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Genesis 31

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1 At narinig ni Jacob ang mga salita ng mga anak ni Laban, na nagsisipagsabi, Kinuha ni Jacob ang lahat ng sa ating ama; at doon sa mga sa ating ama ay tinamo niya ang buong karangalang ito.

2 At minasdan ni Jacob ang mukha ni Laban, at narito't hindi sumasa kaniyang gaya ng dati.

3 At sinabi ng Panginoon kay Jacob, Magbalik ka sa lupain ng iyong mga magulang, at sa iyong kamaganakan; at ako'y sasaiyo.

4 At si Jacob ay nagsugo at tinawag si Raquel at si Lea sa bukid, sa kaniyang kawan,

5 At sinabi sa kanila, Nakikita ko ang mukha ng inyong ama, na hindi sumasaakin na gaya ng dati; datapuwa't ang Dios ng aking ama ay sumaakin.

6 At nalalaman ninyo, na ang aking buong lakas ay ipinaglingkod ko sa inyong ama.

7 At dinaya ako ng inyong ama, at binagong makasangpu ang aking kaupahan; datapuwa't hindi pinahintulutan siya ng Dios, na gawan ako ng masama.

8 Kung kaniyang sinabing ganito, Ang mga may batik ang magiging kaupahan mo; kung magkagayo'y nanganganak ang lahat ng kawan ng mga may batik: at kung kaniyang sinabing ganito, Ang mga may guhit ang magiging kaupahan mo; kung magkagayo'y ang lahat ng kawan ay manganganak ng mga may guhit.

9 Ganito inalis ng Dios ang mga hayop ng inyong ama, at ibinigay sa akin.

10 At nangyari, na sa panahong ang kawan ay naglilihi, ay itiningin ko ang aking mga mata, at nakita ko sa panaginip, at narito, ang mga kambing na lalake na nakatakip sa kawan ay mga may guhit, may batik at may dungis.

11 At sinabi sa akin ng anghel ng Dios, sa panaginip, Jacob: at sinabi ko, Narito ako.

12 At kaniyang sinabi, Itingin mo ngayon ang iyong mga mata, tingnan mo na ang lahat ng kambing na natatakip sa kawan ay may guhit, may batik at may dungis: sapagka't aking nakita ang lahat na ginagawa sa iyo ni Laban.

13 Ako ang Dios ng Betel, na doon mo pinahiran ng langis ang batong pinakaalaala, at doon ka gumawa ng panata sa akin: ngayo'y tumindig ka, umalis ka sa lupaing ito, at bumalik ka sa lupaing pinanganakan sa iyo.

14 At nagsisagot si Raquel at si Lea, at sa kaniya'y sinabi, Mayroon pa ba kaming natitirang bahagi o mana sa bahay ng aming ama?

15 Hindi ba inaari niya kaming taga ibang bayan? sapagka't ipinagbili niya kami at kaniyang lubos nang kinain ang aming halaga.

16 Sapagka't ang buong kayamanang inalis ng Dios sa aming ama, ay amin yaon at sa aming mga anak: ngayon nga, gawin mo ang lahat ng sinabi sa iyo ng Dios.

17 Nang magkagayo'y tumindig si Jacob, at pinasakay sa mga kamello ang kaniyang mga anak at ang kaniyang mga asawa;

18 At dinala ang kaniyang lahat na hayop, at ang kaniyang buong pag-aaring tinipon, ang hayop na kaniyang napakinabang, na kaniyang tinipon, sa Padan-aram, upang pumaroon kay Isaac na kaniyang ama, sa lupain ng Canaan.

19 Si Laban nga ay yumaon upang gupitan ang kaniyang mga tupa: at ninakaw ni Raquel ang mga larawang tinatangkilik ng kaniyang ama.

20 At tumanan si Jacob na di nalalaman ni Laban na taga Siria, sa di niya pagbibigay alam na siya'y tumakas.

21 Ganito tumakas si Jacob sangpu ng buong kaniya; at bumangon at tumawid sa ilog Eufrates, at siya'y tumungo sa bundok ng Gilead.

22 At binalitaan si Laban sa ikatlong araw, na tumakas si Jacob.

23 At ipinagsama niya ang kaniyang mga kapatid, at hinabol niyang pitong araw; at kaniyang inabutan sa bundok ng Gilead.

24 At naparoon ang Dios kay Laban na taga Siria, sa panaginip sa gabi, at sa kaniya'y sinabi, Ingatan mong huwag kang magsalita kay Jacob ng mabuti o masama man,

25 At inabutan ni Laban si Jacob, At naitirik na ni Jacob ang kaniyang tolda sa bundok; at si Laban sangpu ng kaniyang mga kapatid ay nagtirik din sa bundok ng Gilead.

