Emanuel Swedenborg.

[Works (Volume 15) online

. (page 1 of 54)
Online LibraryEmanuel Swedenborg[Works (Volume 15) → online text (page 1 of 54)
Font size
QR-code for this ebook


THE LIBRARY

OF

THE UNIVERSITY

OF CALIFORNIA

LOS ANGELES





)fe^




v^ /




ARCANA CCELESTIA



r



vr?



ABCANA C(ELESTIA



THE



HEAVENLY MYSTERIES

CONTAINED IN

THE HOLY SCRIPTURE, OR WORD OF THE LORD
UNFOLDED

IN AN EXPOSITION OF GENESIS AND EXODUS

TOGETHER WITH A RELATION OF

WONDERFUL THINGS SEEN IN THE WORLD OF SPIRITS AND
IN THE HEAVEN OF ANGELS



EMANUEL SWEDENBOKG



BEING A TRANSLATION OF HIS WORK ENTITLED
' ARCANA CffiLBSTIA qu^ in Scriptura Sacra sed Verbo Domini sunt, detecta ;

HIC QC.F, IN GeNESI. UnA CUM MiRABILIBUS QU^. VISA StTNT IN MUNDO
SrililTUTM ET IN CCELO AXOELORUM." LONDINI, 1749-175(j



IN TWELVE VOLUMES
VOLUME VI.

GENESIS, CHAPTER XXXII. TO CHAPTER XXXV ITI.



THE 8 W E D E N B R G S C I E 1^ Y

(Instituted 1810)

3G liLOOMSBURY STREET, LONDON

1889



"Seek ye first the kingdom of God and His righteousness,

and all these things shall be added unto you."

- Matthew vi. 3-3.



I3)(

G E X E S I S.

CHAPTER THE THIETY-SECOXD.



4229. In the Third I'art of this Avork we began to explain the
Lord's predictions in the twenty-fourth chapter of jMatthew,
concerning the Last Judgment : that explanation was prefixed
to the last chapters in that part, and was continued as far as
verse 31 of that chapter; see nos. 3353-3356, nos. 3486-3489,
nos. 3650-3655, 3751-3757, nos. 3897-3901, nos. 4056-4060.
What 'is the internal sense of all the contents of that chapter
in a summary, appears manifest from what has been there
explained, namely, that the successive vastation of the church,
and at length the establishment of a new church, are pre-
dicted in the following order: — I. They began not to know
what good and truth are, but disputed on the subject. 11.
They despised good and trutli. III. They did not acknowledge
them in heart. IV. They profaned them. V, And whereas
the truth of faith and the good of charity would yet remain
with some, who are called the elect, the state of faith then is
described. VI. And next the state of charity. VI I. And
finally, the beginning of a new church is treated of, wliich is
meant by the words which were last explained, " And He shall
send fortli His angels with a trumpet and a great voice, and
they shall gather together His elect from the four winds, from
the end of the heavens even to the end thereof " (Matt. xxiv. 31).
By these words, the beginning of a new church is meant, see
no. 4960 at the end.

4230. When the end of an old church and the beginning of
a new are at hand, then is a Last Judgment. That this time is
what is meant in the Word by the Last Judgment, see nos.
2117-2133, 3353, 4057; and also by the coming of the Son
of Man. The suljject now treated of is that coming, respecting
which the disciples inquired of the Lord, saying, " Tell us, when
shall these 'things come to pass ? especially what shall be the
sign of Thy coming, and of the consummation of the age ? "
(Matt. xxiv. 3). Now, therefore, follows the explanation of
what the Lord predicted concerning the very time of His coming,
and of the consummation of the age, which is the Last Judg-

VOL. YI. A

528574



2 GENESIS. [Chap, xxxii.

merit ; but in the preface to this chapter we shall explain only
the things contained in verses 32-o5, which are these : " But
learn the imrahlc from the Jiy-tree : When its branch is yet tender,
and its leaves hud forth, ye know that summer is nigh. So like-
ivise ye, ivhen ye shall see all these tilings, hioiv that it is near at
the doors. Verily, I say unto you, This generation shall not pass
a2vay, until cdl these things he done. Heaven and earth shall
pass away ; but My tvords shall not pass away." The internal
sense of these words is as follows.

