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1 Και ηκουσεν ο Ιακωβ τους λογους των υιων του Λαβαν, λεγοντων, Ο Ιακωβ ελαβε παντα τα υπαρχοντα του πατρος ημων, και εκ των υπαρχοντων του πατρος ημων απεκτησε πασαν την δοξαν ταυτην.

2 Και ειδεν ο Ιακωβ το προσωπον του Λαβαν, και ιδου, δεν ητο προς αυτον ως χθες και προχθες.

3 Ειπε δε ο Κυριος προς τον Ιακωβ, Επιστρεψον εις την γην των πατερων σου, και εις την συγγενειαν σου, και θελω εισθαι μετα σου.

4 Τοτε εστειλεν ο Ιακωβ και εκαλεσε την Ραχηλ και την Λειαν εις την πεδιαδα προς το ποιμνιον αυτου·

5 και ειπε προς αυτας, Βλεπω το προσωπον του πατρος σας, οτι δεν ειναι προς εμε ως χθες και προχθες· ο Θεος ομως του πατρος μου εσταθη μετ' εμου·

6 και σεις εξευρετε οτι εν ολη τη δυναμει μου εδουλευσα τον πατερα σας·

7 αλλ' ο πατηρ σας με ηπατησε και ηλλαξε τους μισθους μου δεκακις· πλην ο Θεος δεν αφηκεν αυτον να με κακοποιηση·

8 οτε ελεγεν ουτω, τα ποικιλα θελουσιν εισθαι ο μισθος σου, τοτε απαν το ποιμνιον εγεννα ποικιλα· και οτε ελεγεν ουτω, τα παρδαλα θελουσιν εισθαι ο μισθος σου, τοτε απαν το ποιμνιον εγεννα παρδαλα.

9 Ουτως αφηρεσεν ο Θεος το ποιμνιον του πατρος σας και εδωκεν εις εμε.

10 Και καθ' ον καιρον συνελαμβανε το ποιμνιον, υψωσα τους οφθαλμους μου και ειδον κατ' οναρ, και ιδου, οι τραγοι και οι κριοι, οι αναβαινοντες επι τα προβατα και τας αιγας, ησαν παρδαλοι, ποικιλοι και στικτοι.

11 Και μοι ειπεν ο αγγελος του Θεου κατ' οναρ, Ιακωβ· και ειπα, Ιδου, εγω.

12 Και ειπεν, Υψωσον τωρα τους οφθαλμους σου, και ιδε παντας τους τραγους και τους κριους, τους αναβαινοντας επι τα προβατα και τας αιγας, οτι ειναι παρδαλοι, ποικιλοι και στικτοι· διοτι ειδον παντα οσα καμνει εις σε ο Λαβαν·

13 εγω ειμαι ο Θεος της Βαιθηλ, οπου εχρισας την στηλην και οπου ευχηθης ευχην προς εμε· σηκωθητι τωρα, εξελθε εκ της γης ταυτης και επιστρεψον εις την γην της συγγενειας σου.

14 Και απεκριθησαν η Ραχηλ και η Λεια και ειπον προς αυτον, Εχομεν ημεις πλεον μεριδιον η κληρονομιαν εν τω οικω του πατρος ημων;

15 δεν εθεωρηθημεν υπ' αυτου ως ξεναι; διοτι επωλησεν ημας και ακομη ολοκληρως κατεφαγε το αργυριον ημων.

16 Οθεν παντα τα πλουτη, τα οποια αφηρεσεν ο Θεος απο του πατρος ημων, ειναι ημων και των τεκνων ημων· τωρα λοιπον καμε οσα σοι ειπεν ο Θεος.

17 Τοτε σηκωθεις ο Ιακωβ, εβαλε τα παιδια αυτου και τας γυναικας αυτου επι τας καμηλους·

18 και απηγαγε παντα τα κτηνη αυτου, και παντα τα αγαθα αυτου τα οποια απεκτησε, το ποιμνιον της αποκτησεως αυτου, το οποιον απεκτησεν εις Παδαν-αραμ, δια να απελθη προς Ισαακ τον πατερα αυτου εις γην Χανααν.

19 Ο δε Λαβαν ειχεν υπαγει δια να κουρευση τα προβατα αυτου και η Ραχηλ εκλεψε τα ειδωλα του πατρος αυτης.

20 Εκρυψε δε ο Ιακωβ την φυγην αυτου εις τον Λαβαν τον Συρον, μη αναγγειλας προς αυτον οτι αναχωρει·

21 και εφυγεν αυτος μετα παντων των υπαρχοντων αυτου και εσηκωθη και διεβη τον ποταμον και διευθυνθη προς το ορος Γαλααδ.

