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Genesis 31

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1 And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he obtained all this glory.

2 And Jacob beheld the countenance of Laban, and behold, it was not towards him as before.

3 And the LORD said to Jacob, Return to the land of thy fathers, and to thy kindred; and I will be with thee.

4 And Jacob sent and called Rachel and Leah into the field to his flock,

5 And said to them, I see your father's countenance, that it is not towards me as before: but the God of my father hath been with me.

6 And ye know that with all my power I have served your father.

7 And your father hath deceived me, and changed my wages ten times: but God suffered him not to hurt me.

8 If he said thus, The speckled shall be thy wages; then all the cattle bore speckled: and if he said thus, The ring-streaked shall be thy hire; then all the cattle bore ring-streaked.

9 Thus God hath taken away the cattle of your father, and given them to me.

10 And it came to pass at the time that the cattle conceived, that I lifted up my eyes, and saw in a dream, and behold, the rams which leaped upon the cattle were ring-streaked, speckled, and grizzled.

11 And the angel of God spoke to me in a dream, saying, Jacob: And I said, Here am I.

12 And he said, Lift up now thy eyes and see, all the rams which leap upon the cattle are ring-streaked, speckled, and grizzled: for I have seen all that Laban doeth to thee.

13 I am the God of Beth-el, where thou anointedst the pillar, and where thou vowedst to me a vow: now arise, depart from this land, and return to the land of thy kindred.

14 And Rachel and Leah answered, and said to him, Is there yet any portion or inheritance for us in our father's house?

15 Are we not counted by him strangers; for he hath sold us, and hath quite consumed also our money.

16 For all the riches which God hath taken from our father, that is ours, and our children's: now then whatever God hath said to thee, do.

17 Then Jacob arose, and set his sons and his wives upon camels;

18 And he carried away all his cattle, and all his goods which he had gained, the cattle of his getting, which he had gained in Padan-aram; to go to Isaac, his father, in the land of Canaan.

19 And Laban went to shear his sheep; and Rachel had stolen the images that were her father's.

20 And Jacob stole away unawares to Laban the Syrian, in that he told him not that he was about to depart.

21 So he fled with all that he had; and he arose, and passed over the river, and set his face towards the mount Gilead.

22 And it was told Laban on the third day that Jacob had fled.

23 And he took his brethren with him, and pursued after him seven days' journey: and they overtook him in the mount Gilead.

24 And God came to Laban, the Syrian, in a dream by night, and said to him, Take heed that thou speak not to Jacob either good or bad.

25 Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban, with his brethren, pitched in the mount of Gilead.

26 And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword?

27 Why didst thou flee away secretly, and steal away from me, and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?

28 And hast not suffered me to kiss my sons, and my daughters? thou hast now done foolishly in so doing.

29 It is in the power of my hand to do you hurt: but the God of your father spoke to me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.

30 And now, though thou wouldest needs be gone, because thou didst earnestly long after thy father's house; yet why hast thou stolen my gods?

31 And Jacob answered and said to Laban, Because I was afraid: for I said, It may be thou wouldest take thy daughters from me by force.

32 With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee: for Jacob knew not that Rachel had stolen them.

33 And Laban went into Jacob's tent, and into Leah's tent, and into the two maid-servants' tents; but he found them not. Then he went out of Leah's tent, and entered into Rachel's tent.

34 Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not.

35 And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images.

36 And Jacob was wroth, and chid with Laban: and Jacob answered, and said to Laban, What is my trespass? what is my sin, that thou hast so eagerly pursued after me?

37 Whereas thou hast searched all my stuff, what hast thou found of all thy household-stuff? set it here before my brethren, and thy brethren, that they may judge betwixt us both.

38 These twenty years have I been with thee: thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not eaten.

39 That which was torn by beasts, I brought not to thee; I bore the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night.

40 Thus I was; in the day the drouth consumed me, and the frost by night; and my sleep departed from my eyes.

41 Thus have I been twenty years in thy house: I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times.

42 Except the God of my father, the God of Abraham, and the fear of Isaac had been with me, surely thou hadst now sent me away empty. God hath seen my affliction, and the labor of my hands, and rebuked thee yesternight.

43 And Laban answered, and said to Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine; and what can I do this day to these my daughters, or to their children which they have borne?

44 Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.

45 And Jacob took a stone, and set it up for a pillar.

46 And Jacob said to his brethren, Gather stones; and they took stones, and made a heap: and they ate there upon the heap.

