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Genesis 30

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1 ἰδοῦσα δὲ ραχηλ ὅτι οὐ τέτοκεν τῷ ιακωβ καὶ ἐζήλωσεν ραχηλ τὴν ἀδελφὴν αὐτῆς καὶ εἶπεν τῷ ιακωβ δός μοι τέκνα εἰ δὲ μή τελευτήσω ἐγώ

2 ἐθυμώθη δὲ ιακωβ τῇ ραχηλ καὶ εἶπεν αὐτῇ μὴ ἀντὶ θεοῦ ἐγώ εἰμι ὃς ἐστέρησέν σε καρπὸν κοιλίας

3 εἶπεν δὲ ραχηλ τῷ ιακωβ ἰδοὺ ἡ παιδίσκη μου βαλλα εἴσελθε πρὸς αὐτήν καὶ τέξεται ἐπὶ τῶν γονάτων μου καὶ τεκνοποιήσομαι κἀγὼ ἐξ αὐτῆς

4 καὶ ἔδωκεν αὐτῷ βαλλαν τὴν παιδίσκην αὐτῆς αὐτῷ γυναῖκα εἰσῆλθεν δὲ πρὸς αὐτὴν ιακωβ

5 καὶ συνέλαβεν βαλλα ἡ παιδίσκη ραχηλ καὶ ἔτεκεν τῷ ιακωβ υἱόν

6 καὶ εἶπεν ραχηλ ἔκρινέν μοι ὁ θεὸς καὶ ἐπήκουσεν τῆς φωνῆς μου καὶ ἔδωκέν μοι υἱόν διὰ τοῦτο ἐκάλεσεν τὸ ὄνομα αὐτοῦ δαν

7 καὶ συνέλαβεν ἔτι βαλλα ἡ παιδίσκη ραχηλ καὶ ἔτεκεν υἱὸν δεύτερον τῷ ιακωβ

8 καὶ εἶπεν ραχηλ συνελάβετό μοι ὁ θεός καὶ συνανεστράφην τῇ ἀδελφῇ μου καὶ ἠδυνάσθην καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ νεφθαλι

9 εἶδεν δὲ λεια ὅτι ἔστη τοῦ τίκτειν καὶ ἔλαβεν ζελφαν τὴν παιδίσκην αὐτῆς καὶ ἔδωκεν αὐτὴν τῷ ιακωβ γυναῖκα

10 εἰσῆλθεν δὲ πρὸς αὐτὴν ιακωβ καὶ συνέλαβεν ζελφα ἡ παιδίσκη λειας καὶ ἔτεκεν τῷ ιακωβ υἱόν

11 καὶ εἶπεν λεια ἐν τύχῃ καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ γαδ

12 καὶ συνέλαβεν ζελφα ἡ παιδίσκη λειας καὶ ἔτεκεν ἔτι τῷ ιακωβ υἱὸν δεύτερον

13 καὶ εἶπεν λεια μακαρία ἐγώ ὅτι μακαρίζουσίν με αἱ γυναῖκες καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ασηρ

14 ἐπορεύθη δὲ ρουβην ἐν ἡμέραις θερισμοῦ πυρῶν καὶ εὗρεν μῆλα μανδραγόρου ἐν τῷ ἀγρῷ καὶ ἤνεγκεν αὐτὰ πρὸς λειαν τὴν μητέρα αὐτοῦ εἶπεν δὲ ραχηλ τῇ λεια δός μοι τῶν μανδραγορῶν τοῦ υἱοῦ σου

15 εἶπεν δὲ λεια οὐχ ἱκανόν σοι ὅτι ἔλαβες τὸν ἄνδρα μου μὴ καὶ τοὺς μανδραγόρας τοῦ υἱοῦ μου λήμψῃ εἶπεν δὲ ραχηλ οὐχ οὕτως κοιμηθήτω μετὰ σοῦ τὴν νύκτα ταύτην ἀντὶ τῶν μανδραγορῶν τοῦ υἱοῦ σου

