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Genesis 31

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1 And he heareth the words of Laban's sons, saying, `Jacob hath taken all that our father hath; yea, from that which our father hath, he hath made all this honour;'

2 and Jacob seeth the face of Laban, and lo, it is not with him as heretofore.

3 And Jehovah saith unto Jacob, `Turn back unto the land of thy fathers, and to thy kindred, and I am with thee.'

4 And Jacob sendeth and calleth for Rachel and for Leah to the field unto his flock;

5 and saith to them, `I am beholding your father's face -- that it is not towards me as heretofore, and the God of my father hath been with me,

6 and ye -- ye have known that with all my power I have served your father,

7 and your father hath played upon me, and hath changed my hire ten times; and God hath not suffered him to do evil with me.

8 `If he say thus: The speckled are thy hire, then bare all the flock speckled ones; and if he say thus: The ring-straked are thy hire, then bare all the flock ring-straked;

9 and God taketh away the substance of your father, and doth give to me.

10 `And it cometh to pass at the time of the flock conceiving, that I lift up mine eyes and see in a dream, and lo, the he-goats, which are going up on the flock, [are] ring-straked, speckled, and grisled;

11 and the messenger of God saith unto me in the dream, Jacob, and I say, Here [am] I.

12 `And He saith, Lift up, I pray thee, thine eyes, and see -- all the he-goats which are going up on the flock [are] ring-straked, speckled, and grisled, for I have seen all that Laban is doing to thee;

13 I [am] the God of Bethel where thou hast anointed a standing pillar, where thou hast vowed a vow to me; now, arise, go out from this land, and turn back unto the land of thy birth.'

14 And Rachel answereth -- Leah also -- and saith to him, `Have we yet a portion and inheritance in the house of our father?

15 have we not been reckoned strangers to him? for he hath sold us, and he also utterly consumeth our money;

16 for all the wealth which God hath taken away from our father, it [is] ours, and our children's; and now, all that God hath said unto thee -- do.'

17 And Jacob riseth, and lifteth up his sons and his wives on the camels,

18 and leadeth all his cattle, and all his substance which he hath acquired, the cattle of his getting, which he hath acquired in Padan-Aram, to go unto Isaac his father, to the land of Canaan.

19 And Laban hath gone to shear his flock, and Rachel stealeth the teraphim which her father hath;

20 and Jacob deceiveth the heart of Laban the Aramaean, because he hath not declared to him that he is fleeing;

21 and he fleeth, he and all that he hath, and riseth, and passeth over the River, and setteth his face [toward] the mount of Gilead.

22 And it is told to Laban on the third day that Jacob hath fled,

23 and he taketh his brethren with him, and pursueth after him a journey of seven days, and overtaketh him in the mount of Gilead.

24 And God cometh in unto Laban the Aramaean in a dream of the night, and saith to him, `Take heed to thyself lest thou speak with Jacob from good unto evil.'

25 And Laban overtaketh Jacob; and Jacob hath fixed his tent in the mount; and Laban with his brethren have fixed [theirs] in the mount of Gilead.

26 And Laban saith to Jacob, `What hast thou done that thou dost deceive my heart, and lead away my daughters as captives of the sword?

27 Why hast thou hidden thyself to flee, and deceivest me, and hast not declared to me, and I send thee away with joy and with songs, with tabret and with harp,

28 and hast not suffered me to kiss my sons and my daughters? -- now thou hast acted foolishly in doing [so];

29 my hand is to God to do evil with you, but the God of your father yesternight hath spoken unto me, saying, Take heed to thyself from speaking with Jacob from good unto evil.

30 `And now, thou hast certainly gone, because thou hast been very desirous for the house of thy father; why hast thou stolen my gods?'

31 And Jacob answereth and saith to Laban, `Because I was afraid, for I said, Lest thou take violently away thy daughters from me;

32 with whomsoever thou findest thy gods -- he doth not live; before our brethren discern for thyself what [is] with me, and take to thyself:' and Jacob hath not known that Rachel hath stolen them.

33 And Laban goeth into the tent of Jacob, and into the tent of Leah, and into the tent of the two handmaidens, and hath not found; and he goeth out from the tent of Leah, and goeth into the tent of Rachel.

34 And Rachel hath taken the teraphim, and putteth them in the furniture of the camel, and sitteth upon them; and Laban feeleth all the tent, and hath not found;

35 and she saith unto her father, `Let it not be displeasing in the eyes of my lord that I am not able to rise at thy presence, for the way of women [is] on me;' and he searcheth, and hath not found the teraphim.

36 And it is displeasing to Jacob, and he striveth with Laban; and Jacob answereth and saith to Laban, `What [is] my transgression? what my sin, that thou hast burned after me?

37 for thou hast felt all my vessels: what hast thou found of all the vessels of thy house? set here before my brethren, and thy brethren, and they decide between us both.

38 `These twenty years I [am] with thee: thy ewes and thy she-goats have not miscarried, and the rams of thy flock I have not eaten;

39 the torn I have not brought in unto thee -- I, I repay it -- from my hand thou dost seek it; I have been deceived by day, and I have been deceived by night;

40 I have been [thus]: in the day consumed me hath drought, and frost by night, and wander doth my sleep from mine eyes.

41 `This [is] to me twenty years in thy house: I have served thee fourteen years for thy two daughters, and six years for thy flock; and thou changest my hire ten times;

42 unless the God of my father, the God of Abraham, and the Fear of Isaac, had been for me, surely now empty thou hadst sent me away; mine affliction and the labour of my hands hath God seen, and reproveth yesternight.'

43 And Laban answereth and saith unto Jacob, `The daughters [are] my daughters, and the sons my sons, and the flock my flock, and all that thou art seeing [is] mine; and to my daughters -- what do I to these to-day, or to their sons whom they have born?

44 and now, come, let us make a covenant, I and thou, and it hath been for a witness between me and thee.'

45 And Jacob taketh a stone, and lifteth it up [for] a standing pillar;

46 and Jacob saith to his brethren, `Gather stones,' and they take stones, and make a heap; and they eat there on the heap;

47 and Laban calleth it Jegar-Sahadutha; and Jacob hath called it Galeed.

48 And Laban saith, `This heap [is] witness between me and thee to-day;' therefore hath he called its name Galeed;

49 Mizpah also, for he said, `Jehovah doth watch between me and thee, for we are hidden one from another;

50 if thou afflict my daughters, or take wives beside my daughters -- there is no man with us -- see, God [is] witness between me and thee.'

51 And Laban saith to Jacob, `Lo, this heap, and lo, the standing pillar which I have cast between me and thee;

52 this heap [is] witness, and the standing pillar [is] witness, that I do not pass over this heap unto thee, and that thou dost not pass over this heap and this standing pillar unto me -- for evil;

53 the God of Abraham and the God of Nahor, doth judge between us -- the God of their father,' and Jacob sweareth by the Fear of his father Isaac.

54 And Jacob sacrificeth a sacrifice in the mount, and calleth to his brethren to eat bread, and they eat bread, and lodge in the mount;

55 and Laban riseth early in the morning, and kisseth his sons and his daughters, and blesseth them; and Laban goeth on, and turneth back to his place.

   

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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.