Spiritual Meaning of GENESIS 27:2-4
[2] This may be plainly seen from man; for when man is in the world, or lives in the body, his rational is distinct from his natural, insomuch that he can be withdrawn from the external sensuous things of the body, and also in some degree from the interior sensuous things of his natural man, and can be in his rational, thus in spiritual thought. This appears better from the fact that when a man dies he altogether leaves the external sensuous things of the body, and then retains the life of his interior man; and also that although he indeed has with him the memory-knowledges of the external or natural memory, he nevertheless does not enjoy the use of them (n. 2475-2477, 2479-2486) From this it is evident that the rational or internal man is distinct from the external; but during man’s life in the body his rational does not appear to be distinct from his natural, because he is in the world, or in nature; and this being so, the life of the rational appears within the natural, insomuch that there does not appear to be any life in the rational unless it is in the natural at the same time. The rational appears to have life only in so far as the natural corresponds to it, (n. 3493). From this it may be seen that it is life corresponding in the natural which is signified by these words which Isaac spake unto Esau, "I know not the day of my death;" for the rational is represented by Isaac, and the natural by Esau, both as to the good therein.
. And now take I pray thy weapons, thy quiver, and thy bow. That this signifies the doctrinal things of good which he had, is evident from the signification of "weapons, quiver, and bow," as being doctrinal things (n. 2686, 2709), here, the doctrinal things of good which he had, that is, which were had by the good of the natural that is represented by Esau. . And go out to the field. That this signifies where there is good ground, is evident from the signification of "field," as being the good of the church, also the good of doctrine (n. 2971, 3196, 3310, 3317), thus good ground. . And hunt me a hunting. That this signifies the truth of good, is evident from the signification of "to hunt" and a hunting," as being the truth of the natural from which is the good of life (n. 3309) here it signifies truth which is from good, because said to Esau, by whom as before said is represented the good of the natural. . And make me dainties, such as I have loved. That this signifies pleasant things from thence, because from good, is evident from the signification of "dainties" as being things pleasant; and because they came from Esau, by whom is represented the good of the natural, therefore they signify things pleasant because from good. In the original language "dainties" signify things that are delightful and pleasing to the taste; and in the internal sense they signify that which is delightful of good, and that which is pleasing of truth, because like the other bodily senses, the taste corresponds to celestial and spiritual things concerning which correspondence, of the Lord‘s Divine mercy hereafter. It cannot be seen how the case herein is unless it is known in what manner the natural is made new, or receives life from the rational, that is, from the Lord through the rational.[2] The natural does not become new, or receive life corresponding to the rational, that is, is not regenerated, except by means of doctrinal things, or the knowledges of good and truth the celestial man by the knowledges of good first, but the spiritual man by the knowledges of truth first. Doctrinal things, or the knowledges of good and truth, cannot be communicated to the natural man, thus cannot be conjoined and appropriated, except by means of delights and pleasantnesses accommodated to it, for they are insinuated by an external or sensuous way; and whatever does not enter by some delight or pleasantness does not inhere, thus does not continue. This is what is meant by the truth of good and the pleasantness thereof, and this is what is treated of in what follows.
. And bring to me, and I will eat. That this signifies appropriation, is evident from the signification of "eating," as being appropriation (n. 2187, 2343, 3168): . That my soul may bless thee. That this signifies adjunction to his life, and consequently life corresponding to the rational, is evident from the signification of " being blessed," as being to be gifted with celestial and spiritual good (n. 981, 1731, 2846, 3017, 3406); for the good of infancy and of life thence, which is the same as the good of the natural, and which is represented by Esau, is not spiritual good - the good of infancy being devoid of knowledge and intelligence, and thus of wisdom. The good of infancy becomes spiritual good through the implanting of truth, thus through regeneration (n. 1616, 1802, 2280, 2290, 2291, 2299, 2304, 2306, 2307, 3494); hence comes the correspondence between rational and natural things, consequently the adjunction of the natural man to the life of the rational; this adjunction to its life being what is meant by "my soul blessing thee." . Before I die. That this signifies the first state of resuscitation in the natural, is evident from the signification of "dying," as being to rise again, or to be resuscitated into life (n. 3326, 3498). That this is the first state is evident from the fact that the good of infancy and the derivative good of life is the first of regeneration - which state has thus far been represented by Esau. The subsequent states are what are treated of in series in this chapter. GENESIS 27:2-4 previous - next - text - summary - Genesis - Full Page
| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |