AC 3486. At the beginning of the preceding chapter (n. 3353-3356) were unfolded the things the Lord spake and foretold concerning the consummation of the age, or the end of the days of the church (Matt. 24:3-7). Here, of the Lord‘s Divine mercy it is permitted to unfold the things which follow on in order in the same chapter (Matt. 24:8-14) where are these words:--All these things are the beginning of sorrows. Then shall they deliver you into tribulation, and shall kill you; and ye shall be hated of all nations for my name’s sake. And then shall many be offended, and shall deliver up one another, and shall hate one mother. And many false prophets shall arise, and shall lead many astray. And because iniquity shall be multiplied, the charity of many shall wax cold. But he that endureth to the end, the same shall be saved. And this gospel of the kingdom shall be preached in the whole inhabited earth, for a testimony unto all nations and then shall the end come.

AC 3487. By the words that precede and that have been already unfolded (n. 3353-3356), there was described the first state of the perversion of the church, which was that they would begin no longer to know what is good and what is true but would dispute about it among themselves, from which falsities would originate. By the words now cited there is described the second state of the perversion of the church, truth and also which is that they would despise good and truth, and also turn away from them and thus that faith in the Lord would step by step expire, as charity would cease.

AC 3488. That the second state of the perversion of the church was described by the foregoing words of the Lord in the evangelist, is evident from their internal sense, which is as follows:--All these things are the beginning of sorrows; signifies those things which precede that is which are of the first state of the perversion of the church - which as before said is that they would begin no longer to know what is good and what is true, but would dispute about it among themselves, from which would arise falsities, and therefore heresies. That such things perverted the church before many centuries had elapsed, is evident from the fact that the church in the Christian world was divided, and this according to opinions concerning good and truth thus that the perversion of the church commenced long ago.

[2] Then shall they deliver you into tribulation, and shall kill you; signifies that good and truth would perish, first by tribulation," that is, by perversion afterwards by their killing" them, that is, by denial. To "kill," when predicated of good and truth, is not to receive, thus is to deny, (n. 3387, 3395). By "you," that is, by the apostles, are signified all things of faith in one complex, thus its good as well as its truth. These things are signified by the twelve apostles (n. 577, 2089, 2129, 2130, 3272, 3354) and here the same is clearly evident; for it is not the preaching of the apostles that is treated of, but the consummation of the age.

[3] And ye shall be hated of all nations for my name‘s sake; signifies contempt and aversion for all things which are of good and truth; "to hate" is to despise and hold in aversion, for this is of hatred; "of all nations" signifies by those who are in evil. Such are meant by " nations" (n. 1259, 1260, 1849, 1868, 2588); "for My name’s sake" is on account of the Lord, thus on account of all things which are from Him. The Lord‘s "name" is everything in one complex by which He is worshiped, thus everything which is of His church, (n. 2724, 3006).

[4] And then shall many be offended, and shall deliver up one another, and shall hate one another; signifies enmities on account of these things "many shall he offended" denotes enmity in itself; the Human itself of the Lord is that against which there is enmity; that this would be an offence and a stumbling block is here and there predicted in the Word; "they shall deliver up one another" denotes enmity among themselves from falsity against truth; "and shall hate one another" denotes enmity among themselves from evil against good.

[5] And many false prophets shall arise, and shall lead many astray; signifies preachings of falsity. "False prophets" are those who teach falsities, thus false doctrine, (n. 2534) "and shall lead many astray" denotes that there should be derivations therefrom.

[6] And because iniquity shall be multiplied, the charity of many shall wax cold; signifies the expiring of charity together with faith; "because iniquity shall be multiplied" denotes according to the falsities of faith; "the charity of many shall wax cold" denotes the expiring of charity, for they keep pace together; where faith is not, there charity is not, and where charity is not, faith is not; but charity is that which receives faith, and no charity is that which rejects faith: this is the origin of every falsity and every evil.

[7] But he that endureth to the end, the same shall be saved; signifies the salvation of those who are in charity; "he that endureth to the end" is he who does not suffer himself to be led astray, thus who does not succumb in temptations.

[8] And this gospel of the kingdom shall be preached in the whole inhabited earth, for a testimony unto all nations; signifies that this should first become known in the Christian world; "shall be preached" denotes that it should be made known; "this gospel of the kingdom" is this truth that it is so; "gospel" denotes the annunciation; "kingdom" denotes truth. "Kingdom" denotes truth (n. 1672, 2547); "in the whole inhabited earth" denotes the Christian world. "Earth" is the region where the church is, thus the Christian world, (n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355). The church here is called "inhabited" from the life of faith, that is, from the good which is of truth; for in the internal sense "to inhabit" denotes to live; and the " inhabitants" are the goods of truth (n. 1293, 2268, 2451, 2712, 3384); "for a testimony" denotes that they may know, and not make a pretext that they have been ignorant "to all nations" denotes to evils (n. 1259, 1260, 1849, 1868, 2588); for when they are in falsity and evil, they no longer know what is true and what is good; they then believe falsity to be truth, and evil to be good, and the reverse and when the church is in this state, Then shall the end come. In what now follows and what of the Lord’s Divine mercy will be unfolded prefatory to the next chapter of Genesis, that state of the church is treated of which is called the abomination of desolation," which is the third state.

AC 3489. That the church is of such a character does not appear to those who are within the church namely, that they despise and hold in aversion all things which are of good and truth; also that they bear enmities against such things, and especially against the Lord Himself; for they frequent places of worship, hear preaching, and are in a kind of sanctity when there; they go to the Holy Supper, and at times converse with one another in a becoming manner concerning such things this is done by bad men as well as by good men - and they also live among themselves in civic charity or friendship. Consequently in the eyes of men no contempt appears, still less aversion; and less still enmity against the goods and truths of faith, and thus against the Lord. These things however are external forms by which one person misleads another; while the internal forms of the men of the church are altogether unlike, being quite contrary to the external forms. The internal forms are those which are here described, and which are as above mentioned their real quality appears to the life in the heavens, for the angels do not attend to any other than internal things, that is, to ends, or to intentions and desires, and to the derivative thoughts.

[2] How unlike these are to the externals is evident from those who come from the Christian world into the other life, concerning whom see above (n. 2121-2126) for in the other life they think and speak according to their internals alone; for externals are left behind together with the body; and there it is manifest that however peaceable such have seemed in the world, they nevertheless entertained hatred one against another, and against all things which are of faith, and especially against the Lord; for when in the other life the Lord is merely mentioned in their presence, a sphere not only of contempt but also of aversion and enmity against Him is manifestly exhaled and diffused from them, even from those who in appearance had spoken and preached piously about Him and it is the same when charity and faith are mentioned.

[3] In the internal form (which is there manifested) they are of such a character that if while they had lived in this world their externals had been loosed and removed, that is, had they not then feared for their life and had they not feared the laws, and especially had they not feared for their reputation, on account of the honors which they solicited and pursued, and on account of the wealth which they desired and eagerly sought, they would have rushed one against another with intestine hatred, in accordance with their impulses and thoughts; and would have seized the goods of others without any conscience, and likewise without any conscience would have butchered others, most especially the innocent. Such as regards their interiors are Christians at this day, (A. D. 1751), except a few who"‘ they do not know; from which it is evident what is the quality of the church.

1. And it came to pass that Isaac was old, and his eyes were dim that he could not see, and he called Esau his elder son, and said unto him, My son; and he said unto him, Behold me.

2. And he said, Behold I pray I am old, I know not the day of my death.

3. And now take I pray thy weapons, thy quiver, and thy bow, and go out to the field, and hunt me a hunting.

4. And make me dainties, such as I have loved, and bring to me, and I will eat, that my soul may bless thee before I die.

5. And Rebekah heard when Isaac spake to Esau his son; and Esau went to the field to hunt for a hunting, to bring it.

6. And Rebekah said unto Jacob her son, saying, Behold I heard thy father speak unto Esau thy brother, saying,

7. Bring me a hunting, and make me dainties, and I will eat, and will bless thee before Jehovah before my death.

8. And now my son hearken unto my voice, according to that which I command thee.

9. Go now to the flock, and take me from thence two good kids of the she-goats, and I will make them dainties for thy father, such as he loveth.

10. And thou shalt bring to thy father, and he shall eat, that he may bless thee before his death.

11. And Jacob said to Rebekah his mother, Behold Esau my brother is a hairy man, and I am a smooth man.

12. Peradventure my father will feel me, and I shall be in his eyes as a misleader; and I shall bring upon myself a curse and not a blessing.

13. And his mother said unto him, Upon me be thy curse my son; only hearken to my voice, and go, take for me.

14. And he went, and took, and brought to his mother; and his mother made dainties, such as his father loved.

15. And Rebekah took garments of desires of Esau her elder son that were with her in the house, and put them upon Jacob her younger son.

16. And the skins of the kids of the she-goats she caused to be put upon his hands, and upon the smooth of his neck.

17. And she gave the dainties, and the bread, which she had made, into the hand of Jacob her son.

18. And he came unto his father and said, My father; and he said, Behold me, who art thou my son?

19. And Jacob said unto his father, I am Esau thy firstborn I have done according as thou spakest unto me arise I pray thee, sit, and eat of my hunting, that thy soul may bless me.

20. And Isaac said unto his son, How is it that thou hast hastened to find it, my son? and he said, Because Jehovah thy God made it come to meet my face.

21. And Isaac said unto Jacob, Come near I pray, and I will feel thee my son, whether thou be my very son Esau, or not.

22. And Jacob came near to Isaac his father, and he felt him, and said, The voice is Jacob’s voice, but the hands are the hands of Esau.

23. And he recognized him not, because his hands were hairy like his brother Esau‘s hands and he blessed him.

24. And he said, Art thou my very son Esau? And he said, I am.

25. And he said, Bring it near to me, and I will eat of my sons hunting, that my soul may bless thee and he brought it near to him, and he did eat, and he brought him wine, and he drank.

26. And Isaac his father said unto him, Come near I pray, and kiss me my son.

27. And he came near, and kissed him, and he smelled the smell of his garments, and blessed him, and said, See, the smell of my son is as the smell of a field which Jehovah hath blessed.