16 εἰσῆλθεν δὲ ιακωβ ἐξ ἀγροῦ ἑσπέρας καὶ ἐξῆλθεν λεια εἰς συνάντησιν αὐτῷ καὶ εἶπεν πρός με εἰσελεύσῃ σήμερον μεμίσθωμαι γάρ σε ἀντὶ τῶν μανδραγορῶν τοῦ υἱοῦ μου καὶ ἐκοιμήθη μετ' αὐτῆς τὴν νύκτα ἐκείνην

17 καὶ ἐπήκουσεν ὁ θεὸς λειας καὶ συλλαβοῦσα ἔτεκεν τῷ ιακωβ υἱὸν πέμπτον

18 καὶ εἶπεν λεια ἔδωκεν ὁ θεὸς τὸν μισθόν μου ἀνθ' οὗ ἔδωκα τὴν παιδίσκην μου τῷ ἀνδρί μου καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ισσαχαρ ὅ ἐστιν μισθός

19 καὶ συνέλαβεν ἔτι λεια καὶ ἔτεκεν υἱὸν ἕκτον τῷ ιακωβ

20 καὶ εἶπεν λεια δεδώρηταί μοι ὁ θεὸς δῶρον καλόν ἐν τῷ νῦν καιρῷ αἱρετιεῖ με ὁ ἀνήρ μου ἔτεκον γὰρ αὐτῷ υἱοὺς ἕξ καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ζαβουλων

21 καὶ μετὰ τοῦτο ἔτεκεν θυγατέρα καὶ ἐκάλεσεν τὸ ὄνομα αὐτῆς δινα

22 ἐμνήσθη δὲ ὁ θεὸς τῆς ραχηλ καὶ ἐπήκουσεν αὐτῆς ὁ θεὸς καὶ ἀνέῳξεν αὐτῆς τὴν μήτραν

23 καὶ συλλαβοῦσα ἔτεκεν τῷ ιακωβ υἱόν εἶπεν δὲ ραχηλ ἀφεῖλεν ὁ θεός μου τὸ ὄνειδος

24 καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ιωσηφ λέγουσα προσθέτω ὁ θεός μοι υἱὸν ἕτερον

25 ἐγένετο δὲ ὡς ἔτεκεν ραχηλ τὸν ιωσηφ εἶπεν ιακωβ τῷ λαβαν ἀπόστειλόν με ἵνα ἀπέλθω εἰς τὸν τόπον μου καὶ εἰς τὴν γῆν μου

26 ἀπόδος τὰς γυναῖκάς μου καὶ τὰ παιδία περὶ ὧν δεδούλευκά σοι ἵνα ἀπέλθω σὺ γὰρ γινώσκεις τὴν δουλείαν ἣν δεδούλευκά σοι

27 εἶπεν δὲ αὐτῷ λαβαν εἰ εὗρον χάριν ἐναντίον σου οἰωνισάμην ἄν εὐλόγησεν γάρ με ὁ θεὸς τῇ σῇ εἰσόδῳ

28 διάστειλον τὸν μισθόν σου πρός με καὶ δώσω

29 εἶπεν δὲ αὐτῷ ιακωβ σὺ γινώσκεις ἃ δεδούλευκά σοι καὶ ὅσα ἦν κτήνη σου μετ' ἐμοῦ

30 μικρὰ γὰρ ἦν ὅσα σοι ἦν ἐναντίον ἐμοῦ καὶ ηὐξήθη εἰς πλῆθος καὶ ηὐλόγησέν σε κύριος ἐπὶ τῷ ποδί μου νῦν οὖν πότε ποιήσω κἀγὼ ἐμαυτῷ οἶκον

31 καὶ εἶπεν αὐτῷ λαβαν τί σοι δώσω εἶπεν δὲ αὐτῷ ιακωβ οὐ δώσεις μοι οὐθέν ἐὰν ποιήσῃς μοι τὸ ῥῆμα τοῦτο πάλιν ποιμανῶ τὰ πρόβατά σου καὶ φυλάξω

