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Genesis 27

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1 ἐγένετο δὲ μετὰ τὸ γηρᾶσαι ισαακ καὶ ἠμβλύνθησαν οἱ ὀφθαλμοὶ αὐτοῦ τοῦ ὁρᾶν καὶ ἐκάλεσεν ησαυ τὸν υἱὸν αὐτοῦ τὸν πρεσβύτερον καὶ εἶπεν αὐτῷ υἱέ μου καὶ εἶπεν ἰδοὺ ἐγώ

2 καὶ εἶπεν ἰδοὺ γεγήρακα καὶ οὐ γινώσκω τὴν ἡμέραν τῆς τελευτῆς μου

3 νῦν οὖν λαβὲ τὸ σκεῦός σου τήν τε φαρέτραν καὶ τὸ τόξον καὶ ἔξελθε εἰς τὸ πεδίον καὶ θήρευσόν μοι θήραν

4 καὶ ποίησόν μοι ἐδέσματα ὡς φιλῶ ἐγώ καὶ ἔνεγκέ μοι ἵνα φάγω ὅπως εὐλογήσῃ σε ἡ ψυχή μου πρὶν ἀποθανεῖν με

5 ρεβεκκα δὲ ἤκουσεν λαλοῦντος ισαακ πρὸς ησαυ τὸν υἱὸν αὐτοῦ ἐπορεύθη δὲ ησαυ εἰς τὸ πεδίον θηρεῦσαι θήραν τῷ πατρὶ αὐτοῦ

6 ρεβεκκα δὲ εἶπεν πρὸς ιακωβ τὸν υἱὸν αὐτῆς τὸν ἐλάσσω ἰδὲ ἐγὼ ἤκουσα τοῦ πατρός σου λαλοῦντος πρὸς ησαυ τὸν ἀδελφόν σου λέγοντος

7 ἔνεγκόν μοι θήραν καὶ ποίησόν μοι ἐδέσματα καὶ φαγὼν εὐλογήσω σε ἐναντίον κυρίου πρὸ τοῦ ἀποθανεῖν με

8 νῦν οὖν υἱέ ἄκουσόν μου καθὰ ἐγώ σοι ἐντέλλομαι

9 καὶ πορευθεὶς εἰς τὰ πρόβατα λαβέ μοι ἐκεῖθεν δύο ἐρίφους ἁπαλοὺς καὶ καλούς καὶ ποιήσω αὐτοὺς ἐδέσματα τῷ πατρί σου ὡς φιλεῖ

10 καὶ εἰσοίσεις τῷ πατρί σου καὶ φάγεται ὅπως εὐλογήσῃ σε ὁ πατήρ σου πρὸ τοῦ ἀποθανεῖν αὐτόν

11 εἶπεν δὲ ιακωβ πρὸς ρεβεκκαν τὴν μητέρα αὐτοῦ ἔστιν ησαυ ὁ ἀδελφός μου ἀνὴρ δασύς ἐγὼ δὲ ἀνὴρ λεῖος

12 μήποτε ψηλαφήσῃ με ὁ πατήρ μου καὶ ἔσομαι ἐναντίον αὐτοῦ ὡς καταφρονῶν καὶ ἐπάξω ἐπ' ἐμαυτὸν κατάραν καὶ οὐκ εὐλογίαν

13 εἶπεν δὲ αὐτῷ ἡ μήτηρ ἐπ' ἐμὲ ἡ κατάρα σου τέκνον μόνον ὑπάκουσον τῆς φωνῆς μου καὶ πορευθεὶς ἔνεγκέ μοι

14 πορευθεὶς δὲ ἔλαβεν καὶ ἤνεγκεν τῇ μητρί καὶ ἐποίησεν ἡ μήτηρ αὐτοῦ ἐδέσματα καθὰ ἐφίλει ὁ πατὴρ αὐτοῦ