28. And God shall give thee of the dew of heaven, and of the fat things of the earth, and a multitude of corn and new wine.

29. Peoples shall serve thee, and peoples shall bow down themselves to thee. Be thou a master to thy brethren, and let thy mother’s sons bow down themselves to thee; cursed are they that curse thee, and blessed are they that bless thee.

30. And it can to pass as Isaac made an end of blessing Jacob, and Jacob was scarcely yet gone out from the faces of Isaac his father, that Esau his brother came from his hunting.

31. And he also made dainties, and brought unto his father and he said unto his father, Let my father arise and eat of his son‘s hunting, that thy soul may bless me.

32. And Isaac his father said unto him, Who art thou? and he said, I am thy son, thy firstborn, Esau.

33. And Isaac shuddered with exceeding great shuddering, and said, Who then is he that hath hunted hunting, and brought it to me, and I have eaten of all before thou camest, and blessed him? Yea, and he shall be blessed.

34. When Esau heard the words of his father, he cried with an exceeding great and bitter cry, and said unto his father, Bless me, me also, O my father.

35. And he said, Thy brother came with fraud, and hath taken away thy blessing.

36. And he said, Is it not that his name is called Jacob? and he hath supplanted me these two times; he hath taken away my birthright, and behold now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me?

37. And Isaac answered and said unto Esau, Behold I have made him thy master, and all his brethren have I given to him for servants; and with corn and new vine have I sustained him; and what then shall I do for thee, my son?

38. And Esau said unto his father, Hast thou but this one blessing, my father? Bless me, me also, O my father. And Esau lifted up his voice, and wept.

39. And Isaac his father answered and said unto him, Behold of the fat things of the earth shall be thy dwelling, and of the dew of heaven from above.

40. And upon thy sword shalt thou live, and shalt serve thy brother, and it shall come to pass when thou shalt have the dominion that thou shalt break his yoke from upon thy neck.

41. And Esau hated Jacob because of the blessing wherewith his father blessed him; and Esau said in his heart, The days of mourning for my father draw near, and I will kill Jacob my brother.

42. And the words of Esau her elder son were told to Rebekah; and she sent and called unto Jacob her younger son, and said unto him, Behold Esau thy brother comforteth himself concerning thee to kill thee.

43. And now my son hearken unto my voice, and arise, flee thou to Laban my brother to Haran.

44. And tarry with him some days until thy brother’s wrath turn away;

45. Until thy brother‘s anger turn away from thee, and he forget that which thou hast done to him, and I will send and take thee from thence why should I be bereaved even of you both in one day?

46. And Rebekah said to Isaac, I loathe my life because of the daughters of Heth if Jacob should take a woman of the daughters of Heth, such as these, of the daughters of the land, wherefore have I lives?

AC 3490. In the preceding chapters, where Isaac and Rebekah are treated of, the subject in the internal sense is the rational, and how the Lord made it Divine in Himself. In the present chapter, in the internal sense, the subject is the natural, and how the Lord made it Divine in Himself. "Esau" is the good thereof, and Jacob" the truth - For when the Lord was in the world He made His whole Human Divine in Himself, both the interior Human which is the rational, and the exterior Human which is the natural, and also the very corporeal, and this according to Divine order, according to which the Lord also makes new or regenerates man. And therefore in the representative sense the regeneration of man as to his natural is also here treated of, in which sense " Esau" is the good of the natural, and Jacob" the truth thereof, and yet both Divine, because all the good and truth in one who is regenerate are from the Lord.

AC 3491. Verse 1. And it came to pass that Isaac was old, and his eyes were dim that he could not see; and he called Esau his elder son, and said unto him, My son; and he said unto him, Behold me. "And it came to pass that Isaac was old," signifies when the state was at hand; "and his eyes were dim that he could not see," signifies when the rational desired to enlighten the natural with the Divine; "and he called Esau his elder son," signifies the affection of the good of the natural, or the good of life and said unto him, My son and he said unto him, Behold me," signifies presence from being foreseen and provided.

AC 3492. And it came to pass that Isaac was old. That this signifies when the state was at hand, is evident from the signification of "growing old," as being the presence of a new state; for in the Word old age" signifies both the putting off of a former state, and the putting on of a new one; and this for the reason that old age is the last of age, when corporeal things begin to be put off, and with them the loves of the preceding age, and thus when the interiors begin to be enlightened, for these are enlightened when corporeal things are removed and also because the angels, who perceive in a spiritual manner the things that are in the Word, have no longer any idea of any old age, but instead of it an idea of new life, thus here an idea that the state was at hand, namely, that the Divine rational which is represented by Isaac desired a natural corresponding to itself, that is, one that would also be Divine.

AC 3493. And his eyes were dim that he could not see. That this signifies when the rational desired to enlighten the natural with the Divine, is evident from the signification of "eyes," as being the interior or rational sight (n. 2701); and from the signification of " seeing," as being to perceive and understand (n. 2150, 2325, 2807); hence when the eyes are said to be dim," it signifies that there is no longer any perception, here, no perception of those things which are in the natural; and this being the signification of these words, it is signified that the rational desired to enlighten the natural with the Divine. How the case herein is may be seen from what has been said and shown before concerning the rational and natural in man when he is being regenerated, namely, that the rational is regenerated before the natural, for the reason that the rational is more interior and thus nearer to the Divine; and also because it is purer, and thus fitter to receive the Divine than is the natural; and further because the natural is to be regenerated through the rational, as may be seen above (n. 3286, 3288, 3321).

[2] When therefore the rational has been regenerated and not the natural, the former appears to itself to be dim-sighted, because there is not correspondence for the rational has its sight from the light of heaven, and the natural has its sight from the light of the world; and unless there is correspondence, the rational can see nothing which is in the natural, all therein being to it as shade, or even as thick darkness. But when there is correspondence, then the things in the natural appear to the rational in light, because the things which are of the light of the world are then enlightened by those which are of the light of heaven, and thereupon become as it were translucent. But these things appear letter from what has been before said and shown concerning correspondence (n. 2987, 2989, 2991, 2996, 3002, 3138, 3167, 3222, 3223, 3225, 3337, 3485). Hence it may in some sort be apprehended that by the words, "the eyes of Isaac were dim that he could not see," is signified that the rational desired to enlighten the natural with the Divine, that is, to make it also Divine, for in the supreme sense the Lord is treated of; which may consequently be illustrated by what takes place with man when being regenerated, as before mentioned, for the regeneration of man is an image of the Lord’s glorification (n. 3043, 3138, 3212, 3296, 3490).

AC 3494. And he called Esau his elder son. That this signifies the affection of good of the natural, or the good of life, is evident from the representation of Esau, as being the Divine good of the natural (n. 3300, 3302, 3322); and because the good of the natural is that which appears in the affection and life, therefore it is the affection of good of the natural, or the good of life, that is here represented by Esau. The affection of good in the natural, and the derivative good of life, is what is called the "elder son; "but the affection of truth, and the derivative doctrine of truth, is what is called the "younger son." That the affection of good, and the derivative good of life, is the "elder son," that is, the firstborn, is evident from the fact that infants are first of all in good, for they are in a state of innocence, and in a state of love toward their parents and nurse, and in a state of mutual charity toward their infant companions; so that good is the firstborn with every man. This good, into which man is thus initiated when an infant, remains; for whatever is imbibed from infancy enters into the life; and because it remains, it becomes the good of life; for if man should be without such good as that which he has derived from infancy, he would not be a man, but would be more of a wild beast than any in the forest. This good does not indeed appear to be present, because all that is imbibed in the infantile age does not appear otherwise than as something natural-as is sufficiently manifest from walking, and from the other motions of the body; from the manners and decorums of civil life; also from speech, and various other things. From this it may be seen that good is the "elder son," that is, the firstborn, and consequently that truth is the "younger son," or is born afterwards; for truth is not learned till the infant becomes a child, a youth, and an adult.

[2] Good as well as truth in the natural or external man is a " son," that is to say, a son of the rational or internal man; for whatever comes forth in the natural or external man flows in from the rational or internal man, and from this also comes forth and is born that, which does not come forth and is not born therefrom is not a living human thing; it would be as you might say something sensuous corporeal without a soul. From this it is that both good and truth are called "sons," and indeed sons of the rational. And yet it is not the rational which produces and brings forth the natural, but it is an influx through the rational into the natural, which influx is from the Lord. Therefore all infants who are born are His sons, and afterwards when they become wise, in so far as they are still infants, that is, in the innocence of infancy, in the love of infancy toward their parent, now the Lord, and in the mutual charity of infancy toward their infant companions, now their neighbor, so far they are adopted by the Lord as sons.

AC 3495. And said unto him, My son; and he said unto him, Behold me. That this signifies presence from being foreseen and provided, is evident from the signification of "calling him and saying to him, My son," as being from what was foreseen and provided, because it is predicated of the Lord‘s Divine; add from the signification of "saying unto him, Behold me" (which is the reply) as being presence.

AC 3496. Verses 2-4. And he said, Behold I pray I am old; I know not the day of my death. And now take I pray thy weapons, thy quiver, and thy bow, and go out to the field, and hunt me a hunting. And make me dainties, such as I have loved, and bring to me, and I will eat, that my soul may bless thee before I die. before I die. "And he said, Behold I pray I am old," signifies that the state was at hand; "I know not the day of my death," signifies life in the natural; "and now take I pray thy weapons, thy quiver, and thy bow," signifies the doctrinal things of good which he had; "and go out to the field," signifies where there is good ground’ "and hunt me a hunting,"signifies the truth of good; "and make me dainties, such as I have loved," signifies pleasant things fro"‘ thence, because from good and bring to me, and I will eat," signifies" appropriation "that my soul may bless thee," signifies adjunction to his life; "before I die," signifies the first state of resuscitation in the natural

AC 3497. And he said, Behold I pray I am old. That this signifies that the state was at hand, is evident from what has been said above concerning the signification of growing old" (n. 3492).

