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Gênesis 31

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1 Jacó, entretanto, ouviu as palavras dos filhos de Labão, que diziam: Jacó tem levado tudo o que era de nosso pai, e do que era de nosso pai adquiriu ele todas estas, riquezas.

2 Viu também Jacó o rosto de Labão, e eis que não era para com ele como dantes.

3 Disse o Senhor, então, a Jacó: Volta para a terra de teus pais e para a tua parentela; e eu serei contigo.

4 Pelo que Jacó mandou chamar a Raquel e a Léia ao campo, onde estava o seu rebanho,

5 e lhes disse: vejo que o rosto de vosso pai para comigo não é como anteriormente; porém o Deus de meu pai tem estado comigo.

6 Ora, vós mesmas sabeis que com todas as minhas forças tenho servido a vosso pai.

7 Mas vosso pai me tem enganado, e dez vezes mudou o meu salário; Deus, porém, não lhe permitiu que me fizesse mal.

8 Quando ele dizia assim: Os salpicados serão o teu salário; então todo o rebanho dava salpicados. E quando ele dizia assim: Os listrados serão o teu salário, então todo o rebanho dava listrados.

9 De modo que Deus tem tirado o gado de vosso pai, e mo tem dado a mim.

10 Pois sucedeu que, ao tempo em que o rebanho concebia, levantei os olhos e num sonho vi que os bodes que cobriam o rebanho eram listrados, salpicados e malhados.

11 Disse-me o anjo de Deus no sonho: Jacó! Eu respondi: Eis-me aqui.

12 Prosseguiu o anjo: Levanta os teus olhos e que todos os bodes que cobrem o rebanho são listrados, salpicados e malhados; porque tenho visto tudo o que Labão te vem fazendo.

13 Eu sou o Deus de Betel, onde ungiste uma coluna, onde me fizeste um voto; levanta-te, pois, sai-te desta terra e volta para a terra da tua parentela.

14 Então lhe responderam Raquel e Léia: Temos nós ainda parte ou herança na casa de nosso pai?

15 Não somos tidas por ele como estrangeiras? pois nos vendeu, e consumiu todo o nosso preço.

16 Toda a riqueza que Deus tirou de nosso pai é nossa e de nossos filhos; portanto, faze tudo o que Deus te mandou.

17 Levantou-se, pois, Jacó e fez montar seus filhos e suas mulheres sobre os camelos;

18 e levou todo o seu gado, e toda a sua fazenda, que havia adquirido, o gado que possuía, que havia adquirido em Padã-Arã, a fim de ir ter com Isaque, seu pai, à terra de Canaã.

19 Ora, tendo Labão ido tosquiar as suas ovelhas, Raquel furtou os ídolos que pertenciam a seu pai.

20 Jacó iludiu a Labão, o arameu, não lhe fazendo saber que fugia;

21 e fugiu com tudo o que era seu; e, levantando-se, passou o Rio, e foi em direção à montanha de Gileade.

22 Ao terceiro dia foi Labão avisado de que Jacó havia fugido.

23 Então, tomando consigo seus irmãos, seguiu atrás de Jacó jornada de sete dias; e alcançou-o na montanha de Gileade.

24 Mas Deus apareceu de noite em sonho a Labão, o arameu, e disse-lhe: Guardate, que não fales a Jacó nem bem nem mal.

25 Alcançou, pois, Labão a Jacó. Ora, Jacó tinha armado a sua tenda na montanha; armou também Labão com os seus irmãos a sua tenda na montanha de Gileade.

26 Então disse Labão a Jacó: Que fizeste, que me iludiste e levaste minhas filhas como cativas da espada?

27 Por que fuizeste ocultamente, e me iludiste e não mo fizeste saber, para que eu te enviasse com alegria e com cânticos, ao som de tambores e de harpas;

28 Por que não me permitiste beijar meus filhos e minhas filhas? Ora, assim procedeste nesciamente.

29 Está no poder da minha mão fazer-vos o mal, mas o Deus de vosso pai falou-me ontem à noite, dizendo: Guarda-te, que não fales a Jacó nem bem nem mal.