15 καὶ λαβοῦσα ρεβεκκα τὴν στολὴν ησαυ τοῦ υἱοῦ αὐτῆς τοῦ πρεσβυτέρου τὴν καλήν ἣ ἦν παρ' αὐτῇ ἐν τῷ οἴκῳ ἐνέδυσεν ιακωβ τὸν υἱὸν αὐτῆς τὸν νεώτερον

16 καὶ τὰ δέρματα τῶν ἐρίφων περιέθηκεν ἐπὶ τοὺς βραχίονας αὐτοῦ καὶ ἐπὶ τὰ γυμνὰ τοῦ τραχήλου αὐτοῦ

17 καὶ ἔδωκεν τὰ ἐδέσματα καὶ τοὺς ἄρτους οὓς ἐποίησεν εἰς τὰς χεῖρας ιακωβ τοῦ υἱοῦ αὐτῆς

18 καὶ εἰσήνεγκεν τῷ πατρὶ αὐτοῦ εἶπεν δέ πάτερ ὁ δὲ εἶπεν ἰδοὺ ἐγώ τίς εἶ σύ τέκνον

19 καὶ εἶπεν ιακωβ τῷ πατρὶ αὐτοῦ ἐγὼ ησαυ ὁ πρωτότοκός σου ἐποίησα καθὰ ἐλάλησάς μοι ἀναστὰς κάθισον καὶ φάγε τῆς θήρας μου ὅπως εὐλογήσῃ με ἡ ψυχή σου

20 εἶπεν δὲ ισαακ τῷ υἱῷ αὐτοῦ τί τοῦτο ὃ ταχὺ εὗρες ὦ τέκνον ὁ δὲ εἶπεν ὃ παρέδωκεν κύριος ὁ θεός σου ἐναντίον μου

21 εἶπεν δὲ ισαακ τῷ ιακωβ ἔγγισόν μοι καὶ ψηλαφήσω σε τέκνον εἰ σὺ εἶ ὁ υἱός μου ησαυ ἢ οὔ

22 ἤγγισεν δὲ ιακωβ πρὸς ισαακ τὸν πατέρα αὐτοῦ καὶ ἐψηλάφησεν αὐτὸν καὶ εἶπεν ἡ μὲν φωνὴ φωνὴ ιακωβ αἱ δὲ χεῖρες χεῖρες ησαυ

23 καὶ οὐκ ἐπέγνω αὐτόν ἦσαν γὰρ αἱ χεῖρες αὐτοῦ ὡς αἱ χεῖρες ησαυ τοῦ ἀδελφοῦ αὐτοῦ δασεῖαι καὶ ηὐλόγησεν αὐτόν

24 καὶ εἶπεν σὺ εἶ ὁ υἱός μου ησαυ ὁ δὲ εἶπεν ἐγώ

25 καὶ εἶπεν προσάγαγέ μοι καὶ φάγομαι ἀπὸ τῆς θήρας σου τέκνον ἵνα εὐλογήσῃ σε ἡ ψυχή μου καὶ προσήγαγεν αὐτῷ καὶ ἔφαγεν καὶ εἰσήνεγκεν αὐτῷ οἶνον καὶ ἔπιεν

26 καὶ εἶπεν αὐτῷ ισαακ ὁ πατὴρ αὐτοῦ ἔγγισόν μοι καὶ φίλησόν με τέκνον

27 καὶ ἐγγίσας ἐφίλησεν αὐτόν καὶ ὠσφράνθη τὴν ὀσμὴν τῶν ἱματίων αὐτοῦ καὶ ηὐλόγησεν αὐτὸν καὶ εἶπεν ἰδοὺ ὀσμὴ τοῦ υἱοῦ μου ὡς ὀσμὴ ἀγροῦ πλήρους ὃν ηὐλόγησεν κύριος

28 καὶ δῴη σοι ὁ θεὸς ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ καὶ ἀπὸ τῆς πιότητος τῆς γῆς καὶ πλῆθος σίτου καὶ οἴνου

