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Genesis 31

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1 ἤκουσεν δὲ ιακωβ τὰ ῥήματα τῶν υἱῶν λαβαν λεγόντων εἴληφεν ιακωβ πάντα τὰ τοῦ πατρὸς ἡμῶν καὶ ἐκ τῶν τοῦ πατρὸς ἡμῶν πεποίηκεν πᾶσαν τὴν δόξαν ταύτην

2 καὶ εἶδεν ιακωβ τὸ πρόσωπον τοῦ λαβαν καὶ ἰδοὺ οὐκ ἦν πρὸς αὐτὸν ὡς ἐχθὲς καὶ τρίτην ἡμέραν

3 εἶπεν δὲ κύριος πρὸς ιακωβ ἀποστρέφου εἰς τὴν γῆν τοῦ πατρός σου καὶ εἰς τὴν γενεάν σου καὶ ἔσομαι μετὰ σοῦ

4 ἀποστείλας δὲ ιακωβ ἐκάλεσεν ραχηλ καὶ λειαν εἰς τὸ πεδίον οὗ τὰ ποίμνια

5 καὶ εἶπεν αὐταῖς ὁρῶ ἐγὼ τὸ πρόσωπον τοῦ πατρὸς ὑμῶν ὅτι οὐκ ἔστιν πρὸς ἐμοῦ ὡς ἐχθὲς καὶ τρίτην ἡμέραν ὁ δὲ θεὸς τοῦ πατρός μου ἦν μετ' ἐμοῦ

6 καὶ αὐταὶ δὲ οἴδατε ὅτι ἐν πάσῃ τῇ ἰσχύι μου δεδούλευκα τῷ πατρὶ ὑμῶν

7 ὁ δὲ πατὴρ ὑμῶν παρεκρούσατό με καὶ ἤλλαξεν τὸν μισθόν μου τῶν δέκα ἀμνῶν καὶ οὐκ ἔδωκεν αὐτῷ ὁ θεὸς κακοποιῆσαί με

8 ἐὰν οὕτως εἴπῃ τὰ ποικίλα ἔσται σου μισθός καὶ τέξεται πάντα τὰ πρόβατα ποικίλα ἐὰν δὲ εἴπῃ τὰ λευκὰ ἔσται σου μισθός καὶ τέξεται πάντα τὰ πρόβατα λευκά

9 καὶ ἀφείλατο ὁ θεὸς πάντα τὰ κτήνη τοῦ πατρὸς ὑμῶν καὶ ἔδωκέν μοι αὐτά

10 καὶ ἐγένετο ἡνίκα ἐνεκίσσων τὰ πρόβατα καὶ εἶδον τοῖς ὀφθαλμοῖς αὐτὰ ἐν τῷ ὕπνῳ καὶ ἰδοὺ οἱ τράγοι καὶ οἱ κριοὶ ἀναβαίνοντες ἦσαν ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας διάλευκοι καὶ ποικίλοι καὶ σποδοειδεῖς ῥαντοί

11 καὶ εἶπέν μοι ὁ ἄγγελος τοῦ θεοῦ καθ' ὕπνον ιακωβ ἐγὼ δὲ εἶπα τί ἐστιν

12 καὶ εἶπεν ἀνάβλεψον τοῖς ὀφθαλμοῖς σου καὶ ἰδὲ τοὺς τράγους καὶ τοὺς κριοὺς ἀναβαίνοντας ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας διαλεύκους καὶ ποικίλους καὶ σποδοειδεῖς ῥαντούς ἑώρακα γὰρ ὅσα σοι λαβαν ποιεῖ

13 ἐγώ εἰμι ὁ θεὸς ὁ ὀφθείς σοι ἐν τόπῳ θεοῦ οὗ ἤλειψάς μοι ἐκεῖ στήλην καὶ ηὔξω μοι ἐκεῖ εὐχήν νῦν οὖν ἀνάστηθι καὶ ἔξελθε ἐκ τῆς γῆς ταύτης καὶ ἄπελθε εἰς τὴν γῆν τῆς γενέσεώς σου καὶ ἔσομαι μετὰ σοῦ

14 καὶ ἀποκριθεῖσα ραχηλ καὶ λεια εἶπαν αὐτῷ μὴ ἔστιν ἡμῖν ἔτι μερὶς ἢ κληρονομία ἐν τῷ οἴκῳ τοῦ πατρὸς ἡμῶν

