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Genesis 31

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1 He heard the words of Laban's sons, saying, "Jacob has taken away all that was our father's. From that which was our father's, has he gotten all this wealth."

2 Jacob saw the expression on Laban's face, and, behold, it was not toward him as before.

3 Yahweh said to Jacob, "Return to the land of your fathers, and to your relatives, and I will be with you."

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

5 and said to them, "I see the expression on your father's face, that it is not toward me as before; but the God of my father has been with me.

6 You know that I have served your father with all of my strength.

7 Your father has deceived me, and changed my wages ten times, but God didn't allow him to hurt me.

8 If he said this, 'The speckled will be your wages,' then all the flock bore speckled. If he said this, 'The streaked will be your wages,' then all the flock bore streaked.

9 Thus God has taken away your father's livestock, and given them to me.

10 It happened during mating season that I lifted up my eyes, and saw in a dream, and behold, the male goats which leaped on the flock were streaked, speckled, and grizzled.

11 The angel of God said to me in the dream, 'Jacob,' and I said, 'Here I am.'

12 He said, 'Now lift up your eyes, and behold, all the male goats which leap on the flock are streaked, speckled, and grizzled, for I have seen all that Laban does to you.

13 I am the God of Bethel, where you anointed a pillar, where you vowed a vow to me. Now arise, get out from this land, and return to the land of your birth.'"

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

15 Aren't we accounted by him as foreigners? For he has sold us, and has also quite devoured our money.

16 For all the riches which God has taken away from our father, that is ours and our children's. Now then, whatever God has said to you, do."

17 Then Jacob rose up, and set his sons and his wives on the camels,

18 and he took away all his livestock, and all his possessions which he had gathered, including the livestock which he had gained in Paddan Aram, to go to Isaac his father, to the land of Canaan.

19 Now Laban had gone to shear his sheep: and Rachel stole the teraphim that were her father's.

20 Jacob deceived Laban the Syrian, in that he didn't tell him that he was running away.

21 So he fled with all that he had. He rose up, passed over the River, and set his face toward the mountain of Gilead.

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

23 He took his relatives with him, and pursued after him seven days' journey. He overtook him in the mountain of Gilead.

24 God came to Laban, the Syrian, in a dream of the night, and said to him, "Take heed to yourself that you don't speak to Jacob either good or bad."

25 Laban caught up with Jacob. Now Jacob had pitched his tent in the mountain, and Laban with his relatives encamped in the mountain of Gilead.

26 Laban said to Jacob, "What have you done, that you have deceived me, and carried away my daughters like captives of the sword?

27 Why did you flee secretly, and deceive me, and didn't tell me, that I might have sent you away with mirth and with songs, with tambourine and with harp;

28 and didn't allow me to kiss my sons and my daughters? Now have you done foolishly.

29 It is in the power of my hand to hurt you, but the God of your father spoke to me last night, saying, 'Take heed to yourself that you don't speak to Jacob either good or bad.'

30 Now, you want to be gone, because you greatly longed for your father's house, but why have you stolen my gods?"

31 Jacob answered Laban, "Because I was afraid, for I said, 'Lest you should take your daughters from me by force.'

32 Anyone you find your gods with shall not live. Before our relatives, discern what is yours with me, and take it." For Jacob didn't know that Rachel had stolen them.

33 Laban went into Jacob's tent, into Leah's tent, and into the tent of the two female servants; but he didn't find them. He went out of Leah's tent, and entered into Rachel's tent.

34 Now Rachel had taken the teraphim, put them in the camel's saddle, and sat on them. Laban felt about all the tent, but didn't find them.

35 She said to her father, "Don't let my lord be angry that I can't rise up before you; for I'm having my period." He searched, but didn't find the teraphim.

36 Jacob was angry, and argued with Laban. Jacob answered Laban, "What is my trespass? What is my sin, that you have hotly pursued after me?

37 Now that you have felt around in all my stuff, what have you found of all your household stuff? Set it here before my relatives and your relatives, that they may judge between us two.

38 "These twenty years I have been with you. Your ewes and your female goats have not cast their young, and I haven't eaten the rams of your flocks.

39 That which was torn of animals, I didn't bring to you. I bore its loss. Of my hand you required it, whether stolen by day or stolen by night.

40 This was my situation: in the day the drought consumed me, and the frost by night; and my sleep fled from my eyes.

41 These twenty years I have been in your house. I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times.

42 Unless the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely now you would have sent me away empty. God has seen my affliction and the labor of my hands, and rebuked you last night."

43 Laban answered Jacob, "The daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine: and what can I do this day to these my daughters, or to their children whom they have borne?

44 Now come, let us make a covenant, you and I; and let it be for a witness between me and you."

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

46 Jacob said to his relatives, "Gather stones." They took stones, and made a heap. They ate there by the heap.

47 Laban called it Jegar Sahadutha, but Jacob called it Galeed.

48 Laban said, "This heap is witness between me and you this day." Therefore it was named Galeed

49 and Mizpah, for he said, "Yahweh watch between me and you, when we are absent one from another.

50 If you afflict my daughters, or if you take wives besides my daughters, no man is with us; behold, God is witness between me and you."

