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Бытие 31

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1 И услышалъ Іаковъ слова сыновъ Лавановыхъ, которые говорили: Іаковъ завладјлъ всјмъ, что было у отца нашего, и изъ имјнія отца нашего составилъ все богатство сіе.

2 Іаковъ увидјлъ, что и Лаванъ уже не такъ смотритъ на него, какъ вчера и третьяго дня.

3 И сказалъ Іегова Іакову: возвратись въ землю отцевъ твоихъ, и на родину твою; и Я буду съ тобою.

4 Тогда Іаковъ, пославъ, призвалъ Рахиль и Лію въ поле, къ стаду мелкаго скота своего;

5 и сказалъ имъ: я вижу, что отецъ вашъ смотритъ на меня не такъ, какъ вчера и третьяго дня. Но Богъ отца моего со мною.

6 Вы сами знаете, что я всјми силами работалъ отцу вашему.

7 А отецъ вашъ обманулъ меня, и разъ десять перемјнялъ награду мою. Но Богъ не попустилъ ему сдјлать мнј зло.

8 Скажетъ ли онъ, что скотъ, который съ крапинами будетъ тебј въ награду; скотъ рождается все съ крапинами. Скажетъ ли: пестрый будетъ тебј въ награду; скотъ рождается все пестрый.

9 И отнялъ Богъ скотъ у отца вашего, и отдалъ мнј.

10 Однажды въ такое время, когда скотъ зачинаетъ, я взглянулъ, и увидјлъ во снј козловъ пестрыхъ, съ крапинами и пятнами, скачущихъ на скотъ.

11 Ангелъ Божій сказалъ мнј во снј: Іаковъ! я отвјчалъ: вотъ я.

12 Онъ сказалъ: возведи очи твои, и посмотри; всј козлы, скачущіе на скотинъ, суть пестрые, съ крапинами, и съ пятнами; ибо Я вижу все, что Лаванъ дјлаетъ съ тобою.

13 Я Богъ Веѕиля, гдј ты возлилъ елей на памятникъ, и гдј ты далъ Мнј објтъ. Теперь встань, поди изъ земли сей, и возвратися въ землю рожденія твоего.

14 Рахиль и Лія сказали ему въ отвјтъ: есть ли уже намъ доля, или наслјдство въ домј отца нашего?

15 Не за чужихъ ли онъ насъ почитаетъ? ибо онъ продалъ насъ, и серебро наше съјлъ.

16 Все богатство, которое Богъ отнялъ у отца нашего, есть наше и дјтей нашихъ. И такъ дјлай все, что Богъ повелјлъ тебј.

17 Тогда Іаковъ всталъ, и посадилъ дјтей своихъ и женъ своихъ на верблюдовъ;

18 и взялъ съ собою весь скотъ свой, и все богатство свое, которое пріобрјлъ; скотъ собственный его, который онъ пріобрјлъ въ Падан-Арамј; и пошелъ къ Исааку, отцу своему, въ землю Ханаанскую.

19 И какъ Лаванъ пошелъ стричь скотъ свой: то Рахиль украла идоловъ, которые были у отца ея.

20 И Іаковъ укрылся отъ проницаніа Лавана Арамеянина, поелику не далъ ему знать, что удаляется.

21 И ушелъ со всјмъ, что у него было; и вставъ перешелъ рјку, и пошелъ прямо къ горј Галаадъ

22 На третій день сказали Лавану, что Іаковъ ушелъ.

23 Посему онъ взялъ съ собою сродниковъ своихъ, и гнался за нимъ семь дней, и догналъ его на горј Галаадъ.

24 Но Богъ пришелъ къ Лавану Арамеянину ночью, во снј, и сказалъ ему: берегись, не говори вопреки Іакову ни худаго, ни добраго.

25 Итакъ, когда Лаванъ догналъ Іакова, и когда Іаковъ поставилъ шатеръ свой на горј, а также и Лаванъ расположился съ сродниками своими на горј Галаадъ:

26 тогда Лаванъ сказалъ Іакову: что ты сдјлалъ? для чего ты укрылся отъ меня, и увелъ дочерей моихъ, какъ будто взятыхъ въ плјнъ оружіемъ?

27 Зачјмъ ты убјжалъ тайно, и укрылся отъ меня, и не сказалъ мнј? Я отпустилъ бы тебя съ веселіемъ и съ пјснями, съ тимпаномъ и съ гуслями.