AC 3498. I know not the day of my death. That this signifies life in the natural, is evident from the signification of "day," as being state (n. 23, 487, 488, 493, 893, 2788); and from the signification of death," as being to rise again, or to be resuscitated into life (n. 3326) thus by the day of death" is signified a state of resuscitation of life, or what is the same, life; that this is in the natural is evident, because life therein is here treated of. How the case herein is cannot be seen unless it is known how the case is with the life of the rational and with the life of the natural; or what is the same, with the life of the internal man and the life of the external. the life of the rational or internal man is distinct from the life of the natural or external man, and indeed so distinct that the life of the rational or internal man is possible apart from the life of the natural or external man; but the life of the natural or external man is not possible without the life of the rational or internal man, for the external man lives from the internal, insomuch that if the life of the internal man should cease, the life of the external would immediately become a nullity, because exterior things depend on interior ones as posterior things on prior, or as the effect on the efficient cause, for if the efficient cause should cease, the effect would immediately become a nullity. It is the same with the life of the external man relatively to the life of the internal.

[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.

AC 3499. 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.

AC 3500. 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.

AC 3501. 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.

AC 3502. 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.

AC 3503. 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):

AC 3504. 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."

AC 3505. 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.

AC 3506. Verses 5-7. And Rebekah heard when Isaac spake to Esau his son; and Esau went to the field to hunt for a hunting, to bring it. And Rebekah said unto Jacob her son, saying Behold I heard thy father speak unto Esau thy brother, saying, Bring me a hunting, and make me dainties, and I will eat, and will bless thee before Jehovah before my death. " And Rebekah heard when Isaac spake to Esau his son," signifies the affection of truth and life from it; "and Esau went to the field to hunt for a hunting, to bring it," - signifies the endeavor of the affection of good to procure truth which might be adjoined to the Divine rational; "and Rebekah said unto Jacob her son, saying," signifies the perception of the Lord from Divine truth concerning natural truth; "behold I heard thy father speak unto Esau thy brother, saying," signifies that the Divine good of the Divine rational desired the affection of good; " bring me a hunting," signifies the truth of good and make me dainties," signifies the desire and delight from the pleasantness thence "and I will eat," signifies appropriation thus "and will bless thee before Jehovah," signifies conjunction thereby "before my death," signifies thus life in the natural.

AC 3507. And Rebekah heard when Isaac spake to Esau his son. That this signifies the affection of truth and life therefrom, is evident from the representation of Rebekah, as being the Lord’s Divine rational as to Divine truth conjoined with the Divine good therein, thus the very affection of truth and from the signification of "hearing Isaac speak," as being life from it; for in the internal sense "to hear speak" denotes influx, because in the representative sense "to hear" denotes to obey (n. 2542) and to speak" denotes to will and flow in (n. 2626, 2951, 3037) thus in the supreme sense "to hear speak‘ denotes life therefrom, namely, the life of Divine truth from Divine good to his son," in the internal sense denotes concerning the good of the natural, and thence the truth of the natural. That this is the sense of these words does not so plainly appear, because it is widely removed from the sense of the letter, which is historical; nevertheless such is the case, for angelic ideas are altogether unlike human ideas. angelic ideas are spiritual, and when they penetrate inwardly they are celestial; but human ideas are natural, and when derived from historicals, are sensuous. And yet the Lord effects through the Word such a correspondence between spiritual things which are of heaven and natural things which are of the world, that natural ideas may be changed into spiritual, and this in a moment. From this comes the conjunction of heaven with the world through man, and indeed through the Word, consequently through the church in which is the Word. That there is a correspondence between natural and spiritual things in each and all of those things which can possibly be apprehended and perceived by the mind, will of the Lord’s Divine mercy become evident from what is related from experience concerning the Grand Man, at the end of the following chapters.

AC 3508. And Esau went to the field to hunt for a hunting, to bring it. That this signifies the endeavor of the affection of good to procure truth which might be conjoined with the Divine rational, is evident from the representation of Esau, as being the good of the natural; hence comes the affection of good of the rational in the natural, for the good which is in the natural is not of the natural, but is of the rational in the natural (n. 3498) and from the signification of going to the field to limit for a hunting, to bring it," as being the endeavor to procure truth for itself; for a "field" is where there is good ground (n. 3500); a "hunting" is truth which is from good (n. 3501); and "to bring it," is to procure it, thus to adjoin it to the Divine rational. As before said, in the supreme sense the glorification of the Lord‘s natural is here treated of; and in the representative sense the regeneration of the natural in man (n. 3490). It is according to order that this should be accomplished through truth, that is, through the knowledges of good and truth, for without these the natural cannot be enlightened by the rational, or through the rational thus it cannot be regenerated, knowledges being the vessels recipient of the good and truth flowing in from the rational; and according to the quality and quantity which the vessels receive, such is the enlightenment. The vessels which receive good and truth from the rational are the very truths of the natural, which are nothing else than memory-knowledges, knowledges, and doctrinal things. Goods come from the order of the things which flow in, and from the order among themselves of the things which are there; hence comes the good of the natural.

AC 3509. And Rebekah said unto Jacob her son. That this signifies the Lord’s perception from Divine truth concerning natural truth, is evident from the representation of Rebekah, as being the Divine truth of the Lord‘s Divine rational (n. 3012, 3013, 3077); from the signification of "saying," as being to perceive (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2506, 2515, 2552, 2619); and from the representation of Jacob, as being the Lord’s natural as to truth (n. 3305); from all which it is manifest that by "Rebekah said unto Jacob her son," is signified the Lord‘s perception from Divine truth concerning natural truth. That the Lord from the Divine good of the Divine rational which is represented by Isaac, willed to procure truth for Himself through the good of the natural which is represented by Esau, whereby He might glorify or make Divine His natural; but that the Lord from the Divine truth of the Divine rational which is represented by Rebekah willed to procure for Himself through the truth of the natural which is represented by Jacob the truth by means of which the rational might be glorified or made Divine, cannot be apprehended unless it is illustrated by the things that come to pass in man while being regenerated or made new by the Lord; nor indeed even by this unless it is know" how the case is with the rational as to the good and as to the truth therein-which must therefore be briefly stated -

[2] The rational mind is distinguished into two faculties, one faculty being called the will, and the other the understanding. During man’s regeneration, that which proceeds from the will is called good, and that which proceeds from the understanding is called truth. Before man has been regenerated the will does not act as one with the understanding; but the former wills good, while the latter wills truth; insomuch that an effort of the will is perceived as being quite distinct from one of the understanding. This however is perceived only in those who reflect, and who know what the will is and the things that belong thereto, and what the understanding is and the things that belong thereto; but it is not perceived by those who do not know these things and therefore who do not reflect, for the reason that the natural mind is regenerated through the rational mind (n. 3493), and this according to an order such that the good of the rational does not flow immediately into the good of the natural and regenerate it, but through the truth which is of the understanding, thus in appearance from the truth of the rational. These are the things treated of in this chapter in the internal sense; for "Isaac" is the rational mind as to the good which is of the will, "Rebekah" being the same with respect to the truth which is of the understanding; "Esau" is the good of the natural that comes forth from the good of the rational; and "Jacob" is the truth of the natural that comes forth from the good of the rational through the truth therein.

[3] From these things it may be seen what arcana are contained in the internal sense of the Word but still there are very few which can be described to human apprehension; while those which transcend it, and cannot be described, are without limit; for in proportion as the Word penetrates more deeply, that is, more interiorly, into heaven, the more innumerable and ineffable the arcana become, not only to man, but also to the angels of the lower heaven; and when it reaches the inmost heaven, the angels there perceive that the arcana are infinite, and are altogether incomprehensible to them, because they are Divine. Such is the Word.

AC 3510. Behold I heard thy father speak unto Esau thy brother, saying. That this signifies that the Divine good of the Divine rational desired the affection of good, is evident from the representation of Isaac, who is here the "father," as being the Divine good of the Divine rational; from the signification of "speaking," as being to desire (n. 2626, 2951, 3037); and from the representation of Esau, as being the affection of good in the natural (n. 3508).

AC 3511. Bring me a hunting. That this signifies the truth of good, is evident from the signification of a "hunting," as being the truth of good (n. 3501).

AC 3512. And make me dainties. That this signifies the desire and delight from the pleasantness thence, is evident from the signification of "dainties," as being what is pleasing (n. 3502), thus desire and delight from the pleasantness thereof, that is, from truth; for as before said in the number cited, truths are introduced into the natural of man by what is pleasing and in agreement therewith and those which are not so introduced do not inhere, and thus are not conjoined with the rational by correspondence. Moreover, like all other memory-knowledges, truths are allotted their place in the memory that belongs to the natural man in accordance with the pleasant and delightful things that introduced them; as is evident from the fact that when these pleasant and delightful things return, the things that were introduced by them also return; and also on the other hand that when these things are recalled, there are at the same time excited the delightful and pleasant things to which they had been adjoined.

AC 3513. And I will eat. That this signifies appropriation thus, is evident from the signification of "eating," as being to appropriate (n. 2187, 2343, 3168, 3503). Appropriation is effected when truths, or the knowledges of good and truth, are insinuated into the natural by means of things that are pleasant and delightful; and when these truths are adjoined to good there, there is then effected a communication with the truth and good of the rational, thus with the rational; and this communication is what is called appropriation, inasmuch as the truth and good are of the rational in the natural; for the things in the rational relatively to those in the natural are as particulars relatively to generals. It is known that from particulars there comes forth what is general, and that without particulars no general could come into existence. The general of the particulars of the rational is that which is exhibited in the natural and because it is a general, it appears under another form, and this according to the order of the particulars which compose it, thus according to the form thence derived. If the singulars and derivative particulars of celestial good and spiritual truth are what form the general in the natural, there then comes forth a celestial and spiritual form, and in a certain image there is represented something of heaven in every single thing of the general; but if the singulars and particulars are not those of good and truth, but of evil and falsity, which form the generals in the natural, there is then represented in an image something of hell in every single thing of the general.