51 Laban said to Jacob, "See this heap, and see the pillar, which I have set between me and you.

52 May this heap be a witness, and the pillar be a witness, that I will not pass over this heap to you, and that you will 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 between us." Then Jacob swore by the fear of his father, Isaac.

54 Jacob offered a sacrifice in the mountain, and called his relatives to eat bread. They ate bread, and stayed all night in the mountain.

55 Early in the morning, Laban rose up, and kissed his sons and his daughters, and blessed them. Laban departed and returned to his place.

   

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Camel

  
wisemen ornament
wisemen travelling

In Genesis 24:10, 64, this signifies in general worldly knowledge in the natural man. (Arcana Coelestia 3046, 4104)

In Jeremiah 49:32, this signifies memory-knowledges used to confirm truths or falsities. (Apocalypse Explained 417[7])

A camel (Matthew 22:24) signifies scientific knowledge.

(Odkazy: Arcana Coelestia 3048, 10227)


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Arcana Coelestia # 6222

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6222. 'And he took his two sons with him, Manasseh and Ephraim' means the Church's will and the Church's understanding, born from the internal. This is clear from the representation of 'Manasseh' as the new will in the natural and its essential nature, dealt with in 5354 (end); and from the representation of 'Ephraim' as the new understanding in the natural and its essential nature, dealt with in 5354. The birth of the two from the internal is meant by the fact that they were the sons of Joseph, who represents the internal celestial, 5869, 5877.

[2] What the Church's understanding is and what its will is must be stated. The Church's understanding consists in perceiving from the Word what the truth of faith is and what the good of charity is. As is well known, the literal sense of the Word is by nature such that a person can use that sense to support any opinion at all that he may adopt. The reason for this is that ideas appearing in the literal sense of the Word serve as general vessels to receive truths, though not until they have actually received truths does the real nature of those vessels reveal itself as if through transparency. Thus those ideas form merely a general impression which a person must gain first in order that he may aptly receive particular aspects and specific details. This fact - that the literal sense of the Word is by nature such that a person can use that sense to support any opinion at all that he may adopt - is clearly evident from the great number of heresies that have existed in the Church, and still exist in it. Adherents of each heresy find support for it in the literal sense of the Word, support which enables them to believe fully that it is the truth, which means that if they were to hear the actual truth from heaven they would receive nothing at all of it.

[3] The reason why they would not receive it is that they do not share in the understanding that the Church possesses; for that understanding exists when people read the Word, assiduously take one statement together with another, and by doing so see what they ought to believe and what they ought to do. Such understanding comes only to those who receive light from the Lord, whom the Christian world also calls 'the enlightened'. That enlightenment does not come to any but the kind of people who have the desire to know truths, not for the sake of reputation and glory but for the sake of life and service. That same enlightenment is received by a person in his understanding, for the understanding is the receiver of light. This is clearly evident from the fact that people who have little understanding cannot by any means see such things from the Word but have faith in those who they think are the enlightened. Furthermore it should be recognized that those who have been regenerated receive from the Lord an understanding which is capable of being enlightened; and it is the light of heaven coming from the Lord that flows into the understanding and gives it light, for the understanding receives its light, its sight, and consequently its perception from no other source.

[4] But this understanding which is being called the Church's understanding is more internal than an understanding based merely on factual knowledge, for it consists in a discernment that a thing is true not because factual evidence and philosophical deductions dictate it but because the Word in its spiritual sense does so. For example, people who possess the Church's understanding can perceive clearly that in every single part the Word teaches that love to the Lord and charity towards the neighbour are the essential qualities of the Church, that a person's life continues after death, and that his life arises out of his loves. They can also perceive that faith separated from charity is not faith, that faith contributes nothing to eternal life except in the measure that the good of love to the Lord and the good of charity towards the neighbour are linked to it, and that faith and charity must therefore be joined together so that spiritual life may exist. People with an enlightened understanding can perceive quite clearly that these things are true; but those without it can by no means see that they are.

[5] It is thought that the people with an understanding in things of the Church are those who know how to substantiate extensively the opinions or teachings of their Church, to the point of convincing others that they are true, and who know how to refute numerous heresies in a masterly way. But this is not what is meant by the Church's understanding, for substantiating opinions is not a characteristic of the understanding but of mental ability at a sensory level, which sometimes comes to exist in very wicked people; indeed those without any beliefs at all, also those who are steeped in actual falsities, can have that ability. Nothing comes more easily to both these kinds of people than to substantiate whatever idea they like, so thoroughly that they convince the simple. But before substantiating any opinion the Church's understanding engages in seeing and perceiving whether it is true or not, and in substantiating it only after that.

[6] This understanding is what is represented by 'Ephraim'. But the Church's good, which is represented by 'Manasseh', is the good of charity, which the Lord instills into a member of the Church through the truths of faith. For these truths together with the good of charity are what flow into the understanding and give it light, and also enable the understanding and the will to constitute one mind. The truth that both these - the understanding and the will - are born from the internal may be seen from what was stated and shown previously; for the whole affection for goodness and truth, the affection through which enlightenment comes, flows in from no other origin, thus is born from no other origin than the internal; that is, it comes from the Lord through the internal.

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