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Genesis 31

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1 And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he obtained all this glory.

2 And Jacob beheld the countenance of Laban, and behold, it was not towards him as before.

3 And the LORD said to Jacob, Return to the land of thy fathers, and to thy kindred; and I will be with thee.

4 And Jacob sent and called Rachel and Leah into the field to his flock,

5 And said to them, I see your father's countenance, that it is not towards me as before: but the God of my father hath been with me.

6 And ye know that with all my power I have served your father.

7 And your father hath deceived me, and changed my wages ten times: but God suffered him not to hurt me.

8 If he said thus, The speckled shall be thy wages; then all the cattle bore speckled: and if he said thus, The ring-streaked shall be thy hire; then all the cattle bore ring-streaked.

9 Thus God hath taken away the cattle of your father, and given them to me.

10 And it came to pass at the time that the cattle conceived, that I lifted up my eyes, and saw in a dream, and behold, the rams which leaped upon the cattle were ring-streaked, speckled, and grizzled.

11 And the angel of God spoke to me in a dream, saying, Jacob: And I said, Here am I.

12 And he said, Lift up now thy eyes and see, all the rams which leap upon the cattle are ring-streaked, speckled, and grizzled: for I have seen all that Laban doeth to thee.

13 I am the God of Beth-el, where thou anointedst the pillar, and where thou vowedst to me a vow: now arise, depart from this land, and return to the land of thy kindred.

14 And Rachel and Leah answered, and said to him, Is there yet any portion or inheritance for us in our father's house?

15 Are we not counted by him strangers; for he hath sold us, and hath quite consumed also our money.

16 For all the riches which God hath taken from our father, that is ours, and our children's: now then whatever God hath said to thee, do.

17 Then Jacob arose, and set his sons and his wives upon camels;

18 And he carried away all his cattle, and all his goods which he had gained, the cattle of his getting, which he had gained in Padan-aram; to go to Isaac, his father, in the land of Canaan.

19 And Laban went to shear his sheep; and Rachel had stolen the images that were her father's.

20 And Jacob stole away unawares to Laban the Syrian, in that he told him not that he was about to depart.

21 So he fled with all that he had; and he arose, and passed over the river, and set his face towards the mount Gilead.

22 And it was told Laban on the third day that Jacob had fled.

23 And he took his brethren with him, and pursued after him seven days' journey: and they overtook him in the mount Gilead.

24 And God came to Laban, the Syrian, in a dream by night, and said to him, Take heed that thou speak not to Jacob either good or bad.

25 Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban, with his brethren, pitched in the mount of Gilead.

26 And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword?

27 Why didst thou flee away secretly, and steal away from me, and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?

28 And hast not suffered me to kiss my sons, and my daughters? thou hast now done foolishly in so doing.

29 It is in the power of my hand to do you hurt: but the God of your father spoke to me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.

30 And now, though thou wouldest needs be gone, because thou didst earnestly long after thy father's house; yet why hast thou stolen my gods?

31 And Jacob answered and said to Laban, Because I was afraid: for I said, It may be thou wouldest take thy daughters from me by force.

32 With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee: for Jacob knew not that Rachel had stolen them.

33 And Laban went into Jacob's tent, and into Leah's tent, and into the two maid-servants' tents; but he found them not. Then he went out of Leah's tent, and entered into Rachel's tent.

34 Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not.

35 And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images.

36 And Jacob was wroth, and chid with Laban: and Jacob answered, and said to Laban, What is my trespass? what is my sin, that thou hast so eagerly pursued after me?

37 Whereas thou hast searched all my stuff, what hast thou found of all thy household-stuff? set it here before my brethren, and thy brethren, that they may judge betwixt us both.

38 These twenty years have I been with thee: thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not eaten.

39 That which was torn by beasts, I brought not to thee; I bore the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night.

40 Thus I was; in the day the drouth consumed me, and the frost by night; and my sleep departed from my eyes.

41 Thus have I been twenty years in thy house: I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times.

42 Except the God of my father, the God of Abraham, and the fear of Isaac had been with me, surely thou hadst now sent me away empty. God hath seen my affliction, and the labor of my hands, and rebuked thee yesternight.

43 And Laban answered, and said to Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine; and what can I do this day to these my daughters, or to their children which they have borne?

44 Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.

