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Genesis 31

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1 ἤκουσεν δὲ ιακωβ τὰ ῥήματα τῶν υἱῶν λαβαν λεγόντων εἴληφεν ιακωβ πάντα τὰ τοῦ πατρὸς ἡμῶν καὶ ἐκ τῶν τοῦ πατρὸς ἡμῶν πεποίηκεν πᾶσαν τὴν δόξαν ταύτην

2 καὶ εἶδεν ιακωβ τὸ πρόσωπον τοῦ λαβαν καὶ ἰδοὺ οὐκ ἦν πρὸς αὐτὸν ὡς ἐχθὲς καὶ τρίτην ἡμέραν

3 εἶπεν δὲ κύριος πρὸς ιακωβ ἀποστρέφου εἰς τὴν γῆν τοῦ πατρός σου καὶ εἰς τὴν γενεάν σου καὶ ἔσομαι μετὰ σοῦ

4 ἀποστείλας δὲ ιακωβ ἐκάλεσεν ραχηλ καὶ λειαν εἰς τὸ πεδίον οὗ τὰ ποίμνια

5 καὶ εἶπεν αὐταῖς ὁρῶ ἐγὼ τὸ πρόσωπον τοῦ πατρὸς ὑμῶν ὅτι οὐκ ἔστιν πρὸς ἐμοῦ ὡς ἐχθὲς καὶ τρίτην ἡμέραν ὁ δὲ θεὸς τοῦ πατρός μου ἦν μετ' ἐμοῦ

6 καὶ αὐταὶ δὲ οἴδατε ὅτι ἐν πάσῃ τῇ ἰσχύι μου δεδούλευκα τῷ πατρὶ ὑμῶν

7 ὁ δὲ πατὴρ ὑμῶν παρεκρούσατό με καὶ ἤλλαξεν τὸν μισθόν μου τῶν δέκα ἀμνῶν καὶ οὐκ ἔδωκεν αὐτῷ ὁ θεὸς κακοποιῆσαί με

8 ἐὰν οὕτως εἴπῃ τὰ ποικίλα ἔσται σου μισθός καὶ τέξεται πάντα τὰ πρόβατα ποικίλα ἐὰν δὲ εἴπῃ τὰ λευκὰ ἔσται σου μισθός καὶ τέξεται πάντα τὰ πρόβατα λευκά

9 καὶ ἀφείλατο ὁ θεὸς πάντα τὰ κτήνη τοῦ πατρὸς ὑμῶν καὶ ἔδωκέν μοι αὐτά

10 καὶ ἐγένετο ἡνίκα ἐνεκίσσων τὰ πρόβατα καὶ εἶδον τοῖς ὀφθαλμοῖς αὐτὰ ἐν τῷ ὕπνῳ καὶ ἰδοὺ οἱ τράγοι καὶ οἱ κριοὶ ἀναβαίνοντες ἦσαν ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας διάλευκοι καὶ ποικίλοι καὶ σποδοειδεῖς ῥαντοί

11 καὶ εἶπέν μοι ὁ ἄγγελος τοῦ θεοῦ καθ' ὕπνον ιακωβ ἐγὼ δὲ εἶπα τί ἐστιν

12 καὶ εἶπεν ἀνάβλεψον τοῖς ὀφθαλμοῖς σου καὶ ἰδὲ τοὺς τράγους καὶ τοὺς κριοὺς ἀναβαίνοντας ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας διαλεύκους καὶ ποικίλους καὶ σποδοειδεῖς ῥαντούς ἑώρακα γὰρ ὅσα σοι λαβαν ποιεῖ

13 ἐγώ εἰμι ὁ θεὸς ὁ ὀφθείς σοι ἐν τόπῳ θεοῦ οὗ ἤλειψάς μοι ἐκεῖ στήλην καὶ ηὔξω μοι ἐκεῖ εὐχήν νῦν οὖν ἀνάστηθι καὶ ἔξελθε ἐκ τῆς γῆς ταύτης καὶ ἄπελθε εἰς τὴν γῆν τῆς γενέσεώς σου καὶ ἔσομαι μετὰ σοῦ

14 καὶ ἀποκριθεῖσα ραχηλ καὶ λεια εἶπαν αὐτῷ μὴ ἔστιν ἡμῖν ἔτι μερὶς ἢ κληρονομία ἐν τῷ οἴκῳ τοῦ πατρὸς ἡμῶν