423 1. But learn the jJarablo from the fig-tree : When its branch
is yet tender, and its leaves bud forth, ye know that summer is
nigh, signifies the first of a new church ; the fig-tree denotes the
good of the natural, its branch is the affection tliereof, and the
leaves are truths ; the parable which they should learn, is, that
those things are signified. He who does not know the internal
sense of the "Word, cannot possibly know what is involved in
the comparison of the Lord's coming with the fig-tree and its
branch and leaves ; but inasmuch as all comparatives in the
Word are also significatives (see no. 3579), it may hence be
known what those things mean. Wheresoever in the Word
a fig-tree is named, in the internal sense it signifies the good of
the natural (see no. 217) ; the reason why a branch denotes the
affection thereof, is, that affection springs and flourishes from
good as a branch from its trunk ; that leaves denote truths, see
no. 885. Hence, then, it is evident what this parable involves,
namely, that when a new church is created by the Lord, first of
all there appears good of the natural, that is, good in an ex-
ternal form with its affection and truths. By good of the
natural is not meant the good into which man is born, or which
he derives from his parents, but the good wdiich is spiritual as
to its origin. Into this good no one is born, but is led into it
liy the Lord through the Knowledges of good and truth ; where-
fore, until man is in this spiritual good, he is not a man of the
church, howsoever it may appear from connate good that he is
■ so. So likeivise ye, when ye shall sec all these things, knoiv that
it is near at the doors, signifies when those things appear, which
are signified in the internal sense by the words which immedi-
ately precede (verses 29-31) and by these words concerning
the fig-tree, that then is the consummation of the church, that
is, the last judgment, and the coming of the Lord ; con-
sequently, that then the old church is rejected, and a new one
established. It is said, at the doors, because the good of the
natural and its truths are the first things which are insinuated
into man, whilst he is regenerating and becoming a church.
Verily, I say unto you. This generation shall not ^;«ss away,
until all these things be done, signifies that the Jewish nation
shall not be extirpated as other nations ; the reason whereof
may be seen in no 3479. Heaven and earth sluill pass aivay,



4231.] GENESIS. 5

hut My words shall not pass away, signifies that the internals
and externals of the former church should perish, but that the
Word of the Lord should abide. That heaven is the internal
of the church, and earth its external, see nos. 82, 1411, 17-33,
1850, 2117, 2118, 3355. It is evident that the words of the
Lord are not only those which were here spoken concerning
His coming and the consummation of the age, but also all that
are contained in the Word. These words were spoken immedi-
ately after what was said concerning the Jewish nation, because
that nation was preserved for the sake of the Word, as may
appear from the passage cited, no. 3479. From these con-
siderations, then, it is manifest that the beginnings of the new
church are here predicted.



CHAPTER XXXIL



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

2. And Jacob said, as he saw them, This is the camp of
God : and he called the name of that place Machanaim.

3. And Jacob sent messengers before him to Esau his brother,
imto the land of Seir, the field of Edom.

4. And he commanded them, saying. Thus shall ye say unto
my lord Esau ; Thus saith thy servant Jacob, I have sojourned
M'ith Laban, and have tarried even until now :

5. And I have ox and ass, flock, and man-servant and maid-
servant, and I send to tell my lord, to find grace in thine eyes.

6. And the messengers returned to Jacob, saying, We came
to thy brother, to Esau, and also he cometh to meet thee, and
four hundred men with him.

7. And Jacob feared exceedingly, and was distressed ; and
he halved the people that was with liim, and the flock, and the
lierd, and the camels, into two camps.