29 καὶ δουλευσάτωσάν σοι ἔθνη καὶ προσκυνήσουσίν σοι ἄρχοντες καὶ γίνου κύριος τοῦ ἀδελφοῦ σου καὶ προσκυνήσουσίν σοι οἱ υἱοὶ τοῦ πατρός σου ὁ καταρώμενός σε ἐπικατάρατος ὁ δὲ εὐλογῶν σε εὐλογημένος

30 καὶ ἐγένετο μετὰ τὸ παύσασθαι ισαακ εὐλογοῦντα ιακωβ τὸν υἱὸν αὐτοῦ καὶ ἐγένετο ὡς ἐξῆλθεν ιακωβ ἀπὸ προσώπου ισαακ τοῦ πατρὸς αὐτοῦ καὶ ησαυ ὁ ἀδελφὸς αὐτοῦ ἦλθεν ἀπὸ τῆς θήρας

31 καὶ ἐποίησεν καὶ αὐτὸς ἐδέσματα καὶ προσήνεγκεν τῷ πατρὶ αὐτοῦ καὶ εἶπεν τῷ πατρί ἀναστήτω ὁ πατήρ μου καὶ φαγέτω τῆς θήρας τοῦ υἱοῦ αὐτοῦ ὅπως εὐλογήσῃ με ἡ ψυχή σου

32 καὶ εἶπεν αὐτῷ ισαακ ὁ πατὴρ αὐτοῦ τίς εἶ σύ ὁ δὲ εἶπεν ἐγώ εἰμι ὁ υἱός σου ὁ πρωτότοκος ησαυ

33 ἐξέστη δὲ ισαακ ἔκστασιν μεγάλην σφόδρα καὶ εἶπεν τίς οὖν ὁ θηρεύσας μοι θήραν καὶ εἰσενέγκας μοι καὶ ἔφαγον ἀπὸ πάντων πρὸ τοῦ σε ἐλθεῖν καὶ ηὐλόγησα αὐτόν καὶ εὐλογημένος ἔστω

34 ἐγένετο δὲ ἡνίκα ἤκουσεν ησαυ τὰ ῥήματα ισαακ τοῦ πατρὸς αὐτοῦ ἀνεβόησεν φωνὴν μεγάλην καὶ πικρὰν σφόδρα καὶ εἶπεν εὐλόγησον δὴ κἀμέ πάτερ

35 εἶπεν δὲ αὐτῷ ἐλθὼν ὁ ἀδελφός σου μετὰ δόλου ἔλαβεν τὴν εὐλογίαν σου

36 καὶ εἶπεν δικαίως ἐκλήθη τὸ ὄνομα αὐτοῦ ιακωβ ἐπτέρνικεν γάρ με ἤδη δεύτερον τοῦτο τά τε πρωτοτόκιά μου εἴληφεν καὶ νῦν εἴληφεν τὴν εὐλογίαν μου καὶ εἶπεν ησαυ τῷ πατρὶ αὐτοῦ οὐχ ὑπελίπω μοι εὐλογίαν πάτερ

37 ἀποκριθεὶς δὲ ισαακ εἶπεν τῷ ησαυ εἰ κύριον αὐτὸν ἐποίησά σου καὶ πάντας τοὺς ἀδελφοὺς αὐτοῦ ἐποίησα αὐτοῦ οἰκέτας σίτῳ καὶ οἴνῳ ἐστήρισα αὐτόν σοὶ δὲ τί ποιήσω τέκνον

38 εἶπεν δὲ ησαυ πρὸς τὸν πατέρα αὐτοῦ μὴ εὐλογία μία σοί ἐστιν πάτερ εὐλόγησον δὴ κἀμέ πάτερ κατανυχθέντος δὲ ισαακ ἀνεβόησεν φωνὴν ησαυ καὶ ἔκλαυσεν