[2] Such are the things which are signified by the eating and drinking in the Holy Supper, where also by "eating and drinking" is signified appropriation namely, by "eating" the appropriation of good, and by drinking" the appropriation of truth. If good, that is, love to the Lord and charity toward the neighbor, form the internal or rational man, and through this the external or natural man corresponding to it, then the man becomes in particular and in general an image of heaven, consequently an image of the Lord; but if contempt for the Lord and for the good and truth of faith, and hatred toward the neighbor, form the internal man, then the man becomes in particular and in general an image of hell; and especially when at the same time this is done in what is holy, for thence comes profanation. Thus it is that to those who eat and drink worthily, eternal life is appropriated; while they who eat and drink unworthily, appropriate death unto themselves.

AC 3514. And will bless thee before Jehovah. That this signifies conjunction thereby, is evident from the signification of "blessing thee," as being adjunction to his life (n. 3504) and whereas it is here said, " I will bless thee before Jehovah," it signifies conjunction. Adjunction is predicated of the communication of the truth of the natural with the good of the rational; but conjunction, of the communication of the good of the natural with the good of the rational; for there is a parallelism between the Lord and man as to the celestial things which are of good, but not as to the spiritual things which are of truth (n. 1832).

AC 3515. Before my death. That this signifies thus life in the natural, is evident from the signification of "death," as being resuscitation to life (n. 3498, 3505).

AC 3516. Verses 8-10. And now my son hearken unto my voice, according to that which I command thee. Go now to the flock, and take me from thence two good kids of the goats, and I will make them dainties for they father, such as he loveth. And thou shalt bring to they father, and he shall eat, that he may bless thee before his death. "And now my son hearken unto my voice, according to that which I command the," signifies desire and delight perceived from the Divine truth in the Divine rational toward natural truth; "go now to the flock," signifies to natural domestic good not conjoined with the Divine rational; "and take me from thence two good kids of the goats," signifies the truths of this good; "and I will make them dainties for they father, such as he loveth," signifies that he should make deliciousnesses therefrom; "and thou shalt bring to they father, and he shall eat," signifies to the Divine good of the Divine rational, and appropriation; "that he may bless thee," signifies conjunction thereby; "before his death," signifies resuscitation in the natural.

AC 3517. And now my son hearken unto my voice, according to that which I command thee. That this signifies desire and delight perceived from the Divine truth in the Divine rational toward natural truth, is evident from the representation of Rebekah who speaks these things, as being the Divine truth of the Divine rational, concerning which above and from the representation of Jacob to whom these things are said, as being natural truth, concerning which also above. That it is desire and delight, is manifest without explication.

AC 3518. Go now to the flock. That this signifies to natural domestic good not conjoined with the Divine rational, is evident from the signification of "flock," as being good (n. 343, 415, 1565), here, natural good because it is said to Jacob, and indeed domestic good, because it was at home, whereas the field whence Esau, by whom is signified the good of the natural, (n. 3500, 3508) took his hunting, was good not domestic. Elsewhere in the Word "flock" is predicated of the good of the rational; but in this case "herd" is predicated of the good of the natural (n. 2566). Natural domestic good is that good which a man derives from his parents, or into which he is born, quite distinct from the good of the natural which flows in from the Lord. The nature and quality of natural good may be seen in (n. 3470, 3471); and therefore for the sake of distinction the one good is called the Good of the Natural, and the other Natural Good. Moreover every man receives domestic good from his father and from his mother, which goods are in themselves distinct that which he receives from the father being interior, and that from the mother exterior. In the Lord these goods were most distinct, for the good which He had from the Father was Divine, but that which He had from the mother was contaminated with hereditary evil; that good in the natural which the Lord had from the Father was His own, because it was His very life, and is that which is represented by Esau; whereas the natural good which the Lord derived from the mother, being contaminated with hereditary evil, was in itself evil, and this is what is meant by "domestic good." Although of such a character, this good was yet of service for the reformation of the natural; but when it had answered this purpose it was rejected.

[2] The case is similar with every man who is being regenerated: the good which he receives from the Lord as from a new father is interior, but the good which he derives from his parents is exterior; the former good, which he receives from the Lord, is called spiritual; but the latter, which he derives from his parents, is called natural good. The good that a man derives from his parents is serviceable first of all for his reformation, for by means of it are introduced as by what is pleasurable and delightful, first, memory-knowledges, and afterwards the knowledges of truth; but when it has served as a means for this use it is separated from these; and then spiritual good comes forth and manifests itself. This must be evident from much experience, as from the single instance that when a child is first instructed he is affected with the desire of knowing, not at first for any end that is manifest to himself, but from a certain pleasure and delight that is born with him and is also derived from other sources; but afterwards, as he grows up, he is affected with the desire of knowing for the sake of some end, as that he may excel others, or his rivals and next for some end in the world but when he is to be regenerated, he is affected from the delight and pleasantness of truth; and when he is being regenerated, which takes place in adult age, from the love of truth, and afterwards from the love of good and then the ends which had preceded, together with their delights, are separated little by little, and to them succeeds interior good from the Lord, which manifests itself in his affection. From this it is evident that the former delights, which had appeared in the outward form as good, had served as means. Such successions of means are continual.

[3] The case herein may be compared to that of a tree, which in its first age, or at the beginning of spring, adorns its branches with leaves, and afterwards as its age or the spring advances, decorates them with flowers; and next in summer puts forth the first germs of fruits, which afterwards become fruit and lastly puts seeds therein, which contain in them new trees of a like kind, and indeed whole orchards in potency; and if the seeds are sown, in act. Such analogues are there in nature, which also are representative for universal nature is a theater representative of the Lord‘s kingdom in the heavens, thus of His kingdom on earth, that is, in the church, and hence of His kingdom in every regenerate man. From this it is plain how natural or domestic good, although a merely outward delight and indeed a worldly one, may serve as a means for producing the good of the natural, which may conjoin itself with the good of the rational, and thus become regenerate or spiritual good, that is, good which is from the Lord. These are the things which are represented and signified by "Esau and Jacob" in this chapter.

AC 3519. And take me from thence tow good kids of the she-goats. That this signifies the truths of this good, is evident from the signification of "kids of the she-goats," as being the truths of good, concerning which in what follows. The reason there were two, is that as in the rational, so in the natural, there are things which are of the will and things which are of the understanding. The things in the natural that have relation to the will are delights, and those which have relation to the understanding are memory-knowledges, and in order to be something these two must be conjoined together.

[2] That "kids of the she-goats" signify the truths of good, may be seen from those passages of the Word where "kids" and " she-goats" are mentioned. Be it known that in the genuine sense all the tame and useful beasts mentioned in the Word signify the celestial things of good and the spiritual things of truth (n. 45, 46, 142, 143, 246, 714, 715, 2180, 2781, 3218); and because there are various kinds of celestial things or goods, and consequently various kinds of spiritual things or truths, one kind is signified by one beast, and another by another; thus one kind is signified by a "lamb," another by a "kid," another by a "sheep," by a "she-goat," a" ram," a "he-goat," a "bullock," an "ox;" another also by a "horse" and by a "camel;" another likewise by birds; and also another by the beasts of the sea, as by "whales"’ and "fishes." There are more genera of celestial and spiritual things than can be enumerated, consequently of goods and truths, although when the celestial or good is mentioned, and also the spiritual or truth, it appears as if it were not manifold, but only one. But how manifold they both are, or how innumerable their genera are, may be seen from what has been said concerning heaven (n. 3241), namely, that it is distinguished into innumerable societies, and this according to the genera of celestial and spiritual things, or of the goods of love and thence of the truths of faith; and moreover every single genus of good, and every single genus of truth, has innumerable species into which the societies of each genus are distinguished, and every species in like manner.

[3] The most universal genera of good and truth are what were represented by the animals that were offered in the burnt-offerings and sacrifices; and because the genera are most distinct from one another it was expressly enjoined that such and no other should be offered--in some cases, for instance, male and female lambs, also male and female kids; in some cases rams and sheep, and also he-goats; but in others, calves, bullocks, and oxen also pigeons and turtle-doves (n. 922, 1823, 2180, 2805, 2807, 2830, 3218). What was signified by "kids" and she-goats" may be seen both from the sacrifices in which they were offered, and also from other passages in the Word; whence it is evident that male and female "lambs" signified the innocence of the internal or rational man, and that‘ "kids" and she-goats" signified the innocence of the external or natural man, thus the truth and good thereof.

[4] That the truth and good of the innocence of the external or natural man is signified by "kids" and " she-goats," is evident from the following passages in the Word. In Isaiah:--

where the Lord’s kingdom is treated of, and a state of no fear from evil, or of no dread on account of hell, because one of presence with the Lord. The "lamb" and the "kid" denote those who are in innocence, and because these are the safest of all, they are mentioned first.

[5] When all the firstborn of Egypt were smitten, it was commanded that they should slay perfect and male young of the flock, of lambs or of kids, and should put some of the blood on the door-posts and on the lintel of the houses, and thus there should not be a plague on them from the destroyer (Exod. 12:5, 7, 13). The "firstborn of Egypt" denotes the good of love and charity extinct (n. 3325); lambs" and "kids" am states of innocence; and those who are in these states are safe from evil, for all in heaven are protected by the Lord through states of innocence; and this protection was represented by the slaying of a lamb or kid, and by the blood upon the door-posts and lintel of the houses.

[6] When Jehovah appeared to anyone through an angel, a kid of the goats was sacrificed, lest the man should die-as when he appeared to Gideon (Judges 6:19), and to Manoah (Judges 13:15, 16, 19). The reason was that Jehovah or the Lord cannot appear to anyone, not even to an angel, unless he to whom He appears is in a state of innocence; and therefore as soon as the Lord is present with anyone he is let into a state of innocence for the Lord enters through innocence, even with the angels in heaven. On this account no one can come into heaven unless he has somewhat of innocence, according to the words of the Lord in (Matthew 18:3; Mark 10:15; Luke 18:17). Men believed they should die when Jehovah appeared, unless they offered such a burnt-offering, (Judges 13:22, 23).