15 οὐχ ὡς αἱ ἀλλότριαι λελογίσμεθα αὐτῷ πέπρακεν γὰρ ἡμᾶς καὶ κατέφαγεν καταβρώσει τὸ ἀργύριον ἡμῶν

16 πάντα τὸν πλοῦτον καὶ τὴν δόξαν ἣν ἀφείλατο ὁ θεὸς τοῦ πατρὸς ἡμῶν ἡμῖν ἔσται καὶ τοῖς τέκνοις ἡμῶν νῦν οὖν ὅσα εἴρηκέν σοι ὁ θεός ποίει

17 ἀναστὰς δὲ ιακωβ ἔλαβεν τὰς γυναῖκας αὐτοῦ καὶ τὰ παιδία αὐτοῦ ἐπὶ τὰς καμήλους

18 καὶ ἀπήγαγεν πάντα τὰ ὑπάρχοντα αὐτοῦ καὶ πᾶσαν τὴν ἀποσκευὴν αὐτοῦ ἣν περιεποιήσατο ἐν τῇ μεσοποταμίᾳ καὶ πάντα τὰ αὐτοῦ ἀπελθεῖν πρὸς ισαακ τὸν πατέρα αὐτοῦ εἰς γῆν χανααν

19 λαβαν δὲ ὤ|χετο κεῖραι τὰ πρόβατα αὐτοῦ ἔκλεψεν δὲ ραχηλ τὰ εἴδωλα τοῦ πατρὸς αὐτῆς

20 ἔκρυψεν δὲ ιακωβ λαβαν τὸν σύρον τοῦ μὴ ἀναγγεῖλαι αὐτῷ ὅτι ἀποδιδράσκει

21 καὶ ἀπέδρα αὐτὸς καὶ πάντα τὰ αὐτοῦ καὶ διέβη τὸν ποταμὸν καὶ ὥρμησεν εἰς τὸ ὄρος γαλααδ

22 ἀνηγγέλη δὲ λαβαν τῷ σύρῳ τῇ τρίτῃ ἡμέρᾳ ὅτι ἀπέδρα ιακωβ

23 καὶ παραλαβὼν πάντας τοὺς ἀδελφοὺς αὐτοῦ μεθ' ἑαυτοῦ ἐδίωξεν ὀπίσω αὐτοῦ ὁδὸν ἡμερῶν ἑπτὰ καὶ κατέλαβεν αὐτὸν ἐν τῷ ὄρει τῷ γαλααδ

24 ἦλθεν δὲ ὁ θεὸς πρὸς λαβαν τὸν σύρον καθ' ὕπνον τὴν νύκτα καὶ εἶπεν αὐτῷ φύλαξαι σεαυτόν μήποτε λαλήσῃς μετὰ ιακωβ πονηρά

25 καὶ κατέλαβεν λαβαν τὸν ιακωβ ιακωβ δὲ ἔπηξεν τὴν σκηνὴν αὐτοῦ ἐν τῷ ὄρει λαβαν δὲ ἔστησεν τοὺς ἀδελφοὺς αὐτοῦ ἐν τῷ ὄρει γαλααδ

26 εἶπεν δὲ λαβαν τῷ ιακωβ τί ἐποίησας ἵνα τί κρυφῇ ἀπέδρας καὶ ἐκλοποφόρησάς με καὶ ἀπήγαγες τὰς θυγατέρας μου ὡς αἰχμαλώτιδας μαχαίρᾳ

27 καὶ εἰ ἀνήγγειλάς μοι ἐξαπέστειλα ἄν σε μετ' εὐφροσύνης καὶ μετὰ μουσικῶν τυμπάνων καὶ κιθάρας

28 οὐκ ἠξιώθην καταφιλῆσαι τὰ παιδία μου καὶ τὰς θυγατέρας μου νῦν δὲ ἀφρόνως ἔπραξας

29 καὶ νῦν ἰσχύει ἡ χείρ μου κακοποιῆσαί σε ὁ δὲ θεὸς τοῦ πατρός σου ἐχθὲς εἶπεν πρός με λέγων φύλαξαι σεαυτόν μήποτε λαλήσῃς μετὰ ιακωβ πονηρά