26 At sinabi ni Laban kay Jacob, Anong ginawa mo na tumanan ka ng di ko nalalaman, at dinala mo ang aking mga anak na parang mangabihag sa tabak?

27 Bakit ka tumakas ng lihim, at tumanan ka sa akin; at hindi mo ipinaalam sa akin, upang ikaw ay napagpaalam kong may sayahan at may awitan, may tambol at may alpa;

28 At hindi mo man lamang ipinahintulot sa aking humalik sa aking mga anak na lalake at babae? Ngayon nga'y gumawa ka ng kamangmangan.

29 Nasa kapangyarihan ng aking kamay ang gawan ko kayo ng masama: nguni't ang Dios ng inyong ama ay kinausap ako kagabi, na sinasabi, Ingatan mong huwag kang magsalita kay Jacob ng mabuti o masama man.

30 At ngayon, bagaman iyong inibig yumaon, sapagka't pinagmimithian mong datnin ang bahay ng iyong ama ay bakit mo ninakaw ang aking mga dios?

31 At sumagot si Jacob, at sinabi kay Laban, Sapagka't ako'y natakot: sapagka't sinabi kong baka mo alising sapilitan sa akin ang iyong mga anak.

32 Kaya kung kanino mo masumpungan ang iyong mga dios, ay huwag mabuhay: sa harap ng ating mga kapatid ay iyong kilalanin kung anong mayroon akong iyo, at dalhin mo sa iyo. Sapagka't hindi nalalaman ni Jacob na si Raquel ang nagnakaw.

33 At pumasok si Laban sa tolda ni Jacob, at sa tolda ni Lea, at sa tolda ng dalawang alilang babae, datapuwa't hindi niya nasumpungan; at lumabas sa tolda ni Lea, at pumasok sa tolda ni Raquel.

34 Nakuha nga ni Raquel ang mga larawan, at naisiksik sa mga daladalahan ng kamello at kaniyang inupuan. At inapuhap ni Laban ang buong palibot ng tolda, nguni't hindi niya nasumpungan.

35 At sinabi niya sa kaniyang ama, Huwag magalit ang aking panginoon na ako'y hindi makatindig sa harap mo; sapagka't ako'y mayroon ng kaugalian ng mga babae. At kaniyang hinanap, datapuwa't hindi masumpungan ang mga larawan.

36 At naginit si Jacob at nakipagtalo kay Laban, at sumagot si Jacob, at sinabi kay Laban, Ano ang aking sinalangsang at ang aking kasalanan, upang ako'y habulin mong may pagiinit?

37 Yamang inapuhap mo ang lahat ng aking kasangkapan, anong nasumpungan mong kasangkapan, ng iyong bahay? Ilagay mo rito sa harap ng aking mga kapatid at ng iyong mga kapatid, upang hatulan nila tayong dalawa.

38 Ako'y natira sa iyo nitong dalawang pung taon: ang iyong mga babaing tupa, at ang iyong mga babaing kambing ay hindi nawalan ng kanilang mga anak, at ang mga tupang lalake ng iyong kawan ay hindi ko kinain.

39 Ang nilapa ng mga ganid ay hindi ko dinala sa iyo; ako ang nagbata ng kawalan; sa aking kamay mo hiningi, maging nanakaw sa araw, o nanakaw sa gabi.

40 Ganito nakaraan ako; sa araw ay pinupugnaw ako ng init, at ng lamig sa gabi; at ang pagaantok ay tumatakas sa aking mga mata.

41 Nitong dalawang pung taon ay natira ako sa iyong bahay; pinaglingkuran kitang labing apat na taon dahil sa iyong dalawang anak, at anim na taon dahil sa iyong kawan: at binago mo ang aking kaupahan na makasangpu.

42 Kung hindi sumaakin ang Dios ng aking ama, ang Dios ni Abraham, at ang Katakutan ni Isaac, ay walang pagsalang palalayasin mo ako ngayong walang dala. Nakita ng Dios ang aking kapighatian, ang kapaguran ng aking mga kamay, at sinaway ka niya kagabi.

43 At sumagot si Laban at sinabi kay Jacob, Ang mga anak na babaing ito, ay aking mga anak at itong mga anak ay mga anak ko, at ang mga kawan ay mga kawan ko, at ang lahat ng iyong nakikita ay akin: at anong magagawa ko ngayon sa mga anak kong babae, o sa kanilang mga anak na ipinanganak nila?

