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Genesis 32

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1 And on his way Jacob came face to face with the angels of God.

2 And when he saw them he said, This is the army of God: so he gave that place the name of Mahanaim.

3 Now Jacob sent servants before him to Esau, his brother, in the land of Seir, the country of Edom;

4 And he gave them orders to say these words to Esau: Your servant Jacob says, Till now I have been living with Laban:

5 And I have oxen and asses and flocks and men-servants and women-servants: and I have sent to give my lord news of these things so that I may have grace in his eyes.

6 When the servants came back they said, We have seen your brother Esau and he is coming out to you, and four hundred men with him.

7 Then Jacob was in great fear and trouble of mind: and he put all the people and the flocks and the herds and the camels into two groups;

8 And said, If Esau, meeting one group, makes an attack on them, the others will get away safely.

9 Then Jacob said, O God of my father Abraham, the God of my father Isaac, the Lord who said to me, Go back to your country and your family and I will be good to you:

10 I am less than nothing in comparison with all your mercies and your faith to me your servant; for with only my stick in my hand I went across Jordan, and now I have become two armies.

11 Be my saviour from the hand of Esau, my brother: for my fear is that he will make an attack on me, putting to death mother and child.

12 And you said, Truly, I will be good to you, and make your seed like the sand of the sea which may not be numbered.

13 Then he put up his tent there for the night; and from among his goods he took, as an offering for his brother Esau,

14 Two hundred she-goats and twenty he-goats, Two hundred females and twenty males from the sheep,

15 Thirty camels with their young ones, forty cows, ten oxen, twenty asses, and ten young asses.

16 These he gave to his servants, every herd by itself, and he said to his servants, Go on before me, and let there be a space between one herd and another.

17 And he gave orders to the first, saying, When my brother Esau comes to you and says, Whose servant are you, and where are you going, and whose are these herds?

18 Then say to him, These are your servant Jacob's; they are an offering for my lord, for Esau; and he himself is coming after us.

19 And he gave the same orders to the second and the third and to all those who were with the herds, saying, This is what you are to say to Esau when you see him;

20 And you are to say further, Jacob, your servant, is coming after us. For he said to himself, I will take away his wrath by the offering which I have sent on, and then I will come before him: it may be that I will have grace in his eyes.

21 So the servants with the offerings went on in front, and he himself took his rest that night in the tents with his people.

22 And in the night he got up, and taking with him his two wives and the two servant-women and his eleven children, he went over the river Jabbok.

23 He took them and sent them over the stream with all he had.

24 Then Jacob was by himself; and a man was fighting with him till dawn.

25 But when the man saw that he was not able to overcome Jacob, he gave him a blow in the hollow part of his leg, so that his leg was damaged.

26 And he said to him, Let me go now, for the dawn is near. But Jacob said, I will not let you go till you have given me your blessing.

27 Then he said, What is your name? And he said, Jacob.

28 And he said, Your name will no longer be Jacob, but Israel: for in your fight with God and with men you have overcome.

29 Then Jacob said, What is your name? And he said, What is my name to you? Then he gave him a blessing.

30 And Jacob gave that place the name of Peniel, saying, I have seen God face to face, and still I am living.

31 And while he was going past Peniel, the sun came up. And he went with unequal steps because of his damaged leg.

32 For this reason the children of Israel, even today, never take that muscle in the hollow of the leg as food, because the hollow of Jacob's leg was touched.

   

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Arcana Coelestia #4240

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4240. 'To the land of Seir' means celestial-natural good. This is clear from the meaning of 'the land of Seir' in the highest sense as the Lord's celestial-natural good. The reason why 'the land of Seir' has this meaning is that Mount Seir formed a boundary to the land of Canaan on one side, Joshua 11:16-17, and all boundaries such as rivers, mountains, and stretches of land represented the things that came last, 1585, 1866, 4116. Indeed these boundaries acquired their individual representations from the land of Canaan contained within them, which land represented the Lord's heavenly kingdom, and in the highest sense His Divine Human, see 1607, 3038, 3481, 3705. Things that are last, existing as boundaries, are those which are called natural, for natural things are the boundaries holding spiritual and celestial realities within them. This is so in the heavens, for the inmost or third heaven is celestial because it is governed by love to the Lord; the intermediate or second heaven is spiritual because it is governed by love towards the neighbour; and the last or first heaven is celestial-natural and spiritual-natural because it is governed by simple good, which is the last degree of order there. And the same is true with the regenerate person who is a miniature heaven. From all this one may now see the origin of the meaning of 'the land of Seir' as celestial-natural good. 'Esau' too, who dwelt there, represents that good, as has been shown above, and therefore the land where he dwelt has the same meaning. For lands take on the particular representations of their inhabitants, 1675.

