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Genesis 31

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1 But after that he heard the words of the sons of Laban, saying: Jacob hath taken away all that was our father's, and being enriched by his substance is become great:

2 And perceiving also that Laban's countenance was not towards him as yesterday and the other day,

3 Especially the Lord saying to him: Return into the land of thy fathers, and to thy kindred, and I will be with thee.

4 He sent, and called Rachel and Lia into the field, where he fed the flocks,

5 And said to them: I see your father's countenance is not towards me as yesterday and the other day: but the God of my father hath been with me.

6 And you know that I have served your father to the utmost of my power.

7 Yea, your father also hath overreached me, and hath changes my wages ten times: and yet God hath not suffered him to hurt me.

8 If at any time he said: The speckled shall be thy wages: all the sheep brought forth speckled: but when he said on the contrary: Thou shalt take all the white ones for thy wages: all the flocks brought forth white ones.

9 And God hath taken your father's substance, and given it to me.

10 For after that time came of the ewes conceiving, I lifted up my eyes, and saw in my sleep that the males which leaped upon the females were of diverse colors, and spotted, and speckled.

11 And the angel of God said to me in my sleep: Jacob? And I answered: Here I am.

12 And he said: Lift up thy eyes, and see that all the males leaping upon the females, are of divers colors, spotted, and speckled. For I have seen all that Laban hath done to thee.

13 I am the God of Bethel, where thou didst anoint the stone, and make a vow to me. Now therefore arise, and go out of this land, and return into thy native country.

14 And Rachel and Lia answered: Have we anything left among the goods and inheritance of our father's house?

15 Hath he not counted us as strangers and sold us, and eaten up the price of us?

16 But God hath taken our father's riches, and delivered them to us, and to our children: wherefore do all that God hath commanded thee.

17 Then Jacob rose up, and having set his children and wives upon camels, went his way.

18 And he took all his substance, and flocks, and whatsoever he had gotten in Mesopotamia, and went forward to Isaac his father to the land of Chanaan.

19 At that time Laban was gone to shear his sheep, and Rachel stole away her father's idols.

20 And Jacob would not confess to his father in law that he was flying away.

21 And when he was gone, together with all that belonged to him, and having passed the river, was going on towards mount Galaad,

22 It was told Laban on the third day that Jacob fled.

23 And he took his brethren with him, and pursued after him seven days; and overtook him in the mount of Galaad.

24 And he saw in a dream God saying to him: Take heed thou speak not any thing harshly against Jacob.

25 Now Jacob had pitched his tent in the mountain: and when he with his brethren had overtaken him, he pitched his tent in the same mount of Galaad.

26 And he said to Jacob: Why hast thou done thus, to carry away, without my knowledge, my daughters, as captives taken with the sword.

27 Why wouldst thou run away privately and not acquaint me, that I might have brought thee on the way with joy, and with songs, and with timbrels, and with harps?

28 Thou hast not suffered me to kiss my sons and daughters: thou hast done foolishly: and now, indeed,

29 It is in my power to return thee evil: but the God of your father said to me yesterday: Take heed thou speak not any things harshly against Jacob.

30 Suppose thou didst desire to go to thy friends, and hadst a longing after thy father's house: why hast thou stolen away my gods?

31 Jacob answered: That I departed unknown to thee, it was for fear lest thou wouldst take away thy daughters by force.

32 But whereas thou chargest me with theft: with whomsoever thou shalt find thy gods, let him be slain before our brethren. Search, and if thou find any of thy things with me, take them away. Now when he said this, he knew not that Rachel had stolen the idols.

33 So Laban went into the tent of Jacob, and of Lia, and of both the handmaids, and found them not. And when he was entered into Rachel's tent,

34 She in haste hid the idols under the camel's furniture, and sat upon them: and when he had searched all the tent, and found nothing,

35 She said: Let not my lord be angry that I cannot rise up before thee, because it has now happened to me, according to the custom of women, So his careful search was in vain.

36 And jacob being angry, said in a chiding manner: For what fault of mine, and for what offense on my part hast thou so hotly pursued me,

37 And searched all my household stuff? What hast thou found of all the substance of thy house? lay it here before my brethren, and thy brethren, and let them judge between me and thee.

38 Have I therefore been with thee twenty years? thy ewes and goats were not barren, the rams of thy flocks I did not eat:

39 Neither did I show thee that which the beast had torn, I made good all the damage: whatsoever was lost by theft, thou didst exact it of me:

40 Day and night was I parched with heat, and with frost, and sleep departed from my eyes.

41 And in this manner have I served thee in thy house twenty years, fourteen for thy daughters, and six for thy flocks: thou hast changed also my wages ten times.