45 And Jacob took a stone, and set it up for a pillar.

46 And Jacob said to his brethren, Gather stones; and they took stones, and made a heap: and they ate there upon the heap.

47 And Laban called it Jegar-sahadutha: but Jacob called it Galeed:

48 And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed:

49 And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another.

50 If thou shalt afflict my daughters, or if thou shalt take other wives besides my daughters; no man is with us; See, God is witness betwixt me and thee.

51 And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee;

52 This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar to me, for harm.

53 The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob swore by the fear of his father Isaac.

54 Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they ate bread, and tarried all night in the mount.

55 And early in the morning Laban arose, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned to his place.

   

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Arcana Coelestia #1992

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1992. I am God Shaddai. That in the sense of the letter this signifies the name of Abram’s God, by which name the Lord was first represented before them, is evident from the things contained in the Word concerning Abram, and concerning the house of his father, in that they adored other gods.

In Syria, whence Abram came, there still existed remains of the Ancient Church, and many families there retained its worship-as is evident from Eber who was of that country, from whom came the Hebrew nation-and they in like manner retained the name “Jehovah,” as is evident from what has been shown in Part First (n. 1343), and also from the case of Balaam, who was from Syria and offered sacrifices and called Jehovah his God. That Balaam was from Syria may be seen in Numbers 23:7; that he offered sacrifices, Numbers 22:39-40; 23:1-3, 14, 29; that he called Jehovah his God, Numbers 22:8, 13, 18, 31; 23:8, 12, 16.

[2] But this was not the case with the house of Terah, the father of Abram and Nahor, for this was one of the families of the nations there that had not only lost the name “Jehovah” but had also served other gods, and instead of Jehovah had worshiped Shaddai, whom they called their god. That they had lost the name “Jehovah,” is evident from the things adduced in Part First (n. 1343). And that they served other gods is openly stated in Joshua:

Joshua said unto all the people, Thus hath said Jehovah, the God of Israel, Your fathers dwelt of old time beyond the River, Terah the father of Abraham and the father of Nahor, and they served other gods; now fear Jehovah, and serve Him in entirety and in truth; and put away the gods that your fathers served beyond the River, and in Egypt, and serve ye Jehovah. And if it be evil in your eyes to serve Jehovah, choose ye this day whom ye will serve, whether the gods that your fathers served that were beyond the River, or the gods of the Amorites (Josh. 24:2, 14-15).

That Nahor also, the brother of Abram, and the nation descended from him, served other gods, is evident from Laban the Syrian, who was in the city of Nahor and worshiped images or teraphim, which Rachel carried away (Genesis 24:10; 31:19, 26, 32, 34). See also what is said on this subject in Part First (n. 1356). That instead of Jehovah they worshiped Shaddai, whom they called their god, is distinctly stated in Moses:

I (Jehovah) appeared unto Abraham, unto Isaac, and unto Jacob, as God Shaddai; and by My name Jehovah was I not known to them (Exodus 6:3).

[3] From all this we may see that in his early manhood, Abram, like other Gentiles, was an idolater, and that up to this time, while living in the land of Canaan, he had not rejected from his mind the god Shaddai-by which is meant in the sense of the letter the name of Abram’s god-and that by this name the Lord was first represented before them (that is, before Abram, Isaac, and Jacob), as is evident from the passage just quoted.

[4] The reason why the Lord was willing to be first represented before them by the name “Shaddai” is that the Lord by no means desires to destroy suddenly (still less in a single moment) the worship that has been inseminated in anyone from his infancy; for this would be to tear up the root, and thereby destroy the holy state of adoration and of worship that has been deeply implanted, and which the Lord never breaks, but bends. The holy state of worship, that has been rooted in from infancy is of such a nature that it cannot endure violence, but only a gentle and kindly bending. The case is the same with those Gentiles who in their bodily life had worshiped idols, and yet had lived in mutual charity. As the holy state of their worship has been inrooted from their infancy, in the other life it is not taken away in a moment, but successively; for in those who have lived in mutual charity, the goods and truths of faith can be easily implanted, and they receive them afterwards with joy; for charity is the very soil. And such also was the case with Abraham, Isaac, and Jacob, in that the Lord suffered them to retain the name “God Shaddai,” insomuch that He said He was God Shaddai; and this from the meaning of the name.