39 ἀποκριθεὶς δὲ ισαακ ὁ πατὴρ αὐτοῦ εἶπεν αὐτῷ ἰδοὺ ἀπὸ τῆς πιότητος τῆς γῆς ἔσται ἡ κατοίκησίς σου καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ ἄνωθεν

40 καὶ ἐπὶ τῇ μαχαίρῃ σου ζήσῃ καὶ τῷ ἀδελφῷ σου δουλεύσεις ἔσται δὲ ἡνίκα ἐὰν καθέλῃς καὶ ἐκλύσεις τὸν ζυγὸν αὐτοῦ ἀπὸ τοῦ τραχήλου σου

41 καὶ ἐνεκότει ησαυ τῷ ιακωβ περὶ τῆς εὐλογίας ἧς εὐλόγησεν αὐτὸν ὁ πατὴρ αὐτοῦ εἶπεν δὲ ησαυ ἐν τῇ διανοίᾳ ἐγγισάτωσαν αἱ ἡμέραι τοῦ πένθους τοῦ πατρός μου ἵνα ἀποκτείνω ιακωβ τὸν ἀδελφόν μου

42 ἀπηγγέλη δὲ ρεβεκκα τὰ ῥήματα ησαυ τοῦ υἱοῦ αὐτῆς τοῦ πρεσβυτέρου καὶ πέμψασα ἐκάλεσεν ιακωβ τὸν υἱὸν αὐτῆς τὸν νεώτερον καὶ εἶπεν αὐτῷ ἰδοὺ ησαυ ὁ ἀδελφός σου ἀπειλεῖ σοι τοῦ ἀποκτεῖναί σε

43 νῦν οὖν τέκνον ἄκουσόν μου τῆς φωνῆς καὶ ἀναστὰς ἀπόδραθι εἰς τὴν μεσοποταμίαν πρὸς λαβαν τὸν ἀδελφόν μου εἰς χαρραν

44 καὶ οἴκησον μετ' αὐτοῦ ἡμέρας τινὰς ἕως τοῦ ἀποστρέψαι τὸν θυμὸν

45 καὶ τὴν ὀργὴν τοῦ ἀδελφοῦ σου ἀπὸ σοῦ καὶ ἐπιλάθηται ἃ πεποίηκας αὐτῷ καὶ ἀποστείλασα μεταπέμψομαί σε ἐκεῖθεν μήποτε ἀτεκνωθῶ ἀπὸ τῶν δύο ὑμῶν ἐν ἡμέρᾳ μιᾷ

46 εἶπεν δὲ ρεβεκκα πρὸς ισαακ προσώχθικα τῇ ζωῇ μου διὰ τὰς θυγατέρας τῶν υἱῶν χετ εἰ λήμψεται ιακωβ γυναῖκα ἀπὸ τῶν θυγατέρων τῆς γῆς ταύτης ἵνα τί μοι ζῆν

   

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Arcana Coelestia #3537

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3537. And Rebekah took garments of desires of Esau her elder son. That this signifies the genuine truths of good, is evident from the signification of “garments of desires,” as being genuine truths (that “garments” signify truths relatively lower may be seen above, n. 2576); “of desires” denotes genuine, because of the genuine good of the natural, which is represented by Esau the elder son (n. 3300, 3302, 3322, 3494, 3504, 3527).