32 παρελθάτω πάντα τὰ πρόβατά σου σήμερον καὶ διαχώρισον ἐκεῖθεν πᾶν πρόβατον φαιὸν ἐν τοῖς ἀρνάσιν καὶ πᾶν διάλευκον καὶ ῥαντὸν ἐν ταῖς αἰξίν ἔσται μοι μισθός

33 καὶ ἐπακούσεταί μοι ἡ δικαιοσύνη μου ἐν τῇ ἡμέρᾳ τῇ αὔριον ὅτι ἐστὶν ὁ μισθός μου ἐνώπιόν σου πᾶν ὃ ἐὰν μὴ ᾖ ῥαντὸν καὶ διάλευκον ἐν ταῖς αἰξὶν καὶ φαιὸν ἐν τοῖς ἀρνάσιν κεκλεμμένον ἔσται παρ' ἐμοί

34 εἶπεν δὲ αὐτῷ λαβαν ἔστω κατὰ τὸ ῥῆμά σου

35 καὶ διέστειλεν ἐν τῇ ἡμέρᾳ ἐκείνῃ τοὺς τράγους τοὺς ῥαντοὺς καὶ τοὺς διαλεύκους καὶ πάσας τὰς αἶγας τὰς ῥαντὰς καὶ τὰς διαλεύκους καὶ πᾶν ὃ ἦν λευκὸν ἐν αὐτοῖς καὶ πᾶν ὃ ἦν φαιὸν ἐν τοῖς ἀρνάσιν καὶ ἔδωκεν διὰ χειρὸς τῶν υἱῶν αὐτοῦ

36 καὶ ἀπέστησεν ὁδὸν τριῶν ἡμερῶν ἀνὰ μέσον αὐτῶν καὶ ἀνὰ μέσον ιακωβ ιακωβ δὲ ἐποίμαινεν τὰ πρόβατα λαβαν τὰ ὑπολειφθέντα

37 ἔλαβεν δὲ ἑαυτῷ ιακωβ ῥάβδον στυρακίνην χλωρὰν καὶ καρυίνην καὶ πλατάνου καὶ ἐλέπισεν αὐτὰς ιακωβ λεπίσματα λευκὰ περισύρων τὸ χλωρόν ἐφαίνετο δὲ ἐπὶ ταῖς ῥάβδοις τὸ λευκόν ὃ ἐλέπισεν ποικίλον

38 καὶ παρέθηκεν τὰς ῥάβδους ἃς ἐλέπισεν ἐν ταῖς ληνοῖς τῶν ποτιστηρίων τοῦ ὕδατος ἵνα ὡς ἂν ἔλθωσιν τὰ πρόβατα πιεῖν ἐνώπιον τῶν ῥάβδων ἐλθόντων αὐτῶν εἰς τὸ πιεῖν

39 ἐγκισσήσωσιν τὰ πρόβατα εἰς τὰς ῥάβδους καὶ ἔτικτον τὰ πρόβατα διάλευκα καὶ ποικίλα καὶ σποδοειδῆ ῥαντά

40 τοὺς δὲ ἀμνοὺς διέστειλεν ιακωβ καὶ ἔστησεν ἐναντίον τῶν προβάτων κριὸν διάλευκον καὶ πᾶν ποικίλον ἐν τοῖς ἀμνοῖς καὶ διεχώρισεν ἑαυτῷ ποίμνια καθ' ἑαυτὸν καὶ οὐκ ἔμιξεν αὐτὰ εἰς τὰ πρόβατα λαβαν

41 ἐγένετο δὲ ἐν τῷ καιρῷ ᾧ ἐνεκίσσησεν τὰ πρόβατα ἐν γαστρὶ λαμβάνοντα ἔθηκεν ιακωβ τὰς ῥάβδους ἐναντίον τῶν προβάτων ἐν ταῖς ληνοῖς τοῦ ἐγκισσῆσαι αὐτὰ κατὰ τὰς ῥάβδους

42 ἡνίκα δ' ἂν ἔτεκον τὰ πρόβατα οὐκ ἐτίθει ἐγένετο δὲ τὰ ἄσημα τοῦ λαβαν τὰ δὲ ἐπίσημα τοῦ ιακωβ

