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Genesis 30

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1 ἰδοῦσα δὲ ραχηλ ὅτι οὐ τέτοκεν τῷ ιακωβ καὶ ἐζήλωσεν ραχηλ τὴν ἀδελφὴν αὐτῆς καὶ εἶπεν τῷ ιακωβ δός μοι τέκνα εἰ δὲ μή τελευτήσω ἐγώ

2 ἐθυμώθη δὲ ιακωβ τῇ ραχηλ καὶ εἶπεν αὐτῇ μὴ ἀντὶ θεοῦ ἐγώ εἰμι ὃς ἐστέρησέν σε καρπὸν κοιλίας

3 εἶπεν δὲ ραχηλ τῷ ιακωβ ἰδοὺ ἡ παιδίσκη μου βαλλα εἴσελθε πρὸς αὐτήν καὶ τέξεται ἐπὶ τῶν γονάτων μου καὶ τεκνοποιήσομαι κἀγὼ ἐξ αὐτῆς

4 καὶ ἔδωκεν αὐτῷ βαλλαν τὴν παιδίσκην αὐτῆς αὐτῷ γυναῖκα εἰσῆλθεν δὲ πρὸς αὐτὴν ιακωβ

5 καὶ συνέλαβεν βαλλα ἡ παιδίσκη ραχηλ καὶ ἔτεκεν τῷ ιακωβ υἱόν

6 καὶ εἶπεν ραχηλ ἔκρινέν μοι ὁ θεὸς καὶ ἐπήκουσεν τῆς φωνῆς μου καὶ ἔδωκέν μοι υἱόν διὰ τοῦτο ἐκάλεσεν τὸ ὄνομα αὐτοῦ δαν

7 καὶ συνέλαβεν ἔτι βαλλα ἡ παιδίσκη ραχηλ καὶ ἔτεκεν υἱὸν δεύτερον τῷ ιακωβ

8 καὶ εἶπεν ραχηλ συνελάβετό μοι ὁ θεός καὶ συνανεστράφην τῇ ἀδελφῇ μου καὶ ἠδυνάσθην καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ νεφθαλι

9 εἶδεν δὲ λεια ὅτι ἔστη τοῦ τίκτειν καὶ ἔλαβεν ζελφαν τὴν παιδίσκην αὐτῆς καὶ ἔδωκεν αὐτὴν τῷ ιακωβ γυναῖκα

10 εἰσῆλθεν δὲ πρὸς αὐτὴν ιακωβ καὶ συνέλαβεν ζελφα ἡ παιδίσκη λειας καὶ ἔτεκεν τῷ ιακωβ υἱόν

11 καὶ εἶπεν λεια ἐν τύχῃ καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ γαδ

12 καὶ συνέλαβεν ζελφα ἡ παιδίσκη λειας καὶ ἔτεκεν ἔτι τῷ ιακωβ υἱὸν δεύτερον

13 καὶ εἶπεν λεια μακαρία ἐγώ ὅτι μακαρίζουσίν με αἱ γυναῖκες καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ασηρ

14 ἐπορεύθη δὲ ρουβην ἐν ἡμέραις θερισμοῦ πυρῶν καὶ εὗρεν μῆλα μανδραγόρου ἐν τῷ ἀγρῷ καὶ ἤνεγκεν αὐτὰ πρὸς λειαν τὴν μητέρα αὐτοῦ εἶπεν δὲ ραχηλ τῇ λεια δός μοι τῶν μανδραγορῶν τοῦ υἱοῦ σου

15 εἶπεν δὲ λεια οὐχ ἱκανόν σοι ὅτι ἔλαβες τὸν ἄνδρα μου μὴ καὶ τοὺς μανδραγόρας τοῦ υἱοῦ μου λήμψῃ εἶπεν δὲ ραχηλ οὐχ οὕτως κοιμηθήτω μετὰ σοῦ τὴν νύκτα ταύτην ἀντὶ τῶν μανδραγορῶν τοῦ υἱοῦ σου

16 εἰσῆλθεν δὲ ιακωβ ἐξ ἀγροῦ ἑσπέρας καὶ ἐξῆλθεν λεια εἰς συνάντησιν αὐτῷ καὶ εἶπεν πρός με εἰσελεύσῃ σήμερον μεμίσθωμαι γάρ σε ἀντὶ τῶν μανδραγορῶν τοῦ υἱοῦ μου καὶ ἐκοιμήθη μετ' αὐτῆς τὴν νύκτα ἐκείνην