[2] From all this one may now see what is meant in the Word by 'Seir', as in Moses,

Jehovah came from Sinai, and dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. Deuteronomy 33:2-3.

In the Song of Deborah and Barak in the Book of Judges,

O Jehovah, when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down, this Sinai before Jehovah God of Israel. Judges 5:4-5.

In Balaam's prophecy,

I see Him, but not now; I behold Him, but not near. A star will arise out of Jacob, and a sceptre will rise up out of Israel. And Edom will be an inheritance and Seir will be an inheritance of his enemies; and Israel is gaining strength. Numbers 24:17-18.

Anyone can see that in these places 'Seir' means some aspect of the Lord, since it is said that 'Jehovah dawned from Seir', that 'He went forth from Seir and set out from the field of Edom', and that 'Edom and Seir will be an inheritance'. But what aspect of the Lord is meant no one can know except from the internal sense of the Word. It is the Lord's Divine Human that is meant, and in particular the good of the Divine Natural within that Human, as may be seen from what has been mentioned above. 'Dawning from and going out of Seir' means that He made even the Natural Divine in order that this also might be a source of light, that is, of intelligence and wisdom, and in this way He might become Jehovah not only as regards the Human Rational but also as regards the Human Natural. This is why it is said that 'Jehovah dawned from Seir' and 'Jehovah went out of Seir' - the Lord being Jehovah, see 1343, 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035. Something similar is embodied in the prophetic utterance concerning Dumah,

One is calling to me from Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, Morning comes, and also the night. Isaiah 21:11-12.

[3] In the relative sense 'the land of Seir' strictly speaking means the Lord's kingdom existing with those outside the Church, that is, with gentiles when the Church is being established among them, while the previous or old Church is simultaneously falling away from charity and faith. As is clear from many places in the Word, light comes at that time to those who are in darkness. And this is strictly speaking the meaning of 'dawning from Seir', and of 'going forth from Seir and setting out from the field of Edom'. It is also the meaning of 'Seir will be an inheritance', as well as of the words in Isaiah, 'One is calling to me from Seir, Watchman, what of the night? The watchman said, Morning comes, and also the night.' 'Morning comes' means the Lord's advent, 2405, 2780, and as a consequence enlightenment coming to people who are 'in the night', that is, who dwell in ignorance; but that enlightenment is from the Lord's Divine Natural, 4211. Since most things in the Word also have a contrary sense, so too does the name 'Seir', as in Ezekiel 25:8-9; 35:2-15, and in various places in the historical parts of the Word.

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

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Arcana Coelestia #2004

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2004. 'And you will be the father of a multitude of nations' means union of the Human Essence with the Divine Essence. This cannot be shown so easily from an explanation of individual expressions in the internal sense unless they are seen within a general overall picture by which this sense is presented. This is frequently the case with the internal sense, and when it is it may be called more universal because it is more remote. From an explanation of individual expressions this proximate sense is the result - that everything true and everything good comes from the Lord, for as will be discussed belong 'father' means that which comes from Him, that is, from the Lord, 'multitude' means truth, and 'of nations' resulting good. But because the latter, that is to say, truths and goods, are the means by which the Lord united the Human Essence to the Divine Essence, that more universal and more remote sense emerges from such an explanation. This is the way in which angels perceive these words; and at one and the same time they perceive a reciprocal union, namely that of the Lord's Divine Essence with the Human Essence, and of the Human Essence with the Divine Essence. For as has been stated, 'As for Me, My covenant is with you' means union of the Divine Essence with the Human Essence, the words that follow consequently meaning that of the Human Essence with the Divine Essence.