30 Mas ainda que quiseste ir embora, porquanto tinhas saudades da casa de teu pai, por que furtaste os meus deuses?

31 Respondeu-lhe Jacó: Porque tive medo; pois dizia comigo que tu me arrebatarias as tuas filhas.

32 Com quem achares os teus deuses, porém, esse não viverá; diante de nossos irmãos descobre o que é teu do que está comigo, e leva-o contigo. Pois Jacó não sabia que Raquel os tinha furtado.

33 Entrou, pois, Labão na tenda de Jacó, na tenda de Léia e na tenda das duas servas, e não os achou; e, saindo da tenda de Léia, entrou na tenda de Raquel.

34 Ora, Raquel havia tomado os ídolos e os havia metido na albarda do camelo, e se assentara em cima deles. Labão apalpou toda a tenda, mas não os achou.

35 E ela disse a seu pai: Não se acenda a ira nos olhos de meu senhor, por eu não me poder levantar na tua presença, pois estou com o incômodo das mulheres. Assim ele procurou, mas não achou os ídolos.

36 Então irou-se Jacó e contendeu com Labão, dizendo: Qual é a minha transgressão? qual é o meu pecado, que tão furiosamente me tens perseguido?

37 Depois de teres apalpado todos os meus móveis, que achaste de todos os móveis da tua casar. Põe-no aqui diante de meus irmãos e de teus irmãos, para que eles julguem entre nós ambos.

38 Estes vinte anos estive eu contigo; as tuas ovelhas e as tuas cabras nunca abortaram, e não comi os carneiros do teu rebanho.

39 Não te trouxe eu o despedaçado; eu sofri o dano; da minha mão requerias tanto o furtado de dia como o furtado de noite.

40 Assim andava eu; de dia me consumia o calor, e de noite a geada; e o sono me fugia dos olhos.

41 Estive vinte anos em tua casa; catorze anos te servi por tuas duas filhas, e seis anos por teu rebanho; dez vezes mudaste o meu salário.

42 Se o Deus de meu pai, o Deus de Abraão e o Temor de Isaque não fora por mim, certamente hoje me mandarias embora vazio. Mas Deus tem visto a minha aflição e o trabalho das minhas mãos, e repreendeu-te ontem à noite.

43 Respondeu-lhe Labão: Estas filhas são minhas filhas, e estes filhos são meus filhos, e este rebanho é meu rebanho, e tudo o que vês é meu; e que farei hoje a estas minhas filhas, ou aos filhos que elas tiveram?

44 Agora pois vem, e façamos um pacto, eu e tu; e sirva ele de testemunha entre mim e ti.

45 Então tomou Jacó uma pedra, e a erigiu como coluna.

46 E disse a seus irmãos: Ajuntai pedras. Tomaram, pois, pedras e fizeram um montão, e ali junto ao montão comeram.

47 Labão lhe chamou Jegar-Saaduta, e Jacó chamou-lhe Galeede.

48 Disse, pois, Labão: Este montão é hoje testemunha entre mim e ti. Por isso foi chamado Galeede;

49 e também Mizpá, porquanto disse: Vigie o Senhor entre mim e ti, quando estivermos apartados um do outro.

50 Se afligires as minhas filhas, e se tomares outras mulheres além das minhas filhas, embora ninguém esteja conosco, lembra-te de que Deus é testemunha entre mim e ti.

51 Disse ainda Labão a Jacó: Eis aqui este montão, e eis aqui a coluna que levantei entre mim e ti.

52 Seja este montão testemunha, e seja esta coluna testemunha de que, para mal, nem passarei eu deste montão a ti, nem passarás tu deste montão e desta coluna a mim.

53 O Deus de Abraão e o Deus de Naor, o Deus do pai deles, julgue entre nós. E jurou Jacó pelo Temor de seu pai Isaque.

54 Então Jacó ofereceu um sacrifício na montanha, e convidou seus irmãos para comerem pão; e, tendo comido, passaram a noite na montanha.

55 Levantou-se Labão de manhã cedo, beijou seus filhos e suas filhas e os abençoou; e, partindo, voltou para o seu lugar.