17 καὶ ἐπήκουσεν ὁ θεὸς λειας καὶ συλλαβοῦσα ἔτεκεν τῷ ιακωβ υἱὸν πέμπτον

18 καὶ εἶπεν λεια ἔδωκεν ὁ θεὸς τὸν μισθόν μου ἀνθ' οὗ ἔδωκα τὴν παιδίσκην μου τῷ ἀνδρί μου καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ισσαχαρ ὅ ἐστιν μισθός

19 καὶ συνέλαβεν ἔτι λεια καὶ ἔτεκεν υἱὸν ἕκτον τῷ ιακωβ

20 καὶ εἶπεν λεια δεδώρηταί μοι ὁ θεὸς δῶρον καλόν ἐν τῷ νῦν καιρῷ αἱρετιεῖ με ὁ ἀνήρ μου ἔτεκον γὰρ αὐτῷ υἱοὺς ἕξ καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ζαβουλων

21 καὶ μετὰ τοῦτο ἔτεκεν θυγατέρα καὶ ἐκάλεσεν τὸ ὄνομα αὐτῆς δινα

22 ἐμνήσθη δὲ ὁ θεὸς τῆς ραχηλ καὶ ἐπήκουσεν αὐτῆς ὁ θεὸς καὶ ἀνέῳξεν αὐτῆς τὴν μήτραν

23 καὶ συλλαβοῦσα ἔτεκεν τῷ ιακωβ υἱόν εἶπεν δὲ ραχηλ ἀφεῖλεν ὁ θεός μου τὸ ὄνειδος

24 καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ιωσηφ λέγουσα προσθέτω ὁ θεός μοι υἱὸν ἕτερον

25 ἐγένετο δὲ ὡς ἔτεκεν ραχηλ τὸν ιωσηφ εἶπεν ιακωβ τῷ λαβαν ἀπόστειλόν με ἵνα ἀπέλθω εἰς τὸν τόπον μου καὶ εἰς τὴν γῆν μου

26 ἀπόδος τὰς γυναῖκάς μου καὶ τὰ παιδία περὶ ὧν δεδούλευκά σοι ἵνα ἀπέλθω σὺ γὰρ γινώσκεις τὴν δουλείαν ἣν δεδούλευκά σοι

27 εἶπεν δὲ αὐτῷ λαβαν εἰ εὗρον χάριν ἐναντίον σου οἰωνισάμην ἄν εὐλόγησεν γάρ με ὁ θεὸς τῇ σῇ εἰσόδῳ

28 διάστειλον τὸν μισθόν σου πρός με καὶ δώσω

29 εἶπεν δὲ αὐτῷ ιακωβ σὺ γινώσκεις ἃ δεδούλευκά σοι καὶ ὅσα ἦν κτήνη σου μετ' ἐμοῦ

30 μικρὰ γὰρ ἦν ὅσα σοι ἦν ἐναντίον ἐμοῦ καὶ ηὐξήθη εἰς πλῆθος καὶ ηὐλόγησέν σε κύριος ἐπὶ τῷ ποδί μου νῦν οὖν πότε ποιήσω κἀγὼ ἐμαυτῷ οἶκον

31 καὶ εἶπεν αὐτῷ λαβαν τί σοι δώσω εἶπεν δὲ αὐτῷ ιακωβ οὐ δώσεις μοι οὐθέν ἐὰν ποιήσῃς μοι τὸ ῥῆμα τοῦτο πάλιν ποιμανῶ τὰ πρόβατά σου καὶ φυλάξω

32 παρελθάτω πάντα τὰ πρόβατά σου σήμερον καὶ διαχώρισον ἐκεῖθεν πᾶν πρόβατον φαιὸν ἐν τοῖς ἀρνάσιν καὶ πᾶν διάλευκον καὶ ῥαντὸν ἐν ταῖς αἰξίν ἔσται μοι μισθός