28 Ты не позволилъ мнј даже поцјловать внуковъ моихъ и дочерей моихъ! Это неблагоразумно ты сдјлалъ.

29 Есть въ рукј моей сила сдјлать вамъ зло, но Богъ отца вашего вчера говорилъ ко мнј, и сказалъ: берегись, не говори вопреки Іакову ни худаго, ни добраго.

30 Но пустъ бы ты ушелъ, потому что ты нетерпјливо захотјлъ быть въ домј отца твоего: зачјмъ ты укралъ боговъ моихъ?

31 Іаковъ сказалъ въ отвјтъ Лавану: я ушелъ, потому что боялся; ибо я сказалъ самъ въ себј: не отнялъ бы ты у меня дочерей своихъ.

32 Боговъ же твоихъ, если у кого найдешь, тотъ да не будетъ живъ. При сродникахъ нашихъ узнавай свое въ томъ, что есть у меня, и бери себј. А того не зналъ Іаковъ, что Рахиль украла ихъ.

33 Итакъ Лаванъ ходилъ въ шатеръ Іакова, и въ шатеръ Ліи, и въ шатеръ двухъ рабынь, и не нашелъ ничего. И вышедши изъ шатра Ліи, вошелъ въ шатеръ Рахили.

34 Рахиль же взяла идоловъ и положила ихъ подъ верблюжье сјдло, и сјла на нихъ. И обыскалъ Лаванъ весь шатеръ; но не нашелъ.

35 Она же сказала отцу своему: да не прогнјвается господинъ мой, видя, что я не могу встать предъ тобою; ибо у меня обыкновенное женское. Такимъ образомъ онъ искалъ, но не нашелъ идоловъ.

36 Тогда Іаковъ осердился,. и вступилъ въ споръ съ Лаваномъ. И началъ Іаковъ говорить, и сказалъ Лавану: какая вина моя, какой грјхъ мой, что ты преслјдуешь меня?

37 Ты осмотрјлъ у меня всј вещи; что нашелъ ты изъ всјхъ вещей твоего дома? Покажи здјсь передъ сродниками твоими и передъ сродниками моими; пусть они разсудятъ обоихъ насъ.

38 Двадцать лјтъ я жилъ у тебя; овцы твои и козы твои не выкидывали; овновъ стада твоего я не јлъ.

39 Разтерзаннаго звјремъ я не носилъ тебј; это была моя бјда, ты съ меня взыскивалъ, днемъ ли что пропало, ночью ли пропало.

40 Я томился днемъ отъ жара, а ночью отъ стужи; и сонъ убјгалъ отъ глазъ моихъ.

41 Таковы мои двадцать лјтъ въ домј твоемъ. Я работалъ тебј четырнадцать лјтъ за двухъ дочерей твоихъ, и шесть лјтъ за скотъ твой; а ты десять разъ перемјнялъ награду мою.

42 Еслибы не былъ со мною Богъ отца моего, Богъ Авраама и страхъ Исаака; ты бы теперь отпустилъ меня ни съ чјмъ. Богъ увидјлъ бјдствіе мое, и трудъ рукъ моихъ; и вступился за меня вчера.

43 Лаванъ сказалъ въ отвјтъ: дочери, дочери мои; дјти, дјти мои; скотъ, скотъ мой; все что ты видишь, это мое; но что мнј дјлать теперь съ дочерьми моими и съ дјтьми ихъ, которые рождены ими?

44 Итакъ, сдјлаемъ теперь завјтъ, ты и я; и это будетъ свидјтельствомъ между мною и тобою.

45 И взялъ Іаковъ камень, и поставилъ его въ памятникъ.

46 И сказалъ Іаковъ сродникамъ своимъ: наберите камней. Они набрали камней, и сдјлали холмъ, и јли тамъ на холмј.

47 И назвалъ его Лаванъ: Іегар-Сагадуѕа; а Іаковъ назвалъ его Галаадомъ.

48 И сказалъ Лаванъ: этотъ холмъ свидјтель между мною и тобою сего дня; посему и наречено ему имя: Галаадъ;

49 также Мицфа, отъ того, что Лаванъ сказалъ: да надзираетъ Іегова надо мною и надъ тобою, когда мы скроемся другъ отъ друга.

