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Genesis 31

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1 And he heareth the words of Laban's sons, saying, `Jacob hath taken all that our father hath; yea, from that which our father hath, he hath made all this honour;'

2 and Jacob seeth the face of Laban, and lo, it is not with him as heretofore.

3 And Jehovah saith unto Jacob, `Turn back unto the land of thy fathers, and to thy kindred, and I am with thee.'

4 And Jacob sendeth and calleth for Rachel and for Leah to the field unto his flock;

5 and saith to them, `I am beholding your father's face -- that it is not towards me as heretofore, and the God of my father hath been with me,

6 and ye -- ye have known that with all my power I have served your father,

7 and your father hath played upon me, and hath changed my hire ten times; and God hath not suffered him to do evil with me.

8 `If he say thus: The speckled are thy hire, then bare all the flock speckled ones; and if he say thus: The ring-straked are thy hire, then bare all the flock ring-straked;

9 and God taketh away the substance of your father, and doth give to me.

10 `And it cometh to pass at the time of the flock conceiving, that I lift up mine eyes and see in a dream, and lo, the he-goats, which are going up on the flock, [are] ring-straked, speckled, and grisled;

11 and the messenger of God saith unto me in the dream, Jacob, and I say, Here [am] I.

12 `And He saith, Lift up, I pray thee, thine eyes, and see -- all the he-goats which are going up on the flock [are] ring-straked, speckled, and grisled, for I have seen all that Laban is doing to thee;

13 I [am] the God of Bethel where thou hast anointed a standing pillar, where thou hast vowed a vow to me; now, arise, go out from this land, and turn back unto the land of thy birth.'

14 And Rachel answereth -- Leah also -- and saith to him, `Have we yet a portion and inheritance in the house of our father?

15 have we not been reckoned strangers to him? for he hath sold us, and he also utterly consumeth our money;

16 for all the wealth which God hath taken away from our father, it [is] ours, and our children's; and now, all that God hath said unto thee -- do.'

17 And Jacob riseth, and lifteth up his sons and his wives on the camels,

18 and leadeth all his cattle, and all his substance which he hath acquired, the cattle of his getting, which he hath acquired in Padan-Aram, to go unto Isaac his father, to the land of Canaan.

19 And Laban hath gone to shear his flock, and Rachel stealeth the teraphim which her father hath;

20 and Jacob deceiveth the heart of Laban the Aramaean, because he hath not declared to him that he is fleeing;

21 and he fleeth, he and all that he hath, and riseth, and passeth over the River, and setteth his face [toward] the mount of Gilead.

22 And it is told to Laban on the third day that Jacob hath fled,

23 and he taketh his brethren with him, and pursueth after him a journey of seven days, and overtaketh him in the mount of Gilead.

24 And God cometh in unto Laban the Aramaean in a dream of the night, and saith to him, `Take heed to thyself lest thou speak with Jacob from good unto evil.'

25 And Laban overtaketh Jacob; and Jacob hath fixed his tent in the mount; and Laban with his brethren have fixed [theirs] in the mount of Gilead.

26 And Laban saith to Jacob, `What hast thou done that thou dost deceive my heart, and lead away my daughters as captives of the sword?

27 Why hast thou hidden thyself to flee, and deceivest me, and hast not declared to me, and I send thee away with joy and with songs, with tabret and with harp,

28 and hast not suffered me to kiss my sons and my daughters? -- now thou hast acted foolishly in doing [so];

29 my hand is to God to do evil with you, but the God of your father yesternight hath spoken unto me, saying, Take heed to thyself from speaking with Jacob from good unto evil.

30 `And now, thou hast certainly gone, because thou hast been very desirous for the house of thy father; why hast thou stolen my gods?'

31 And Jacob answereth and saith to Laban, `Because I was afraid, for I said, Lest thou take violently away thy daughters from me;

32 with whomsoever thou findest thy gods -- he doth not live; before our brethren discern for thyself what [is] with me, and take to thyself:' and Jacob hath not known that Rachel hath stolen them.

33 And Laban goeth into the tent of Jacob, and into the tent of Leah, and into the tent of the two handmaidens, and hath not found; and he goeth out from the tent of Leah, and goeth into the tent of Rachel.

34 And Rachel hath taken the teraphim, and putteth them in the furniture of the camel, and sitteth upon them; and Laban feeleth all the tent, and hath not found;

35 and she saith unto her father, `Let it not be displeasing in the eyes of my lord that I am not able to rise at thy presence, for the way of women [is] on me;' and he searcheth, and hath not found the teraphim.

36 And it is displeasing to Jacob, and he striveth with Laban; and Jacob answereth and saith to Laban, `What [is] my transgression? what my sin, that thou hast burned after me?

37 for thou hast felt all my vessels: what hast thou found of all the vessels of thy house? set here before my brethren, and thy brethren, and they decide between us both.