44 At ngayo'y halika, gumawa tayo ng isang tipan, ako't ikaw na maging patotoo sa akin at sa iyo.

45 At kumuha si Jacob ng isang bato, at itinindig na pinakaalaala.

46 At sinabi ni Jacob sa kaniyang mga kapatid, Manguha kayo ng mga bato; at kumuha sila ng mga bato at kanilang ginawang isang bunton: at sila'y nagkainan doon sa malapit sa bunton.

47 At pinanganlan ni Laban na Jegarsahadutha, datapuwa't pinanganlan ni Jacob na Galaad.

48 At sinabi ni Laban, Ang buntong ito ay saksi sa akin at sa iyo ngayon. Kaya't ang pangalan niya'y tinawag na Galaad;

49 At Mizpa sapagka't kaniyang sinabi, Bantayan ng Panginoon ako at ikaw, pag nagkakahiwalay tayo.

50 Kung pahirapan mo ang aking mga anak, o kung magasawa ka sa iba bukod sa aking mga anak, ay wala tayong ibang kasama; tingnan mo, ang Dios ay saksi sa akin at sa iyo.

51 At sinabi ni Laban kay Jacob, Narito, ang buntong ito at ang batong pinakaalaalang ito, na aking inilagay sa gitna natin.

52 Maging saksi ang buntong ito, at saksi ang batong ito, na hindi ko lalagpasan ang buntong ito sa dako mo, at hindi mo lalagpasan ang buntong ito at ang batong pinakaalaalang ito sa pagpapahamak sa amin.

53 Ang Dios ni Abraham at ang Dios ni Nachor, ang Dios ng ama nila ay siyang humatol sa atin. At si Jacob ay sumumpa ng ayon sa Katakutan ng kaniyang amang si Isaac.

54 At naghandog si Jacob ng hain sa bundok, at tinawag ang kaniyang mga kapatid upang magsikain ng tinapay: at sila'y nagsikain ng tinapay, at sila'y nagparaan ng buong gabi sa bundok.

55 At bumangong maaga sa kinaumagahan si Laban, at hinagkan ang kaniyang mga anak na lalake at babae, at pinagbabasbasan: at yumaon at umuwi si Laban.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4402

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4402. And he called it El Elohe Israel. That this signifies from the Divine Spiritual (namely, interior worship), is evident from the signification of “El Elohe” (explained in what follows); and from the signification of “Israel,” as being the spiritual (see n. 4286, 4292). As regards what has been said from verse 17 of this chapter thus far, the case is this: In this chapter in the supreme sense the subject treated of is the Lord, how He made His natural Divine. But as the things which exist in the supreme sense concerning the Lord surpass the ideas of man’s thought (for they are Divine), I may illustrate them by such things as fall more nearly into the ideas, namely, by the manner in which the Lord regenerates man’s natural; for in the internal sense the regeneration of man as to his natural is also here treated of, because the regeneration of man is an image of the glorification of the the Lord, (n. 3138, 3212, 3296, 3490). For the Lord glorified Himself, that is, made Himself Divine, according to Divine order; and according to such order He also regenerates man, that is, makes him celestial and spiritual. Here it is explained how He makes man spiritual, for “Israel” signifies the spiritual man.

[2] The spiritual man is not the interior rational man, but the interior natural. The interior rational man is what is called the celestial man. What the difference is between the spiritual and the celestial man has already been frequently stated. A man is made spiritual by having the truths in him conjoined with good, that is, the things of faith conjoined with those of charity, and this in his natural. Exterior truths are there first conjoined with good, and afterwards interior truths. The conjunction of exterior truths in the natural was treated of in this chapter from verses 1 to 17; and the conjunction of interior truths with good, from verse 17 to the end. Interior truths are not conjoined with good in any other way than by enlightenment flowing in through the internal man into the external man. From this enlightenment Divine truths are manifest only in a general manner, comparatively as innumerable objects are seen by the eye as one obscure thing without distinction. This enlightenment from which truths are manifest only in a general manner, was signified by Esau’s words to Jacob, “Let me set I pray with thee of the people that are with me;” and by Jacob’s answer, “Wherefore is this? Let me find grace in thine eyes” (as explained above, n. 4385-4386).