47 And Laban called it Jegar-sahadutha: but Jacob called it Galeed:

48 And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed:

49 And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another.

50 If thou shalt afflict my daughters, or if thou shalt take other wives besides my daughters; no man is with us; See, God is witness betwixt me and thee.

51 And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee;

52 This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar to me, for harm.

53 The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob swore by the fear of his father Isaac.

54 Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they ate bread, and tarried all night in the mount.

55 And early in the morning Laban arose, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned to his place.

   

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Arcana Coelestia # 3928

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3928. 'And she called his name Naphtali' means the essential nature of it, that is to say, of the temptation in which one overcomes and also of the resistance offered by the natural man. This is clear from the meaning of 'name' and of 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3421. The particular nature is that which is meant by 'Naphtali', for the name Naphtali is derived from the word 'wrestlings'. And for the same reason 'Naphtali' represents this second general truth of the Church. Temptation is the means by which the internal man is joined to the external, for they are at variance with each other but are made to agree and to correspond by means of temptations. The external man is indeed such that of itself it does not desire anything except bodily and worldly things; these are the delights of the natural man's life. But the internal man - when opened towards heaven and desiring the things of heaven, as is the case with those who are able to be regenerated - takes delight in heavenly things. And when a person undergoes temptations these two types of delight conflict with each other. The person is not directly aware of the conflict, because he is not aware of what heavenly delight is and of what hellish delight is, let alone that they are so utterly contrary to each other. But celestial angels cannot be present at all with a person in his bodily and worldly delight until this has been made subservient, that is to say, until bodily and worldly delight is no longer regarded as an end in itself but something which is meant to be subservient to heavenly delight, as shown above in 3913. Once this has been achieved the angels are able to reside with that person in both; but in this case his delight becomes blessedness, and at length happiness in the next life.

[2] Anyone who believes that the delight of the natural man prior to regeneration is not hell-like, and that devilish spirits are not in possession there, is much mistaken. He is unaware of what the situation is with man - that prior to regeneration genii and spirits from hell have possession of his natural man, no matter how much he seems to himself to be like any other person, and also that he is able to participate with everybody else in what is holy and to reason about the truths and goods of faith, indeed is able to believe that he has become strong in these. If this person does not feel within himself some measure of affection for what is right and fair in his daily work, and for what is good and true in society and in life, let him recognize that his kind of delight in things is the kind that exists with those in hell, for his delight entails no other love than self-love and love of the world. And when these constitute his delight no charity or any faith is present within it. The only means that will weaken and dispel this delight once it has become predominant is the affirmation and acknowledgement of the holiness of faith and of the good of life, which is the first means meant, as shown above, by Dan, and after this by temptation, which is the second means and is meant by Naphtali; for this second means follows the other. Indeed people who do not affirm and acknowledge the goodness and the truth which constitute faith and charity are unable to enter any conflict brought about by temptation as there is nothing within to oppose the evil and falsity towards which natural delight gravitates.

[3] In other places in the Word where Naphtali is mentioned he means a person's state following temptations, as in the prophecy of Jacob, who by then was Israel,

Naphtali is a hind let loose, giving beautiful words. Genesis 49:21.

'A hind let loose' stands for the affection for natural truth in a state that is free, which arises following temptation. This state is also what is at stake within temptations, which are meant by 'Naphtali', for the battle fought in temptations is a struggle for freedom. Likewise in Moses' prophecy,

To Naphtali he said, Naphtali, satisfied with favour, and full with the blessing of Jehovah, will possess the west and the south. Deuteronomy 33:23.

For the representations of Jacob's sons, and of the tribes, depend on the order in which they are mentioned, 3862. And in the prophecy of Deborah and Barak,

Zebulun is a people that consigned its soul to die, as did Naphtali, on the heights of the field. Judges 5:18.

This too refers in the internal sense to the conflicts brought about by temptations, and to a person's presence among those who do not fear anything evil because they are rooted in forms of truth and good, meant by 'being on the heights of the field'.

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

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Arcana Coelestia # 144

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144. As to 'calling by name' meaning recognizing their nature, it must be realized that the ancients understood nothing else by 'a name than the essential nature of a real thing, and by 'seeing and calling them by name' recognizing the nature of such. This was why they gave their sons and daughters names in keeping with the things that were meant by them; for there was something unique to every name, as a means of knowing the origin and nature of those children, as will also be seen later on where, in the Lord's Divine mercy, the twelve sons of Jacob are dealt with. Since therefore a name embodied a person's origin and nature nothing else was meant by 'calling by name'. This manner of speaking was customary among them; but anyone who does not understand is sure to wonder whether they do have these meanings.

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