33 καὶ ἐπακούσεταί μοι ἡ δικαιοσύνη μου ἐν τῇ ἡμέρᾳ τῇ αὔριον ὅτι ἐστὶν ὁ μισθός μου ἐνώπιόν σου πᾶν ὃ ἐὰν μὴ ᾖ ῥαντὸν καὶ διάλευκον ἐν ταῖς αἰξὶν καὶ φαιὸν ἐν τοῖς ἀρνάσιν κεκλεμμένον ἔσται παρ' ἐμοί

34 εἶπεν δὲ αὐτῷ λαβαν ἔστω κατὰ τὸ ῥῆμά σου

35 καὶ διέστειλεν ἐν τῇ ἡμέρᾳ ἐκείνῃ τοὺς τράγους τοὺς ῥαντοὺς καὶ τοὺς διαλεύκους καὶ πάσας τὰς αἶγας τὰς ῥαντὰς καὶ τὰς διαλεύκους καὶ πᾶν ὃ ἦν λευκὸν ἐν αὐτοῖς καὶ πᾶν ὃ ἦν φαιὸν ἐν τοῖς ἀρνάσιν καὶ ἔδωκεν διὰ χειρὸς τῶν υἱῶν αὐτοῦ

36 καὶ ἀπέστησεν ὁδὸν τριῶν ἡμερῶν ἀνὰ μέσον αὐτῶν καὶ ἀνὰ μέσον ιακωβ ιακωβ δὲ ἐποίμαινεν τὰ πρόβατα λαβαν τὰ ὑπολειφθέντα

37 ἔλαβεν δὲ ἑαυτῷ ιακωβ ῥάβδον στυρακίνην χλωρὰν καὶ καρυίνην καὶ πλατάνου καὶ ἐλέπισεν αὐτὰς ιακωβ λεπίσματα λευκὰ περισύρων τὸ χλωρόν ἐφαίνετο δὲ ἐπὶ ταῖς ῥάβδοις τὸ λευκόν ὃ ἐλέπισεν ποικίλον

38 καὶ παρέθηκεν τὰς ῥάβδους ἃς ἐλέπισεν ἐν ταῖς ληνοῖς τῶν ποτιστηρίων τοῦ ὕδατος ἵνα ὡς ἂν ἔλθωσιν τὰ πρόβατα πιεῖν ἐνώπιον τῶν ῥάβδων ἐλθόντων αὐτῶν εἰς τὸ πιεῖν

39 ἐγκισσήσωσιν τὰ πρόβατα εἰς τὰς ῥάβδους καὶ ἔτικτον τὰ πρόβατα διάλευκα καὶ ποικίλα καὶ σποδοειδῆ ῥαντά

40 τοὺς δὲ ἀμνοὺς διέστειλεν ιακωβ καὶ ἔστησεν ἐναντίον τῶν προβάτων κριὸν διάλευκον καὶ πᾶν ποικίλον ἐν τοῖς ἀμνοῖς καὶ διεχώρισεν ἑαυτῷ ποίμνια καθ' ἑαυτὸν καὶ οὐκ ἔμιξεν αὐτὰ εἰς τὰ πρόβατα λαβαν

41 ἐγένετο δὲ ἐν τῷ καιρῷ ᾧ ἐνεκίσσησεν τὰ πρόβατα ἐν γαστρὶ λαμβάνοντα ἔθηκεν ιακωβ τὰς ῥάβδους ἐναντίον τῶν προβάτων ἐν ταῖς ληνοῖς τοῦ ἐγκισσῆσαι αὐτὰ κατὰ τὰς ῥάβδους

42 ἡνίκα δ' ἂν ἔτεκον τὰ πρόβατα οὐκ ἐτίθει ἐγένετο δὲ τὰ ἄσημα τοῦ λαβαν τὰ δὲ ἐπίσημα τοῦ ιακωβ

43 καὶ ἐπλούτησεν ὁ ἄνθρωπος σφόδρα σφόδρα καὶ ἐγένετο αὐτῷ κτήνη πολλὰ καὶ βόες καὶ παῖδες καὶ παιδίσκαι καὶ κάμηλοι καὶ ὄνοι

   

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Arcana Coelestia # 3913

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3913. 'She said, Behold, my maidservant Bilhah' means the affirming means, which has its place between natural truth and interior truth. This is clear from the meaning of 'a maidservant', and also of 'a servant-girl' as the affection for the cognitions which belong to the exterior man, dealt with in 1895, 2567, 3835, 3849, and in this particular case since that affection is the means by which interior truths become joined to natural or external truths, 'a maidservant' therefore describes the affirming means that has its place between these; and from the representation of 'Bilhah' as the nature of that means. The two servant-girls which Rachel and Leah gave to Jacob as wives for producing offspring represented and meant in the internal sense nothing else than something which is of service, in this case something serving as the means by which those two things are joined together, namely interior truth with external truth, for 'Rachel' represents interior truth, 'Leah' external, 3793, 3819. Indeed by means of the twelve sons of Jacob twelve general or principal requisites are described here by which a person is introduced into spiritual and celestial things while he is being regenerated or becoming the Church.