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

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Arcana Coelestia #3527

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3527. And I am a smooth man. That this signifies the quality of natural truth relatively, is evident from the representation of Jacob who is here speaking, as being the natural as to truth (see n. 3305); and from the signification of a “smooth man,” as being its quality, concerning which something shall now be said. Before it can be known what these things signify, it must be known what is meant by “hairy,” and what by “smooth.” The interiors in man present themselves in a kind of image in his exteriors, especially in his face and its expression; at the present day his inmosts are not seen there, but his interiors are in some measure seen there, unless from infancy he has learned to dissemble, for in this case he assumes to himself as it were another lower mind, and consequently induces on himself another countenance; for it is the lower mind that appears in the face. More than others, hypocrites have acquired this from actual life, thus from habit; and this the more in proportion as they are deceitful. With those who are not hypocrites, rational good appears in the face from a certain fire of life; and rational truth from the light of this fire. Man knows these things from a certain connate knowledge, without study; for it is the life of his spirit as to good and as to truth which thus manifests itself; and because man is a spirit clothed with a body, he has such knowledge from the perception of his spirit, thus from himself; and this is the reason why a man is sometimes affected with the countenance of another; although this is not from the countenance, but from the mind which thus shines forth. But the natural appears in the face in a more obscure fire of life, and a more obscure light of life; and the corporeal hardly appears at all except in the warmth and fairness of the complexion, and in the change of their states according to the affections.

[2] Because the interiors thus manifest themselves in especial in the face, as in an image, the most ancient people who were celestial men and utterly ignorant of dissimulation, much more of hypocrisy and deceit, were able to see the minds of one another conspicuous in the face as in a form; and therefore by the “face” were signified the things of the will and of the understanding; that is, interior rational things as to good and truth (n. 358, 1999, 2434); and in fact interior things as to good by the blood and its redness; and interior things as to truths by the resultant form and its fairness; but interior natural things by the outgrowths thence, such as the hairs and the scales of the skin, namely, the things from the natural as to good by the hairs, and the things from the natural as to truth by the scales. Consequently they who were in natural good were called “hairy men,” but they who were in natural truth, “smooth men.” From these considerations it may be seen what is signified in the internal sense by the words, “Esau my brother is a hairy man, and I am a smooth man,” namely, the quality relatively to one another of natural good and natural truth. From all this it is evident what Esau represents, namely, the good of the natural, for he was called “Esau” from being hairy (Genesis 25:25), and “Edom” from being ruddy (Genesis 25:30). Mount Seir, where he dwelt, has the same meaning, namely, what is hairy; and because it had this meaning there was a mountain by which they went up to Seir that was called the bare or smooth mountain (Josh. 11:17; 12:7); which was also representative of truth ascending to good.

[3] That “hairy” is predicated of good, and thence of truth, and also in the opposite sense of evil, and thence of falsity, was shown above (n. 3301); but that “smooth” is predicated of truth, and in the opposite sense of falsity, is evident also from the following passages in the Word.

In Isaiah:

Ye that inflame yourselves with gods under every green tree; in the smooth things of the valley is thy portion (Isaiah 57:5-6

where “inflaming” is predicated of evil; and the “smooth things of the valley,” of falsity. Again:

The workman strengthens the smelter, him that smoothes with the hammer along with the beating on the anvil, 1 saying to the joint, It is good (Isaiah 41:7); where the “workman strengthening the smelter” is predicated of evil; and “smoothing with the hammer,” of falsity.

In David:

They make thy mouth smooth as butter; when his heart approacheth his words are softer than oil (Psalms 55:21); where a “smooth or flattering mouth” is predicated of falsity; and the “heart and its soft things,” of evil. Again:

Their throat is an open sepulcher, they speak smooth things with their tongue (Psalms 5:9);

“the throat an open sepulcher” is predicated of evil; “the tongue speaking smooth things,” of falsity.

In Luke:

Every valley shall be filled up; and every mountain and hill shall be brought low; and the crooked shall become straight, and the rough places level ways (Luke 3:5); where “valley” denotes what is lowly (n. 1723, 3417); “mountain and hill,” what is lifted up (n. 1691); “the crooked become straight,” the evil of ignorance turned into good, for “length” and what belongs thereto are predicated of good (n. 1613); the “rough places made level ways,” the falsities of ignorance turned into truths. (That “way” is predicated of truth, see n. 627, 2333.)

Fusnotat:

1. This translation of Isaiah 41:7 is made on the basis of Swedenborg’s translation in the Latin text, this being the only time he quotes the passage; but the verse is evidently susceptible of other renderings.

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

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