[5] Some translators render Shaddai “the Almighty;” others, “the Thunderer;” but it properly signifies “the Tempter” or “Tester,” and “the Benefactor,” after the temptations” or “trials,” as is evident from the book of Job, which mentions “Shaddai” so frequently because Job was in trials or temptations; as may be seen from the following passages:

Behold, happy is the man whom God chastiseth; and reject not thou the chastening of Shaddai (Job 5:17). The arrows of Shaddai are with me, the terrors of God do set themselves in array against me (Job 6:4). He shall forsake the fear of Shaddai (Job 6:14). I will speak to Shaddai, and I desire to contend with God (Job 13:3). He hath stretched out his hand against God, and strengtheneth himself against Shaddai (Job 15:25) His eyes shall see his destruction, and he shall drink of the fury of Shaddai (Job 21:20). Shaddai, thou shalt not find Him out; He is great in power, and in judgment, and in the greatness of righteousness. He will not afflict (Job 37:23).

Also in Joel:

Alas for the day! for the day of Jehovah is near, and as devastation from Shaddai shall it come (Joel 1:15).

The same may also be seen from the word shaddai itself, which signifies vastation, and thus temptation, for temptation is a kind of vastation. But as this name took its rise from nations in Syria, He is not called “Elohim Shaddai,” but “El Shaddai;” and in Job simply “Shaddai,” and “El” or “God” is named separately.

[6] As after temptations there is consolation, those people also attributed the good resulting from them to the same Shaddai (as in Job 22:17, 23, 25-26); as well as the understanding of truth, which also results from temptations (Job 32:8; 33:4). And as Shaddai was thus esteemed as the god of truth-for vastation, temptation, chastening, and rebuking, are not of good, but of truth-and because the Lord was represented by him before Abraham, Isaac, and Jacob, the name was retained even in the Prophets; but in them by “Shaddai” is meant truth. As in Ezekiel:

I heard the voice of the wings of the cherubim, like the voice of many waters, like the voice of Shaddai, when they went; the voice of tumult, like the voice of a camp (Ezekiel 1:24).

And again:

The court was filled with the brightness of the glory of Jehovah; and the voice of the wings of the cherubim was heard even to the outer court, as the voice of God Shaddai when He speaketh (Ezekiel 10:4-5

where “Jehovah” denotes good, and “Shaddai” truth. In the internal sense of the Word “wings” in like manner signify things that belong to truth.

[7] Moreover Isaac and Jacob also make mention of the God Shaddai in a similar sense, that is, as of one who tempts, and delivers from temptation, and afterwards confers benefits. When Jacob was fleeing because of Esau, Isaac said to him,

God Shaddai bless thee, and make thee fruitful and multiply thee (Genesis 28:3).

And when the sons of Jacob were about to go into Egypt to buy corn, and when they feared Joseph so greatly, Jacob said to them,

God Shaddai give you mercies before the man, that he may release unto you your other brother, and Benjamin (Genesis 43:14).

Jacob, then called Israel, blessing Joseph, who had been in the evils of temptations, or trials, more than his brethren, and had been delivered from them, said,

By the God of thy father, and He shall help thee, and with Shaddai, and he shall bless thee (Genesis 49:25).

All this shows why the Lord was at first willing to be represented by the god Shaddai whom Abram worshiped, and why He said “I am God Shaddai;” as in like manner He afterwards said to Jacob, “I am God Shaddai; be fruitful and multiply” (Genesis 35:11); and a further reason was that in what goes before, temptations were treated of in the internal sense.

[8] The worship of Shaddai among those people originated from the fact that, as was the case with a certain nation that of the Lord’s Divine mercy will be spoken of in what follows, so with those who were of the Ancient Church, there were often heard spirits who reproved them and who also afterwards comforted them. The spirits who reproved them were perceived at the left side, beneath the arm. Angels were present at such times, at the head, who governed the spirits and moderated the reproof. And as there was nothing that was said to them by the spirits which they did not regard as Divine, they named the reproving spirit “Shaddai;” and because he afterwards administered consolation, they called him “the god Shaddai.” The men at that time, as also the Jews, because they did not understand the internal sense of the Word, were in the religious belief that all evil and thus all temptation, like all good and thus all consolation, come from God; but that it is not so, may be seen in Part First (n. 245, 592, 696, 1093, 1874, 1875).

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