8. And said. If Esau come to one camp and smite it, and
there shall be a camp left for escape.

9. And Jacob said, God of my father Abraham, and God
of my father Isaac, Jehovah, Who saidst unto me, Return to
thy land, and to thy nativity, and I will do well with thee.

10. I am less than all the mercies, and than all the truth,
which Thou hast done with Thy servant ; because with my
staff I passed over this Jordan, and now I am become into two
camps.

11. Deliver me, I pray Thee, out of the hand of my brother,
out of the hand of Esau, because I fear him, lest he come and
smite me, the mother upon the sons.



•4 GENESIS. [CiiAP. xxxii. 1.

12. And Thou saidst, In doiw^ well I will do well with
thee, and will place thy seed as the sand of the sea, which is
not numbered for multitude.

13. And he passed the nij^lit there in that night ; and took
of that which came into his hand a present for Esau his brother.

14. Two hundred she-goats, and twenty he-goats, two hun-
dred ewes, and twenty rams.

15. Thirty milch camels and their sons, forty heifers, and ten
bullocks, twenty she-asses and ten foals.

IG. And he gave them into the hand of his servants, every
drove by itself ; and said unto his servants. Pass over before
me, and set a space between drove and between drove.

17. And he commanded the first, saying, When Esau my
brother meeteth thee, and asketh thee, saying, AVhose art thou ?
and whither goest thou ? and whose are these before thee ?

18. And thou shalt say, Thy servant Jacob's ; it is a present
sent unto my lord Esau ; and behold also he is behind us.

19. And he commanded the second, and the third, and all
that went after the droves, saying. According to this word ye
shall speak unto Esau, when ye find him.

20. And ye shall' say also. Behold, thy servant Jacob is be-
hind us. Eor he said, I will appease his faces with the present
that goeth before me, and afterwards I will see his faces ; per-
adventure he will lift up my faces.

21. And the present passed over before him; and he passed
the night in that night in the camp.

22. And he arose in that night, and took his two wives
(fteminw), and his two handmaids, and his eleven children,
and passed over the passage of Jabbok.

23. And he took them, and made them pass over the river,
and made what he had pass over.



24. And Jacob remained alone ; and a man (?;//•) wrestled
with him, until the dawn went up.

25. And he saw that he did not prevail over him ; and he
touched the hollow of his thigh, and the hollow of Jacob's thigh
was out of joint as he wrestled with him.

26. And he said, Let me go, because the dawn goeth uj).
And he said, I will not let thee go, unless thou bless me.

27. And he said unto him. What is thy name ? And he said,
Jacob.

28. And he said, Thy name shall no longer be called Jacol),
but Israel ; because as a prince thou hast contended with Goi)
and with men (hojnincs), and hast ])revailed.

29. And Jacob asked and said, Tell me, I pray thee, thy name.
And he said. Wherefore is this, that thou dost ask for my name?
And he blessed him there.



4232-4234] GENESIS. 5

30. And Jacob called the name of the place Peniel ; because
I have seen God faces to faces, and my soul is delivered.

31. And the sun rose upon him as he passed over Penuel ;
and he halted upon his thigh.

32. Therefore the sons of Israel eat not the sinew of what is
put out, which is upon the hollow of the thigh, even to this
day ; because he touched in the hollow of Jacob's thigh the
sinew of what was put out.



THE CONTENTS.



4232. The subject here treated of, in the internal sense, is the
inversion of state in the natural, in order that good may l)e in
the first place, and truth in the second ; in the present case
it is the implantation of truth in good (verses 1-23). And
the wrestlings of temptations, which are then to be endured
(verses 24-32). At the same time, the Jewisli nation is
also treated of, that, although it could receive nothing of the
church, still it represented those things which are of the
church.



THE INTERNAL SENSE.