[2] It is an arcanum not yet disclosed that union was accomplished reciprocally, an arcanum that can hardly be explained intelligibly, for as yet the nature of influx has not been known to anyone, and without a knowledge of influx no idea can possibly be gained of what reciprocal union is. It is possible to shed light to some extent on the matter however from influx as it takes place with man, for with man too reciprocal conjunction exists. From the Lord by way of man's internal, which is dealt with just above in 1999, life is flowing in constantly into man's rational, and by way of the rational into the external and even into the facts and cognitions he has. These it not only adapts to receive life but also sets them in order and so enables man to think and ultimately to be rational. Such is the conjunction of the Lord with man, and without it man would never be able to think, let alone be rational. This may become clear to anyone from the fact that present within a person's thought there are countless arcana belonging to the science and art of analysis, so countless that even to all eternity it is not possible to explore them thoroughly. Such arcana do not flow in through the senses or the external man, but through the internal man. Man for his part however, through facts and cognitions, goes to meet this life flowing from the Lord, and in so doing joins himself reciprocally.

[3] But as for the union of the Lord's Divine Essence with His Human Essence, and of the Human Essence with the Divine Essence, this was infinitely superior, for the Lord's Internal was Jehovah Himself, and so Life itself, whereas man's internal is not the Lord, and so not life but a recipient of life. The Lord's relationship with Jehovah was union, whereas that of man with the Lord is not union but conjunction. The Lord united Himself to Jehovah by His own power and on that account became righteousness as well, whereas man in no way joins himself to Him by his own power but by the Lord's. This being so, it is the Lord who joins man to Himself. Such reciprocal union is what the Lord means where He attributes what is His own to the Father, and what is the Father's to Himself, as in John,

Jesus said, He who believes in Me believes not in Me but in Him who sent Me. He who sees Me sees Him who sent Me I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:44-46.

These words conceal very deep arcana - arcana in fact regarding the union of good with truth, and of truth with good, or what amounts to the same, regarding the union of the Divine Essence with the Human Essence, and of Human Essence with Divine Essence. Hence His declaration, 'He who believes in Me believes not in Me but in Him who sent Me', and shortly after, 'He who believes in Me', in between which two statements comes another concerning that union in which He says, 'He who sees Me sees Him who sent Me'.

[4] In the same gospel,

The words that I speak to you I do not speak from Myself; the Father who dwells within Me He does the works. Believe Me that I am in the Father and the Father in Me. Truly I say to you, He who believes in Me [will also do] the works that I do. John 14:10-12.

These words hold the same arcana within them, that is to say, those relating to the union of good with truth, and of truth with good; or what amounts to the same, of the Lord's Divine Essence with the Human Essence, and of the Human Essence with the Divine Essence. Hence His declaration, 'The words that I speak to you I do not speak from Myself; the Father who is within Me, He does the works', and shortly afterwards, 'The works that I do', in between which two statements likewise comes another concerning the union, in which He says, 'I am in the Father and the Father in Me'. This is the mystical union that many people speak about.

[5] From this it is clear that He was not someone other than the Father even though He spoke of the Father as though He were someone other. The reason for His doing so was the reciprocal union that was going to be accomplished and was accomplished, for He openly states so many times that He is one with the Father, as He does in the places just quoted -

He who sees Me sees Him who sent Me. John 12:45.

Also,

The Father who dwells within Me; believe Me that I am in the Father and the Father in Me. John 14:10-11.

And in the same gospel,

If you knew Me you would know my Father also. John 8:19.

In the same gospel,

If you know Me you know My Father also. And from now on you know Him and have seen Him. Philip said to Him, Show us the Father. Jesus said to him, Have I been with you so long and yet you do not know Me, Philip? He who has seen Me has seen the Father. So why do you say, Show us the Father? Do you not believe that I am in the Father and the Father is in Me? John 14:7-10.

And in the same gospel,

I and the Father are one. John 10:30.

This is why in heaven they know no other Father than the Lord since the Father is within Him, and He is one with the Father; and when they see Him they see the Father, as He Himself has said; see 15.

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