50 Если ты будешь худо поступать съ дочерями моими, или если возмешь женъ, сверхъ дочерей моихъ: то смотри, человјка нјтъ между нами: Богъ свидјтель между мною и между тобою.

51 И еще сказалъ Лаванъ Іакову: вотъ холмъ сей, и вотъ памятникъ сей, который я поставилъ между мною и тобою.

52 Этотъ холмъ свидјтель, и этотъ памятникъ свидјтель, что ни я не перейду къ тебј за этотъ холмъ, ни ты не перейдешь ко мнј за этотъ холмъ, и за этотъ памятникъ съ злымъ намјреніемъ.

53 Богъ Авраамовъ и Богъ Нахоровъ, да судитъ насъ, Богъ отца ихъ. Тогда Іаковъ поклялся страхомъ отца своего Исаака;

54 и закололъ Іаковъ жертву на горј, и позвалъ сродниковъ своихъ јсть хлјба; и они јли хлјбъ, и ночевали на горј.

55 Вставъ поутру, Лаванъ поцјловалъ внуковъ своихъ и дочерей своихъ, и благословилъ ихъ, потомъ пошелъ, и возвратился Лаванъ въ свое мјсто.

   

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Arcana Coelestia # 3727

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3727. In regard to the signification of a “pillar,” as being a holy boundary, thus the ultimate of order, this comes from the fact that in the most ancient times stones were placed at the boundaries, which marked the possession or inheritance of one person from that of another, and were for a sign and a witness that the boundaries were at that place. The most ancient people, who in every object, and in every pillar, thought of something celestial and spiritual (n. 1977, 2995), in these stones also which they set up, thought from them concerning the ultimates in man, and thus concerning the ultimate of order, which is truth in the natural man. The ancients who were after the flood received this from the most ancient people who were before the flood (n. 920, 1409, 2179, 2896, 2897), and began to account those stones holy which were set up in the boundaries, because as before said, they signified holy truth which is in the ultimate of order. They also called those stones “pillars;” and thus it came to pass that pillars were introduced into worship, and that they erected them in the places where they had their groves, and afterwards where they had their temples, and also that they anointed them with oil, concerning which something shall be said in what follows. For the worship of the Ancient Church consisted in the perceptives and significatives of the most ancient people who were before the flood, as is manifest from the sections just cited. As the most ancient people spoke with angels and were together with them while on earth, they were instructed from heaven that stones signify truth, and that wood signifies good (see above, n. 3720). This is the reason why “pillars” signify a holy boundary, thus the truth which is the ultimate of order in man; for the good that inflows through the internal man from the Lord is terminated in the external man, in the truth therein. Man’s thought, speech, and action, which are the ultimates of order, are nothing else than truths from good, being the images or forms of good; for they belong to man’s intellectual part, while the good which is in them, and from which they are, belongs to his will part.

[2] That pillars were erected for a sign and for a witness, and also for worship; and that in the internal sense they signify a holy boundary, or the truth in man’s natural which is the ultimate of order, may be seen from other passages in the Word-as from the following, concerning the covenant between Laban and Jacob:

Come now, let us make a covenant, I and thou; and let it be for a witness between me and thee. And Jacob took a stone, and set it up for a pillar. And Laban said to Jacob, Behold this heap, and behold the pillar which I have set up between me and thee; this heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap to me, and this pillar, for evil (Genesis 31:44-45, 51-52).

That in this passage a “pillar” signifies truth, will be seen in the explication of the passage.

[3] In Isaiah:

In that day shall five cities in the land of Egypt speak with the lips of Canaan, and swear to Jehovah Zebaoth. In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the boundary thereof to Jehovah; which shall be for a sign and for a witness unto Jehovah Zebaoth in the land of Egypt (Isaiah 19:18-20);

“Egypt” denotes the memory-knowledges that belong to the natural man; an “altar,” Divine worship in general, for in the second Ancient Church, which began from Eber, the altar was made the primary representative of worship (n. 921, 1343, 2777, 2811); the “midst of the land of Egypt” denotes what is primary and inmost of worship (n. 2940, 2973, 3436); a “pillar,” the truth which is the ultimate of order in the natural. That this is in the boundary for a sign and for a witness is manifest.