38 `These twenty years I [am] with thee: thy ewes and thy she-goats have not miscarried, and the rams of thy flock I have not eaten;

39 the torn I have not brought in unto thee -- I, I repay it -- from my hand thou dost seek it; I have been deceived by day, and I have been deceived by night;

40 I have been [thus]: in the day consumed me hath drought, and frost by night, and wander doth my sleep from mine eyes.

41 `This [is] to me twenty years in thy house: I have served thee fourteen years for thy two daughters, and six years for thy flock; and thou changest my hire ten times;

42 unless the God of my father, the God of Abraham, and the Fear of Isaac, had been for me, surely now empty thou hadst sent me away; mine affliction and the labour of my hands hath God seen, and reproveth yesternight.'

43 And Laban answereth and saith unto Jacob, `The daughters [are] my daughters, and the sons my sons, and the flock my flock, and all that thou art seeing [is] mine; and to my daughters -- what do I to these to-day, or to their sons whom they have born?

44 and now, come, let us make a covenant, I and thou, and it hath been for a witness between me and thee.'

45 And Jacob taketh a stone, and lifteth it up [for] a standing pillar;

46 and Jacob saith to his brethren, `Gather stones,' and they take stones, and make a heap; and they eat there on the heap;

47 and Laban calleth it Jegar-Sahadutha; and Jacob hath called it Galeed.

48 And Laban saith, `This heap [is] witness between me and thee to-day;' therefore hath he called its name Galeed;

49 Mizpah also, for he said, `Jehovah doth watch between me and thee, for we are hidden one from another;

50 if thou afflict my daughters, or take wives beside my daughters -- there is no man with us -- see, God [is] witness between me and thee.'

51 And Laban saith to Jacob, `Lo, this heap, and lo, the standing pillar which I have cast between me and thee;

52 this heap [is] witness, and the standing pillar [is] witness, that I do not pass over this heap unto thee, and that thou dost not pass over this heap and this standing pillar unto me -- for evil;

53 the God of Abraham and the God of Nahor, doth judge between us -- the God of their father,' and Jacob sweareth by the Fear of his father Isaac.

54 And Jacob sacrificeth a sacrifice in the mount, and calleth to his brethren to eat bread, and they eat bread, and lodge in the mount;

55 and Laban riseth early in the morning, and kisseth his sons and his daughters, and blesseth them; and Laban goeth on, and turneth back to his place.

   

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Arcana Coelestia #3875

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3875. And said, Now this time will my man cleave to me. That this signifies in the supreme sense love and mercy, in the internal sense charity, in the external sense conjunction, and in the present case spiritual love, is evident from the signification of “to cleave.” That in the external or proximately interior sense “to cleave” is conjunction, is evident without explication. That in the internal sense “to cleave” is charity, is evident from the fact that charity, or what is the same thing, mutual love, is spiritual conjunction; for it is a conjunction of the affections of the will, and a consequent agreement of the thoughts of the understanding; thus it is a conjunction of minds as to both parts. That in the supreme sense “to cleave” is love and mercy, is hence manifest, for the infinite and eternal which is predicated of charity or spiritual love, is mercy, which is the Divine love toward the human race, sunk as it is in such great miseries. For as of himself man is nothing but evil, and as that which is in him, so far as it is from him, is nothing else than infernal, and as he is looked upon by the Lord from Divine love, his elevation out of the hell in which he is of himself, and his deliverance, is called “mercy.” Hence, because mercy is from the Divine love, by “to cleave,” in the supreme sense, there is signified both love and mercy.

[2] That in the internal sense “to cleave” signifies spiritual love, or what is the same, charity toward the neighbor, may be seen also from other passages in the Word; as in Isaiah:

Let not the son of the stranger that cleaveth to Jehovah, speak, saying, Jehovah in separating separates me from His people. The sons of the stranger that cleave unto Jehovah, to minister unto Him, and to love the name of Jehovah, shall be His servants (Isaiah 56:3, 6);

“to cleave unto Jehovah” denotes to observe the commandments, which is of spiritual love; for no one observes the commandments of God from the heart, except the man who is in the good of charity toward the neighbor.

In Jeremiah:

In those days the sons of Israel shall come, they and the sons of Judah, going and weeping shall they go, and shall seek Jehovah their God. They shall ask Zion concerning the way, thither shall their faces be, Come ye and let us cleave to Jehovah with an everlasting covenant that shall not be forgotten (Jeremiah 50:4-5); where “to cleave to Jehovah” in like manner denotes to observe the commandments from the heart, that is, from the good of charity.

[3] In Zechariah:

Many nations shall cleave to Jehovah in that day, and shall be My people (Zech. 2:11); where the sense is the same.

In Isaiah:

Jehovah will have compassion on Jacob, and will again choose Israel, and set them in their own land; and the sojourner shall cleave to them, and they shall join themselves unto the house of Jacob (Isaiah 14:1);

“the sojourner cleaving to them” denotes being in a similar observance of the law; “to join themselves unto the house of Jacob” signifies to be in the good of charity, in which they are who are signified by the “house of Jacob.”

