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Genesis 31

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1 ηκουσεν δε ιακωβ τα ρηματα των υιων λαβαν λεγοντων ειληφεν ιακωβ παντα τα του πατρος ημων και εκ των του πατρος ημων πεποιηκεν πασαν την δοξαν ταυτην

2 και ειδεν ιακωβ το προσωπον του λαβαν και ιδου ουκ ην προς αυτον ως εχθες και τριτην ημεραν

3 ειπεν δε κυριος προς ιακωβ αποστρεφου εις την γην του πατρος σου και εις την γενεαν σου και εσομαι μετα σου

4 αποστειλας δε ιακωβ εκαλεσεν ραχηλ και λειαν εις το πεδιον ου τα ποιμνια

5 και ειπεν αυταις ορω εγω το προσωπον του πατρος υμων οτι ουκ εστιν προς εμου ως εχθες και τριτην ημεραν ο δε θεος του πατρος μου ην μετ' εμου

6 και αυται δε οιδατε οτι εν παση τη ισχυι μου δεδουλευκα τω πατρι υμων

7 ο δε πατηρ υμων παρεκρουσατο με και ηλλαξεν τον μισθον μου των δεκα αμνων και ουκ εδωκεν αυτω ο θεος κακοποιησαι με

8 εαν ουτως ειπη τα ποικιλα εσται σου μισθος και τεξεται παντα τα προβατα ποικιλα εαν δε ειπη τα λευκα εσται σου μισθος και τεξεται παντα τα προβατα λευκα

9 και αφειλατο ο θεος παντα τα κτηνη του πατρος υμων και εδωκεν μοι αυτα

10 και εγενετο ηνικα ενεκισσων τα προβατα και ειδον τοις οφθαλμοις αυτα εν τω υπνω και ιδου οι τραγοι και οι κριοι αναβαινοντες ησαν επι τα προβατα και τας αιγας διαλευκοι και ποικιλοι και σποδοειδεις ραντοι

11 και ειπεν μοι ο αγγελος του θεου καθ' υπνον ιακωβ εγω δε ειπα τι εστιν

12 και ειπεν αναβλεψον τοις οφθαλμοις σου και ιδε τους τραγους και τους κριους αναβαινοντας επι τα προβατα και τας αιγας διαλευκους και ποικιλους και σποδοειδεις ραντους εωρακα γαρ οσα σοι λαβαν ποιει

13 εγω ειμι ο θεος ο οφθεις σοι εν τοπω θεου ου ηλειψας μοι εκει στηλην και ηυξω μοι εκει ευχην νυν ουν αναστηθι και εξελθε εκ της γης ταυτης και απελθε εις την γην της γενεσεως σου και εσομαι μετα σου

14 και αποκριθεισα ραχηλ και λεια ειπαν αυτω μη εστιν ημιν ετι μερις η κληρονομια εν τω οικω του πατρος ημων

15 ουχ ως αι αλλοτριαι λελογισμεθα αυτω πεπρακεν γαρ ημας και κατεφαγεν καταβρωσει το αργυριον ημων

16 παντα τον πλουτον και την δοξαν ην αφειλατο ο θεος του πατρος ημων ημιν εσται και τοις τεκνοις ημων νυν ουν οσα ειρηκεν σοι ο θεος ποιει

17 αναστας δε ιακωβ ελαβεν τας γυναικας αυτου και τα παιδια αυτου επι τας καμηλους

18 και απηγαγεν παντα τα υπαρχοντα αυτου και πασαν την αποσκευην αυτου ην περιεποιησατο εν τη μεσοποταμια και παντα τα αυτου απελθειν προς ισαακ τον πατερα αυτου εις γην χανααν

19 λαβαν δε ωχετο κειραι τα προβατα αυτου εκλεψεν δε ραχηλ τα ειδωλα του πατρος αυτης

