The Bible

 

Genesis 31

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1 Men Jakob hørte Labans Sønner sige: "Jakob har taget al vor Faders Ejendom, og deraf har han skabt sig al den Velstand."

2 Og Jakob læste i Labans Ansigt, at han ikke var sindet mod ham som tidligere.

3 Da sagde HE EN til Jakob: "Vend tilbage til dine Fædres Land og din Hjemstavn, så vil jeg være med dig!"

4 Så sendte Jakob Bud og lod akel og Lea kalde ud på Marken til sin Hjord;

5 og han sagde til dem: "Jeg læser i eders Faders Ansigt, at han ikke er sindet mod mig som tidligere, nu da min Faders Gud har været med mig;

6 og I ved jo selv, at jeg har tjent eders Fader af al min Kraft,

7 medens eders Fader har bedraget mig og forandret min Løn ti Gange; men Gud tilstedte ham ikke at gøre mig Skade;

8 sagde han, at de spættede Dyr skulde være min Løn, så fødte hele Hjorden spættet Afkom, og sagde han, at de stribede skulde være min Løn, så fødte hele Hjorden stribet Afkom.

9 Således tog Gud Hjordene fra eders Fader og gav mig dem.

10 Og ved den Tid Dyrene parrede sig, så jeg i Drømme, at Bukkene, der sprang, var stribede, spættede og brogede

11 og Guds Engel sagde til mig i Drømme: Jakob! Jeg svarede: Se, her er jeg!

12 Da sagde han: Løft dit Blik og se, hvorledes alle Bukkene, der springer, er stribede, spættede og brogede, thi jeg har set alt, hvad Laban har gjort imod dig.

13 Jeg er den Gud, som åbenbarede sig for dig i, Betel, der, hvor du salvede en Stenstøtte og aflagde mig et Løfte; bryd op og forlad dette Land og vend tilbage til din Hjemstavn!"

14 Så svarede akel og Lea ham: "Har vi vel mere Lod og Del i vor Faders Hus?

15 Har han ikke regnet os for fremmede Kvinder, siden han solgte os og selv brugte de Penge, han fik for os?

16 Al den igdom, Gud har taget fra vor Fader, tilhører os og vore Børn gør du kun alt, hvad Gud sagde til dig!"

17 Så satte Jakob sine Børn og sine Hustruer på Kamelerne

18 og tog alt sit Kvæg med sig, og al den Ejendom, han havde samlet sig, det Kvæg, han ejede og havde samlet sig i Paddan-Aram, for at drage til sin Fader Isak i Kana'ans, Land.

19 Medens Laban var borte og klippede sine Får, stjal akel sin Faders Husgud.

20 Og Jakob narrede Aramæeren Laban, idet han ikke lod ham mærke, at han vilde flygte;

21 og han flygtede med alt, hvad han ejede; han brød op og satte over Floden og vandrede ad Gileads Bjerge til.

22 Tredjedagen fik Laban Melding om, at Jakob var flygtet;

23 han tog da sine Frænder med sig, satte efter ham så langt som syv Dagsrejser og indhentede ham: i Gileads Bjerge

24 Men Gud kom til Aramæeren Laban i en Drøm om Natten og sagde til ham: "Vogt dig vel for at sige så meget som et ondt Ord til Jakob!"

25 Da Laban traf Jakob havde han opslået sit Telt på Bjerget. Laban med sine Frænder sit i Gileads Bjerge

26 sagde Laban til Jakob: "Hvad har du gjort! Mig har du narret, og mine Døtre har du ført bort. som var de Krigsfanger!

27 Hvorfor har du holdt din Flugt hemmelig og narret mig og ikke meddelt mig det; så jeg kunde tage Afsked med dig med Lystighed og Sang, med Håndpauker og Harper?

28 Du lod mig ikke kysse mine Sønner og Døtre - sandelig, det var dårligt gjort af dig!

29 Det stod nu i min Magt at handle ilde med dig; men din Faders Gud sagde til mig i Nat: Vogt dig vel for at sige så meget som et ondt Ord til Jakob!