30 νῦν οὖν πεπόρευσαι ἐπιθυμίᾳ γὰρ ἐπεθύμησας ἀπελθεῖν εἰς τὸν οἶκον τοῦ πατρός σου ἵνα τί ἔκλεψας τοὺς θεούς μου

31 ἀποκριθεὶς δὲ ιακωβ εἶπεν τῷ λαβαν εἶπα γάρ μήποτε ἀφέλῃς τὰς θυγατέρας σου ἀπ' ἐμοῦ καὶ πάντα τὰ ἐμά

32 ἐπίγνωθι τί ἐστιν τῶν σῶν παρ' ἐμοί καὶ λαβέ καὶ οὐκ ἐπέγνω παρ' αὐτῷ οὐθέν καὶ εἶπεν αὐτῷ ιακωβ παρ' ᾧ ἐὰν εὕρῃς τοὺς θεούς σου οὐ ζήσεται ἐναντίον τῶν ἀδελφῶν ἡμῶν οὐκ ᾔδει δὲ ιακωβ ὅτι ραχηλ ἡ γυνὴ αὐτοῦ ἔκλεψεν αὐτούς

33 εἰσελθὼν δὲ λαβαν ἠρεύνησεν εἰς τὸν οἶκον λειας καὶ οὐχ εὗρεν καὶ ἐξελθὼν ἐκ τοῦ οἴκου λειας ἠρεύνησεν τὸν οἶκον ιακωβ καὶ ἐν τῷ οἴκῳ τῶν δύο παιδισκῶν καὶ οὐχ εὗρεν εἰσῆλθεν δὲ καὶ εἰς τὸν οἶκον ραχηλ

34 ραχηλ δὲ ἔλαβεν τὰ εἴδωλα καὶ ἐνέβαλεν αὐτὰ εἰς τὰ σάγματα τῆς καμήλου καὶ ἐπεκάθισεν αὐτοῖς

35 καὶ εἶπεν τῷ πατρὶ αὐτῆς μὴ βαρέως φέρε κύριε οὐ δύναμαι ἀναστῆναι ἐνώπιόν σου ὅτι τὸ κατ' ἐθισμὸν τῶν γυναικῶν μοί ἐστιν ἠρεύνησεν δὲ λαβαν ἐν ὅλῳ τῷ οἴκῳ καὶ οὐχ εὗρεν τὰ εἴδωλα

36 ὠργίσθη δὲ ιακωβ καὶ ἐμαχέσατο τῷ λαβαν ἀποκριθεὶς δὲ ιακωβ εἶπεν τῷ λαβαν τί τὸ ἀδίκημά μου καὶ τί τὸ ἁμάρτημά μου ὅτι κατεδίωξας ὀπίσω μου

37 καὶ ὅτι ἠρεύνησας πάντα τὰ σκεύη μου τί εὗρες ἀπὸ πάντων τῶν σκευῶν τοῦ οἴκου σου θὲς ὧδε ἐναντίον τῶν ἀδελφῶν μου καὶ τῶν ἀδελφῶν σου καὶ ἐλεγξάτωσαν ἀνὰ μέσον τῶν δύο ἡμῶν

38 ταῦτά μοι εἴκοσι ἔτη ἐγώ εἰμι μετὰ σοῦ τὰ πρόβατά σου καὶ αἱ αἶγές σου οὐκ ἠτεκνώθησαν κριοὺς τῶν προβάτων σου οὐ κατέφαγον

39 θηριάλωτον οὐκ ἀνενήνοχά σοι ἐγὼ ἀπετίννυον παρ' ἐμαυτοῦ κλέμματα ἡμέρας καὶ κλέμματα νυκτός

40 ἐγινόμην τῆς ἡμέρας συγκαιόμενος τῷ καύματι καὶ παγετῷ τῆς νυκτός καὶ ἀφίστατο ὁ ὕπνος ἀπὸ τῶν ὀφθαλμῶν μου

41 ταῦτά μοι εἴκοσι ἔτη ἐγώ εἰμι ἐν τῇ οἰκίᾳ σου ἐδούλευσά σοι δέκα τέσσαρα ἔτη ἀντὶ τῶν δύο θυγατέρων σου καὶ ἓξ ἔτη ἐν τοῖς προβάτοις σου καὶ παρελογίσω τὸν μισθόν μου δέκα ἀμνάσιν