[4] In Moses:

Moses wrote all the words of Jehovah, and rose up early in the morning and builded an altar near Mount Sinai, and twelve pillars for the twelve tribes of Israel (Exodus 24:4); where in like manner an “altar” was representative of all worship, and indeed of good in worship; while the twelve pillars were a representative of the truth which is from good in worship. (That “twelve” denotes all things of truth in one complex may be seen above, n. 577, 2089, 2129, 2130, 3272; and that the “twelve tribes” in like manner signify all things of the truth of the church, will of the Lord’s Divine mercy be shown in the following chapter.)

[5] Inasmuch as altars were representative of all the good of worship, and as the Jewish Church was instituted in order that it might represent the celestial church which acknowledged no other truth than that which is from good, which is called celestial truth-for it was not in the least willing to separate truth from good, insomuch that it was not willing to mention anything of faith or truth unless it was thinking of good, and this from good, n. 202, 337, 2069, 2715, 2718, 3246—therefore there was a representative of truth by means of the stones of the altar, and it was forbidden to represent it by pillars, lest thereby truth should be separated from good, and should be representatively worshiped instead of good. For this reason it is written in Moses:

Thou shalt not plant thee a grove of any tree beside the altar of Jehovah thy God which thou shalt make thee; and thou shalt not set thee up a pillar, which Jehovah thy God hateth (Deuteronomy 16:21-22);

for to worship truth separate from good, or faith separate from charity, is contrary to the Divine, because contrary to order, and this is signified by the prohibition, “thou shalt not set thee up a pillar, which Jehovah thy God hateth.”

[6] Nevertheless that they did set up pillars, and thereby represented those things which are contrary to order, is evident in Hosea:

Israel according to the multiplying of his fruit, multiplies his altars; according to the good of their land they make goodly pillars; but He shall overturn their altars; He shall lay waste their pillars (Hos. 10:1-2).

In the first book of Kings:

Judah did that which was evil in the eyes of Jehovah; they also built them high places, and pillars, and groves, on every high hill, and under every green tree (1 Kings 14:22-23).

In the second book of Kings:

The sons of Israel set them up pillars and groves on every high hill, and under every green tree (2 Kings 17:10).

Hezekiah removed the high places, and he brake the pillars and cut down the grove and ground to pieces the brazen serpent that Moses had made, for they did burn incense to it (2 Kings 18:4).

[7] Inasmuch as the Gentiles also had by tradition the belief that the holy of worship was represented by altars and by pillars, and yet were in evil and falsity, therefore by “altars” among the gentiles are signified evils of worship, and by “pillars,” falsities; for which reason it was commanded that they should be destroyed. As in Moses:

Ye shall overthrow their altars, and break in pieces their pillars, and ye shall cut down their groves (Exodus 34:13; Deuteronomy 7:5; 12:3).

Thou shalt not bow to their gods, nor worship them, nor do after their works; because destroying thou shalt destroy them, and breaking thou shalt break in pieces their pillars (Exodus 23:24).

The “gods” of the nations denote falsities; their “works,” evils; to “break in pieces their pillars” denotes to destroy worship from falsity.

[8] In Jeremiah:

Nebuchadnezzar the king of Babylon shall break in pieces the pillars of the house of the sun that is in the land of Egypt, and the houses of the gods of Egypt shall he burn with fire (Jeremiah 43:13).

In Ezekiel:

Nebuchadnezzar king of Babylon with the hoofs of his horses shall tread down all thy streets; he shall slay the people with the sword, and shall cause the pillars of thy strength to go down to the earth (Ezekiel 26:11);

speaking of Tyre. “Nebuchadnezzar king of Babylon” denotes that which causes vastation (n. 1327); the “hoofs of the horses” denote the lowest intellectual things, such as are memory-knowledges from mere things of sense; that “hoofs” are the lowest things will of the Lord’s Divine mercy be confirmed elsewhere; “horses” denote intellectual things (n. 2760-2762); “streets,” truths, and in the opposite sense, falsities (n. 2336); to “tread them down” is to destroy the knowledges of truth, which are signified by “Tyre” (that “Tyre,” which is the subject here referred to, signifies the knowledges of truth, may be seen above, n. 1201); to “slay the people with the sword” denotes to destroy truths by that which is false. (That “people” is predicated of truth, may be seen above, n. 1259, 1260,(3295),3581; and that a “sword” signifies falsity combating, n. 2799.) From all this we see what is meant by “causing the pillars of strength to come down to the earth.” That “strength” is predicated of what is true and of what is false, is also evident from the Word.

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