15 οὐχ ὡς αἱ ἀλλότριαι λελογίσμεθα αὐτῷ πέπρακεν γὰρ ἡμᾶς καὶ κατέφαγεν καταβρώσει τὸ ἀργύριον ἡμῶν

16 πάντα τὸν πλοῦτον καὶ τὴν δόξαν ἣν ἀφείλατο ὁ θεὸς τοῦ πατρὸς ἡμῶν ἡμῖν ἔσται καὶ τοῖς τέκνοις ἡμῶν νῦν οὖν ὅσα εἴρηκέν σοι ὁ θεός ποίει

17 ἀναστὰς δὲ ιακωβ ἔλαβεν τὰς γυναῖκας αὐτοῦ καὶ τὰ παιδία αὐτοῦ ἐπὶ τὰς καμήλους

18 καὶ ἀπήγαγεν πάντα τὰ ὑπάρχοντα αὐτοῦ καὶ πᾶσαν τὴν ἀποσκευὴν αὐτοῦ ἣν περιεποιήσατο ἐν τῇ μεσοποταμίᾳ καὶ πάντα τὰ αὐτοῦ ἀπελθεῖν πρὸς ισαακ τὸν πατέρα αὐτοῦ εἰς γῆν χανααν

19 λαβαν δὲ ὤ|χετο κεῖραι τὰ πρόβατα αὐτοῦ ἔκλεψεν δὲ ραχηλ τὰ εἴδωλα τοῦ πατρὸς αὐτῆς

20 ἔκρυψεν δὲ ιακωβ λαβαν τὸν σύρον τοῦ μὴ ἀναγγεῖλαι αὐτῷ ὅτι ἀποδιδράσκει

21 καὶ ἀπέδρα αὐτὸς καὶ πάντα τὰ αὐτοῦ καὶ διέβη τὸν ποταμὸν καὶ ὥρμησεν εἰς τὸ ὄρος γαλααδ

22 ἀνηγγέλη δὲ λαβαν τῷ σύρῳ τῇ τρίτῃ ἡμέρᾳ ὅτι ἀπέδρα ιακωβ

23 καὶ παραλαβὼν πάντας τοὺς ἀδελφοὺς αὐτοῦ μεθ' ἑαυτοῦ ἐδίωξεν ὀπίσω αὐτοῦ ὁδὸν ἡμερῶν ἑπτὰ καὶ κατέλαβεν αὐτὸν ἐν τῷ ὄρει τῷ γαλααδ

24 ἦλθεν δὲ ὁ θεὸς πρὸς λαβαν τὸν σύρον καθ' ὕπνον τὴν νύκτα καὶ εἶπεν αὐτῷ φύλαξαι σεαυτόν μήποτε λαλήσῃς μετὰ ιακωβ πονηρά

25 καὶ κατέλαβεν λαβαν τὸν ιακωβ ιακωβ δὲ ἔπηξεν τὴν σκηνὴν αὐτοῦ ἐν τῷ ὄρει λαβαν δὲ ἔστησεν τοὺς ἀδελφοὺς αὐτοῦ ἐν τῷ ὄρει γαλααδ

26 εἶπεν δὲ λαβαν τῷ ιακωβ τί ἐποίησας ἵνα τί κρυφῇ ἀπέδρας καὶ ἐκλοποφόρησάς με καὶ ἀπήγαγες τὰς θυγατέρας μου ὡς αἰχμαλώτιδας μαχαίρᾳ

27 καὶ εἰ ἀνήγγειλάς μοι ἐξαπέστειλα ἄν σε μετ' εὐφροσύνης καὶ μετὰ μουσικῶν τυμπάνων καὶ κιθάρας

28 οὐκ ἠξιώθην καταφιλῆσαι τὰ παιδία μου καὶ τὰς θυγατέρας μου νῦν δὲ ἀφρόνως ἔπραξας

29 καὶ νῦν ἰσχύει ἡ χείρ μου κακοποιῆσαί σε ὁ δὲ θεὸς τοῦ πατρός σου ἐχθὲς εἶπεν πρός με λέγων φύλαξαι σεαυτόν μήποτε λαλήσῃς μετὰ ιακωβ πονηρά

30 νῦν οὖν πεπόρευσαι ἐπιθυμίᾳ γὰρ ἐπεθύμησας ἀπελθεῖν εἰς τὸν οἶκον τοῦ πατρός σου ἵνα τί ἔκλεψας τοὺς θεούς μου

