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ကမ္ဘာ ဦး 27:12

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12 ကျွန်ုပ်အဘသည် ကျွန်ုပ်ကို စမ်းသပ်ကောင်း စမ်းသပ်လိမ့်မည်။ သို့ဖြစ်လျှင် ကျွန်ုပ်ကိုလှည့်စားသော သူဟူ၍ ထင်သဖြင့်၊ ကျွန်ုပ်သည် မင်္ဂလာကိုမရဘဲ ကျိန်ခြင်းအမင်္ဂလာကိုသာ ခံရလိမ့်မည်ဟု အမိကိုဆို လေ၏။

De obras de Swedenborg

 

Arcana Coelestia #3304

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3304. 'And his hand was grasping Esau's heel' means the lowest level of natural good, to which [truth] clung with some power. This is clear from the meaning of 'the hand' as power, dealt with in 878, and as having reference to truth, 3091; from the meaning of 'grasping' as clinging to; from the meaning of 'the heel' as the lowest part of the natural, dealt with in 259; and from the representation of 'Esau' as the good of the natural, dealt with in 3302. From these meanings it is evident that 'his hand was grasping Esau's heel' means the lowest level of natural good, which truth clung to with some power.

[2] The implications of truth clinging with some power to the lowest good of the natural are that when the natural, or the natural man, is being regenerated, the conception of good and truth there is from the rational man, that is, from the spiritual man by way of the rational man, prior to this from the celestial man by way of the spiritual man, and prior to this from the Divine by way of the celestial man. Thus it is an influx which starts with the Divine and, passing through consecutive degrees, terminates in the lowest part of the natural, that is, in the worldly and bodily part. When the lowest natural has been contaminated by what is inherited from the mother, truth is unable to be united to good. It can do no more than cling to it with some power. Nor is truth united to good until the contamination has been eliminated. This is the reason why good but not truth is bred within a human being, and why small children therefore are devoid of all knowledge of truth and why truth has to be acquired through learning and after that joined to good, see 1831, 1832. This also explains why it is said that they struggled together within her, that is, they conflicted, 3289. Consequently when first conceived truth supplants good, as is said regarding Jacob, that he supplanted Esau,

Does he not call his name Jacob, and he has supplanted me these two times. Genesis 27:36.

And in Hosea,

He will make a visitation on Jacob over his ways and requite him according to his deeds; in the womb he supplanted his brother. Hosea 12:2-3.

[3] Those whose attention is fixed solely on the historical details and who cannot take it off these know no more than this, that the details contained here, and also those that have gone before [regarding the circumstances of the twins' birth], foretell what took place between Esau and Jacob, as is also corroborated by what follows. But the Lord's Word is such that the historical details follow their own sequence, while the spiritual details, which belong to the internal sense, follow theirs, so that the historical details are seen by the external man, but the spiritual details by the internal man. This being so a correspondence exists between the two, that is to say, between the external man and the internal man; and this is effected by means of the Word, for the Word serves to unite heaven and earth, as shown many times. Thus when anyone in a holy frame of mind reads the Word, a union is effected of his external man which is on earth with his internal man which is in heaven.

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

De obras de Swedenborg

 

Arcana Coelestia #2463

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2463. 'And he dwelt in a cave - he' means good enveloped in falsity. This is clear from the meaning of 'a cave'. A cave is a kind of dwelling-place in a mountain, but an obscure one. And because all dwelling-places whatever, like houses, mean goods, 2231, 2233 - though the nature of the goods is such as are those dwelling-places - 'the cave' mentioned here, being an obscure dwelling-place, therefore means an obscure good. Mountain-caves are mentioned in various places in the Word, where in the internal sense they have a similar meaning, such as in Isaiah 2:19; 32:14. They also have a similar meaning in historical descriptions, as for example in the incident describing when Elijah, fleeing from Jezebel, came to a cave in Mount Horeb where he spent the night and where the word of Jehovah came to him. He went out and stood on the mount before Jehovah, when he wrapped his face in his mantle and went out and stood at the entrance to the cave, 1 Kings 19:9, 13. Here in the internal sense 'a cave' means an obscure good, but like that which exists in times of temptation. Because he could not bear to see the Divine he wrapped his face in his mantle. Similar examples occur elsewhere in historical descriptions, such as in Judges 6:2 where it is said that the children of Israel made caves for themselves in the mountains, because of Midian, and also in 1 Samuel 13:6, because of the Philistines. These historical descriptions are similar to those in Moses, in that they mean something different in the internal sense.

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