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Genesis 32

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1 Jacob went on his way, and the angels of God met him.

2 When he saw them, Jacob said, "This is God's army." He called the name of that place Mahanaim.

3 Jacob sent messengers in front of him to Esau, his brother, to the land of Seir, the field of Edom.

4 He commanded them, saying, "This is what you shall tell my lord, Esau: 'This is what your servant, Jacob, says. I have lived as a foreigner with Laban, and stayed until now.

5 I have cattle, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, that I may find favor in your sight.'"

6 The messengers returned to Jacob, saying, "We came to your brother Esau. Not only that, but he comes to meet you, and four hundred men with him."

7 Then Jacob was greatly afraid and was distressed. He divided the people who were with him, and the flocks, and the herds, and the camels, into two companies;

8 and he said, "If Esau comes to the one company, and strikes it, then the company which is left will escape."

9 Jacob said, "God of my father Abraham, and God of my father Isaac, Yahweh, who said to me, 'Return to your country, and to your relatives, and I will do you good,'

10 I am not worthy of the least of all the loving kindnesses, and of all the truth, which you have shown to your servant; for with just my staff I passed over this Jordan; and now I have become two companies.

11 Please deliver me from the hand of my brother, from the hand of Esau: for I fear him, lest he come and strike me, and the mothers with the children.

12 You said, 'I will surely do you good, and make your seed as the sand of the sea, which can't be numbered because there are so many.'"

13 He lodged there that night, and took from that which he had with him, a present for Esau, his brother:

14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams,

15 thirty milk camels and their colts, forty cows, ten bulls, twenty female donkeys and ten foals.

16 He delivered them into the hands of his servants, every herd by itself, and said to his servants, "Pass over before me, and put a space between herd and herd."

17 He commanded the foremost, saying, "When Esau, my brother, meets you, and asks you, saying, 'Whose are you? Where are you going? Whose are these before you?'

18 Then you shall say, 'They are your servant, Jacob's. It is a present sent to my lord, Esau. Behold, he also is behind us.'"

19 He commanded also the second, and the third, and all that followed the herds, saying, "This is how you shall speak to Esau, when you find him.

20 You shall say, 'Not only that, but behold, your servant, Jacob, is behind us.'" For, he said, "I will appease him with the present that goes before me, and afterward I will see his face. Perhaps he will accept me."

21 So the present passed over before him, and he himself lodged that night in the camp.

22 He rose up that night, and took his two wives, and his two handmaids, and his eleven sons, and passed over the ford of the Jabbok.

23 He took them, and sent them over the stream, and sent over that which he had.

24 Jacob was left alone, and wrestled with a man there until the breaking of the day.

25 When he saw that he didn't prevail against him, he touched the hollow of his thigh, and the hollow of Jacob's thigh was strained, as he wrestled.

26 The man said, "Let me go, for the day breaks." Jacob said, "I won't let you go, unless you bless me."

27 He said to him, "What is your name?" He said, "Jacob."

28 He said, "Your name will no longer be called Jacob, but Israel; for you have fought with God and with men, and have prevailed."

29 Jacob asked him, "Please tell me your name." He said, "Why is it that you ask what my name is?" He blessed him there.

30 Jacob called the name of the place Peniel: for, he said, "I have seen God face to face, and my life is preserved."

31 The sun rose on him as he passed over Peniel, and he limped because of his thigh.

32 Therefore the children of Israel don't eat the sinew of the hip, which is on the hollow of the thigh, to this day, because he touched the hollow of Jacob's thigh in the sinew of the hip.

   

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Camel

  
wisemen ornament
wisemen travelling

In Genesis 24:10, 64, this signifies in general worldly knowledge in the natural man. (Arcana Coelestia 3046, 4104)

In Jeremiah 49:32, this signifies memory-knowledges used to confirm truths or falsities. (Apocalypse Explained 417[7])

A camel (Matthew 22:24) signifies scientific knowledge.