   

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Apocalypse Explained # 827

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827. Saying to them that dwell on the earth that they should make an image to the beast, signifies an established decree that all in the church should teach and believe nothing whatever except these things. This is evident from the signification of "them that dwell on the earth," as being all who belong to the church (See just above, n. 826; also from the signification of "the image of the beast," as being the doctrine of faith separated from good works, and worship therefrom confirmed from the sense of the letter of the Word by means of reasonings from the natural man; consequently "to make that image" signifies to make a decree or to determine that they should teach and believe only in this way; also that this has been done in the churches where the doctrine of faith separate has been accepted. This is the signification of the "image," because in the spiritual world all spiritual things may be exhibited by means of images, also by means of idols; and by these the particulars of doctrine may be portrayed, which I have also seen done. This is why images and idols have this signification in the Word. That idols signify the falsities of doctrine may be seen above (n. 587, 650, 654, 780). So here "saying to them that dwell upon the earth that they should make an image to the beast" signifies an established decree that all in the church should teach and believe nothing whatever except these things. With those who belonged to the ancient churches images were made representative of their doctrine and the worship therefrom; but the sons of Israel, on account of the proclivity of their mind to idolatrous worship, were forbidden to make them, as is evident from the Word.

[2] That it may be known that images have this signification I will cite in confirmation the following passages from the Word. In Moses:

Thou shalt not make to thee any graven image, or any image of that which is in the heavens above or that is in the earth beneath or that is in the waters under the earth; thou shalt not bow thyself down to them nor worship them (Exodus 20:4, 5).

Ye shall make no idols to you, neither shall ye rear you up a graven image or a pillar, neither shall ye place the stone of an image in your land to bow yourselves down to it (Leviticus 26:1).

Lest ye make to you a graven image, the image of any likeness, the figure of male or female, the figure of any beast that is on the earth, the figure of any winged bird that flieth under heaven, the figure of anything that creepeth on the ground, the figure of any fish that is in the waters under the earth (Deuteronomy 4:16-18).

The sons of Israel were forbidden to make idols, graven images, and forms or figures of anything in the heavens, on the earth, or in the waters, because the ancient churches which were before the Israelitish Church were representative churches, also because the sons of Jacob were wholly external men, and external men at that time, when all worship was representative, were prone to idolatries, thus to the worship of such things as appeared before their eyes. But as the ancient churches were representative churches, the men of those churches made to themselves graven images and forms of various things which represented and thence signified things heavenly; and the ancients took delight in these on account of their signification, for when they looked upon them they were reminded of the heavenly things they represented; and as these belonged to their religion, therefore they worshiped the images. This is why they had groves and high places, and also sculptured, molten, and painted figures, which were set up either in groves or upon mountains, or in temples, or in their houses. So in Egypt, where the science of representations, which is the same as the science of correspondences, flourished, there were images, idols, and graven images, as also hieroglyphics; and other nations had the like. But when the men of those churches from being internal became external, then the celestial and spiritual things which were represented and thence signified remained as traditions with their priests and wise men, who were called magi and diviners; consequently the common people, because of the religious principle which their fathers saw in these things, began to worship them and to call them their gods. Now as the sons of Jacob were more external men than the others, and thence more prone to idolatries and also to magic, they were strictly forbidden to make to themselves graven images, images and figures of the likeness of anything existing in the heavens, on the earth, or in the sea, because all things that are in the world are representative, as flying things, beasts, fishes, and creeping things, for so far as they worshiped these idolatrously, so far they did not acknowledge Jehovah. And yet, since the church was representative with them also, the tabernacle was built, in which were placed the chief representatives of heavenly things, as the table on which were the loaves, the golden altar on which incense was offered, the lampstand with the lamps, the ark with the mercy-seat. and the cherubim above it, and the altar not far from the door of the tabernacle, on which was the sacred fire; and afterwards the temple was built, in which also all things were representative, as the painting therein, the lavers outside of it, the brazen sea under which were the oxen supporting it, likewise the pillars and porticos, with the vessels of gold, all of which they were permitted to worship as holy, provided they acknowledged the tabernacle, and afterwards the temple, as the dwelling-place of Jehovah. This was granted them to prevent their turning aside to idolatry and magic, which then existed with various nations in Asia; as Egypt, Syria, Assyria, Babylon, Tyre and Sidon, Arabia, Ethiopia, Mesopotamia, and especially in and about the land of Canaan.