22 Και την τριτην ημεραν ανηγγελθη προς τον Λαβαν, οτι εφυγεν ο Ιακωβ·

23 και παραλαβων τους αδελφους αυτου μεθ' εαυτου, κατεδιωξεν οπισω αυτου οδον επτα ημερων· και επροφθασεν αυτον εν τω ορει Γαλααδ.

24 Ηλθε δε ο Θεος προς Λαβαν τον Συρον κατ' οναρ την νυκτα, και ειπε προς αυτον, Φυλαχθητι, μη λαλησης σκληρα προς τον Ιακωβ.

25 Επροφθασε λοιπον ο Λαβαν τον Ιακωβ· ο δε Ιακωβ ειχε στησει την σκηνην αυτου επι του ορους· ο δε Λαβαν μετα των αδελφων αυτου εσκηνωσεν επι του ορους Γαλααδ.

26 Και ειπεν ο Λαβαν προς τον Ιακωβ, Τι εκαμες, και δια τι εκρυψας εις εμε την φυγην σου και απηγαγες τας θυγατερας μου ως αιχμαλωτους μαχαιρας;

27 δια τι εφυγες κρυφιως και εκλεψας σεαυτον απ' εμου και δεν μοι εφανερωσας τουτο; διοτι εγω ηθελον σε εξαποστειλει μετ' ευφροσυνης και μετα ασματων, μετα τυμπανων και κιθαρας·

28 και δεν με ηξιωσας μηδε να φιλησω τους υιους μου, και τας θυγατερας μου; τωρα αφρονως επραξας τουτο·

29 δυνατη ειναι η χειρ μου να σας κακοποιηση· πλην ο Θεος του πατρος σας χθες την νυκτα ειπε προς εμε, λεγων, Φυλαχθητι, μη λαλησης σκληρα προς τον Ιακωβ·

30 τωρα λοιπον εστω, ανεχωρησας, επειδη επεθυμησας πολυ τον οικον του πατρος σου· αλλα δια τι εκλεψας τους Θεους μου;

31 Και αποκριθεις ο Ιακωβ ειπε προς τον Λαβαν, Εφυγον επειδη εφοβηθην· διοτι ειπον, Μηπως αφαιρεσης τας θυγατερας σου απ' εμου·

32 εις οντινα ομως ευρης τους θεους σου, ας μη ζηση· εμπροσθεν των αδελφων ημων γνωρισον τι ευρισκεται εις εμε εκ των ιδικων σου, και λαβε. Διοτι δεν ηξευρεν ο Ιακωβ οτι η Ραχηλ ειχε κλεψει αυτους.

33 Εισηλθε λοιπον ο Λαβαν εις την σκηνην του Ιακωβ, και εις την σκηνην της Λειας, και εις τας σκηνας των δυο θεραπαινων· αλλα δεν ευρηκεν αυτους. Τοτε εξηλθεν εκ της σκηνης της Λειας, και εισηλθεν εις την σκηνην της Ραχηλ.

34 Η δε Ραχηλ ειχε λαβει τα ειδωλα, και βαλει αυτα εις σαμαριον καμηλου, και εκαθητο επ' αυτα. Και ερευνησας ο Λαβαν ολην την σκηνην, δεν ευρηκεν.

35 Η δε ειπε προς τον πατερα αυτης, Ας μη φανη βαρυ εις τον κυριον μου, διοτι δεν δυναμαι να σηκωθω εμπροσθεν σου, επειδη εχω τα γυναικεια. Και αυτος ηρευνησεν, αλλα δεν ευρηκε τα ειδωλα.

36 Και ωργισθη ο Ιακωβ και επεπληξε τον Λαβαν· και αποκριθεις ο Ιακωβ ειπε προς τον Λαβαν, Τι ειναι το ανομημα μου; τι το αμαρτημα μου, οτι κατεδιωξας οπισω μου;

37 αφου ηρευνησας παντα τα σκευη μου, τι ευρηκας εκ παντων των σκευων της οικιας σου; θες αυτο εδω εμπροσθεν των αδελφων μου και αδελφων σου, δια να κρινωσι μεταξυ των δυο ημων·

38 εικοσι ετη ειναι τωρα, αφ' οτου ειμαι μετα σου· τα προβατα σου και αι αιγες σου δεν ητεκνωθησαν, και τους κριους του ποιμνιου σου δεν εφαγον.