20 εκρυψεν δε ιακωβ λαβαν τον συρον του μη αναγγειλαι αυτω οτι αποδιδρασκει

21 και απεδρα αυτος και παντα τα αυτου και διεβη τον ποταμον και ωρμησεν εις το ορος γαλααδ

22 ανηγγελη δε λαβαν τω συρω τη τριτη ημερα οτι απεδρα ιακωβ

23 και παραλαβων παντας τους αδελφους αυτου μεθ' εαυτου εδιωξεν οπισω αυτου οδον ημερων επτα και κατελαβεν αυτον εν τω ορει τω γαλααδ

24 ηλθεν δε ο θεος προς λαβαν τον συρον καθ' υπνον την νυκτα και ειπεν αυτω φυλαξαι σεαυτον μηποτε λαλησης μετα ιακωβ πονηρα

25 και κατελαβεν λαβαν τον ιακωβ ιακωβ δε επηξεν την σκηνην αυτου εν τω ορει λαβαν δε εστησεν τους αδελφους αυτου εν τω ορει γαλααδ

26 ειπεν δε λαβαν τω ιακωβ τι εποιησας ινα τι κρυφη απεδρας και εκλοποφορησας με και απηγαγες τας θυγατερας μου ως αιχμαλωτιδας μαχαιρα

27 και ει ανηγγειλας μοι εξαπεστειλα αν σε μετ' ευφροσυνης και μετα μουσικων τυμπανων και κιθαρας

28 ουκ ηξιωθην καταφιλησαι τα παιδια μου και τας θυγατερας μου νυν δε αφρονως επραξας

29 και νυν ισχυει η χειρ μου κακοποιησαι σε ο δε θεος του πατρος σου εχθες ειπεν προς με λεγων φυλαξαι σεαυτον μηποτε λαλησης μετα ιακωβ πονηρα

30 νυν ουν πεπορευσαι επιθυμια γαρ επεθυμησας απελθειν εις τον οικον του πατρος σου ινα τι εκλεψας τους θεους μου

31 αποκριθεις δε ιακωβ ειπεν τω λαβαν ειπα γαρ μηποτε αφελης τας θυγατερας σου απ' εμου και παντα τα εμα

32 επιγνωθι τι εστιν των σων παρ' εμοι και λαβε και ουκ επεγνω παρ' αυτω ουθεν και ειπεν αυτω ιακωβ παρ' ω εαν ευρης τους θεους σου ου ζησεται εναντιον των αδελφων ημων ουκ ηδει δε ιακωβ οτι ραχηλ η γυνη αυτου εκλεψεν αυτους

33 εισελθων δε λαβαν ηρευνησεν εις τον οικον λειας και ουχ ευρεν και εξελθων εκ του οικου λειας ηρευνησεν τον οικον ιακωβ και εν τω οικω των δυο παιδισκων και ουχ ευρεν εισηλθεν δε και εις τον οικον ραχηλ

34 ραχηλ δε ελαβεν τα ειδωλα και ενεβαλεν αυτα εις τα σαγματα της καμηλου και επεκαθισεν αυτοις

35 και ειπεν τω πατρι αυτης μη βαρεως φερε κυριε ου δυναμαι αναστηναι ενωπιον σου οτι το κατ' εθισμον των γυναικων μοι εστιν ηρευνησεν δε λαβαν εν ολω τω οικω και ουχ ευρεν τα ειδωλα

36 ωργισθη δε ιακωβ και εμαχεσατο τω λαβαν αποκριθεις δε ιακωβ ειπεν τω λαβαν τι το αδικημα μου και τι το αμαρτημα μου οτι κατεδιωξας οπισω μου

37 και οτι ηρευνησας παντα τα σκευη μου τι ευρες απο παντων των σκευων του οικου σου θες ωδε εναντιον των αδελφων μου και των αδελφων σου και ελεγξατωσαν ανα μεσον των δυο ημων

38 ταυτα μοι εικοσι ετη εγω ειμι μετα σου τα προβατα σου και αι αιγες σου ουκ ητεκνωθησαν κριους των προβατων σου ου κατεφαγον