4233. Verses 1, 2. And Jacob ivent on his way; and the
angels of God met him. And Jacoh said, as he saiu them, This
is the camp of God: and he called the name of tlmt place
Machanaim. Jacoh went on his way, signifies the successive of
truth, in order that it might be conjoined with spiritual and
celestial good : a7id the angels of God met him, signifies illustra-
tion from good : a?id Jacob said, as he saw them, This is the
camp (•>/■ (7w/, signifies heaven: and he called the name of that
place Machanaim, signifies the quality of the state.

4234. Jacob went on his way: that this signifies the
successive of truth, in order that it might be conjoined with
spiritual and celestial good, appears from the representation of
Jacob, as here denoting the truth of the natural. What Jacob
represented, has been shewn above, namely, the Lord's natural ;
and whereas the subject treated of in the internal sense, where
the historical relation treats of Jacob, is the Lord, and how He
made His natural Divine, therefore Jacob first represented
truth in the natural, and afterwards truth to which a collateral
good was adjoined, which was Laban ; and after He had



G GENESIS. [Chap, xxxii. 2.

adjoined this good, then Jacob represented such a good,
Avliich, however, is not Divine good in the natural, but a
middle good, whereby he could receive Divine good : such a
good Jacob represented when he departed from Laban, but
still that good in itself is truth, which thence has a faculty of
conjoining itself with Divine good in the natural. Such is the

2 truth which Jacob now represents. But the good wherewith
it was to be conjoined, is represented by Esau. That Esau is
the Divine good of the Lord's Divine natural, see nos. 3300,
;'.302, 3494, 3504, 3527, 3576, 3599, 3069, 3677. This con-
junction itself, namely, of Divine truth with the Divine good
of the Lord's Divine natural, is the subject now treated of in
the supreme sense ; for, after Jacob receded from Laban, and
came to Jordan, and thus to the first entrance into the land
of Canaan, he begins to represent that conjunction ; for the
land of Canaan, in the internal sense, signifies heaven, and in
the supremo sense the Lord's Divine Human, see nos. 3038,
3705. Hence it is that by these words, "And Jacob went on
his way," is signified the successive of truth, in order tliat it

3 might be conjoined with spiritual and celestial good. But
these are subjects which cannot be fully explained to the appre-
hension; the reason is, that the most general [principles] of
this subject are unknown in the learned world, even in the
Christian ; for it is scarcely known what the natural in man
is, and what the rational, and that they are altogether distinct
from each other; and it is scarcely known what spiritual
truth is, and what the good thereof, and that these likewise
are most distinct ; and still less is it known, that while man
is being regenerated, truth is conjoined with good, distinctly in
the natural, and distinctly in the rational, and this by innumer-
able means ; nay, it is not even known, that the Lord made
His Human Divine, according to the order in which He

4 also regenerates man. Since, therefore, these most general
[principles] are unknown, whatsoever is said on the subject
must necessarily appear obscure ; but still something must be
said, l)ecauRe otherwise the Word cannot be explained as to
the internal sense ; at least it may hence appear what is the
nature and quality of angelic wisdom, for the internal sense of
the Word is principally for the angels.

4235. And the angels of God met him: that this signifies
illustration from good, appears from the signification of the
angels of God, as denoting somewhat of the Lord; in the
present case they denote the Divine which is in the Lord, for
in the Lord was tlie Divine itself which is called the Father;
the very essence of life, Avhich with man is called the soul, was
hence, and was Himself; that Divine is what in common
discourse is called the Divine Nature, or rather the Divine
Essence of the Lord. That in the Word, by angels of God is



4235, 4236.] GENESIS. 7

sit^mified somewhat of the Lord's Divine, see nos. 1925, 2319,
2821, 3039, 4085 ; by the angels of God meeting him, is
signified in the proximate sense the influx of the Divine into the
natural ; hence comes illustration, for all illustration is from
the influx of tlie Divine. Inasmuch as the subject now treated
of is the inversion of state in the Lord's natural, in order that
good might be in the first phi.ce, and truth in the second, and
in the present passage the implantation of truth in good in the
natural (see no. 4232), and as this could not be effected
without illustration from the Divine, therefore illustration
from good, in which truth might be implanted, is here first
treated of.