42 Unless the God of my father Abraham, and the fear of Isaac had stood by me, peradventure now thou hadst sent me away naked: God beheld my affliction and the labour of my hands, and rebuked thee yesterday.

43 Laban answered him: The daughters are mine and the children, and thy flocks, and all things that thou seest are mine: what can I do to my children, and grandchildren?

44 Come therefore, let us enter into a league: that it may be for a testimony between me and thee.

45 And Jacob took a stone, and set it up for a title:

46 And he said to his brethren: Bring hither stones. And they gathering stones together, made a heap, and they ate upon it.

47 And Laban called it The witness heap: and Jacob, The hillock of testimony: each of them according to the propriety of his language.

48 And Laban said: This heap shall be a witness between me and thee this day, and therefore the name thereof was called Galaad, that is, The witness heap.

49 The Lord behold and judge between us when we shall be gone one from the other.

50 If thou afflict my daughters, and if thou bring in other wives over them: none is witness of our speech but God, who is present and beholdeth.

51 And he said again to Jacob: Behold, this heap, and the stone which I have set up between me and thee,

52 Shall be a witness: this heap, I say, and the stone, be they for a testimony, if either I shall pass beyond it going towards thee, or thou shalt pass beyond it, thinking harm to me.

53 The God of Abraham, and the God of Nachor, the God of their father, judge between us. And jacob swore by the fear of his father Isaac.

54 And after he had offered sacrifices in the mountain, he called his brethren to eat bread. And when they had eaten, they lodged there:

55 But laban arose in the night, and kissed his sons, and daughters, and blessed them: and returned to his place.

   

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Arcana Coelestia # 4110

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4110. And Laban was gone to shear his flock. That this signifies a state of use and of an end of good, which is the “flock of Laban,” is evident from the signification of “shearing,” as being use, and thus end, for use is end (concerning which below); and from the signification of “a flock,” as being good (n. 343, 2566). This shows that a state of use and of end is signified by “going to shear.” The subject here treated of is the separation of the mediate good which is “Laban,” from the good procured by it which is “Jacob;” but how the case is with this separation cannot be known except from the societies of the spirits who are in that good, and from whom it flows in with man, in regard to which I may state from experience the facts which follow.

[2] There are good spirits, there are spirits of a middle sort, and there are evil spirits, who are adjoined to man during his regeneration, to the end that by their means he may be introduced into genuine goods and truths, and this by the Lord by means of angels; but they are such spirits or societies of spirits as are not in agreement with the person to be regenerated, except for a time; and therefore, when they have performed their use, they are separated. Their separation is effected in various ways-that of the good spirits in one way, that of the spirits of a middle sort in another way, and that of the evil spirits in still another way. The separation of the good spirits is effected without their being aware of it, for they know that of the Lord’s good pleasure it is well with them wherever they may be, or whithersoever they may be by Him transferred. But the separation of the spirits of a middle sort is effected by many means, even until they withdraw in freedom. For they are remitted into the state of their good, and therefore into a state of use and of the consequent end, in order that they may perceive therein their delight and their bliss. But inasmuch as they had found pleasure in their previous association with the regenerating man, they are by turns brought to it and sent away from it, until at last they feel discomfort in any further stay, and so withdraw in freedom. The evil spirits also are indeed removed in freedom, but in a freedom which only appears to them as freedom. They are adjoined for the purpose of introducing opposing ideas and feelings which are to be rejected, in order that the man may be the better confirmed in truths and goods; and when he begins to be confirmed in these, they perceive a discomfort in remaining, and a delight in separation, and in this manner they are separated in a freedom that comes of their delight. Such is the case with the separation of the spirits from a man when he is being regenerated, and consequently with the changes of his state as to good and truth.

[3] That “to shear a flock” denotes to perform use, is evident from the fact that in the internal sense the “shearing of a flock” is nothing else than use, for wool is obtained thereby. That “sheepshearing” denotes use, is also plain from these words in Moses:

Every firstling male which is born of thy herd and of thy flock thou shalt sanctify unto Jehovah thy God; thou shalt do no work with the firstling of thine ox, nor shear the firstling of thy flock; but thou shalt eat it before Jehovah thy God year by year in the place which Jehovah shall choose (Deuteronomy 15:19); where “not to shear the firstling of the flock” denotes not to make a household use from it. As “sheep-shearing” signified use, it was in those days an office and function of distinction to shear the flock and to be present at the shearings, as may be seen from what is said of Judah, that “he sheared his flock” (Genesis 38:12-13); and of the sons of David, in the second book of Samuel:

It came to pass after two years of days, that Absalom had sheep-shearers in Baalhazor, which is in Ephraim; and Absalom called all the king’s sons; and Absalom came to the king, and said, Behold now thy servant hath sheep-shearers; let the king, I pray thee, and his servants, go with thy servant (2 Samuel 13:23-24).

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