31 ἀποκριθεὶς δὲ ιακωβ εἶπεν τῷ λαβαν εἶπα γάρ μήποτε ἀφέλῃς τὰς θυγατέρας σου ἀπ' ἐμοῦ καὶ πάντα τὰ ἐμά

32 ἐπίγνωθι τί ἐστιν τῶν σῶν παρ' ἐμοί καὶ λαβέ καὶ οὐκ ἐπέγνω παρ' αὐτῷ οὐθέν καὶ εἶπεν αὐτῷ ιακωβ παρ' ᾧ ἐὰν εὕρῃς τοὺς θεούς σου οὐ ζήσεται ἐναντίον τῶν ἀδελφῶν ἡμῶν οὐκ ᾔδει δὲ ιακωβ ὅτι ραχηλ ἡ γυνὴ αὐτοῦ ἔκλεψεν αὐτούς

33 εἰσελθὼν δὲ λαβαν ἠρεύνησεν εἰς τὸν οἶκον λειας καὶ οὐχ εὗρεν καὶ ἐξελθὼν ἐκ τοῦ οἴκου λειας ἠρεύνησεν τὸν οἶκον ιακωβ καὶ ἐν τῷ οἴκῳ τῶν δύο παιδισκῶν καὶ οὐχ εὗρεν εἰσῆλθεν δὲ καὶ εἰς τὸν οἶκον ραχηλ

34 ραχηλ δὲ ἔλαβεν τὰ εἴδωλα καὶ ἐνέβαλεν αὐτὰ εἰς τὰ σάγματα τῆς καμήλου καὶ ἐπεκάθισεν αὐτοῖς

35 καὶ εἶπεν τῷ πατρὶ αὐτῆς μὴ βαρέως φέρε κύριε οὐ δύναμαι ἀναστῆναι ἐνώπιόν σου ὅτι τὸ κατ' ἐθισμὸν τῶν γυναικῶν μοί ἐστιν ἠρεύνησεν δὲ λαβαν ἐν ὅλῳ τῷ οἴκῳ καὶ οὐχ εὗρεν τὰ εἴδωλα

36 ὠργίσθη δὲ ιακωβ καὶ ἐμαχέσατο τῷ λαβαν ἀποκριθεὶς δὲ ιακωβ εἶπεν τῷ λαβαν τί τὸ ἀδίκημά μου καὶ τί τὸ ἁμάρτημά μου ὅτι κατεδίωξας ὀπίσω μου

37 καὶ ὅτι ἠρεύνησας πάντα τὰ σκεύη μου τί εὗρες ἀπὸ πάντων τῶν σκευῶν τοῦ οἴκου σου θὲς ὧδε ἐναντίον τῶν ἀδελφῶν μου καὶ τῶν ἀδελφῶν σου καὶ ἐλεγξάτωσαν ἀνὰ μέσον τῶν δύο ἡμῶν

38 ταῦτά μοι εἴκοσι ἔτη ἐγώ εἰμι μετὰ σοῦ τὰ πρόβατά σου καὶ αἱ αἶγές σου οὐκ ἠτεκνώθησαν κριοὺς τῶν προβάτων σου οὐ κατέφαγον

39 θηριάλωτον οὐκ ἀνενήνοχά σοι ἐγὼ ἀπετίννυον παρ' ἐμαυτοῦ κλέμματα ἡμέρας καὶ κλέμματα νυκτός

40 ἐγινόμην τῆς ἡμέρας συγκαιόμενος τῷ καύματι καὶ παγετῷ τῆς νυκτός καὶ ἀφίστατο ὁ ὕπνος ἀπὸ τῶν ὀφθαλμῶν μου

41 ταῦτά μοι εἴκοσι ἔτη ἐγώ εἰμι ἐν τῇ οἰκίᾳ σου ἐδούλευσά σοι δέκα τέσσαρα ἔτη ἀντὶ τῶν δύο θυγατέρων σου καὶ ἓξ ἔτη ἐν τοῖς προβάτοις σου καὶ παρελογίσω τὸν μισθόν μου δέκα ἀμνάσιν

42 εἰ μὴ ὁ θεὸς τοῦ πατρός μου αβρααμ καὶ ὁ φόβος ισαακ ἦν μοι νῦν ἂν κενόν με ἐξαπέστειλας τὴν ταπείνωσίν μου καὶ τὸν κόπον τῶν χειρῶν μου εἶδεν ὁ θεὸς καὶ ἤλεγξέν σε ἐχθές

