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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 #7343

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7343. 'And all the Egyptians dug round about the river for water to drink' means searching out truth which they could apply to falsities. This is clear from the meaning of 'digging' as searching out, dealt with below; from the meaning of 'water round about the river' as truths (the reason why 'water round about the river' is truths is that this water was outside the river and had not become blood; for the meaning of 'water' as truths, see 739, 790, 2702, 3058, 3424, 4976, 5668); and from the meaning of 'drinking' as applying to falsities. For the meaning of 'drinking' as applying, see 5709; for anyone who drinks something applies it to himself. But it should be recognized that the nature of the application when it takes place is determined by the character and state of the one who applies that thing to himself. A person with an affection for truth applies truths to himself in accordance with the state and character of this affection; but a person with an affection for falsity perverts and falsifies truths when he applies them to himself. This may be seen from the consideration that Divine Truth flows into everyone, yet is varied with each individual according to the state and character of his life. Those in hell therefore turn it into falsities, just as they turn Divine Good into evil, heavenly forms of love into devilish ones, mercy into hatred and cruelty, conjugial love into adultery. Thus they turn things into their opposites, which they do because of the opposite character and state of their life. This now explains why 'all the Egyptians dug round about the river for water [to drink]' means searching out truths which they could apply to falsities.

[2] The fact that among those steeped in falsities and evils truth is turned into falsity and good into evil, and also vice versa, is evident from the proverbial saying that to the pure all things are pure, and to the impure all things are impure. This may also be illustrated by natural phenomena, for instance by the light coming from the sun. The light is white, but the objects it flows into convert it into colours. It is made beautiful by objects that are beautiful, and ugly by those that are ugly. The same proverb may also be illustrated by the grafting of branches into trees. A branch grafted into the trunk bears its own fruit, and therefore the sap of the tree, as soon as it passes into the engrafted branch, Is varied. It now becomes the branch's sap, suited to the production of its leaves and fruit. The situation is similar with the things that enter a human being.

[3] The reason why 'digging' means searching out is that 'water', 'spring', and 'well' which are dug out mean truths, which are not dug out but searched out. This is why in the original language this same word, when it is used in connection with truths, also means to search for. In prophetical statements however either 'water' or 'spring' is used instead of truth, and 'digging' instead of searching for; for this is what prophetic language is like, as is evident in Moses, where the spring at Beer is referred to, about which Israel sang this song,

Rise up, O spring! Answer over it! The well 1 which the princes dug, which the chiefs of the people dug out, as directed by the lawgiver, with their staves. Numbers 21:16-18.

Here 'spring' means teachings presenting God's truth, 'digging' means searching for it.

Bilješke:

1. literally, spring

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