42 εἰ μὴ ὁ θεὸς τοῦ πατρός μου αβρααμ καὶ ὁ φόβος ισαακ ἦν μοι νῦν ἂν κενόν με ἐξαπέστειλας τὴν ταπείνωσίν μου καὶ τὸν κόπον τῶν χειρῶν μου εἶδεν ὁ θεὸς καὶ ἤλεγξέν σε ἐχθές

43 ἀποκριθεὶς δὲ λαβαν εἶπεν τῷ ιακωβ αἱ θυγατέρες θυγατέρες μου καὶ οἱ υἱοὶ υἱοί μου καὶ τὰ κτήνη κτήνη μου καὶ πάντα ὅσα σὺ ὁρᾷς ἐμά ἐστιν καὶ τῶν θυγατέρων μου τί ποιήσω ταύταις σήμερον ἢ τοῖς τέκνοις αὐτῶν οἷς ἔτεκον

44 νῦν οὖν δεῦρο διαθώμεθα διαθήκην ἐγὼ καὶ σύ καὶ ἔσται εἰς μαρτύριον ἀνὰ μέσον ἐμοῦ καὶ σοῦ εἶπεν δὲ αὐτῷ ἰδοὺ οὐθεὶς μεθ' ἡμῶν ἐστιν ἰδὲ ὁ θεὸς μάρτυς ἀνὰ μέσον ἐμοῦ καὶ σοῦ

45 λαβὼν δὲ ιακωβ λίθον ἔστησεν αὐτὸν στήλην

46 εἶπεν δὲ ιακωβ τοῖς ἀδελφοῖς αὐτοῦ συλλέγετε λίθους καὶ συνέλεξαν λίθους καὶ ἐποίησαν βουνόν καὶ ἔφαγον καὶ ἔπιον ἐκεῖ ἐπὶ τοῦ βουνοῦ καὶ εἶπεν αὐτῷ λαβαν ὁ βουνὸς οὗτος μαρτυρεῖ ἀνὰ μέσον ἐμοῦ καὶ σοῦ σήμερον

47 καὶ ἐκάλεσεν αὐτὸν λαβαν βουνὸς τῆς μαρτυρίας ιακωβ δὲ ἐκάλεσεν αὐτὸν βουνὸς μάρτυς

48 εἶπεν δὲ λαβαν τῷ ιακωβ ἰδοὺ ὁ βουνὸς οὗτος καὶ ἡ στήλη αὕτη ἣν ἔστησα ἀνὰ μέσον ἐμοῦ καὶ σοῦ μαρτυρεῖ ὁ βουνὸς οὗτος καὶ μαρτυρεῖ ἡ στήλη αὕτη διὰ τοῦτο ἐκλήθη τὸ ὄνομα αὐτοῦ βουνὸς μαρτυρεῖ

49 καὶ ἡ ὅρασις ἣν εἶπεν ἐπίδοι ὁ θεὸς ἀνὰ μέσον ἐμοῦ καὶ σοῦ ὅτι ἀποστησόμεθα ἕτερος ἀπὸ τοῦ ἑτέρου

50 εἰ ταπεινώσεις τὰς θυγατέρας μου εἰ λήμψῃ γυναῖκας ἐπὶ ταῖς θυγατράσιν μου ὅρα οὐθεὶς μεθ' ἡμῶν ἐστιν

52 ἐάν τε γὰρ ἐγὼ μὴ διαβῶ πρὸς σὲ μηδὲ σὺ διαβῇς πρός με τὸν βουνὸν τοῦτον καὶ τὴν στήλην ταύτην ἐπὶ κακίᾳ

53 ὁ θεὸς αβρααμ καὶ ὁ θεὸς ναχωρ κρινεῖ ἀνὰ μέσον ἡμῶν καὶ ὤμοσεν ιακωβ κατὰ τοῦ φόβου τοῦ πατρὸς αὐτοῦ ισαακ

54 καὶ ἔθυσεν ιακωβ θυσίαν ἐν τῷ ὄρει καὶ ἐκάλεσεν τοὺς ἀδελφοὺς αὐτοῦ καὶ ἔφαγον καὶ ἔπιον καὶ ἐκοιμήθησαν ἐν τῷ ὄρει

