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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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Arcana Coelestia # 4211

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4211. 'And called his brothers to eat bread' means [an invitation] to make the good from the Lord's Divine Natural their own. This is clear from the meaning of 'brothers' as those who were now to be joined together by the covenant, that is, by friendship, and in the internal sense as those who are governed by good and truth (for such people are called 'brothers', see 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the meaning of 'eating' as making one's own, dealt with in 3168, 3513 (end), 3832 (for meals taken together and feasts among the ancients meant making things their own and being joined together by means of love and charity, 3596); and from the meaning of 'bread' as good that stems from love, dealt with in 276, 680, 1798, 3478, 3735, and in the highest sense means the Lord, 2165, 2177, 3478, 3813. Since 'bread' in the highest sense means the Lord it therefore means everything holy which comes from Him, that is, it means everything good and true. And since no other good exists which is good except the good of love and charity, 'bread' therefore means love and charity. Sacrifices in former times had no other meaning, and for that reason were referred to by the single word 'bread', see 2165. And some of the flesh of the sacrifices was eaten so that the heavenly feast - that is, a joining together through good flowing from love and charity - might be represented. The same is meant today by the Holy Supper, for this has replaced sacrifices and feasts of consecrated things. The Holy Supper is in the Church an external practice that has an internal reality within it, and by means of this reality it joins one who is governed by love and charity to heaven, and by means of heaven to the Lord. For in the Holy Supper too 'eating' means making one's own - 'the bread' being celestial love and 'the wine' spiritual love - so much so that while it is being eaten by one in a state of holiness nothing else is perceived in heaven.

[2] The reason why the phrase 'making the good from the Lord's Divine Natural their own' is used is that the subject is the good that exists with the gentiles, for it is this good that 'Laban' represents now, 4189. When man is joined to the Lord he is not joined to His Supreme Divine itself but to His Divine Human, for man cannot have any idea at all of the Lord's Supreme Divine, because this lies so far beyond anything he can conceive of that it fades from view altogether and ceases to mean anything to him. But he is able to have an idea of His Divine Human. For everyone is joined through thought and affection to one of whom he can have some idea but not to one of whom he cannot have any idea. If, when a person thinks about the Lord's Human, holiness is present in his ideas he also thinks of the holiness which comes from the Lord and fills heaven, and at the same time he thinks of heaven, since heaven in its entirety corresponds to a complete human being, which correspondence has its origin in the Lord, 684, 1276, 2996, 2998, 3624-3649. This explains why it is not possible to be joined to the Lord's Supreme Divine, only to His Divine Human, and through that Divine Human to His Supreme Divine. Hence the statement in John 1:18 about nobody, except the only begotten Son, ever having seen God, also the statement about there being no way to the Father except through Him; as well as from the statement that He is the Mediator. The truth of all this can be plainly recognized from the fact that all within the Church who declare their belief in a Supreme Being and yet set the Lord at nought are people who have no belief in anything at all, not even in the existence of heaven or of hell, and who worship nature. And if such people are ready to learn from experience it will be clear to them that the wicked, even those who are extremely so, declare a like belief.

[3] But the way in which people think of the Lord's Human varies, one person's ideas being different from another's, and one person's more holy than another's. Those within the Church are able to think that His Human is Divine, and also that He is one with the Father, as He Himself says that the Father is in Him and He is in the Father. But those outside the Church are unable to do this, for one thing because they do not know anything about the Lord and for another because their idea of the Divine is gained solely from visible images and tangible idols. Nevertheless the Lord joins Himself to them by means of the good they do from the charity and obedience present within their crude notions of Him. And this is why mention is made here about them making the good from the Lord's Divine Natural their own. For when the Lord is joined to man the state of thought and consequent affection in him determines the exact nature of that conjunction. Those who have an entirely holy conception of the Lord and who at the same time have a true knowledge of and affections for what is good and true - as those within the Church are able to have - have been joined to the Lord as to His Divine Rational. Those however who do not have so holy a notion of Him and who do not have so interior a notion and affection, and yet the good of charity exists with them, have been joined to the Lord as regards His Divine Natural. And those whose holiness is cruder still are joined to the Lord as to His Divine Sensory Perception. This last type of joining is what is represented by 'the bronze serpent', in that those who looked at it recovered from serpent-bites, Numbers 21:9. This is the type of joining together which those among the gentiles have who worship idols and yet lead charitable lives in accordance with their own religion. From these considerations one may now see what is meant by making the good from the Lord's Divine Natural their own, meant by 'Jacob called his brothers to eat bread'.

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