3302. And they called his name Esau. That this signifies its quality, namely, the quality of the natural as to good, is evident from the signification of “calling a name,” or of “calling by name,” as being to know what the thing is, thus its quality (see n. 144, 145, 440, 768, 1754, 1896, 2009, 2724, 3237); and from the fact that all names whatever in the Word in the internal sense denote actual things (n. 1224, 1888); and such is the case with the name Esau. That “Esau” signifies the Lord’s Divine natural as to Divine good when first conceived, is evident from what has been already said, and from what follows concerning Esau, as also from other parts of the Word; but as Esau and Edom have nearly the same signification, with the difference that “Edom” is the Divine natural as to good to which are adjoined the doctrinal things of truth, therefore at verse 30, where Esau is called “Edom,” of the Lord’s Divine mercy this will be confirmed by passages from the Word.
Heaven and Hell #17
17. All experience in heaven testifies to the Divine going forth from the Lord, which affects the angels and makes heaven, being love. For all who are there are forms of love and charity, and appear in ineffable beauty with love shining forth from their faces, their speech and every particular of their life. 1 Moreover, there are, emanating from and surrounding every angel and every spirit, spiritual spheres of life by which their qualities, in respect of the affections of love, are known, sometimes at a considerable distance. For those spheres flow forth from the life of any one's affection and consequent thought, or from the life of his love and consequent faith. The spheres that go forth from angels are so full of love as to affect the inmost things of life of those with whom they are. They have frequently been perceived by me and they have so affected me. 2 That it is from love that angels have their life was further evident from the fact that, in the other life, everyone turns himself in accordance with his love. Those who are in love to the Lord and in love towards the neighbour constantly turn themselves to the Lord, while those who are in the love of self turn themselves constantly away from the Lord. This takes place in every turning of their body. For, in the other life, spaces conform to the states of their interiors, and so do the quarters, which are not determined as in the world but are determined according to which way they are looking. Yet it is not the angels who turn themselves to the Lord, but the Lord Who turns to Him those who love to do the things that are from Him. 3 But more will be written on these matters in the following pages where the quarters in the other life [are described].
Bilješke:
1. [Swedenborg's footnote] Angels are forms of love and charity (Arcana Coelestia 3804, 4735, 4797, 4985, 5199, 5530, 9879, 10177).
2. [Swedenborg's footnote] A spiritual sphere, which is a sphere of life, pours forth and overflows from every man, spirit, and angel, and encompasses him (Arcana Coelestia 4464, 5179, 7454, 8630). This sphere flows forth from the life of the affection and consequent thought (Arcana Coelestia 2489, 4464, 6206).
Spirits and angels turn themselves constantly to their loves, and those in the heavens turn themselves constantly to the Lord (Arcana Coelestia 10130, 10189, 10420, 10702).
3. [Swedenborg's footnote] The quarters in the other life are to each one in accordance with the direction of his face, and are thereby determined, otherwise than in the world (Arcana Coelestia 10130, 10189, 10420, 10702).
Arcana Coelestia #1754
1754. Aner, Eshcol, and Mamre. That these signify the things appertaining to them, is evident from what is said above in this chapter (at verse 13) concerning the same, namely, that by their names are signified the goods and truths from which the combat was waged, and not so much the angels themselves, for the angels are meant by “the lads,” and “the men,” as has been said. For the angels never have any name given them, but are distinguished in respect to their quality by goods and truths; and on this account nothing else is signified in the Word by a name but the essence and its quality (as before shown, n. 144, 145, 340). This may be seen also in Isaiah, where the Lord is spoken of:
His name shall be called Wonderful, Counselor, God, Hero, Father of eternity, Prince of Peace (Isaiah 9:6),
where by the “name” is meant of what quality He is, that is, that He is Wonderful, Counselor, God, a Hero, Father of eternity, Prince of Peace.
[2] In Jeremiah, where also the Lord is spoken of:
This is His name whereby they shall call Him, Jehovah our Righteousness (Jeremiah 23:5-6)
where it is plainly evident that the name is “Righteousness.” So too in Moses, where likewise the Lord is spoken of:
He will not bear your transgression, for My name is in the midst of Him (Exodus 23:21),
where also the “name” denotes the essence, as being Divine. So also in many other passages of the Word, where it is said that “they called on the name of Jehovah;” that “they should not take the name of Jehovah in vain;” and in the Lord’s Prayer, “Hallowed be Thy name.” The case is similar with the names of angels; and is so here with the names of Eshcol, Aner, and Mamre, who represent angels, in that these names signify the things appertaining to the angels.
