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Genesis 30

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1 And Rachel, seeing herself without children, envied her sister, and said to her husband: Give me children, otherwise I shall die.

2 And Jacob being angry with her, answered: Am I as God, who hath deprived thee of the fruit of thy womb?

3 But she said: I have here my servant Bala: go in unto her, that she may bear upon my knees, and I may have children by her.

4 And she gave him Bala in marriage: who,

5 When her husband had gone in unto her, conceived and bore a son.

6 And Rachel said: The Lord hath judged for me, and hath heard my voice, giving me a son, and therefore she called his name Dan.

7 And again Bala conceived and bore another,

8 For whom Rachel said: God hath compared me with my sister, and I have prevailed: and she called him Nephtali.

9 Lia, perceiving that she had left off bearing, gave Zelpha her handmaid to her husband.

10 And when she had conceived and brought forth a son,

11 She said: Happily. And therefore called his name Gad.

12 Zelpha also bore another.

13 And Lia said: This is for my happiness: for women will call me blessed. Therefore she called him Aser.

14 And Ruben, going out in the time of the wheat harvest into the field, found mandrakes: which he brought to his mother Lia. And Rachel said: Give me part of thy son's mandrakes.

15 She answered: Dost thou think it a small matter, that thou hast taken my husband from me, unless thou take also my son's mandrakes? Rachel said: He shall sleep with thee this night, for thy son's mandrakes.

16 And when Jacob returned at even from the field, Lia went out to meet him, and said: Thou shalt come in unto me, because I have hired thee for my son's mandrakes. And he slept with her that night.

17 And God heard her prayers: and she conceived and bore the fifth son,

18 And said: God hath given me a reward, because I gave my handmaid to my husband. And she called his name Issachar.

19 And Lia conceived again, and bore the sixth son,

20 And said: God hath endowed me with a good dowry: this turn also my husband will be with me, because I have borne him six sons: and therefore she called his name Zabulon.

21 After whom she bore a daughter, named Diana.

22 The Lord also remembering Rachel, heard her, and opened her womb.

23 And she conceived, and bore a son, saying: God hath taken my reproach.

24 And she called his name Joseph, saying: The Lord give me also another son.

25 And when Joseph was born, Jacob said to his father in law: Send me away that I may return into my country, and to my land.

26 Give me my wives, and my children, for whom I have served thee, that I may depart: thou knowest the service that I have rendered thee.

27 Laban said to him: Let me find favour in thy sight: I have learned by experience, that God hath blessed me for thy sake.

28 Appoint thy wages which I shall give thee.

29 But he answered: Thou knowest how I have served thee, and how great thy possession hath been in my hands.

30 Thou hadst but little before I came to thee, and now thou art become rich: and the Lord hath blessed thee at my coming. It is reasonable therefore that I should now provide also for my own house.

31 And Laban said: What shall I give thee? But he said: I require nothing: but if thou wilt do what I demand, I will feed, and keep thy sheep again.

32 Go round through all thy flocks, and separate all the sheep of divers colours, and speckled: and all that is brown and spotted, and of divers colours, as well among the sheep, as among the goats, shall be my wages.

33 And my justice shall answer for me to morrow before thee when the time of the bargain shall come: and all that is not of divers colours, and spotted, and brown, as well among the sheep as among the goats, shall accuse me of theft.

34 And Laban said: I like well what thou demandest.

35 And he separated the name day the she goats, and the sheep, and the he goats, and the rams of divers colours, and spotted: and all the flock of one colour, that is, of white and black fleece, he delivered into the hands of his sons.

36 And he set the space of three days' journey betwixt himself and his son in law, who fed the rest of his flock.

37 And Jacob took green robs of poplar, and of almond, and of place trees, and pilled them in part: so when the bark was taken off, in the parts that were pilled, there appeared whiteness: but the parts that were whole remained green: and by this means the colour was divers.

38 And he put them in the troughs, where the water was poured out: that when the flocks should come to drink, they might have the rods before their eyes, and in the sight of them might conceive.

39 And it came to pass that in the very heat of coition, the sheep beheld the rods, and brought forth spotted, and of divers colours, and speckled.

40 And Jacob separated the flock, and put the rods in the troughs before the eyes of the rams: and all the white and the black were Laban's: and the rest were Jacob's, when the flocks were separated one from the other.

41 So when the ewes went first to ram, Jacob put the rods in the roughs of water before the eyes of the rams, and of the ewes, that they might conceive while they were looking upon them:

42 But when the latter coming was, and the last conceiving, he did not put them. And those that were late ward, become Laban's: and they of the first time, Jacob's.

43 And the man was enriched exceedingly, and he had many flocks, maid servants and men servants, camels and asses.

   

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Arcana Coelestia # 3820

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3820. And Leah’s eyes were weak. That this signifies that the affection of external truth is such in regard to the understanding of it is evident from the representation of Leah as being the affection of external truth (see n. 3793); from the signification of “eyes” as being the understanding (n. 2701); and from the signification of “weak” as being relatively such. That the affections of external truth are weak in regard to the understanding; or what is the same, that they who are in them are so, may be seen from external, that is, general, ideas that are not yet illustrated by singulars, in that they are infirm and wavering, and are as it were carried away by every breath of wind, or in other words, suffer themselves to be drawn over to every opinion; whereas when the same have been illustrated by singulars, they become firm and steadfast, for from these they have the things both essential and formal which are signified by the “beautiful form and beautiful look of Rachel,” by whom are represented the affections of interior truth.

[2] What is meant by external truths and their affections, and by internal truths and their affections, and by the former being relatively weak-eyed, and the latter beautiful in form and look, may be illustrated by an example. They who are in external truths know the mere general truth that good is to be done to the poor; and they do not know how to discern who are truly poor, and still less that by the “poor” in the Word are meant those who are spiritually so. In consequence of this, they do good alike to the evil and the good, not being aware that doing good to the evil is doing evil to the good, for thus there is given the evil the means of doing evil to the good; and therefore they who are in such simple zeal are subject to the greatest infestations from the cunning and deceitful. They on the contrary who are in internal truths know who are the poor, and discriminate among them, and do good to everyone according to his quality.

[3] To take another example: they who are in external truths know the mere general truth that they ought to love their neighbor; and they believe that everyone is the neighbor in the same degree, and thus that everyone is to be embraced with the same love, and so they suffer themselves to be led astray. But they who are in internal truths know in what degree everyone is the neighbor, and that each person is so in a different degree. Consequently they know innumerable things of which those who are in external truths are ignorant; and therefore they do not suffer themselves to be led away by the mere name of neighbor, nor to do evil from the persuasion of good which the name induces.

[4] To take yet another example: they who are in external truths alone, suppose that in the other life the learned will shine like the stars; and that all who have labored in the Lord’s vineyard will receive a reward above others. But they who are in internal truths know that by the “learned,” the “wise,” and the “intelligent,” are signified those who are in good, whether they be in any human wisdom and intelligence or not, and that these shall shine as the stars; and that they who labor in the Lord’s vineyard receive a reward each in accordance with the affection of good and truth from which he labors; and that they who labor for the sake of themselves and the world, that is, for the sake of self-exaltation and opulence, have their reward in the life of the body; but in the other life have their lot with the wicked (Matthew 7:22-23). Hence it is manifest how weak in understanding are they who are only in external truths; and that internal truths are what give to these essence and form, and also give quality to the good with them. Nevertheless they who during their life in this world are in external truths and at the same time in simple good, in the other life receive internal truths and the consequent wisdom; for from simple good they are in a state and capacity of reception.

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