39 θηριαλωτον δεν εφερα εις σε· εγω επληρωνον αυτο· απο της χειρος μου εζητεις ο, τι με εκλεπτετο την ημεραν, η ο, τι με εκλεπτετο την νυκτα·

40 την ημεραν εκαιομην υπο του καυματος και την νυκτα υπο του παγετου· και εφευγεν ο υπνος μου απο των οφθαλμων μου·

41 εικοσι ετη ηδη ευρισκομαι εν τη οικια σου· δεκατεσσαρα ετη σε εδουλευσα δια τας δυο σου θυγατερας, και εξ ετη δια τα προβατα σου· και ηλλαξας τον μισθον μου δεκακις·

42 εαν ο Θεος του πατρος μου, ο Θεος του Αβρααμ και ο φοβος του Ισαακ, δεν ητο μετ' εμου, βεβαια κενον ηθελες με εξαποστειλει τωρα· ειδεν ο Θεος την ταλαιπωριαν μου και τον κοπον των χειρων μου, και σε ηλεγξεν εχθες την νυκτα.

43 Και αποκριθεις ο Λαβαν, ειπε προς τον Ιακωβ, Αι θυγατερες αυται ειναι θυγατερες μου, και οι υιοι ουτοι υιοι μου, και τα προβατα ταυτα προβατα μου, και παντα οσα βλεπεις ειναι ιδικα μου· και τι να καμω σημερον εις τας θυγατερας μου ταυτας, η εις τα τεκνα αυτων, τα οποια εγεννησαν;

44 ελθε λοιπον τωρα, ας καμωμεν συνθηκην, εγω και συ· δια να ηναι εις μαρτυριον μεταξυ εμου και σου.

45 Και ελαβεν ο Ιακωβ λιθον και εστησεν αυτον στηλην.

46 Και ειπεν ο Ιακωβ προς τους αδελφους αυτου, Συναξατε λιθους· και ελαβον λιθους, και εκαμον σωρον· και εφαγον εκει επι του σωρου.

47 Και ο μεν Λαβαν εκαλεσεν αυτον Ιεγαρ-σαχαδουθα· ο δε Ιακωβ εκαλεσεν αυτον Γαλεεδ.

48 Και ειπεν ο Λαβαν, Ο σωρος ουτος ειναι σημερον μαρτυριον μεταξυ εμου και σου· δια τουτο εκαλεσθη το ονομα αυτου Γαλεεδ,

49 και Μισπα, διοτι ειπεν, Ας επιβλεψη ο Κυριος αναμεσον εμου και σου, οταν αποχωρισθωμεν ο εις απο του αλλου·

50 εαν ταλαιπωρησης τας θυγατερας μου, η εαν λαβης αλλας γυναικας εκτος των θυγατερων μου, δεν ειναι ουδεις μεθ' ημων· βλεπε, ο Θεος ειναι μαρτυς μεταξυ εμου και σου.

51 Και ειπεν ο Λαβαν προς τον Ιακωβ, Ιδου, ο σωρος ουτος, και ιδου, η στηλη αυτη, την οποιαν εστησα μεταξυ εμου και σου·

52 ο σωρος ουτος ειναι μαρτυριον, και η στηλη μαρτυριον, οτι εγω δεν θελω διαβη τον σωρον τουτον προς σε, ουτε συ θελεις διαβη τον σωρον τουτον και την στηλην ταυτην, προς εμε, δια κακον·

53 ο Θεος του Αβρααμ και ο Θεος του Ναχωρ, ο Θεος του πατρος αυτων, ας κρινη αναμεσον ημων. Ο δε Ιακωβ ωμοσεν εις τον φοβον του πατρος αυτου Ισαακ.

54 Τοτε εθυσεν ο Ιακωβ θυσιαν επι του ορους και προσεκαλεσε τους αδελφους αυτου δια να φαγωσιν αρτον· και εφαγον αρτον και διενυκτερευσαν επι του ορους.

55 Και σηκωθεις ο Λαβαν ενωρις το πρωι, εφιλησε τους υιους αυτου και τας θυγατερας αυτου, και ευλογησεν αυτους· και ανεχωρησεν ο Λαβαν και επεστρεψεν εις τον τοπον αυτου.

   

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1 Samuel 19:13

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13 Τοτε λαβουσα η Μιχαλ ομοιωμα, εθεσεν επι της κλινης και εβαλεν εις την κεφαλην αυτου προσκεφαλαιον εκ τριχων αιγων και εσκεπασεν αυτο με φορεμα.

