That is to say, he smelled Esau's clothes, at which point he blessed him and said,

See, the odour of my son.

From all this it is clear that by the son whom he blessed he meant none other than Esau. This also was why when he heard from Esau that it had been Jacob,

Isaac trembled very greatly. Verse 33.

And he said, Your brother came in deceitfully. Verse 35.

The reason why Jacob retained the blessing however, according to what is said in verses 33-37, was that truth represented by 'Jacob' would from the point of view of time apparently have dominion, as shown frequently above.

[2] But once the time of reformation and regeneration is completed good itself which has been Lying hidden in the inmost parts and from there has been disposing every single thing which seemed to be a matter of truth, that is, which truth had ascribed to itself, comes to the fore and openly has dominion. And this is what Isaac's words addressed to Esau mean,

By your sword you will live, and you will serve your brother. And it will be when you have dominion over him, that you will break his yoke from above your neck, Verse 40.

The internal sense of these words is that all the time truth is joined to good, good appears to be in the lower position but will eventually be in the higher. At this point there will be a joining together of the rational with the good of the natural, and through the good of the natural with the truth. Truth will thus become the truth of good. In this case 'Esau' will consequently represent the good itself of the natural and 'Jacob' the truth of the natural, both joined to the rational. Accordingly in the highest sense they will represent the Lord's Divine Natural - 'Esau' as regards the Divine Good there and 'Jacob' as regards the Divine Truth.

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