4236. And Jacob said, as he saw them, This is the camp of
God : that this signifies heaven ; the reason of this significa-
tion is, that an army signifies truths and goods (see no. 3448),
and truths and goods are arranged by the Lord according to
heavenly order; hence arrangement according to order is
the encamping of an army, and the heavenly order itself,
which is heaven, is the camp. This camp, or this order, is
such, that it cannot possibly be broken by hell, although
hell is continually endeavoring to break it ; hence also that
order or heaven is called a camp, and the truths and goods,
that is, the angels, who are arranged according to that order,
are called armies. From these considerations, then, it is
evident whence the camp of God signifies heaven. This very
order is what was represented by the encampments of the sons
of Israel in the wilderness, thus heaven itself was represented ;
and the dwelling together therein according to tribes was called
a camp ; the tabernacle, which was in the midst, and about
which they encamped, represented the Lord Himself. That
the sons of Israel thus encamped, see Numb. i. 1 to the end,
and xxxiii. 2 to the end ; tliat they encamped about the
tabernacle according to the tribes, namely, towards the east,
Judah, Issachar and Zebulon ; towards the south, Eeuben,
Simeon, Gad ; towards the west, Ephraim, Manasseh, Ben-
jamin ; towards the north, Dan, Asher, and aSTaphtali ; and the
Levites in the midst nigh unto the tabernacle, see Numb. ii. 2,
and the hjllowing verses. That l)y the tribes are signified all ^
goods and truths in the complex, see nos. 3858, 3862, 3926,
3939, 4060. Hence it is that, when Balaam saw Israel dwell-
ing according to the tribes, and the Spirit of God came upon
him then, he uttered an enunciation, saying, " How good are
thy tabernacles, Jacob ! thy dicellinys, Israel ! as valleys are
they jAanted, as gardens near a river " (Numb, xxiv, 2, 3, 5, 6).
That by those prophetic enunciations was not meant the
people, which w^as named Jacob and Israel, is very manifest ;
but the heaven of the Lord was meant, which was represented.
Hence also in other places in the Word, their arrangements iu



8 GENESIS. [Chap, xxxii. 3.

tlie wilderness, or their encampings according to tribes, -were
called a camp ; and by a camp in those passages in tlie internal
sense is signified heavenly order ; and by encamping, arrange-
ment according to that order, namely, according to tlie order in
which goods and truths are in heaven (Lev. iv. 12 ; viii. 17 ;
xiii. 46; xiv. 8; xvi. 26, 28; xxiv. 14, 23. Numb. ii. 2-4;
v. 2-6;ix. ITtotheend; x. 1-11,25; xi. 31, 32; xii. 14, 15; xxxi.
19-24. Deut. xxxiii. 10-15). That the camp of God denotes
heaven, may also appear from these passages. In Joel : " Before
Him the earth was moved, the heavens trembled, the sun and
the moon were blackened, and the stars withdrew their shining,
and Jehovah uttered His voice before His army, for His camp
was exceeding great; because he that doeth His Word is
numerous" (ii. 10, 11). In Zechariah : "/ will encamp about
mine house because of the army passing by and going away,
lest any oppressor pass over them " (ix. 8). In the Apocalypse :
" Gog and Magog went up upon the plain of the earth, and com-
passed the camp of the saints about, and the beloved city; but
fire came down from God, and consumed them" (xx. 9). Gog
and Magog denote those who are in external worship,
separated from internal and made idolatrous, see no. 1151.
The plain of the earth denotes the truth of the clmrch : that
a plain denotes the truth which is of doctrine {(loctrinale), see
no. 2450, and that the earth denotes the church, nos. 566,
662, 1066, 1068, 1850, 2117, 2118, 3355. The camp of the
saints denotes heaven, or the Lord's kingdom in the earths,
\ wliich is the clmrch. Since most expressions in the Word
have an opposite sense, so also has a camp, and in that sense it
signifies evils and falsities, consequently hell, as in David: " If
the evil shall encamp against me, my heart shall not fear "
(Psalm xxvii. 3). Again : God hath scattered the bones of them
that encamped against me ; thou hast made ashamed, because
God hath rejected them" (liii. 6, [5]). Nothing else is meant
by the camp of Asshur, in which the angel of Jehovah smote
a hundred and eighty-five thousand (Isaiah xxxvii. 36) ; and
likewise by the camp of the Egyptians (Exod. xiv. 19, 20).