30 Nu vel, så drog du altså bort fordi du længtes så meget efter din Faders Hus men hvorfor stjal du min Gud?"

31 Da svarede Jakob Laban: "Jeg var bange; thi jeg tænkte, du vilde rive dine Døtre fra mig!

32 Men den, hos hvem du finder din Gud, skal lade sit Liv! Gennemsøg i vore Frænders Påsyn, hvad: jeg har, og tag, hvad dit er!" Jakob vidste nemlig ikke, at akel havde; stjålet den.

33 Laban gik nu ind og ledte i Jakobs, i Leas og i de to Tjenestekvinders Telte men fandt intet; og fra Leas gik han, til akels, Telt.

34 Men akel havde taget Husguden og lagt den i Kamelsadlen og sat sig på den. Da Laban nu havde gennemsøgt hele Teltet og intet fundet,

35 sagde hun til sin Fader: "Min Herre tage mig ikke ilde op, at jeg ikke kan rejse mig for dig, da det går mig på Kvinders Vis!" Således ledte han efter Husguden uden at finde den.

36 Da blussede Vreden op i Jakob, og han gik i ette med Laban; og Jakob sagde til Laban: "Hvad er min Brøde, og hvad er min Synd, at du satte efter mig!

37 Du har jo nu gennemsøgt alle mine Ting! Hvad har du fundet af alle dine Sager? Læg det frem for mine Frænder og dine Frænder, at de kan dømme os to imellem!

38 I de tyve År, jeg har været hos dig, fødte dine Får og Geder ikke i Utide, din Hjords Vædre fortærede jeg ikke,

39 det sønderrevne bragte jeg dig ikke, men erstattede det selv; af min Hånd krævede du, hvad der blev stjålet både om Dagen og om Natten;

40 om Dagen fortærede Heden mig, om Natten Kulden, og mine Øjne kendte ikke til Søvn.

41 I tyve År har jeg tjent dig i dit Hus, fjorten År for dine to Døtre og seks År for dit Småkvæg, og ti Gange har du forandret min Løn.

42 Havde ikke min Faders Gud, Abrahams Gud og Isaks ædsel, stået mig bi, så havde du ladet mig gå med tomme Hænder; men Gud så min Elendighed og mine Hænders Møje, og i Nat afsagde han sin Kendelse!"

43 Da sagde Laban til Jakob: "Døtrene er mine Døtre, Sønnerne er mine Sønner, Hjordene er mine Hjorde, og alt, hvad du ser, er mit men hvad skulde jeg i Dag kunne gøre imod mine Døtre eller de Sønner, de har født?

44 Lad os to slutte et Forlig, og det skal tjene til Vidne mellem os."

45 Så tog Jakob en Sten og rejste den som en Støtte;

46 og Jakob sagde til sine Frænder: "Sank Sten sammen!" Og de tog Sten og byggede en Dysse og holdt Måltid derpå.

47 Laban kaldte den Jegar-Sahaduta, og Jakob kaldte den Galed.

48 Da sagde Laban: "Denne Dysse skal i Dag være Vidne mellem os to!" Derfor kaldte han den Galed

49 og Mizpa; thi han sagde: "HE EN skal stå Vagt mellem mig og dig, når vi skilles.

50 Hvis du handler ilde med mine Døtre eller tager andre Hustruer ved Siden af dem, da vid, at selv om intet Menneske er til Stede, er dog Gud Vidne mellem mig og dig!"

51 Og Laban sagde til Jakob: "Se denne Stendysse og se denne Stenstøtte, som jeg har rejst mellem mig og dig!

52 Vidne er denne Dysse, og Vidne er denne Støtte på, at jeg ikke i fjendtlig Hensigt vil gå forbi denne Dysse ind til dig, og at du heller ikke vil gå forbi den ind til mig;

53 Abrahams Gud og Nakors Gud, deres Faders Gud, være Dommer imellem os!" Så svor Jakob ved sin Fader Isaks ædsel,

54 og derpå holdt Jakob Offerslagtning på Bjerget og indbød sine Frænder til Måltid; og de holdt Måltid og blev på Bjerget Natten over.