[3] That the spiritual man is relatively in obscurity see n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833. It is this spiritual man who is represented by Israel (n. 4286). The spiritual man is so called from the fact that the light of heaven, in which is intelligence and wisdom, flows into those things in man which are of the light of the world, and causes the things which are of the light of heaven to be represented in those which are of the light of the world, and thereby to correspond. For regarded in itself the spiritual is the Divine light itself which is from the Lord, consequently it is the intelligence of truth and the wisdom thence derived. But with the spiritual man this light falls into the things which are of faith in him, and which he believes to be true; whereas with the celestial man it falls into the good of love. But although these things are clear to those who are in the light of heaven, they are nevertheless obscure to those who are in the light of the world, thus to most people at this day, and possibly so obscure as to be scarcely intelligible; and yet as they are treated of in the internal sense, and are of such a nature, the opening of them is not to be dispensed with; the time is coming when there will be enlightenment.

[4] The reason why the altar was called El Elohe Israel, and by it was signified interior worship from the Divine Spiritual, is that in the supreme sense “El Elohe” is the same as the Divine Spiritual, and so also is “Israel.” (That “Israel” denotes the Lord as to the Divine Spiritual, and in the representative sense the Lord’s spiritual church, or what is the same, the man who is spiritual, may be seen above, n. 4286, 4292.) In the original tongue “El Elohe” means “God God,” and strictly according to the words, “God of gods.” In the Word, Jehovah or the Lord is in many places called “El,” in the singular, also “Eloah;” and He is likewise called “Elohim,” in the plural; sometimes both in one verse, or in one series. He who is not acquainted with the internal sense of the Word cannot know why this is so. That “El” involves one thing, and “Eloah” another, and “Elohim” another, everyone may judge from the fact that the Word is Divine, that is, derives its origin from the Divine, and that it is thereby inspired as to all the words, nay, as to the least point of all.

[5] What “El” involves when mentioned, and what “Elohim,” may be seen from what has been occasionally shown above, namely, that “El Elohim” or “God” is mentioned when truth is treated of (see n. 709, 2586, 2769, 2807, 2822, 3921 at the end, 4287). Hence it is that by “El” and “Elohim” in the supreme sense is signified the Divine Spiritual, for this is the same as the Divine truth, but with the difference that by “El” is signified truth in the will and act, which is the same as the good of truth (n. 4337, 4353, 4390). The expression “Elohim” is used in the plural, because by truth Divine are meant all truths which are from the Lord. Hence also angels are sometimes called in the Word “Elohim” or “gods” (n. 4295), as will also appear from the passages adduced from the Word below. Now as in the supreme sense “El” and “Elohim” signify the Lord as to truth, they also signify Him as to power; for truth is that of which power is predicated, because good acts by truth when it exerts power (n. 3091, 4015). Therefore wherever power from truth is treated of in the Word, the Lord is called “El” and “Elohim,” that is, “God.” Hence also it is that in the original language “El” also signifies one who is powerful.

[6] That “El” and “Elohim,” or “God,” are mentioned in the Word where the Divine Spiritual is treated of, or what is the same, the Divine truth, and hence the Divine power, may be still more evident from the following passages.

In Moses:

God said unto Israel in the visions of the night, I am the God of gods [El Elohe] of thy father; fear not to go down into Egypt, for I will there make of thee a great nation (Genesis 46:2-3);

as these words were spoken to Israel, whom He would make a great nation, and thus the subject treated of is truth and its power, it is here said “El Elohe,” which in the proximate sense signifies “God of gods.” That in the proximate sense “Elohim” denotes “gods,” because predicated of truths and the derived power, is also evident in the same:

Jacob built there an altar, and called the place El-Beth-El, because there the Elohim were revealed unto him, when he fled before his brother (Genesis 35:7).

And also elsewhere:

Jehovah your God, He is God of gods and Lord of lords, the great God [El], powerful and formidable (Deuteronomy 10:17); where “God of gods” is expressed by “Elohe Elohim,” and afterwards “God” by “El,” to whom greatness and power are ascribed.

[7] In David:

Jehovah is a great God [El], and a great King above all gods [Elohim].

In His hand are the searchings out of the earth; and the strengths of the mountains are His (Psalms 95:3-4

here “God” or “El” is used because the subject treated of is the Divine truth and the derivative power; and also “gods,” because the subject treated of is also the truths thence derived; for in the internal sense a “king” signifies truth (n. 1672, 2015, 2069, 3009, 3670). Hence it is evident what a “great king above all gods” involves. The “searchings out of the earth” also denote the truths of the church, which are called the “strengths of the mountains” from the power from this good. In the same:

Who in heaven shall compare himself to Jehovah? Who among the sons of the gods [Elim] shall be likened to Jehovah ? God [El] mighty in the secret of the holy ones. O Jehovah God Zebaoth, who is as Thou the strong Jah? (Psalms 89:6-8).

