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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 # 4110

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4110. And Laban was gone to shear his flock. That this signifies a state of use and of an end of good, which is the “flock of Laban,” is evident from the signification of “shearing,” as being use, and thus end, for use is end (concerning which below); and from the signification of “a flock,” as being good (n. 343, 2566). This shows that a state of use and of end is signified by “going to shear.” The subject here treated of is the separation of the mediate good which is “Laban,” from the good procured by it which is “Jacob;” but how the case is with this separation cannot be known except from the societies of the spirits who are in that good, and from whom it flows in with man, in regard to which I may state from experience the facts which follow.

[2] There are good spirits, there are spirits of a middle sort, and there are evil spirits, who are adjoined to man during his regeneration, to the end that by their means he may be introduced into genuine goods and truths, and this by the Lord by means of angels; but they are such spirits or societies of spirits as are not in agreement with the person to be regenerated, except for a time; and therefore, when they have performed their use, they are separated. Their separation is effected in various ways-that of the good spirits in one way, that of the spirits of a middle sort in another way, and that of the evil spirits in still another way. The separation of the good spirits is effected without their being aware of it, for they know that of the Lord’s good pleasure it is well with them wherever they may be, or whithersoever they may be by Him transferred. But the separation of the spirits of a middle sort is effected by many means, even until they withdraw in freedom. For they are remitted into the state of their good, and therefore into a state of use and of the consequent end, in order that they may perceive therein their delight and their bliss. But inasmuch as they had found pleasure in their previous association with the regenerating man, they are by turns brought to it and sent away from it, until at last they feel discomfort in any further stay, and so withdraw in freedom. The evil spirits also are indeed removed in freedom, but in a freedom which only appears to them as freedom. They are adjoined for the purpose of introducing opposing ideas and feelings which are to be rejected, in order that the man may be the better confirmed in truths and goods; and when he begins to be confirmed in these, they perceive a discomfort in remaining, and a delight in separation, and in this manner they are separated in a freedom that comes of their delight. Such is the case with the separation of the spirits from a man when he is being regenerated, and consequently with the changes of his state as to good and truth.

[3] That “to shear a flock” denotes to perform use, is evident from the fact that in the internal sense the “shearing of a flock” is nothing else than use, for wool is obtained thereby. That “sheepshearing” denotes use, is also plain from these words in Moses:

Every firstling male which is born of thy herd and of thy flock thou shalt sanctify unto Jehovah thy God; thou shalt do no work with the firstling of thine ox, nor shear the firstling of thy flock; but thou shalt eat it before Jehovah thy God year by year in the place which Jehovah shall choose (Deuteronomy 15:19); where “not to shear the firstling of the flock” denotes not to make a household use from it. As “sheep-shearing” signified use, it was in those days an office and function of distinction to shear the flock and to be present at the shearings, as may be seen from what is said of Judah, that “he sheared his flock” (Genesis 38:12-13); and of the sons of David, in the second book of Samuel:

It came to pass after two years of days, that Absalom had sheep-shearers in Baalhazor, which is in Ephraim; and Absalom called all the king’s sons; and Absalom came to the king, and said, Behold now thy servant hath sheep-shearers; let the king, I pray thee, and his servants, go with thy servant (2 Samuel 13:23-24).

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