39 θηριαλωτον ουκ ανενηνοχα σοι εγω απετιννυον παρ' εμαυτου κλεμματα ημερας και κλεμματα νυκτος

40 εγινομην της ημερας συγκαιομενος τω καυματι και παγετω της νυκτος και αφιστατο ο υπνος απο των οφθαλμων μου

41 ταυτα μοι εικοσι ετη εγω ειμι εν τη οικια σου εδουλευσα σοι δεκα τεσσαρα ετη αντι των δυο θυγατερων σου και εξ ετη εν τοις προβατοις σου και παρελογισω τον μισθον μου δεκα αμνασιν

42 ει μη ο θεος του πατρος μου αβρααμ και ο φοβος ισαακ ην μοι νυν αν κενον με εξαπεστειλας την ταπεινωσιν μου και τον κοπον των χειρων μου ειδεν ο θεος και ηλεγξεν σε εχθες

43 αποκριθεις δε λαβαν ειπεν τω ιακωβ αι θυγατερες θυγατερες μου και οι υιοι υιοι μου και τα κτηνη κτηνη μου και παντα οσα συ ορας εμα εστιν και των θυγατερων μου τι ποιησω ταυταις σημερον η τοις τεκνοις αυτων οις ετεκον

44 νυν ουν δευρο διαθωμεθα διαθηκην εγω και συ και εσται εις μαρτυριον ανα μεσον εμου και σου ειπεν δε αυτω ιδου ουθεις μεθ' ημων εστιν ιδε ο θεος μαρτυς ανα μεσον εμου και σου

45 λαβων δε ιακωβ λιθον εστησεν αυτον στηλην

46 ειπεν δε ιακωβ τοις αδελφοις αυτου συλλεγετε λιθους και συνελεξαν λιθους και εποιησαν βουνον και εφαγον και επιον εκει επι του βουνου και ειπεν αυτω λαβαν ο βουνος ουτος μαρτυρει ανα μεσον εμου και σου σημερον

47 και εκαλεσεν αυτον λαβαν βουνος της μαρτυριας ιακωβ δε εκαλεσεν αυτον βουνος μαρτυς

48 ειπεν δε λαβαν τω ιακωβ ιδου ο βουνος ουτος και η στηλη αυτη ην εστησα ανα μεσον εμου και σου μαρτυρει ο βουνος ουτος και μαρτυρει η στηλη αυτη δια τουτο εκληθη το ονομα αυτου βουνος μαρτυρει

49 και η ορασις ην ειπεν επιδοι ο θεος ανα μεσον εμου και σου οτι αποστησομεθα ετερος απο του ετερου

50 ει ταπεινωσεις τας θυγατερας μου ει λημψη γυναικας επι ταις θυγατρασιν μου ορα ουθεις μεθ' ημων εστιν

52 εαν τε γαρ εγω μη διαβω προς σε μηδε συ διαβης προς με τον βουνον τουτον και την στηλην ταυτην επι κακια

53 ο θεος αβρααμ και ο θεος ναχωρ κρινει ανα μεσον ημων και ωμοσεν ιακωβ κατα του φοβου του πατρος αυτου ισαακ

54 και εθυσεν ιακωβ θυσιαν εν τω ορει και εκαλεσεν τους αδελφους αυτου και εφαγον και επιον και εκοιμηθησαν εν τω ορει

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4171

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4171. 'That which was torn [by beasts] I did not bring to you' means that evil for which He was not blameworthy resided with that good. This is clear from the meaning of 'torn' as death caused by another, and so evil for which He was not blameworthy. The evils present with man have many origins. The first lies in the heredity passed down to him by the series of transmissions to his father from grandfathers and forefathers, and then from his father, in whom evils have thereby become heaped up, down to himself. The second origin lies in what he himself makes actual, that is to say, in what a person acquires to himself by a life of evil. This evil consists partly of that which he draws from his heredity, as from an ocean of evils, and puts into practice, and partly of much more which he adds for himself to these. This is the source of the proprium which a person acquires to himself. But this actual evil which a person makes his own also has various origins, though in general there are two. First there is the evil he receives from others, for which he is not worthy of blame; second there is that which he adopts of his own accord and for which he is thus worthy of blame. That which anyone receives from others and for which he is not blameworthy is meant in the Word by 'that which is torn', whereas that which he adopts of his own accord and for which he is thus blameworthy is meant in the Word by 'a carcass'.