4237. And he called the name of that place Machcmaim :
that this signifies the quality of the state, appears from the
signification of calling a name, as denoting quality, see nos.
144, 145, 1754, 1896, 2009, 3421 ; and from the signification
of a place, as denoting a state, see nos. 2625, 2837, 3356,
3387. In the original language, Machanaim signifies two
camps ; and two camps signify both the heavens, or both the
kingdoms of the Lord, namely, tlie celestial and the spiritual ;
and in tlie supreme sense, the Divine celestial, and the Divine
spiritual of the Lord. Hence it is evident that the quality of
the Lord's state, when His natural was illustrated by spiritual
and celestial good, is signified by Machanaim, But the quality



4237-4240.] GENESIS. 9

of this state cannot be described, because the Divine states, which
the Lord had when He made the Human in Himself Divine, do
not fall into any human, nor even into any angelic apprehen-
sion, except by means of appearances illustrated by the light of
heaven which is from the Lord, and by means of the states of
man's regeneration ; for the regeneration of man is an image
of the glorification of the Lord, see nos. oloS, 3212, 3296, 3490.

4238. Verses 3-5. And Jacob sent onesscngers lefore Mm to
Esau his brother, unto the land of Seir, the field of Edom. And
he commanded them, saying. Thus shall ye say ttnto my lord Esau,
Thus saith thy servant Jacob, I have sojourned with Lahan, and
have tarried even until noiu. And I have ox and ass,fioclc, and
ma7i-servant and maidservant, and I send to tell my lord, to find
grace in thine eyes. And Jacob sent mcssc7igers before him to
EsaiL his brother, signifies the first communication with celestial
good : unto the land of Seir, signifies celestial natural good :
the field of Edom, signifies truth thence : and he commanded
them, saying. Thus shall ye say unto my lord Esau, signifies the
first aclvnowledgment of good, that it was in the higher place :
/ have sojourned icith Laban, and have tarried even until now,
signifies that he had imbibed the good signified by Laban : and
I have ox and ass, flock, and man-servant and maid-servant,
signifies acquisitions in tlieir order [during his sojourn] there :
a7id I send to tell my lord, to find grace in thine eyes, signifies
instruction concerning that state, and also the condescension
and humihation of truth before good.

4239. Jacob sent messengers before him to Esau his brother:
that this signifies the first communication with celestial good,
appears from the signification of sending messengers, as denoting
communicating; and from the representation of Esau, as de-
noting celestial good in the natural, see nos. 3300, 3302, 3494,
3504, 3527, 3576, 3599, 3669. The subject here treated of, as
was said above, no. 4234, is the conjunction of the Divine truth
of the natural, which is Jacob, with the Divine good therein,
which is Esau ; wherefore the illustration of the natural by
the Divine was first treated of, no. 4235 ; the subject now treated
of is the first communication, which is signified by Jacob
sending messengers to Esau his brother. Tliat, in the Word,
good and truth are brothers, see nos. 367, 3303.

4240. Unto the land of Seir: that this signifies celestial
natural good, appears from the signification of the land of Seir,
as denoting in the supreme sense, the celestial natural good of
the Lord. The reason why tlie land of Seir has this significa-



Online LibraryEmanuel Swedenborg[Works (Volume 15) → online text (page 1 of 54)