[7] Inasmuch as genuine conjugial love is innocence (n. 2736), it was customary in the representative church to enter in unto a wife by a present of a kid of the she-goats as we read of Samson (Judges 15:1); likewise of Judah when he went in unto Tamar (Gen. 38:17, 20, 23). That a "kid" and a "she-goat" signified innocence, is also evident from the sacrifices of guilt, which they were to offer when anyone had sinned through error (Lev. 1:10; 4:28; 5:6); sin through error is a sin of ignorance in which is innocence. The same is evident from the following Divine command in Moses:--The first of the first-fruits of thy ground thou shalt bring into the house of Jehovah thy God. Thou shalt not seethe a kid in its mother‘s milk (Exod. 23:19; 34:26); where by the "first-fruits of the ground, which they were to bring into the house of Jehovah," is signified the state of innocence which is in infancy; and by "not seething a kid in its mother’s milk," that they should not destroy the innocence of infancy. Because these things are signified, in both passages the one command follows the other without a break; and yet in the literal sense they appear to be altogether different but in the internal sense they cohere together.

[8] Because as before said "kids" and "she-goats" signified innocence, it was also commanded that the curtain of the tent over the tabernacle should be made of the wool of she-goats (Exod. 25:4; 26:7; 35:5, 6, 23, 26; 36:14), for a sign that all the holy things therein represented derived their essence from innocence. By the "wool of she-goats" is signified the ultimate or outermost of the innocence that is in ignorance, such as exists with the Gentiles and who in the internal sense are the "curtains" of the tabernacle. From all this it is evident what and of what quality are the truths of good that are signified by the "two good kids of the she-goats" concerning which Rebekah his mother spoke unto Jacob her son, namely, that they are those of innocence or of infancy, being in fact those which Esau was to bring to his father Isaac; concerning which above (n. 3501, 3508) and which indeed were not these truths of good, but at first appeared as if they were and it is for this reason that by means of these Jacob simulated Esau.

AC 3520. And I will make the dainties for thy father, such as he loveth. That this signifies that he should make deliciousnesses therefrom, is evident from the signification of "dainties," as being pleasant things from good (n. 3502). They are here called "deliciousnesses," because they are truths not from genuine good, but from domestic good (n. 3518).

AC 3521. And thou shalt bring to thy father, and he shall eat. That this signifies to the Divine good of the Divine rational, and appropriation, is evident from the representation of Isaac, here the "father", as being the Divine good of the Divine rational; and from the signification of "eating," as being appropriation (n. 3513) but that truth from domestic good is not appropriated, will appear from what follows.

AC 3522. That he may bless thee. That this signifies conjunction thereby, is evident from the signification of "blessing," as being conjunction (n. 3504, 3514).

AC 3523. Before his death. That this signifies resuscitation in the natural, is evident from the signification of "death," as being resuscitation (n. 3498, 3505); that it is in the natural is evident.

AC 3524. Verses 11-13. And Jacob said to Rebekah his mother, Behold Esau my brother is a hairy man, and I am a smooth man. Peradventure my father will feel me, and I shall be in his eyes as a misleader; and I shall bring upon myself a curse and not a blessing. And his mother said unto him, Upon me be thy curse, my son; only hearken to my voice, and go, take for me. "And Jacob said to Rebekah his mother," signifies the Lord‘s perception from Divine truth concerning natural truth "behold Esau my brother is a hairy man," signifies the quality of natural good relatively; "and I am a smooth man," signifies the quality of natural truth relatively "peradventure my father will feel me," signifies the inmost degree of perception; "and I shall be in his eyes as a misleader," signifies rejection, because apparently contrary to order; "and I shall bring upon myself a curse, and not a blessing," signifies disjunction; "and his mother said unto him," signifies perception from Divine truth; "upon me be thy curse, my son," signifies that there would be no disjunction; "only hearken unto my voice, and go, take for me," signifies from the effect.

AC 3525. And Jacob said to Rebekah his mother. That this signifies the Lord’s perception from Divine truth concerning natural truth, is evident from the signification of "saying," in the historicals of the Word, as being to perceive (n. 3509); from the representation of Jacob, as being natural truth (n. 3305); and from the representation of Rebekah, as being the Divine truth of the Lord‘s Divine rational (n. 3012, 3013, 3077). That perception from Divine truth concerning natural truth is signified, and not perception from natural truth concerning Divine truth, according to the appearance from the sense of the letter, is because all the observation the natural exercises is from the rational; here therefore, because predicated of the Lord, the signification is "from the Divine truth of the Divine rational."

AC 3526. Behold Esau my brother is a hairy man. That this signifies the quality of natural good relatively, is evident from the signification of "Esau," as being the good of the natural (n. 3494, 3504); and from the signification of "a hairy man," as being the quality of this good. That "hairy" signifies the natural in especial as to truth, may be seen above (n. 3301), and from what now follows.

AC 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 (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 (Gen. 25:25), and "Edom" from being ruddy (Gen. 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:--

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

where the "workman strengthening the smelter" is predicated of evil; and "smoothing with the hammer," of falsity. In David:--

where a "smooth or flattering mouth" is predicated of falsity; and the "heart and its soft things," of evil. Again:--

"the throat an open sepulchre" is predicated of evil; "the tongue speaking smooth things," of falsity. In Luke:--

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. "Way" is predicated of truth, (n. 627, 2333).

AC 3528. Peradventure my father will feel me. That this signifies the inmost degree of perception, is evident from the signification of "feeling," and thus of being sensible, as being the inmost and the all of perception and from the signification of "father," as being good, here, Divine good, because the Lord is treated of. That "to feel at" signifies the inmost and the all of perception is because all sensation has relation to the sense of touch, and this is derived and comes forth from what is perceptive for sensation is nothing else than external perception, and perception is nothing else than internal sensation. What perception is, may be seen above (n. 104, 371, 495, 503, 521, 536, 1383-1398, 1616, 1919, 2145, 2171, 2831). Moreover all sensation and all perception, which appear so various, are referable to one common and universal sense, namely, the sense of touch; the varieties, such as taste, smell, hearing, and sight, which are external sensations, being nothing but different kinds of touch that originate from internal sensation, that is, from perception. This can be confirmed by much experience, and will of the Lord’s Divine mercy be shown in its own place. From this it is evident that in the internal sense "to feel at" signifies the inmost and the all of perception. Moreover all perception, which is internal sensation, comes forth from good, but not from truth, except from good through truth; for the Lord‘s Divine life flows into good, and through good into truth, and thus produces perception. From this it can be seen what is signified by "peradventure my father will feel me," namely, the inmost and the all of perception from good, thus from the Lord’s Divine.

AC 3529. And I shall be in his eyes as a misleader. That this signifies rejection because apparently contrary to order, is evident from the signification of "being in his eyes," as being to be observed as to quality; for by the "eye" is signified the observation of the internal sight (n. 212, 2701, 2789, 2829, 3198, 3202); and from the signification of "misleading" or of "a misleader," as being contrary to order; here, apparently (all misleading is nothing else) and from this there would be rejection. But what is signified by "apparently contrary to order," will appear from what follows.

AC 3530. And I shall bring upon me a curse and not a blessing. That this signifies disjunction, is evident from the signification of a "curse," as being disjunction, or a turning away from good (n. 245, 379, 1423); and from the signification of a "blessing," as being conjunction with good (n. 3504, 3514).

AC 3531. And his mother said unto him. That this signifies perception from Divine truth, is evident from the signification of "saying," as being to perceive, concerning which often above; and from the representation of Rebekah, here the "mother," as being the Divine truth of the Lord‘s Divine rational (n. 3012, 3013).

AC 3532. Upon me be thy curse, my son. That this signifies that there would he no disjunction, is evident from the signification of a "curse," as being disjunction (n. 3530) and because the perception was from the Divine (n. 3531), it signifies that there should be no disjunction.

AC 3533. Only hearken to my voice, and go, take for me. That this signifies from the effect, is evident from the signification of "hearkening to a voice," as being to obey; and from the signification of "going and taking for me," as being to do; and because this was said to the natural as to truth (represented by Jacob) by the rational as to truth, here the Divine rational (represented by Rebekah), therefore nothing else is signified than from the effect;" for the natural sees from the effect, but the rational sees from the cause.

AC 3534. Verses 14-17. And he went, and took, and brought to his mother; and his mother made dainties, such as his father loved. And Rebekah took garments of desires of Esau her elder son that were with her in the house, and put them upon Jacob her younger son. And the skins of the kids of the she-goats she caused to be put upon his hands, and upon the smooth of his neck. And she gave the dainties, and the bread, which she had made, into the hand of Jacob her son. "And he went, and took, and brought to his mother," signifies a state of obedience of the truth of the natural; "and his mother made dainties, such as his father loved," signifies things that are delectable, but not desirable; "and Rebekah took garments of desires of Esau her elder son," signifies the genuine truths of good; "that were with her in the house," signifies that were from the Divine good through the Divine truth of the Divine rational; "and put them upon Jacob her younger son," signifies the affection of truth, or the life of good from truth; " and the skins of the kids of the she-goats," signifies the external truths of domestic good; "she caused to be put upon his hands," signifies according to the faculty of receiving; "and upon the smooth of his neck," signifies that disjoining truth should not appear; "and she gave the dainties," signifies delectable things thence derived; "and the bread," signifies the good thence derived; "which she had made," signifies which were from Divine truth; " into the hand of Jacob her son," signifies that such was the affection of natural truth.

AC 3535. And he went, and took, and brought to his mother. That this signifies a state of obedience of the truth of the natural, may be seen from what was said above (n. 3533); thus without further explication.

AC 3536. And his mother made dainties, such as his father loved. That this signifies things that are delectable, but not desirable, is evident from the representation of Rebekah, who is here the "mother," as being the Divine rational as to truth; and from the signification of "dainties," as being the pleasant things which are of truth, concerning which above (n. 3502). The reason why the delectable things here referred to are not desirable, is that they are not from the hunting of Esau, that is, from the truth of genuine good (n. 3501), but from the kids of the goats which are of the flock, that is, from the truth of domestic good (n. 3518, 3519). How these things are circumstanced is evident from what was said above (n. 3502, 3512, 3518, 3519).

AC 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. "Garments" signify truths relatively lower, (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).