43 ἀποκριθεὶς δὲ λαβαν εἶπεν τῷ ιακωβ αἱ θυγατέρες θυγατέρες μου καὶ οἱ υἱοὶ υἱοί μου καὶ τὰ κτήνη κτήνη μου καὶ πάντα ὅσα σὺ ὁρᾷς ἐμά ἐστιν καὶ τῶν θυγατέρων μου τί ποιήσω ταύταις σήμερον ἢ τοῖς τέκνοις αὐτῶν οἷς ἔτεκον

44 νῦν οὖν δεῦρο διαθώμεθα διαθήκην ἐγὼ καὶ σύ καὶ ἔσται εἰς μαρτύριον ἀνὰ μέσον ἐμοῦ καὶ σοῦ εἶπεν δὲ αὐτῷ ἰδοὺ οὐθεὶς μεθ' ἡμῶν ἐστιν ἰδὲ ὁ θεὸς μάρτυς ἀνὰ μέσον ἐμοῦ καὶ σοῦ

45 λαβὼν δὲ ιακωβ λίθον ἔστησεν αὐτὸν στήλην

46 εἶπεν δὲ ιακωβ τοῖς ἀδελφοῖς αὐτοῦ συλλέγετε λίθους καὶ συνέλεξαν λίθους καὶ ἐποίησαν βουνόν καὶ ἔφαγον καὶ ἔπιον ἐκεῖ ἐπὶ τοῦ βουνοῦ καὶ εἶπεν αὐτῷ λαβαν ὁ βουνὸς οὗτος μαρτυρεῖ ἀνὰ μέσον ἐμοῦ καὶ σοῦ σήμερον

47 καὶ ἐκάλεσεν αὐτὸν λαβαν βουνὸς τῆς μαρτυρίας ιακωβ δὲ ἐκάλεσεν αὐτὸν βουνὸς μάρτυς

48 εἶπεν δὲ λαβαν τῷ ιακωβ ἰδοὺ ὁ βουνὸς οὗτος καὶ ἡ στήλη αὕτη ἣν ἔστησα ἀνὰ μέσον ἐμοῦ καὶ σοῦ μαρτυρεῖ ὁ βουνὸς οὗτος καὶ μαρτυρεῖ ἡ στήλη αὕτη διὰ τοῦτο ἐκλήθη τὸ ὄνομα αὐτοῦ βουνὸς μαρτυρεῖ

49 καὶ ἡ ὅρασις ἣν εἶπεν ἐπίδοι ὁ θεὸς ἀνὰ μέσον ἐμοῦ καὶ σοῦ ὅτι ἀποστησόμεθα ἕτερος ἀπὸ τοῦ ἑτέρου

50 εἰ ταπεινώσεις τὰς θυγατέρας μου εἰ λήμψῃ γυναῖκας ἐπὶ ταῖς θυγατράσιν μου ὅρα οὐθεὶς μεθ' ἡμῶν ἐστιν

52 ἐάν τε γὰρ ἐγὼ μὴ διαβῶ πρὸς σὲ μηδὲ σὺ διαβῇς πρός με τὸν βουνὸν τοῦτον καὶ τὴν στήλην ταύτην ἐπὶ κακίᾳ

53 ὁ θεὸς αβρααμ καὶ ὁ θεὸς ναχωρ κρινεῖ ἀνὰ μέσον ἡμῶν καὶ ὤμοσεν ιακωβ κατὰ τοῦ φόβου τοῦ πατρὸς αὐτοῦ ισαακ

54 καὶ ἔθυσεν ιακωβ θυσίαν ἐν τῷ ὄρει καὶ ἐκάλεσεν τοὺς ἀδελφοὺς αὐτοῦ καὶ ἔφαγον καὶ ἔπιον καὶ ἐκοιμήθησαν ἐν τῷ ὄρει

   

From Swedenborg's Works

 

Arcana Coelestia #4237

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4237. And he called the name of that place Mahanaim. That this signifies the quality of the state, is evident from the signification of “calling a name,” as being quality (see n. 144, 145, 1754, 1896, 2009, 3421); and from the signification of “place” as being state (n. 2625, 2837, 3356, 3387). In the original language “Mahanaim” means “two camps;” and “two camps” signify both heavens, or both kingdoms of the Lord, the celestial and the spiritual; and in the supreme sense the Lord’s Divine celestial and Divine spiritual. Hence it is evident that the quality of the Lord’s state when His natural was being enlightened by spiritual and celestial good, is signified by “Mahanaim.” But this quality of the state cannot be described, because the Divine states which the Lord had when He made the human in Himself Divine, do not fall into any human apprehension, nor even into angelic, except by means of appearances enlightened by the light of heaven which is from the Lord; and by means of the states of man’s regeneration; for the regeneration of man is an image of the Lord’s glorification (n. 3138, 3212, 3296, 3490).