43 καὶ ἐπλούτησεν ὁ ἄνθρωπος σφόδρα σφόδρα καὶ ἐγένετο αὐτῷ κτήνη πολλὰ καὶ βόες καὶ παῖδες καὶ παιδίσκαι καὶ κάμηλοι καὶ ὄνοι

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4031

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4031. And to the flock that came together later he did not set them. That this signifies things that are compelled, is evident from the signification of “coming together later.” That “coming together first” signifies that which is spontaneous or free, has been shown above (n. 4029). That “coming together later” signifies that which is compulsory or not free, is thereby evident, and also from the connection of things in the internal sense; as well as from the fact that “growing warm” is not here spoken of, as it is of those that came together first; for by “growing warm” is signified affection, and there the ardor of affection. Whatever is not from affection is from what is not spontaneous, or not free, for everything spontaneous or free is of affection or love (n. 2870). The same is evident also from the derivation of the expression in the original language, as meaning deficiency; for when ardor of affection is deficient, then freedom ceases; and what is then done is said to be not free, and at last compulsory.

[2] That all the conjunction of truth and good is effected in freedom, or from what is spontaneous, and consequently all reformation and regeneration, may be seen from the passages cited above (n. 4029); and consequently that in the absence of freedom (that is, by compulsion) no conjunction, and thus no regeneration, can be effected. (What freedom is, and whence it is, may be seen above, n. 2870-2893, where man’s freedom is treated of.) He who while reasoning concerning the Lord’s Providence, man’s salvation, and the damnation of many, is not aware that no conjunction of truth and good, or appropriation, and thus no regeneration, can be effected except in man’s freedom, casts himself into mere shades, and consequently into grave errors. For he supposes that if the Lord wills, He can save everyone, and this by means innumerable-as by miracles, by the dead rising again, by immediate revelations, by the angels withholding men from evil and impelling them to good by an open strong force, and by means of many states, on being led into which a man performs repentance, and by many other means.

[3] But he does not know that all these means are compulsory, and that no man can possibly be reformed thereby. For whatever compels a man does not impart to him any affection; or if it is of such a nature as to do this, it allies itself with the affection of evil. For it appears to infuse something holy, and even does so; but when the man’s state is changed, he returns to his former affections, namely, evils and falsities, and then that holy thing conjoins itself with the evils and falsities, and becomes profane, and is then of such a nature as to lead into the most grievous hell of all. For the man first acknowledges and believes, and is also affected with what is holy, and then denies, and even holds it in aversion. (That they who once acknowledge at heart, and afterwards deny, are those who profane, but not they who have not acknowledged at heart, may be seen above, n. 301-303vvv2, 571, 582, 593, 1001, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3898.) For this reason open miracles are not wrought at the present day, but miracles not open, or not conspicuous; which are such as not to inspire a sense of holiness, or take away man’s freedom; and therefore the dead do not rise again, and man is not withheld from evils by immediate revelations, or by angels, or moved to good by open force.

[4] Man’s freedom is what the Lord works in, and by which he bends him; for all freedom is of his love or affection, and therefore of his will (n. 3158). If a man does not receive good and truth in freedom, it cannot be appropriated to him, or become his. For that to which anyone is compelled is not his, but belongs to him who compels, because although it is done by him, he does not do it of himself. It sometimes appears as if man were compelled to good, as in temptations and spiritual combats; but that he has then a stronger freedom than at other times, may be seen above (n. 1937, 1947, 2881). It also appears as if man were compelled to good, when he compels himself to it; but it is one thing to compel one’s self, and another to be compelled. When anyone compels himself, he does so from a freedom within; but to be compelled is not from freedom. This being the case, it is evident into what shades, and thus into what errors, those are able to cast themselves who reason concerning the Providence of the Lord, the salvation of man, and the damnation of many, and yet do not know that it is freedom by which the Lord works, and by no means compulsion; for compulsion in things of a holy nature is dangerous, unless it is received in freedom.

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

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