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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 #4063

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4063. And he heard the words of Laban’s sons, saying. That this signifies the truths of the good signified by “Laban,” of what quality they were relatively to the good acquired thereby by the Lord in the natural, is evident from the signification of “sons,” as being truths (see n. 489, 491, 533, 1147, 2623, 3373); and from the representation of Laban, as being collateral good of a common stock (n. 3612, 3665, 3778), and thus such goods as may serve for the introducing of genuine goods and truths (n. 3974, 3982, 3986 at the end); here, the good that had so served, for its separation is treated of. Jacob’s “hearing the words” involves in the internal sense what their quality was relatively to the good acquired by the Lord in the natural, as may be seen from what now follows; for they were words of indignation, and declared that Jacob had taken all that was their father’s, and Jacob saw the faces of Laban, that he was not as yesterday and the day before. (That Jacob represents the Lord’s natural, and in the foregoing chapter the good of truth therein, may be seen above, n. 3659, 3669, 3677, 3775, 3829, 4009)

[2] How the case is with the good signified by “Laban” relatively to the good of truth represented by Jacob, may be seen from what has been stated and shown in the foregoing chapter. This may be further illustrated by the states of man’s regeneration, which in the representative sense is also here treated of. When a man is being regenerated, he is kept by the Lord in a kind of mediate good. This good serves for introducing genuine goods and truths; but after these have been introduced, it is separated from them. Everyone who has learned anything about regeneration and about the new man, can understand that the new man is altogether different from the old; for the new man is in the affection of spiritual and heavenly things, and these produce its delights and pleasantnesses; whereas the old man is in the affections of worldly and earthly things, and these produce its delights and pleasantnesses; consequently the new man has regard to ends in heaven, but the old man to ends in the world. From this it is manifest that the new man is altogether different and diverse from the old.

[3] In order that a man may be brought from the state of the old man into that of the new, the concupiscences of the world must be put off, and the affections of heaven must be put on. This is effected by innumerable means, which are known to the Lord alone, and many of which have also been made known by the Lord to angels; but few if any to man. Nevertheless all of them both in general and particular have been made manifest in the internal sense of the Word. When therefore a man, from being the old man is made a new one (that is, when he is being regenerated), it is not done in a moment, as some believe, but through a course of years; nay, during the man’s whole life, even to its end; for his concupiscences have to be extirpated, and heavenly affections have to be insinuated; and the man has to be gifted with a life which he had not before, and of which indeed he knew scarcely anything. Seeing therefore that the man’s states of life have to be so greatly changed, it must needs be that he is long kept in a kind of mediate good, that is, in a good which partakes both of the affections of the world, and of the affections of heaven; and unless he is kept in this mediate good, he in no wise admits heavenly goods and truths.

[4] This mediate or middle good is what is signified by “Laban and his flock.” But man is kept in this middle good no longer than until it has served this use; but this having been served, it is separated. This separation is treated of in this chapter. That there is an intermediate good, and that it is separated after it has subserved its use, may be illustrated by the changes of state which every man undergoes from infancy even to old age. It is known that a man’s state is of one kind in infancy, of another in childhood, another in youth, another in adult age, and another in old age. It is also known that a man puts off his state of infancy with its toys when he passes into the state of youth; that he puts off his state of youth when he passes into the state of young manhood; and this again when he passes into the state of mature age; and at last this state when he passes into that of old age. And if one will consider he may also know that every age has its delights, and that by these he is introduced by successive steps into those of the age next following; and that these delights had served the purpose of bringing him thereto; and finally to the delight of intelligence and wisdom in old age.

[5] From all this it is manifest that former things are always left behind when a new state of life is put on. But this comparison can serve only to show that delights are means, and that these are left behind when the man enters into the state next following; whereas during man’s regeneration his state becomes altogether different from his former one; and he is led to it, not in any natural manner, but by the Lord in a supernatural manner; nor does anyone arrive at this state except by the means or media of regeneration, which are provided by the Lord alone, and thus by the mediate good of which we have been speaking. And when the man has been brought to that state in which he has no longer worldly, earthly, and corporeal things as his end, but those which are of heaven, then this mediate good is separated. To have anything as the end is to love it more than anything else.

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

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