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

From Swedenborg's Works

 

Arcana Coelestia #2025

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2025. I will give unto thee, and to thy seed after thee, the land of thy sojournings. That this signifies that the Lord acquired to Himself all things by His own forces or powers, which are “the land of the sojournings,” is evident from the signification of “sojourning,” as being to be instructed (see n. 1463). And as a man acquires life to himself especially by means of instruction in memory-knowledges, doctrinal matters, and the knowledges of faith, therefore “sojourning,” signifies the life so acquired. As applied to the Lord, “sojourning” signifies the life which He procured to Himself by means of knowledges, combats of temptations, and victories therein; and as He procured for Himself that life by His own forces, this is here signified by “the land of the sojournings.”

[2] That the Lord procured all things to Himself by His own forces, and by His own forces united the Human Essence to the Divine Essence, and the Divine Essence to the Human Essence; and that He alone thus became righteousness, is clearly evident in the Prophets. As in Isaiah:

Who is this that cometh from Edom, marching in the multitude of his strength? I have trodden the winepress alone, and of the peoples there was none with Me; I looked around, and there was no one helping; and I was amazed, and there was no one upholding; therefore Mine arm brought salvation unto Me (Isaiah 63:1, 3, 5)

“Edom” denotes the Lord’s Human Essence; “strength,” and “arm,” power that this was from what was His own is clearly said, in that “there was no one helping,” “no one upholding,” and that “His own arm brought salvation unto Him.”

[3] In the same Prophet:

He saw that there was not anyone, and He was amazed that there was none to intercede; and His arm achieved salvation unto Him, and His righteousness supported Him; and He put on righteousness as a coat of mail, and a helmet of salvation upon His head (Isaiah 59:16-17)

meaning in like manner by His own power, and that thereby He became righteousness. That the Lord is righteousness is stated in Daniel:

Seventy weeks are decreed to expiate iniquity, and to bring in the righteousness of the ages, and to seal up vision and prophet, and to anoint the holy of holies (Dan 9:24). And in Jeremiah:

I will raise unto David a righteous offshoot, and He shall reign as King, and shall act intelligently, and shall do judgment and righteousness in the land.

In His days Judah shall be saved, and Israel shall dwell in confidence; and this is His name whereby they shall call Him, Jehovah our righteousness (Jeremiah 23:5-6; 33:15-16).

For this reason He is also called “the Habitation of righteousness,” in Jeremiah (31:23; 50:7); and in Isaiah (9:6), “Wonderful,” and “Hero.”

[4] The reason why the Lord so often attributes to the Father that which is His own, has been explained above (n. 1999, 2004); for Jehovah was in Him, and consequently in everything that was His. This can be illustrated by what is similar, though not equal, in man. A man’s soul is in him; and as it is in him, it is in the veriest singulars of him, that is in the veriest singulars of his thought, and of his action. Whatever has not his soul in it, is not his. The Lord’s soul was Life itself, or Being [Esse] itself, which is Jehovah, for He was conceived from Jehovah; and consequently Jehovah or Life itself was in His veriest singulars; and as Life itself, or Being itself, which is Jehovah, was His, as the soul is man’s, so that which was Jehovah’s was His, which is what the Lord says: that He “is in the bosom of the Father” (John 1:18), and that “all things whatsoever that the Father hath are His” (John 16:15, 17:10-11).

[5] From good, which is Jehovah’s, He united the Divine Essence to the Human Essence; and from truth He united the Human Essence to the Divine Essence; thus He did all things both in general and in particular from Himself; in fact His Human was left to itself, in order that He might fight of Himself against all the hells, and overcome them; and as He had life in Himself that was His own-as already said-He overcame them by His own power and by His own forces, as is also clearly stated in the Prophets, in the passages that have been cited. Consequently, as He acquired all things for Himself by His own forces, He became righteousness, emancipated the world of spirits from infernal genii and spirits, and thereby delivered the human race from destruction-for the human race is ruled by means of spirits-and so redeemed it. For this reason He is so often called in the Word of the Old Testament the Deliverer and the Redeemer, and the Saviour, which is the meaning of His name Jesus.

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

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