[2] This explains why, as in the Ancient Church so also in the Jewish they were forbidden to eat anything that had died naturally, that is, was a carcass, or to eat 'that which had been torn'. This prohibition is contained in the following,

Every soul - homeborn or settler - who eats a carcass 1 or that which has been torn to pieces shall wash his clothes and bathe himself with water; he shall be unclean until the evening, and then he shall be clean; and if he has not washed himself and bathed his flesh he shall bear his iniquity. Leviticus 17:15-16.

In the same author,

He shall not eat a carcass 1 or that which has been torn, to defile himself with it; I am Jehovah. Leviticus 22:8.

'That which has been torn' stands for evil that is a product of falsity, which is caused by the evil who are meant by the wild animals in the wood which tear to pieces, for in the Word those in hell are compared to wild animals. In the same author,

You shall be men who are sanctified to Me; therefore you shall not eat flesh torn in the field, you shall throw it to the dogs. Exodus 22:31.

In Ezekiel,

The prophet said to Jehovah, My soul has not been polluted, and from my childhood even till now I have not eaten any carcass 1 or that which has been torn nor has abominable flesh come into my mouth. Ezekiel 4:14.

In the same prophet,

The priests shall not eat any carcass 1 or anything that has been torn, whether bird or beast. Ezekiel 44:31.

This refers to the Lord's kingdom - that it is where the new earth is situated.

[3] All these places show what is meant in the internal sense by 'that which has been torn'; yet to make this plainer still, take as an example someone who leads a good life, that is, who does good to another because he wishes him well. Suppose that this someone then allows himself to be persuaded by another who is under the influence of evil that a good life contributes nothing to salvation for the reason that everyone is born in sins and nobody is able of himself to will good or consequently do it. And suppose he therefore allows himself to be persuaded by the idea that a means of salvation is supplied which is called faith, and accordingly that a person can be saved without leading a good life, even though his reception of faith were to take place at his final hour. If such a person who has been leading a good life allows himself to be persuaded by such an idea and then ceases to care about that life and also shows contempt for it, he is called 'one who has been torn'. For 'torn' is used in reference to good into which falsity is introduced, with the result that good ceases to be living any longer.

[4] Take as another example marriage, which a person thinks of as a heavenly institution. Then he - and perhaps his partner also - allows himself to be persuaded that marriage is instituted purely for the sake of order in the world, for the sake of the upbringing and proper care of children, and for the sake of inheritances. In addition he allows himself to be persuaded that the bond of marriage is nothing more than a kind of contract which can be terminated or modified by either partner if the other is in agreement. Once he has accepted these ideas he does not see anything heavenly about marriage. If this leads on to debauchery, then that which is called 'torn' is the result. So with every other example that could be taken.

[5] The fact that the evil are the ones who 'tear to pieces' - which they do by means of reasonings drawing on things of an external nature, into which things of an internal kind cannot be imported because of an evil life - may be seen from the following in Jeremiah,

A lion from the forest has struck the great men down, a wolf of the deserts has devastated them, a leopard is watching over their cities, every one going out of them is torn to pieces, because their transgressions have been multiplied, their turnings away have become firm. Jeremiah 5:5-6.

And in Amos,

Edom pursued his brother with the sword, and extinguished his own feelings of compassion, and his anger tore perpetually, and he kept his wrath for ever. Amos 1:11-12.

Fußnoten:

1. i.e. an animal that has not been slaughtered but has died naturally

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

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