55 Tidligt næste Morgen kyssede Laban sine Sønner og Døtre, velsignede dem og drog bort; og Laban vendte tilbage til sin Hjemstavn,

   


The Project Gutenberg Association at Carnegie Mellon University

From Swedenborg's Works

 

Apocalypse Explained #827

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827. Saying to them that dwell on the earth, that they should make an image to the beast. That this signifies an ordinance appointed that such things should be fully taught and believed by all in the church, is evident from the signification of them who dwell on the earth, as denoting all who belong to the church (see above, n. 826). And from the signification of the image made to the beast, as denoting the doctrine of faith separated from good works, and the worship therefrom; and all this confirmed from the literal sense of the Word by means of reasonings from the natural man. Hence by making that image is signified to make a statute, or to ordain that it shall be altogether so taught and believed; as also has been done in the churches where the doctrine of faith separate has been received.

The reason why the image signifies these things is, that all spiritual things may be exhibited by means of images, also by idols, in the spiritual world; and the particulars of doctrine may be presented by them in effigy, which I have also seen done. Hence it is that images and idols have such significations in the Word. That idols signify falsities of doctrine, may be seen above (n. 587, 650, 654, 780). Hence, then, by saying to them that dwell upon the earth, that they should make an image to the beast, is signified an ordinance appointed that such things should be fully taught and believed by all in the church.

Amongst those who belonged to the Ancient Churches images were made representative of their doctrine, and of the worship therefrom. The sons of Israel, however, on account of their propensity to idolatry, were forbidden to make them. This is evident from the Word.

[2] In order, therefore, that it may be known that images signify such things, the following passages from the Word shall be adduced by way of confirmation. Thus in Moses:

"Thou shalt not make to thyself any graven image, nor the likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth: thou shalt not bow down thyself to them, nor worship them" (Exodus 20:4, 5).

"Ye shall not make to you idols, nor sculptured thing, nor raise up a statue to you, nor shall ye give the stone of an image in your land to bow yourselves down to them" (Leviticus 26:1).

"Lest ye make to you a sculptured image of any likeness, the figure of a male or female, the figure of any beast which is in the earth, the figure of any bird of wing which flieth under heaven, the figure of any reptile in the earth, the figure of any fish which is in the waters under the earth" (Deuteronomy 4:16-18).

The reason why it was forbidden the sons of Israel to make idols, sculptured things, images, and figures of anything in the heavens, in the earth, and in the waters was, because the Ancient Churches, which were before the Israelitish Church, were representative churches; and because the sons of Jacob were altogether external men; and external men at that time, when all worship was representative, were prone to idolatries, therefore to the worship of such things as appeared before their eyes. Now whereas the Ancient Churches were representative, therefore the men of those churches made to themselves sculptured things and images of various kinds, which represented and thence signified things heavenly; and the ancients were delighted with them on account of their signification. Therefore when they looked upon those things they were reminded of the heavenly things which they represented. And because they belonged to their religion, they made use of them in worship. Hence they had groves and high places, and also sculptured, molten, and painted figures, which they placed either in groves, or upon mountains, or in temples, or in their houses. Hence in Egypt, where the science of representations, which is the same as the science of correspondences, flourished, they had images, idols, and sculptured things; this also was the origin of their hieroglyphics. The case was the same with various other nations. But when the men of those churches, from being internal became external, then the celestial and spiritual things which were represented and thence signified, remained as traditions with their priests and wise men, who were called magi and diviners. Hence the common people, by reason of the religious principle which their fathers saw in those things, began to worship them, and to call them their gods. Now because the sons of Jacob were external men more than all others, and consequently prone to idolatries, and also to magic, therefore they were strictly forbidden to make to themselves sculptured things, images, and figures of the likeness of anything existing in the heavens, upon the earth, and in the sea; because everything in the world is representative, as fowls, beasts, fishes, reptiles. For so far as they worshipped them idolatrously, so far they did not acknowledge Jehovah. But still, because the church with them also was representative, the Tabernacle was built, in which representatives were placed, chiefly of celestial things, as the table of show-bread, the golden altar of incense, the lampstand with the lamps, the ark with the mercy-seat, and the cherubs above it, the altar not far from the door of the Tabernacle, upon which was the sacred fire. And afterwards the Temple was built, in which also all things were representative, as the paintings therein, the lavers on the outside, the brazen sea supported by oxen, also the columns and porticos, with the vessels of gold, all which it was allowed them to worship as holy, on condition that they acknowledged the Tabernacle, and afterwards the Temple, for the dwelling-place of Jehovah. These things were granted them to prevent their turning aside to idolatry and magic, which then existed in the various nations in Asia; as in Egypt, Syria, Assyria, Babylon, Tyre and Sidon, Arabia, Ethiopia, Mesopotamia, and especially in and about the land of Canaan.