(Ссылки: Arcana Coelestia 3048, 10227)


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Arcana Coelestia # 10099

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10099. 'Shall be for his sons after him' means within the natural, successively. This is clear from the meaning of 'Aaron's sons' as those things which emanate from Divine Good as the Father, dealt with in 9807, 10068; and from the meaning of 'after him' as successively or in successive order. And when those things are said of Aaron's garments, which represented the Divine Spiritual, 10098, the statement that 'they shall be for his sons after him' means the Divine Spiritual within the natural, successively. For there are three entities which succeed one another in heaven and which, if people are to have any clear-cut idea of them, must be called by their particular names - celestial, spiritual, and natural. These three emanate there in order one from another; they are interconnected by an influx passing successively from one on to the next, and in this way they make one. What is Divine and the Lord's in the heavens is referred to by these different names on account of differences in the reception of it.

[2] The subject at present is the second ram, called the ram of fillings [of the hand]; and 'filling the hand' means consecration to represent what is Divine and the Lord's in the heavens, and the transmission and the reception of it there, 10019. Consequently, in order that the reception of it in the natural may also be described, the present verse speaks about Aaron's garments, about their being worn in succeeding years by his sons after him. By this the succeeding stage of that reality in the heavens which is meant by 'the filling of the hands' should be understood. From this it is evident that these matters in the internal sense hold together in an unbroken sequence, even though in the sense of the letter a break in the series of details regarding what had to be done with the ram is apparent here.

Since things which exist in successive order in heaven are the subject here, something must also be stated to explain what 'successive' means. The majority of learned people at the present day have no other idea of things existing in successive order than of a continuation, or of things held together by continuing one into the next. This being their idea of the way that things succeed one another they can have no conception of the nature of the difference between exterior and interior things in a person, nor consequently of the difference between a person's body and his spirit. When therefore they contemplate these matters with the ideas they have they cannot possibly understand how a person's spirit can be alive within a human form after the decay or death of the body.

[3] But things existing in successive order are not continuous, merging one into the next; instead they are discrete, that is, belong to distinct degrees that are clear-cut one from the next. For interior things are entirely distinct from exterior ones, so distinct that the exterior things can be separated and the interior ones still retain the life they have. So it is that a person can be withdrawn from the body and think within his spirit or, as an expression commonly used by the ancients puts it, withdrawn from sensory perceptions and raised to more internal things. The ancients also knew that when a person is withdrawn from perceiving things with his physical senses he is drawn up or raised to the light belonging to his spirit, that is, the light of heaven. So it was also that learned ancients knew that when their body had decayed they would be living a more internal life, which they called their spirit. And since they regarded this life to be the truly human life they also knew that they would be living within a human form. Such was the idea they had regarding a person's soul. And since that life partook of Divine life they perceived that their soul was immortal; for they knew that that part of a person which was a partaker of Divine life and for this reason linked to it could never die.

[4] But this idea of a person's soul and spirit disappeared after those ancient times, for the reason, as stated above, that people did not have a right idea about things existing in successive order. This also explains why those who in their thinking rely on present-day learning do not know what the spiritual is, nor that this is distinct from the natural. For those who conceive of things in successive order as something continuous inevitably take the spiritual to be nothing more than a purer extension of the natural, when yet the spiritual and the natural are as distinct from each other as prior and posterior, and so as that which begets and that which is begotten. Consequently learned people such as these do not see the difference between the internal or spiritual man and the external or natural man, nor therefore between a person's inward thought and will and his outward thought and will. Consequently also they cannot understand anything regarding faith and love, heaven and hell, or the life of a person after death.

[5] But those who have a right and distinct idea about things existing in successive order can in some measure comprehend that with a person who is being regenerated interior things are opened in successive order, and that as they are opened they are also raised to interior light and life, and nearer to the Divine; and that this opening and consequent raising is accomplished by means of God's truths, which are vessels receptive of the good of love from the Divine. The good of love is what joins a person directly to the Divine, for love is spiritual togetherness. From this it follows that a person can be opened and raised up on increasingly internal levels, in the measure that the good of love from the Divine exists in him, and conversely that there is no such opening or consequent raising up with the person who does not receive God's truths, which happens if evil resides in him. But a fuller statement regarding this successive order and its mysteries will in the Lord's Divine mercy be presented elsewhere 1 .

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1. This intention was not fulfilled in Arcana Caelestia. But see Divine Love and Wisdom published in 1763, paragraphs 173-281, in particular 205-208.

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