Here the “sons of the gods” or “of Elim,” denote truths Divine, of which it is evident that power is predicated; for it is said a “God [El] mighty, Jehovah God of Armies, who is strong as Thou?”

[8] So in another place in David:

Give unto Jehovah, O ye sons of the gods, give unto Jehovah glory and strength (Psalms 29:1);

In Moses:

They fell upon their faces, and said, God of gods [El Elohe] of the spirits of all flesh (Numbers 14:22).

In David:

I said, ye are gods [Elohim] and ye are all sons of the Most High (Psalms 82:6; John 10:34); where they are called “gods” from truths, for “sons” are truths (see n. 489, 491, 533, 1147, 2628, 3373, 3704).

Again:

Confess ye to the God of gods [Elohe Elohim]; confess ye to the Lord of lords (Psalms 136:2-3).

In Daniel:

The king will act according to his own pleasure, and will puff himself up, and will exalt himself above every god [El], and above the God of gods [El Elohim] will speak wondrous things (Daniel 11:36);

from this it is evident that in the proximate sense “El Elohe” is “God of gods,” and that in the internal sense “gods” are predicated of the truths which are from the Lord.

[9] It is said “El,” or “God,” in the singular, where the subject treated of is the power which is from the Divine truth, or what is the same, from the Lord’s Divine Spiritual, as may be seen from the following passages.

In Moses:

Let my hand be as God [El] to do evil to thee (Genesis 31:29).

And again:

Neither is there a hand for God [El] (Deuteronomy 28:32).

And in Micah:

Neither is there a hand for God (Micah 2:1).

“A hand for God” denotes that there may be power. (That “hand” denotes power may be seen above, n. 878, 3387; and that “hand” is predicated of truth, n. 3091) In David:

I will set his hand also in the sea, and his right hand in the rivers; He shall call Me, Thou my Father, my God [El], the rock of my salvation (Psalms 89:25-26);

speaking of power from truths. Again:

The wicked saith in his heart, God [El] hath forgotten, He hath hidden His faces, He will never see: arise, Jehovah God [El], lift up Thy hand wherefore doth the wicked despise God [Elohim]? (Psalms 10:11-13);

denoting the same.

[10] Again:

Jehovah is my rock, and my fortress, and my deliverer; my God [El], my rock (Psalms 18:2); where power is treated of.

In Isaiah:

The residue shall return, the residue of Jacob, to the powerful God [El](Isaiah 10:21).

Again:

Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called, Wonderful, Counselor, God (El), Mighty, Father of Eternity, Prince of Peace (Isaiah 9:6).

Again:

Behold the God [El] of my salvation, I will trust, and not be afraid; for He is my strength (Isaiah 12:2).

Again:

I am God [El] yea, from this day, I am He, and there is none that can rescue out of My hand, I am doing, and who shall withdraw it? (Isaiah 43:12-13);

said of power.

In Jeremiah:

God [El] the great, the powerful, whose name is Jehovah of Armies (Jeremiah 32:18).

In the second book of Samuel:

With my God [El] I will leap over a wall. God [El], His way is perfect, the discourse of Jehovah is pure. Who is God [El] save Jehovah? Who is a rock save our God [Elohim] ? God [El] is the strength of my refuge (2 Samuel 22:30-33).

[11] In Moses:

God [El] is not a man that He should lie, or the son of man that He should repent; hath He said, and shall He not do ? or hath He spoken, and shall He not establish? He brought them forth out of Egypt, He hath as it were the strengths of a unicorn; in that time it shall be said to Jacob and Israel, What hath God [El] wrought? (Numbers 23:19, 22-23); where in the internal sense power and truth are treated of. And again:

God [El] who brought him forth out of Egypt; He hath as it were the strengths of a unicorn; He shall consume the nations His enemies, and shall break their bones, and shall crush his darts (Numbers 24:8).

That “horns” and “strengths of a unicorn” signify the power of truth from good, see n. 2832. Not to mention many other passages. As most things in the Word have also an opposite sense, so also have “god” and “gods,” which names are used when falsity and power from falsity are treated of; as in Ezekiel:

The gods [Elim] of the strong shall speak to him in the midst of hell (Ezekiel 32:21).

In Isaiah:

Ye have been in heat in the gods [Elim] under every green tree (Isaiah 57:5); where the term “gods” is used from falsities. In like manner in other places.

Numbers 14:22, which is incorrect.

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