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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 #4031

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4031. And to the flock that came together later he did not set them. That this signifies things that are compelled, is evident from the signification of “coming together later.” That “coming together first” signifies that which is spontaneous or free, has been shown above (n. 4029). That “coming together later” signifies that which is compulsory or not free, is thereby evident, and also from the connection of things in the internal sense; as well as from the fact that “growing warm” is not here spoken of, as it is of those that came together first; for by “growing warm” is signified affection, and there the ardor of affection. Whatever is not from affection is from what is not spontaneous, or not free, for everything spontaneous or free is of affection or love (n. 2870). The same is evident also from the derivation of the expression in the original language, as meaning deficiency; for when ardor of affection is deficient, then freedom ceases; and what is then done is said to be not free, and at last compulsory.

[2] That all the conjunction of truth and good is effected in freedom, or from what is spontaneous, and consequently all reformation and regeneration, may be seen from the passages cited above (n. 4029); and consequently that in the absence of freedom (that is, by compulsion) no conjunction, and thus no regeneration, can be effected. (What freedom is, and whence it is, may be seen above, n. 2870-2893, where man’s freedom is treated of.) He who while reasoning concerning the Lord’s Providence, man’s salvation, and the damnation of many, is not aware that no conjunction of truth and good, or appropriation, and thus no regeneration, can be effected except in man’s freedom, casts himself into mere shades, and consequently into grave errors. For he supposes that if the Lord wills, He can save everyone, and this by means innumerable-as by miracles, by the dead rising again, by immediate revelations, by the angels withholding men from evil and impelling them to good by an open strong force, and by means of many states, on being led into which a man performs repentance, and by many other means.

[3] But he does not know that all these means are compulsory, and that no man can possibly be reformed thereby. For whatever compels a man does not impart to him any affection; or if it is of such a nature as to do this, it allies itself with the affection of evil. For it appears to infuse something holy, and even does so; but when the man’s state is changed, he returns to his former affections, namely, evils and falsities, and then that holy thing conjoins itself with the evils and falsities, and becomes profane, and is then of such a nature as to lead into the most grievous hell of all. For the man first acknowledges and believes, and is also affected with what is holy, and then denies, and even holds it in aversion. (That they who once acknowledge at heart, and afterwards deny, are those who profane, but not they who have not acknowledged at heart, may be seen above, n. 301-303vvv2, 571, 582, 593, 1001, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3898.) For this reason open miracles are not wrought at the present day, but miracles not open, or not conspicuous; which are such as not to inspire a sense of holiness, or take away man’s freedom; and therefore the dead do not rise again, and man is not withheld from evils by immediate revelations, or by angels, or moved to good by open force.

[4] Man’s freedom is what the Lord works in, and by which he bends him; for all freedom is of his love or affection, and therefore of his will (n. 3158). If a man does not receive good and truth in freedom, it cannot be appropriated to him, or become his. For that to which anyone is compelled is not his, but belongs to him who compels, because although it is done by him, he does not do it of himself. It sometimes appears as if man were compelled to good, as in temptations and spiritual combats; but that he has then a stronger freedom than at other times, may be seen above (n. 1937, 1947, 2881). It also appears as if man were compelled to good, when he compels himself to it; but it is one thing to compel one’s self, and another to be compelled. When anyone compels himself, he does so from a freedom within; but to be compelled is not from freedom. This being the case, it is evident into what shades, and thus into what errors, those are able to cast themselves who reason concerning the Providence of the Lord, the salvation of man, and the damnation of many, and yet do not know that it is freedom by which the Lord works, and by no means compulsion; for compulsion in things of a holy nature is dangerous, unless it is received in freedom.

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