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4211

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4211. And called his brethren to eat bread. That this signifies the appropriation of good from the Lord’s Divine natural, is evident from the signification of “brethren,” as being those who were now conjoined by a covenant, that is, by friendship; and in the internal sense those who are in good and truth (that these are called “brethren” may be seen above, n. 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the signification of “eating,” as being appropriation (see n. 3168, 3513, 3832; and that banquets and feasts with the ancients signified appropriation and conjunction by love and charity, see above, n. 3596); and from the signification of “bread,” as being the good of love (n. 276, 680, 1798, 3478, 3735), and in the supreme sense the the Lord, (n. 2165, 2177, 3478, 3813). As in the supreme sense “bread” signifies the Lord, it therefore signifies everything holy which is from Him, that is, everything good and true; and because there is nothing else good, which is good, except that which is of love and charity, “bread” signifies love and charity. Nor did the sacrifices of old signify anything else, for which reason they were called by the one word “bread” (n. 2165). They also ate together of the flesh of the sacrifices, in order that the heavenly feast might be represented, that is, conjunction by the good of love and charity. This is what is now signified by the Holy Supper; for this succeeded in the place of sacrifices, and of the feasts from the sanctified things; and the Holy Supper is an external of the church that contains within itself an internal, and by means of this internal it conjoins the man who is in love and charity with heaven, and through heaven with the Lord. For in the Holy Supper also, “eating” signifies appropriation, the “bread” celestial love, and the “wine” spiritual love; and this so entirely that when a man is in a holy state while eating it, nothing else is perceived in heaven.

[2] The reason why the expression “the appropriation of good from the Lord’s Divine natural” is made use of, is that the subject treated of is the good of the Gentiles, and it is this good which is now represented by Laban (n. 4189). Man’s conjunction with the Lord is not a conjunction with His Supreme Divine Itself, but with His Divine Human; for man can have no idea whatever of the Lord’s Supreme Divine, which so transcends his idea as altogether to perish and become nothing; but he can have an idea of His Divine Human. For everyone is conjoined by thought and affection with one concerning whom he has some idea, but not with one concerning whom he has no idea. If when anyone is thinking about the Lord’s Human, he has holiness in his idea, he is thinking also of that holy which coming from the Lord fills heaven, so that he is also thinking of heaven; for in its complex heaven bears relation to a man, and it does this from the the Lord, (n. 684, 1276, 2996, 2998, 3624-3649); and this accounts for the fact that no conjunction is possible with the Lord’s Supreme Divine, but only with His Divine Human, and through His Divine Human with His Supreme Divine. Hence it is said in John that no one hath seen God at any time, except the Only begotten Son (1:18); and that no one can come to the Father except through Him; and hence also He is called the Mediator. That such is the case may be very well known from the fact that all within the church who say they believe in a Supreme Being, and make no account of the Lord, are precisely those who believe nothing at all, not even that there is a heaven, or that there is a hell, and who worship nature. Moreover, if such persons are willing to be instructed by experience, they will see that the evil, even the worst of them, say the same thing.

[3] But as regards the Lord’s Human, men think in various ways, one in one way and another in another, and one in a more holy way than another. They who are within the church are able to think that His Human is Divine, and also that as He says He is one with the Father, and that the Father is in Him, and He in the Father. But they who are without the church cannot do this, both because they know nothing about the Lord and because they have no idea of the Divine except from the images which they see with their eyes, and the idols which they can touch with their hands. And yet the Lord conjoins Himself with these by means of the good of their charity and obedience that is within their gross idea of Him. For this reason it is here said that such have an “appropriation of good from the Lord’s Divine natural;” for the conjunction of the Lord with man is according to the state of his thought and the derivative affection. They who are in the most holy idea concerning the Lord, and at the same time in the knowledges and affections of good and truth-as those can be who are within the church-are conjoined with the Lord in respect to His Divine rational; whereas they who are not in such holiness, nor in such interior idea and affection, and yet are in the good of charity, are conjoined with the Lord in respect to His Divine natural. They who have a holiness of a still grosser kind are conjoined with the Lord in respect to His Divine sensuous; and this conjunction is what is represented by the brazen serpent, in that those who looked at it recovered from the bite of the serpents (Numbers 21:9). In this conjunction are those among the Gentiles who worship idols, and yet live in charity in accordance with their religion. From all this it is now evident what is meant by the appropriation of good from the Lord’s Divine natural, which is signified by Jacob’s calling his brethren to eat bread.

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

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