AC 3538. That were with her in the house. That this signifies that were from the Divine good through the Divine truth of the Divine rational, is evident from the representation of Rebekah, who is here meant by "her," as being the Divine truth of the Divine rational; and from the signification of "house," as being here the Divine good, because it is predicated of the Lord. "House" is good, (n. 710, 2233, 2234, 2559, 3128). That these things are signified by the words "that were with her in the house," is because by "house" is signified the rational both as to good and as to truth; or what is the same, both as to the will part, which is of good, and as to the intellectual part, which is of truth. When the rational acts from the will part or good, through the intellectual part or truth, then the rational mind is called one house." From this also heaven itself is called the "house of God," because therein is nothing else than good and truth, and the good acts through truth united or conjoined with itself. This is also represented in marriages between a husband and wife who constitute one house, by reason that conjugial love comes forth from the Divine marriage of good and truth (n. 2728, 2729, 3132); and both the husband and the wife have a will from good, but with a difference such as is that of good in respect to its own truth and therefore good is signified by the husband, and truth by the wife; for when there is one house, then good is the all therein, and truth, being of good, is also good. The reason why it is said, "with her in the house," not "with him" or "with them," is that the subject now is the state of the conjunction of truth and good, that is, the state before they were fully united or conjoined, which state is now to be described.

AC 3539. And put them upon Jacob her younger son. That this signifies the affection of truth, or the life of good from truth, is evident from the representation of Rebekah, as being the Divine truth of the Divine rational; from the representation of Jacob, as being the Divine truth of the Divine natural; and from the signification of "putting upon,"’as being here to communicate and to imbue, namely, the truths of good which are signified by the "garments of Esau" (n. 3537), thus the affection of truth of the natural, which is here the same as the life of good from truth. How these things are to be understood may be known from what was said above (n. 3518) but because they are such things as are at this day utterly unknown, it is permitted to unfold them somewhat further to the apprehension. In this chapter the Lord is treated of, and how He made His very natural Divine; and in the representative sense there is treated of the regeneration of man as to his natural (n. 3490).

[2] The case herein with man is this: The end of regeneration is that man may be made new as to his internal man, thus as to his soul or spirit; but man cannot be made new or regenerated as to his internal man unless he is regenerated as to his external man also; for although after death man becomes a spirit, he nevertheless has with him in the other life the things which are of his external man, namely, natural affections, and also doctrinal things, and even memory-knowledges; in a word, all things of the exterior or natural memory (n. 2475-2483); for these are the planes in which his interiors are terminated; and therefore according to the disposition that has been made of these things is the character of interior things when they flow into them, because they are modified in them. This shows that man must be regenerated or made new not only as to his internal or rational man, but also as to his external or natural man; and unless this were the case there would not be any correspondence. There is a correspondence between the internal man and its spiritual things, and the external man and its natural things, (n. 2971, 2987, 2989, 2990, 3002, 3493).

[3] The state of the regeneration of man is described in a representative sense in this chapter by "Esau" and "Jacob;" here, the quality of man‘s first state while he is being regenerated, or before he has been regenerated; for this state is entirely inverted in respect to that in which man is when he has been regenerated. For in the former state, during regeneration, or before he has been regenerated, intellectual things which are of truth apparently act the first part; but when he has been regenerated, the things of the will, which are of good, act the first part. That intellectual things which are of truth apparently act the first part in the first state, was represented by Jacob, in that he claimed the birthright of Esau for himself (n. 3325, 3336) and also in that he claimed the blessing, which is here treated of; and that the state has been completely inverted, is represented by Jacob’s art to be Esau, in clothing himself with the garments of Esau and the skins of the kids of the she-goats for in this state rational truth not yet thus conjoined with rational good, or what is the same, the understanding not thus conjoined with the will, in this manner inflows and acts into the natural, and disposes inversely the things which are there.

[4] This can also be seen from much experience, especially from the fact that a man is able to observe in the understanding, and thereby his natural can know, many things which are good and true, and yet the will cannot as yet act in accordance with them; as for instance that love and charity are the essential in man: this the intellectual faculty of man can see and confirm, but until he has been regenerated the will faculty cannot acknowledge it: there are even those who are in no love to the Lord whatever, and in no charity toward the neighbor, who well apprehend this. In like manner that love is the very life of man, and that such as the love is, such is the life; and likewise that everything delightful and everything pleasant is from love, consequently all joy and all happiness and therefore also such as the love is, such is the joy and such the happiness. A man is also able to apprehend in his understanding, even should his will dissent or go contrary thereto, that the happiest life is from love to the Lord and from charity toward the neighbor, because the very Divine flows into it; and on the other hand that the most miserable life is from the love of self and the love of the world, because hell flows into it; and from this it may be perceptible to the understanding, yet not to the will, that love to the Lord is the life of heaven, and that mutual love is the soul from this life; and therefore in so far as a man does not think from the life of his will, nor reflect upon his life derived therefrom, so far he perceives this in his understanding; but in so far as he thinks from the life of his will, so far he does not perceive, nay, denies it.

[5] Also to the understanding it may clearly appear that it is into the humiliation with a man that the Divine can inflow; for the reason that in this state the loves of self and of the world, and consequently the infernal things which oppose, are removed; but yet so long as the will is not new and the understanding has not been united to it, the man cannot be in humiliation of heart; nay, in so far as the man is in a life of evil, that is, in so far as his will is toward evil, so far this state is not possible; and what is more, so far the matter is obscure to him, and so far he even denies it. Hence also a man can perceive in his understanding that the humiliation of man is not for the sake of the Lord‘s love of glory, but for the sake of His Divine love, and in order that He can thereby inflow with good and truth and make the man blessed and happy; nevertheless so far as the will is consulted, so far this is obscured. The same is true in very many other cases.

[6] This faculty of man of being able to understand what is good and true although he does not will it, has been given to man in order that he may have the capacity of being reformed and regenerated; on which account this faculty exists with the evil as well as with the good; nay, with the evil it is sometimes more acute, but with this difference, that with the evil there is no affection of truth for the sake of life, that is, for the sake of the good of life from truth, and therefore they cannot be reformed; but with the good there is the affection of truth for the sake of life, that is, for the sake of the good of life, and therefore they can be reformed. But the first state of the reformation of these is that the truth of doctrine appears to them to be in the first place, and the good of life in the second, because they do what is good from truth; and their second state is that the good of life is in the first place, and the truth of doctrine in the second, for then they do what is good from good, that is, from the will of good; and when this is the case, because the will has been conjoined with the understanding as in a marriage, the man has been regenerated. In the internal sense these two states are treated of in the things said concerning Esau and Jacob.

AC 3540. And the skins of the kids of the she-goats she caused to be put. That this signifies the external truths of domestic good, is evident from the signification of "skins," as being external things and from the signification of the kids of the she-goats," because from a home flock, as being the truths of domestic good (n. 3518, 3519), where also it appears what domestic good is, and what the truths thence derived. Every good has its own truths, and every truth has its own good, which must be conjoined together in order for them to be anything. That "skins" signify things external is because skins are the outermosts of the animal in which its interiors are terminated, in like manner as is the case with the skin or cuticles in man. This signification is derived from the representation in the other life, there being those there who belong to the province of the skin, concerning whom of the Lord’s Divine mercy something will be said when we speak concerning the Grand Man at the end of the following chapters. They are such as are only in external good and its truths. Hence the "skin" of man, and also of beasts, signifies what is external; which is also manifest from the Word, as in Jeremiah:--

where "skirts" are external truths; "heels," outermost goods. The "heel," and "shoes," are the lowest natural things, (n. 259, 1748); and because these truths and goods are from evil, as here said, they are compared to an "Ethiopian," or a black, and his "skin," and also to a "leopard" and his "spots."

[2] In Moses:--

As all the laws in the Word, even those which are civic and forensic, have a correspondence with the laws of good and truth in heaven, and were thence enacted, such is the case with this law also; otherwise it would be impossible to discover why a pledged garment should be restored before the sun went down; and why it is said that his garment is for his skin wherein he shall lie down, But from the internal sense the correspondence is manifest, being that our companions are not to be defrauded of external truths, which are the doctrinal things according to which they live, and rituals. A "garment" signifies such truths, (n. 297, 1073, 2576); but the "sun" is the good of love or of life which is therefrom (n. 1529, 1530, 2441, 2495); that this should not perish, is signified by the garment being restored before the sun went down; and because these external truths are the externals of the interior things, or their termination, it is said that "his garment is for his skin wherein he shall lie down."

[3] As "skins" signified external things, it was commanded that the covering of the Tent should be of the skins of red rams, and over these the skins of badgers (Exod. 26:14); for the Tent was representative of the three heavens, thus of the celestial and spiritual things of the Lord’s kingdom. The curtains which were round about represented natural things that are external (n. 3478), which are the "skins of rams and of badgers," and as external things are those which cover internal ones, or in other words natural things are those which cover spiritual and celestial ones, just as the body covers its soul, therefore this was commanded; and in like manner that when the camp set forward Aaron and his sons should cover the ark of the testimony with the veil of covering, and should put over this covering the skin of a badger; and that upon the table and the things which were upon it they should spread a cloth of scarlet double-dyed, and should cover it with badger‘s skin as a covering; likewise that they should put the lampstand and all its vessels under a covering of badger’s skin; and should put all the vessels wherewith they ministered under a cloth of blue, and should cover them with a covering of badger‘s skin (Num. 4:5-12). Whoever thinks of the Word holily may know that Divine things are represented by all these things: by the ark, the table, the lampstand, and the vessels wherewith they ministered; also by the coverings of scarlet double-dyed and blue; and also by the coverings of badgers’ skins and that by all these things are represented the Divine things that are within the external ones.

[4] Inasmuch as the prophets represented those who teach, and hence the teaching of good and truth from the Word (n. 2534), and Elijah the Word itself (n. 2762), in like manner John, who for this reason is called the Elias that was to come (Matt. 17:10-13); therefore in order that they might represent the Word as it is in its external form, that is, in the letter, Elijah was girded with a girdle of skin about his loins (2 Kings 1:8) and John had his raiment of camel‘s hair, and a girdle of skin about his loins (Matt. 3:4). And inasmuch as the skin of man and beast signified external things, which are natural things in their relation to spiritual and celestial ones; and as in the Ancient Church it was customary to speak and write by significatives, therefore also in Job, which is a book of the Ancient Church, "skin" has the same signification, as may be seen from several passages in that book, and also from this:--

To be "encompassed with skin" denotes by the natural, such as man has with him after death (n. 3539); "from the flesh to see God" is to do so from what is our own, vivified. This is "flesh" may be seen above, (n. 148, 149, 780). That the book of Job is a book of the Ancient Church is evident as before said from its representative and significative style; but it is not of those books which are called the Law and the Prophets, because it has not an internal sense which treats solely of the Lord and of His kingdom for this is the one thing that makes a book of the genuine Word.