[2] Actually when a person is being regenerated or becoming the Church, that is, when from being a dead man he is becoming a living one, or from being a bodily-minded man is becoming a heavenly-minded one, he is led by the Lord through many states. These general states are specified by those twelve sons, and later by the twelve tribes, so that the twelve tribes mean all aspects of faith and love - see what has been shown in 3858. For any general whole includes every particular and individual detail, and each detail exists in relation to the general whole. When a person is being regenerated the internal man is to be joined to the external man, and therefore the goods and truths which belong to the internal man are to be joined to those which belong to the external man, for it is truths and goods that make a person a human being. These cannot be joined together without means. These means consist in such things as take something from one side and something from the other, and act in such a way that insofar as a person moves closer to one the other plays a subordinate role. These means are meant by the servant-girls - Rachel's servant-girls being the means available from the internal man, Leah's the means available from the external man.

[3] The necessity for means by which the joining together is effected may be recognized from the consideration that of himself the natural man does not agree at all with the spiritual but disagrees so much as to be utterly opposed to the spiritual. For the natural man regards and loves self and the world, whereas the spiritual man does not, except insofar as to do so leads to the rendering of services in the spiritual world, and so he regards service to it and loves this service because of the use that is served and the end in view. The natural man seems to himself to have life when he is promoted to high positions and so to pre-eminence over others, but the spiritual man seems to himself to have life in self-abasement and in being the least. Not that he despises high positions, provided they are means by which he is enabled to serve the neighbour, society as a whole, and the Church. Neither does the spiritual man view the important positions to which he is promoted in any selfish way but on account of the services rendered which are his ends in view. Bliss for the natural man consists in his being wealthier than others and in his possessing worldly riches, whereas bliss for the spiritual man consists in his having cognitions of truth and good which are the riches he possesses, and even more so in the practice of good in accordance with truths. Not however that he despises riches, because these enable him to render a service in the world.

[4] These few considerations show that on account of their different ends in view the state of the natural man and the state of the spiritual are the reverse of each other, but that the two can be joined one to the other. That conjunction is effected when things which belong to the external man become subordinate and are subservient to the ends which the internal man has in view. In order that a person may become spiritual therefore it is necessary for the things belonging to the external man to be brought into a position of subservience, and so for ends that have self and the world in view to be cast aside and those that have the neighbour and the Lord's kingdom to be adopted. The former cannot possibly be cast aside or the latter adopted, and so the two cannot be joined, except through means. It is these means that are meant by the servant-girls, and specifically by the four sons born to the servant-girls.

[5] The first means is one that affirms, or is affirmative towards, internal truth; that is to say, it affirms that it really is internal truth. Once this affirmative attitude is present, a person is in the first stage of regeneration, good from within being at work and leading to that spirit of affirmation. That good cannot pass into a negative attitude, nor even into one of doubt, until this becomes affirmative. After this, that good manifests itself in affection; that is to say, it causes the person to feel an affection for, and delight in, truth - first through his coming to know this truth, then through his acting in accordance with it. Take for example the truth that the Lord is the human race's salvation. If the person does not develop an affirmative attitude towards this truth, none of the things which he has learned about the Lord from the Word or in the Church and which are included among the facts in his natural memory can be joined to his internal man, that is, to the truths that are able to be truths of faith there. Nor can affection accordingly enter in, not even into the general aspects of this truth which contribute to the person's salvation. But once he develops an affirmative attitude countless things are added and are filled with the good that is flowing in. For good is flowing in constantly from the Lord, but where no affirmative attitude exists it is not accepted. An affirmative attitude is therefore the first means and so to speak first dwelling-place of the good flowing in from the Lord. And the same is so with all other truths called the truths of faith.

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