In Matthew:

No one can serve two masters; for either he will hate the one and love the other, or else he will cleave to the one and despise the other (Matthew 6:24); where “to love” denotes the celestial of love; and “to cleave” the spiritual of love; both are mentioned because they are distinct, otherwise it would have been sufficient to mention one.

[4] They who are in spiritual love are on this account called the “sons of Levi,” as in Malachi:

Who may abide the day of His coming, and who shall stand when He appeareth? He shall sit as a refiner and purifier of silver; and He shall purify the sons of Levi, and purge them as gold and silver (Malachi 3:2-3).

That in the supreme sense the Lord is signified by “Levi,” from His Divine love and mercy toward those who are in spiritual love, may be seen in the same prophet:

That ye may know that I have sent this commandment unto you, that My covenant might be with Levi, saith Jehovah Zebaoth; my covenant shall be with him of life and peace. Ye are turned aside out of the way; ye have caused many to stumble in the law; ye have corrupted the covenant of Levi. Therefore I have made you contemptible (Malachi 2:4-5, 8-9).

And as in the supreme sense “Levi” signifies the Lord’s Divine love or mercy, and in the internal sense spiritual love, therefore the tribe of Leviticus was made the priesthood; for in the internal sense of the Word the “priesthood” is nothing else than the holy of love; and the “royalty” the holy of faith (see n. 1728, 2015, 3670).

[5] As by the expression “to cleave,” from which Leviticus was named, there is signified spiritual love, which is the same as mutual love, by the same expression in the original tongue there is also signified a mutual giving and receiving; and in the Jewish Church by mutual giving and receiving there was represented mutual love, concerning which of the Lord’s Divine mercy elsewhere. Mutual love differs from friendship in this respect-that mutual love regards the good which is in a man, and because it is directed to good, it is directed to him who is in good; but friendship regards the man; and this also is mutual love when it regards the man from good, or for the sake of good; but when it does not regard him from good or for the sake of good, but for the sake of self which it calls good, then friendship is not mutual love, but approaches the love of self, and insofar as it approaches this, so far it is opposite to mutual love. In itself mutual love is nothing else than charity toward the neighbor; for by the neighbor in the internal sense nothing else is signified than good, and in the supreme sense the Lord, because all good is from Him, and He is good itself (n. 2425, 3419). This mutual love or charity toward the neighbor is what is meant by spiritual love, and is signified by “Levi.”

[6] Moreover in the Word both celestial love and conjugial love are in the sense of the letter expressed by the expression “to cleave,” but from a word in the original tongue different from that from which Leviticus was named. This word signifies a still closer conjunction, as in the following passages.

In Moses:

Thou shalt fear Jehovah thy God; Him shalt thou serve, and to Him shalt thou cleave (Deuteronomy 10:20).

Ye shall walk after Jehovah your God, and fear Him, and keep His commandments, and hear His voice, and ye shall serve Him and cleave unto Him (Deuteronomy 13:4).

To love Jehovah your God, and to walk in all His ways, and to cleave unto Him (Deuteronomy 11:22).

To love Jehovah thy God, to obey His voice, and to cleave unto Him; for He is thy life (Deuteronomy 30:20).

In Joshua:

Take diligent heed to do the commandment and the law, which Moses the servant of Jehovah commanded you, to love Jehovah your God, and to walk in all His ways, and to keep His commandments, and to cleave unto Him, and to serve Him with all your heart, and with all your soul (Josh. 22:5).

In the second book of Kings:

King Hezekiah trusted in Jehovah the God of Israel. He clave to Jehovah, he departed not from following Him, but kept His commandments, which Jehovah commanded Moses (2 Kings 18:5-6).

In Jeremiah:

As a girdle cleaveth to the loins of a man, so have I caused to cleave unto Me the whole house of Israel, and the whole house of Judah; that they might be unto Me for a people, and for a name, and for a praise, and for adornment; and they have not obeyed (Jeremiah 13:11).

[7] That conjugial love also is expressed by “cleaving” is manifest from the following passages:

Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh (Genesis 2:24).

For your hardness of heart, Moses wrote this commandment; but from the beginning of the creation God made them male and female; for this cause shall a man leave his father and mother, and shall cleave unto his wife; and they twain shall be one flesh; what therefore God hath joined together let not man put asunder (Mark 10:5-9; Matthew 19:5).

The soul of Shechem clave to Dinah the daughter of Jacob; he loved the damsel, and spake to the heart of the damsel (Genesis 34:3).

Solomon loved many strange women; Solomon clave to these in love (1 Kings 11:1-2).

From all this it is now evident that “to cleave” is a term of love, received into use by the churches in ancient times, which churches were in significatives; and that in the internal sense it denotes nothing else than spiritual conjunction, which is charity and love.

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