AC 3541. Upon his hands. That this signifies according to the faculty of receiving, is evident from the signification of "hand," as being poor (n. 878, 3091); thus the faculty of receiving.

AC 3542. And upon the smooth of his neck. That this signifies that disjoining truth should not appear, is evident from the predication of "smooth," or of "smoothness," as being concerning truth (n. 3527); and from the signification of the "neck," as being that which conjoins; here, therefore, because the appearance was upon the smooth of his neck, the signification is that disjoining truth should not appear. How the case herein is can be seen from what was said and shown above (n. 3539), namely, that that good and those truths which flow forth from the understanding, and not at the same time from the will, are not good and not truths, however much they may so appear in the outward form; and if the will is of evil, the good and the truths disjoin instead of conjoining; but if anything of the will is of good, then they do not disjoin, but conjoin, although they are disposed in an inverted order, for by their means the man is being regenerated; and because when thus disposed they serve at first for the regeneration of man, it is said that thus disjoining truth should not appear; but more concerning these things below.

[2] The reason why the "neck" signifies that which conjoins, is that the higher things in man, which are of the head, communicate through the intervening neck with the lower things which are of his body hence it is that both influx and communication, and consequently conjunction, are signified by this intermediate part; as may be seen still more conclusively from the correspondences of the Grand Man with the things of the human body, treated of at the ends of the chapters. From this comes a like signification of the "neck" in the Word, as in Isaiah:--

where an "overflowing stream" denotes falsity thus overflowing; "dividing even unto the neck" denotes falsity closing up and thus intercepting the communication and thus the conjunction of higher things with lower ones which conjunction is precluded and intercepted when spiritual good and truth are not received.

[3] In Habakkuk:--

where "smiting the head out of the house of the wicked" denotes destroying the principles of falsity "laying bare the foundation even unto the neck" denotes intercepting the conjunction thereby. In Jeremiah:--

"transgressions knit together ascending upon my neck" denote falsities ascending toward interior or rational things.

[4] Inasmuch as by the "neck" was signified this communication and conjunction, therefore by the bonds of the neck was signified interception, consequently the desolation of truth which comes forth when the spiritual things that continually flow in from the Lord are no longer admitted into the rational of man, and consequently not into his natural. This interception, or desolation, is what is represented in Jeremiah by the command that he should make unto himself bonds and yokes, and should put them upon his neck, and send them to the peoples, and should say that they were to serve Nebuchadnezzar king of Babylon; and that they who did not yield their necks under his yoke should be visited by the sword, the famine, and the pestilence; but that those who bowed down their necks should be left upon the land (Jer. 27:2, 3, 8, 11). To put the neck under the yoke of the king of Babylon and serve him," signifies to be desolated as to truth, and to be vastated as to good. It is "Babel" which vastates, (n. 1327); and they are vastated lest holy things should be profaned, (n. 301-303, 1327, 1328, 2426, 3398, 3399, 3402); and because when the influx of good and truth is intercepted, what is evil and false is served, therefore also to "put the neck under the yoke" signifies to serve.

[5] Again in the same Prophet:--

signifying that they should be delivered from vastation. In Isaiah:--

where "to open the bonds of the neck" signifies to admit and receive good and truth. In Micah:--

"Not to draw forth the neck from evil" is not to admit truth; "not to walk erect" is thereby not to look to higher things, that is, to those which are of heaven (n. 248).

AC 3543. And she gave the dainties. That this signifies the delectable things thence derived, is evident from the signification of "dainties," as being things pleasant and also delectable (n. 3502, 3536).

AC 3544. And the bread. That this signifies the good thence derived, is evident from the signification of "bread," as being good (n. 276, 680, 1798, 2165, 2177, 3464, 3478).

AC 3545. That she had made. That this signifies which were from Divine truth, is evident from the representation of Rebekah, as being the Divine truth of the Lord’s Divine rational and because it is said of Rebekah that she had "made them," it signifies that they were from Divine truth.

AC 3546. Into the hand of Jacob her son. That this signifies that such as the affection of natural truth, is evident from its being a closing period of that precedes and at this time such was Jacob, by whom is represented natural truth (n. 3305, 3509, 3525), in that he was clothed as to his hands and neck with the skins of kids of goats, and had in his hands dainties that he was to carry to his father Isaac.

AC 3547. Verses 18-20. And he came unto his father and said, My father; and he said, Behold me, who art thou my son? And Jacob said unto his father, I am Esau thy firstborn; I have done according as thou spakest unto me; arise I pray thee, sit, and eat of my hunting, that thy soul may bless me. And Isaac said unto his son, How is it that thou hast hastened to find it, my son? and he said, Because Jehovah thy God made it come to meet my face. "And he came unto his father and said, my father; and he said, Behold me, who art thou my son?" signifies a state of perception from the presence of that truth; "and Jacob said unto his father," signifies the observation of natural truth "I am Esau thy firstborn," signifies that it believed that it was natural good itself; "I have done according as thou spakest unto me," signifies obedience; " arise I pray thee,. sit, and eat of my hunting," signifies the truth of the affection of such good; "that thy soul may bless me," signifies conjunction; "and Isaac said unto his son," signifies perception‘ "how is it that thou hast hastened to find it, my son?" signifies production so speedy "and he said, Because Jehovah thy God made it come to meet my face," signifies providence.

AC 3548. And he came unto his father and said, My father; and he said, Behold me, who art thou my son? That this signifies a state of perception from the presence of that truth, is evident from the representation of Isaac, who is here the "father;" and from the representation of Jacob, who is here the "son," concerning which several times before; also from the signification of "saying," as being to perceive, concerning which likewise above. From these and from the rest of the expressions it is evident that the signification herein is a state of perception from the presence of that truth which is represented by Jacob; but what is the quality of this truth which is now represented by Jacob is manifest from the internal sense of what goes before and of what follows, namely, that in outward form it appears like the good and the truth of good which are represented by Esau and are signified by his hunting, but that it is not such in its internal form. The natural as to truth in the man who is being regenerated, that is, before he has been regenerated, appears of this character, not indeed in the sight of man, for he knows nothing about the good and truth with him during regeneration; but in the sight of the angels, who see such things in the light of heaven, Man does not even know what the good and truth of the natural are; and because he does not know this, he cannot perceive it; and because he does not perceive it in general, neither can he perceive it in particular; thus he cannot perceive the differences, and still less the changes of their state; and this being so, he can with difficulty comprehend from any description how the case is with this good and its truth. But as these matters are what are treated of in this chapter, therefore in what follows the subject is to be unfolded in so far as it can be apprehended.

AC 3549. And Jacob said unto his father. That this signifies the observation of natural truth, is evident from the signification of "saying," as being to perceive, concerning which above; here, to observe, because from the natural; and from the representation of Jacob, as being natural truth, concerning which also above.

AC 3550. I am Esau thy firstborn. That this signifies that it believed it was natural good itself, is evident from the representation of Esau, and from the signification of "firstborn," as being good, and indeed the natural good which is represented by Esau; for such is the case with the truth appertaining to man before he is regenerated that it is believed to be good itself: they who have perception know that it is not good, but that it is truth under the form of good; but they who have not perception know no otherwise than that it is good. This also will better appear from what follows.

AC 3551. I have done according as thou spakest unto me. That this signifies obedience, is evident without explication.

AC 3552. Arise I pray thee, sit, and eat of my hunting. That this signifies the truth of the affection of such good, is evident from the signification of "arising," as involving somewhat of elevation (n. 2401, 2785, 2912, 2927, 3171) and from the signification of "sitting," as involving somewhat of tranquillity from the signification of eating," as being appropriation (n. 2187, 3168); and from the signification of "hunting," as being the truth which is from good (n. 3501), hence in the present case the affection of that good from which is truth, for the things signified by "arising," "sitting," and "eating," in the internal sense belong to affection, and therefore only affection is mentioned to denote them.

AC 3553. That thy soul may bless me. That this signifies conjunction, is evident from the signification of " to be blessed," as being conjunction (n. 3504, 3514, 3530).

AC 3554. And Isaac said unto his son. That this signifies the perception of the rational represented by Isaac concerning the natural which is represented by Jacob; and that "to say" denotes to perceive, has often been shown before.

AC 3555. How is it that thou hast hastened to find it, my son? That this signifies production so speedy, is evident without explication.

AC 3556. And he said, Because Jehovah thy God made it come to meet my face. That this signifies providence, is also evident without explication. The providence here treated of is that during regeneration good and the derivative truth are thus disposed in order with man, that is, that they appear outwardly, or are there presented, with a face like that of genuine good and its derivative genuine truths when nevertheless they are not such, but as before said are domestic good and the derivative truths that are of service merely for the regenerating of man, thus for introducing goods and truths of a grosser nature, because such are conducive to the end.

AC 3557. Verses 21-23. And Isaac said unto Jacob, Come near I pray, and I will feel thee my son, whether thou be my very son Esau, or not. And Jacob came near to Isaac his father; and he felt him, and said, The voice is Jacob’s voice, but the hands are the hands of Esau. And he recognized him not, because his hands were hairy like his brother Esau‘s hands; and he blessed him. "And Isaac said unto Jacob," signifies perception concerning this natural; come near I pray, and I will feel thee my son," signifies inmost perception from presence; "whether thou be my very son Esau, or not," signifies that it was not natural good; "and Jacob came near to Isaac his father,"signifies a state of presence; "and he felt him," signifies thence all perception; "and said, The voice is Jacob’s voice, but the hands are the hands of Esau," signifies that in this case the intellectual part is of truth which is within, but the will part is of good which is without, thus they are of inverted order; "and he recognized him not, because his hands were hairy as his brother Esau‘s hands," signifies that from the will part that was without it was perceived that it was natural good; " and he blessed him," signifies the consequent conjunction.