[3] From this it is evident why it is that idols, in the Word, signify the falsities of religion; and images, doctrinals.

That such things existed among the various nations in the countries of Asia, is evident from the gods of Laban the Syrian, which Rachel the wife of Jacob took away (Genesis 31:19, 20); from the calves and other idols in Egypt; from the hieroglyphics there engraved and painted in temples, and upon obelisks, and walls; from Dagon the idol of the Philistines in Ekron, from the idols made by Solomon, and afterwards by the kings in the Temple of Jerusalem, and in Samaria; from the altars, statues, images, and groves, amongst the nations of the land, which the children of Israel were commanded to destroy, as is evident from various passages in the Word.

[4] It was also from the science of correspondences and representations

That the priests and diviners of the Philistines advised them to make golden images of the hemorrhoids and mice which laid waste the land, and to place them near the ark, which they sent back upon a new cart drawn by kine, that so they might give glory to the God of Israel (1 Sam. 6:1 and following verses).

For at that time their priests and diviners knew what all those things represented; and that the images of the hemorrhoids and mice signified the falsities of their religion, which, as gifts, would be rendered propitiatory, by making them of gold.

[5] Doctrinals are also signified by images in the following passages. Thus in Ezekiel:

"They shall cast their silver into the streets, and their gold shall be an abomination, because they have transposed the gracefulness of their adorning for pride, and made thereof images of their abominations and detestations; therefore I have given it to them for an abomination" (7:20).

The subject there treated of is concerning the devastation of the church by falsities and evils, which is there meant by the sword, pestilence, and famine (verse 15), which shall consume them. By the silver which they shall cast into the streets, and by the gold which shall be for an abomination, is signified the truth of the church and the good thereof turned into falsity and evil. To cast them into the streets, signifies to disperse them, and to be for an abomination signifies to be turned into infernal evil. For this is to be turned to abomination. Their transposing the gracefulness of their adorning for pride, and making thereof images of their abominations and detestations, signifies, that, they filled the whole church and the doctrine thereof, and all things which are contained therein, with things profane; the gracefulness of their adorning signifying the church and its doctrine; and images of abominations and detestations signifying all things pertaining thereto, thus its doctrinals, which are goods and truths profaned. Abominations are goods profaned; and detestations, truths profaned.

[6] In the same:

"Thou hast taken the vessels of thy adorning, of my gold and of my silver which I had given thee, and hast made the images of a male, with which thou hast committed whoredom" (16:17).

These things are said of the abominations of Jerusalem, by which are meant the adulterations of the good and truth of doctrine from the Word. The vessels of adorning of gold and silver, signify the knowledges of good and truth from the Word. To make images of a male, signifies to make doctrinals from falsities appear as if they were from truths. And to commit whoredom with them, signifies the falsification of them.

[7] Again:

Aholibah committed whoredom in Egypt, "she loved the sons of Ashur; she added to her whoredoms when she saw men painted upon the wall, the images of the Chaldeans painted with vermilion, she doated upon them at the beholding of her eyes" (23:8, 12, 14, 16).

By Aholibah is meant Jerusalem, by which is signified the church as to doctrine, consequently the doctrine of the church. By committing whoredom is signified the falsification and adulteration of the Word. And because by Egypt are signified natural truths, which are called scientifics, and by Ashur rational truths; also, in the opposite sense, falsities, it is therefore evident what is signified by committing whoredom with them. Because as by the Chaldeans are signified the truths of the Word profaned, because applied to the loves of self and the world, hence by the images of the Chaldeans are signified doctrinals employed to excuse those loves. Painted with vermilion, signifies their appearing outwardly as truths, although inwardly they are profane. The same is signified by men painted upon the wall, a painted wall denoting the appearance of doctrinals in externals. Similar things are signified by images in Isaiah 2:16; in David, Psalm 73:20; also in the following passages in the Apocalypse, 14:9-11; 15:2; 16:2; 19:20; 20:4. See also what is said concerning idols and sculptured things above (n. 587, 650, 654, 780), where other passages from the Word are adduced and explained.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.