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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 # 3728

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3728. And poured oil upon the head of it. That this signifies holy good, is evident from the signification of “oil,” as being the celestial of love, or good (see n. 886, 3009); and from the signification of the “head,” as being that which is higher, or what is the same, that which is interior. That good is higher, or interior, and truth lower, or exterior, has been shown above in many places. From this it is evident what was signified by the ancient rite of pouring oil on the head of a pillar, namely, that truth should not be without good, but from good, thus that good should have the dominion as the head over the body; for truth without good is not truth, but is a sound void of life, and such that it is dissipated of itself. In the other life also it is dissipated with those who have excelled others in knowing truth or the doctrinal things of faith, and even the doctrinal things of love if they have not lived in good, and thus if they have not retained truth from good.

[2] Hence the church is not a church from truth separate from good, consequently not from faith separate from charity; but from truth which is from good, or from faith which is from charity. The like is signified also by what the Lord said to Jacob:

I am the God of Bethel, where thou anointedst a pillar, where thou vowedst a vow unto Me (Genesis 31:13);

and by what is said again:

Jacob set up a pillar of stone, and he poured out a drink-offering thereon, and poured oil thereon (Genesis 35:14);

by “pouring out a drink-offering on a pillar” is signified the Divine good of faith; and by “pouring oil” upon it, the Divine good of love. Everyone can see that to pour oil upon a stone, without the signification of something celestial and spiritual, would be ridiculous and idolatrous.

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

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Arcana Coelestia # 921

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921. And Noah builded an altar unto Jehovah. That this signifies a representative of the Lord, is evident from what has just been said. All the rites of the Ancient Church were representative of the Lord, as also the rites of the Jewish Church. But the principal representative in later times was the altar, and also the burnt-offering, which being made of clean beasts and clean birds, had its representation according to their signification, clean beasts signifying the goods of charity, and clean birds the truths of faith. When men of the Ancient Church offered these, they signified that they offered gifts of these goods and truths to the Lord. Nothing else can be offered to the Lord that will be grateful to Him. But their posterity, as the Gentiles and also the Jews, perverted these things, not even knowing that they had such a signification, and making their worship consist in the externals only.

[2] That the altar was the principal representative of the Lord, is evident from the fact that there were altars, even among Gentiles, before other rites were instituted, and before the ark was constructed, and before the temple was built. This is evident from Abram, as that when he came upon the mountain on the east of Bethel he raised an altar and called upon the name of Jehovah (Genesis 12:8); and afterwards he was commanded to offer Isaac for a burnt-offering on an altar (Genesis 22:2, 9). So Jacob built an altar at Luz, or Bethel (Genesis 35:6-7); and Moses built an altar under Mount Sinai, and sacrificed (Exodus 24:4-6). All this was before the [Jewish] sacrifices were instituted, and before the ark was constructed at which worship was afterwards performed in the wilderness. That there were altars likewise among the Gentiles, is evident from Balaam, who said to Balak that he should build seven altars and prepare seven bullocks and seven rams (Numbers 23:1-7, 14-18, 29-30); and also from its being commanded that the altars of the nations should be destroyed (Deuteronomy 7:5; Judges 2:2). Thus Divine worship by altars and sacrifices was not a new thing instituted with the Jews. Indeed altars were built before men had any idea of slaying oxen and sheep upon them, but as memorials.

[3] That altars signify a representative of the Lord, and burnt-offerings the worship of Him thereby, is plainly evident in the Prophets, as also in Moses when it is said of Levi, to whom the priesthood belonged:

They shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense in Thy nostrils, and whole burnt-offering upon Thine altar (Deuteronomy 33:10),

meaning all worship; for “to teach Jacob judgments, and Israel the law” denotes internal worship; and “to put incense in Thy nostrils, and whole burnt-offering on Thine altar” denotes corresponding external worship.

In Isaiah:

In that day shall a man look unto his Maker, and his eyes shall have respect to the Holy One of Israel; and he shall not look to the altars, the work of his hand (Isaiah 17:7-8),

where “looking to the altars” plainly signifies representative worship in general, which was to be abolished. Again:

In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah (Isaiah 19:19),

where also “an altar” stands for external worship.

[4] In Jeremiah:

The Lord hath cast off His altar, He hath abhorred His sanctuary (Lamentations 2:7);

“altar” denoting representative worship which had become idolatrous.

In Hosea:

Because Ephraim hath multiplied altars to sin, altars have been unto him to sin (Hosea 8:11);

“altars” denote here all representative worship separate from internal, thus what is idolatrous. Again:

The high places also of Aven, the sin of Israel, shall be destroyed; the thorn and the thistle shall come up on their altars (Hosea 10:8), where “altars” denote idolatrous worship.

In Amos:

In the day that I shall visit the transgressions of Israel upon him, I will also visit the altars of Bethel, and the horns of the altar shall be cut off (Amos 3:14),

where again “altars” denote representative worship become idolatrous.

[5] In David:

Let them bring me unto the mountain of Thy holiness, and to Thy tabernacles. And I will go unto the altar of God, unto God the gladness of my joy (Psalms 43:3-4), where “altar” manifestly denotes the Lord.

Thus the building of an altar in the Ancient and in the Jewish Church was for a representative of the Lord. As the worship of the Lord was performed principally by burnt-offerings and sacrifices, and thus these things signified principally representative worship, it is evident that the altar itself signifies this representative worship itself.

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