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Arcana Coelestia # 4151

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4151. 'And Jacob did not know that Rachel had stolen them' means that they belonged to the affection for interior truth. This is clear from the representation of 'Rachel' as the affection for interior truth, dealt with in 3758, 3782, 3793, 3819, and from the meaning of 'stealing' as taking away that which is cherished and holy, dealt with in 4112, 4113, 4133. It was stated above that Rachel's stealing the teraphim or Laban's gods meant a change as regards truth of the state represented by 'Laban', see 4111. That change of state is described further still in this verse and in those immediately following; for the change came about when the good represented by 'Laban' had been separated from the good meant by 'Jacob' and so through that separation passed into a different state. For the truths that had appeared to him to be his own when the two kinds of good were joined together were regarded in such a way that it seemed as though they had been taken away. This is the reason why Laban complained bitterly about the teraphim, and why he searched the tents for them, though he did not find them. For the truths which in the good sense are meant by 'the teraphim', 4111, were not his but belonged to the affection for truth meant by 'Rachel'.

[2] These matters cannot be made plain except from things that take place in the next life. For things taking place in the next life near a person in this life seem to him to occur within him. And virtually the same is so with spirits in the next life. When communities of spirits which are governed by intermediate good are in association with angels it seems to them, altogether so, as though they possessed as their own the truths and goods which are the angels'; indeed those spirits are not aware of them being anything other than their own. But when they are separated they then realize that this is not true. They too therefore complain bitterly, believing that those goods and truths have been taken away from them by the angels with whom they have been in association. These are the considerations that are meant in the internal sense by 'teraphim' in this verse and those immediately following.

[3] In general the situation is that no one ever possesses good or truth that is his own but that all good and truth flow in from the Lord, doing so both immediately and through angelic communities serving as intermediaries. Nevertheless it seems as though that good or truth is his own, and the reason for this is that these may be made over to him as his own until the time when he enters that state in which he may know, then acknowledge, and at length believe that they are not his but the Lord's. It is also well known from the Word and thereby in the Christian world that all good and all truth are derived from the Lord and nothing good at all from man. Indeed the teachings of the Church which are drawn from the Word declare that of himself man cannot even strive after good and so cannot will it, and as a consequence cannot do it, since the doing of good springs from the willing of it. They also declare that the whole of faith is received from the Lord, so that man cannot have the smallest measure of belief unless it flows in from the Lord.

[4] These ideas are declared in the teachings of the Church and are taught in sermons. But few, indeed very few people, really believe them, as is proven by their presumption that life in its entirety exists inherently within themselves, and by the fact that scarcely any believe that life is something inflowing. Man's life in its entirety consists in being able to think and being able to will, for if that ability to think and to will is taken away no life remains at all. And the very essence of life consists in his thinking what is good and willing what is good, and also in his thinking what is true and willing that which he thinks is true. Since these abilities, according to teachings from the Word, are not man's but the Lord's and they flow in from the Lord by way of heaven, people who have any power of judgement and who are capable of reflecting could from this fact deduce that life in its entirety is something which inflows.

[5] The same applies to evil and falsity. According to teachings drawn from the Word the devil is constantly trying to lead man astray and constantly breathing evil into him. This also is why, when anyone has committed a serious crime, it is said that he has allowed the devil to lead him astray. This again is the truth and yet few if any believe it. For just as all good and truth come from the Lord, so all evil and falsity come from hell, that is, from the devil - hell being the devil. This also shows that just as all good and truth are things that flow in, so too are all evil and falsity, and as a consequence every thought of evil or willing of it flows in too. Since these too are things that flow in, those who have any power of judgement and reflection may deduce that life is something which flows in, though it seems to exist inherently in man.

[6] The truth of this has been demonstrated on many occasions to spirits who had recently arrived in the next life from the world. But some of them have said, If all evil or falsity too is something that flows in, then no evil or falsity at all can be attributed to them and they are free from blame since such evil or falsity comes from somewhere else. But they were told in reply that they had made that evil and falsity their own through their belief that when they had thought or willed anything they had acted independently, by themselves. Yet if that which is truly so had been believed by them they would not then have made that evil and falsity their own. For in that case they would have believed also that all good and truth come from the Lord; and if they had believed this, they would have allowed themselves to be led by the Lord and so their state would have been different. In that case also the evil which had entered their thought and will would have had no effect on them; that is to say, evil would not have come out of them but good, since, according to the Lord's words in Mark 7:15, it is not the things going in which affect a person but those coming out of him.

[7] Many are able to know this but few believe it. Even those who are evil can do so, but they still do not believe it since they prefer their own ideas, which they love to such an extent that when it is demonstrated to them that everything is such that it flows in they become worried and demand fiercely that they be allowed to live according to their own ideas, saying that if these are taken away from them they could not go on living. Such is the belief even of people who do know. These matters have been stated so that people might know what it is like with those communities of spirits which are governed by intermediate good, both when they are joined to others and when they are separated from them. That is to say, when joined to others they are not aware of the goods and truths being anything other than their own, when in fact they are not theirs.

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

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