AC 3558. And Isaac said unto Jacob. That this signifies perception concerning this natural, is evident from the signification of "saying," as being to perceive, concerning which above and from the representation of Jacob as being the natural as to truth, here only the natural, because he also represented apparently, or in an external form simulated, Esau; thus also the natural as to good, which is Esau, and likewise his hunting, which is the truth that is of that good (n. 3501). The reason why "he said" is so often repeated, is also because what is new thus begins, or a new perception (n. 2061, 2238, 2260).

AC 3559. Come near I pray, and I will feel thee my son. That this signifies inmost perception from presence, is evident from the signification of "coming near," as being presence and from the signification of "feeling," as being an inmost and complete perception (n. 3528).

AC 3560. Whether thou be my very son Esau, or not. That this signifies that it was not natural good, is evident from the doubt expressed in these words and in those which presently follow; and as it is the rational which perceives what and of what quality the natural is, there is signified a perception that it was not natural good, or Esau.

AC 3561. And Jacob came near to Isaac his father. That this signifies a state of presence, is evident from what goes before.

AC 3562. And he felt him. That this signifies all perception, is evident from the signification of "feeling," as being an inmost and complete perception (n. 3528, 3559), here, all perception, because the perception of all things is from that which is inmost, that is, they who are in inmost perception are in the perception of all things which are beneath; for the things which are beneath are nothing but derivations and compositions therefrom, inasmuch as the inmost is the all in all of the things beneath it; for unless whatever is beneath is from things interior or what is the same, from things superior, as an effect from its efficient cause, it does not come into existence. And this shows why the end makes a man happy or unhappy in the other life; for the end is the inmost of every cause, insomuch that unless the end is in the cause, nay, unless it is the all thereof, the cause is not; and in like manner the end is the inmost of every effect, for the effect is from such cause; and because this is so, whatever pertains to man derives its being from the end which is in him, and hence in the other life his state is such as is his end (n. 1317, 1568, 1571, 1645, 1909, 3425). From this it may be seen that as feeling signifies inmost perception, it therefore signifies all perception.

AC 3563. And said, The voice is Jacob’s voice, but the hands are the hands of Esau. That this signifies that in this case the intellectual part is of truth which is within, but that the will part is of good which is without, thus that they are of inverted order, is evident from the predication of "voice" as being of truth, and from the predication of "hand" as being of good. "Voice" is predicated of truth, (n. 219, 220); and from its being said, "the voice is Jacob‘s voice," by whom is represented natural truth. And the reason why "hand" is predicated of good is that by "hand" is signified power and faculty (n. 878, 3541), which is derived from no other source than good, all the power and faculty of truth being therefrom, although it appears to be from truth; the same is evident also from its being said, "the hands are the hands of Esau," by whom good is represented, as also has been shown above. That these things are of inverted order is evident from the fact that it is according to order for good which is of the will to be within, and for truth which is of the understanding to be without. However, as before said, these things are such that they cannot be so well set forth to the apprehension, because few are in any knowledge concerning such things for even if they should be most clearly set forth, yet when knowledge is wanting they are not apprehended and yet it is necessary to state how the case is, because this is the subject here treated of.

[2] The good of the natural comes forth from no other source in man than interior good, that is, from the good of the rational; that the natural has good from no other source, is evident; but the influx causes the good in the natural to be such as the natural is; and as this is the only source of the good of the natural, the truth of the natural is from the same source; for where good is, there is truth, both being necessary in order that there may be anything; but the influx causes the truth therein to be such as is that into which it flows. The influx takes place in this way: The good of the rational flows into the natural in two ways through the shortest way, into the good itself of the natural, thus immediately and through the good of the natural into the truth there; this good and this truth are what is represented by Esau and his hunting. The good of the rational also flows into the natural by a way less short, namely, through the truth of the rational, and by this influx forms something like good, but it is truth.

[3] It is according to order that the good of the rational should inflow into the good of the natural and at the same time into its truth, immediately; and also through the truth, of the rational into the good of the natural, thus mediately; and in like manner into the truth of the natural both immediately and mediately; and when this is the ease, then the influx is according to order. Such influx exists with those who have been regenerated but as before said there is another influx before they have been regenerated, namely, that the good of the rational does not flow immediately into the good of the natural, hut mediately through the truth of the rational, and thus presents something like good in the natural, but which is not genuine good, and consequently not genuine truth; yet it is such that inmostly it really has good from the influx through the truth of the rational; but no further. Therefore also good comes forth there under another form, namely, outwardly like the good which is represented by Esau, but inwardly like the truth which is represented by Jacob; and as this is not according to order, it is said to be of inverted order; but yet in respect to the fact that man can be regenerated in no other way, it is according to order.

[4] I am aware that these things, even though clearly stated, and consequently possible of clear perception on the part of those who are in the knowledge of such things, are yet obscure to those who do not know what influx is; and still more so to those who do not know that the rational is distinct from the natural; and still more so to those who have not any distinct idea about good and truth. But what the quality of natural good is, and of natural truth, in the state previous to regeneration, can appear solely from the affections at that time. When man is affected with truth, not for the sake of ends of life, but for the sake of other ends, such as that he may become learned, and this from a certain affection of emulation, or from a certain affection of childish envy, and also from a certain affection of glory; then are the good of the natural and the truth of the natural in such an order as is here represented by Jacob, consequently relatively to each other they are in inverted order; that is, the will part which is of good is without, and the intellectual part which is of truth is within.

[5] But in the state after regeneration it is otherwise; for then man is not only affected with truth for the sake of ends of life, but still more is he affected with the good itself of life and the former affections, namely those of emulation, of childish envy, and of glory, separate themselves, and this until it appears as if they were dissipated; for then the good which is of the will is within, and the truth which is of the understanding is without; yet still in such a manner that truth acts as a one with good, because from good. This order is genuine and the former order tends to the forming of this order, inasmuch as the will part, which is then without, admits many things that are serviceable to regeneration, and is like a sponge that absorbs both clear and muddy waters thus also it admits things that would otherwise be rejected, which yet serve as means, and also for forming ideas about goods and truths, and for other uses.

AC 3564. And he recognized him not, because his hands were hairy like his brother Esau’s hands. That this signifies that from the will part which was without it was perceived that it was natural good, is evident from the fact that he did not recognize Jacob to be Jacob, that is, the truth which Jacob represents but he perceived Esau, that is, the natural good which was without and this because of the influx spoken of above (n. 3563), for between interior good and exterior good there is communication because there is parallelism (n. 1831, 1832, 3514) but not between good and truth, unless the influx of good into truth is such as has been described just above.

AC 3565. And he blessed him. That this signifies the consequent conjunction, is evident from the signification of being blessed," as being conjunction (n. 3504, 3514, 3530); but in this state the conjunction was no other than that which was described above (n. 3563). With the truth represented by Jacob there was inmost conjunction, but not mediate conjunction; thus through the end which is the inmost good, and which was that thus and no otherwise it could be effected. When there is this end, then for the first time there is a conjunction of the inmost things with the outermost; mediate conjunction comes successively, and is produced by the end; for in the end lies concealed all the progression, inasmuch as the Lord acts through the ends, and through then successively disposes the intermediate things into order; from which comes the conjunction which is signified by Isaac blessing Jacob.

AC 3566. Verses 24, 25. And he said, Art thou my very son Esau? And he said, I am. And he said, Bring it near to me, and I will eat of my son‘s hunting, that my soul may bless thee; and he brought it near to him, and he did eat, and he brought him wine, and he drank. "And he said, Art thou my very son Esau? And he said, I am," signifies the state of the affection of natural truth, that from the external form it then believed itself to be natural good; "and he said, Bring it near to me, and I will eat of my son’s hunting" signifies a longing to conjoin with itself natural truth through good; "that my soul may bless thee," signifies conjunction; "and he brought it near to him, and he did eat," signifies the conjunction of good first; "and he brought him wine, and he drank," signifies the conjunction of truth afterwards.

AC 3567. And he said, Art thou my very son Esau? And he said, I am. That this signifies the state of natural truth, that from the external form it then believed itself to be natural good, is evident from Isaac‘s inquiry, "Art thou my very son Esau?" by which in the internal sense nothing can be signified than the influx of the rational from good into the natural truth represented by Jacob and from the reply, "and he said, I am," as signifying that it then believed itself to be good. (n. 3550).

AC 3568. And he said, Bring it near to me, and I will eat of my son’s hunting. That this signifies a longing to conjoin with itself natural truth through good, is evident from the signification of "eating," as being to conjoin and appropriate (n. 2187, 2343, 3168, 3513); and from the signification of "my son‘s hunting," as being the truth of good (n. 3309, 3501, 3508). That a longing is signified, is evident.

AC 3569. That my soul may bless thee. That this signifies conjunction, is evident from the signification of "being blessed," as being conjunction (n. 3504, 3514, 3530, 3565).

AC 3570. And he brought it near to him, and he did eat. That this signifies the conjunction of good first and that he brought him wine and he drank signifies the conjunction of truth afterwards, is evident from the signification of "eating," as being to be conjoined and appropriated in respect to good (n. 3568); and from the signification of "wine," as being the truth which is from good (n. 1071, 1798); and from the signification of "drinking," as being to be conjoined and appropriated in respect to truth (n. 3168). In regard to the circumstance that the good of the rational, represented by Isaac, conjoins with itself good first, and truth afterwards, and this through the natural, which is Jacob, the case is this: When the natural is in the state in which it is outwardly good and inwardly truth (n. 3539, 3548, 3556, 3563), it then admits many things which are not good, but which nevertheless are useful, being means to good in their order. But the good of the rational does not conjoin and appropriate to itself from this source anything but that which is in agreement with its own good;, for good receives nothing else, and whatever disagrees, it rejects. The rest of the things in the natural it leaves, in order that they may serve as means for admitting and introducing more things that are in agreement with itself.

[2] The rational is in the internal man, and what is there being transacted is unknown to the natural, for it is above the sphere of its observation and for this reason the man who li