[3] From this it is clear why "idols" signify in the Word the falsities of religion, and "images" doctrinals. That such things existed with various nations in the countries of Asia is made evident by the gods of Laban the Syrian that Rachel the wife of Jacob carried off (Genesis 31:19, 20); by the calves and other idols in Egypt; by the hieroglyphics there engraved and painted in temples, and upon obelisks and walls; by Dagon the idol of the Philistines in Ekron; by the idols made by Solomon, and afterwards by the kings in the temple of Jerusalem and in Samaria; and by the altars, pillars, images, and groves, among the nations of the land, which the sons of Israel were commanded to destroy, as is evident from various passages in the Word.

[4] Moreover, it was from the science of correspondences and representations:

That the priests and diviners of the Philistines persuaded them to make golden images of the emerods and mice that had laid waste the land, and to place them beside the ark, which they sent back upon a new cart drawn by kine, and that they should thus give glory to the God of Israel (1 Samuel 6 seq.).

For at that time their priests and diviners knew what all these things represented; and that the images of the emerods and mice signified the falsities of their religion, which might be atoned for by these as gifts made of gold.

[5] Doctrinals are also signified by "images" in the following passages.

In Ezekiel:

They shall cast their silver into the streets, and their gold shall be an abomination, in that they have turned the gracefulness of their adornment into pride, and have made thereof images of their abominations and their detestable things; therefore I have made it unto them for an abomination (Ezekiel 7:19, 20).

This treats of the devastation of the church by falsities and evils, which is here meant by "the sword, pestilence, and famine" (verse 15), that were to consume them. The "silver that they shall cast into the streets," and the "gold that shall be for an abomination," signify the truth of the church and its good turned into falsity and evil; "to cast these into the streets" signifies to scatter them, and "to be for an abomination" signifies to be turned into infernal evil, for this is to be for an abomination. "They have turned the gracefulness of their adornment into pride, and have made thereof images of their abominations and their detestable things," signifies that they filled the whole church and its doctrine, and all things that are contained in it, with things profane; "the gracefulness of the adornment" signifying the church and its doctrine; and "images of abominations and of detestable things" signifying all things of it, thus doctrinals, the goods and truths of which have been profaned; "abominations" are goods profaned, and "detestable things" truths profaned.

[6] In the same:

Thou didst take the vessels of thy adornment, of my gold and of my silver which I had given to thee, and madest for thee the images of a male, with which thou couldst commit whoredom (Ezekiel 16:17).

This is said of "the abominations of Jerusalem," which mean the adulterations of the truth and good of doctrine from the Word; "vessels of adornment of gold and silver" signifying the knowledges of good and truth from the Word; "to make of them images of a male" signifying to make doctrinals from falsities to appear as if from truths; and "to commit whoredom with them" signifying the falsification of them.

[7] In the same:

Oholibah committed whoredom in Egypt, she loved the sons of Assyria; she added to her whoredoms; when she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion, at the sight of her eyes she loved them (Ezekiel 23:3, 12, 14, 16).

"Oholibah" means Jerusalem, which signifies the church in respect to doctrine, therefore the doctrine of the church; "to commit whoredom" signifies the falsification and adulteration of the Word; and as "Egypt" signifies natural truths, which are called knowledges [scientifica], and "Assyria" rational truths, and in the contrary sense falsities, it is clear what is signified by "committing whoredom with them." As "the Chaldeans" signify the truths of the Word profaned by being applied to the loves of self and the world, so the "images of the Chaldeans" signify doctrinals that are pleasing to those loves; "portrayed with vermilion" signifies these appearing outwardly as if truths, although inwardly they are profane; "men portrayed upon the wall" have a similar signification, "a painted wall" meaning the appearance of doctrinals in externals. "Images" have a like signification in Isaiah (Isaiah 2:16; in David (Psalms 73:20; also in the following passages in Revelation (Revelation 14:9-11, 15:2; 16:2; 19:20; 20:4). (See also what has been said above about "idols" and "graven images," n. 587, 650, 654, 780, where other passages from the Word have been cited and explained.)

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