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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.

   

From Swedenborg's Works

 

Arcana Coelestia #3727

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3727. As regards the meaning of 'a pillar', the reason why it means a holy boundary and so the ultimate degree of order is that in most ancient times people used to place stones where their boundaries ran which separated one person's property or inheritance from another's. These served as a sign and witness to the existence of the boundaries there. The most ancient people, who in every object and in every pillar thought of something celestial or spiritual, 1977, 2995, thought, when they saw these stones set up as pillars, of the ultimate things present in man, and so of the ultimate degree of order, which is truth in the natural man. And it was from those most ancient people who lived before the Flood that the ancients who lived after it acquired this custom, 920, 1409, 2179, 2896, 2897, and began to regard the stones they set up on their boundaries as sacred, for the reason, as stated, that they meant holy truth as it exists in the ultimate degree of order, and also called those stones 'pillars'. This was how it came about that pillars were introduced into their worship, and why they erected them where they had their sacred groves and subsequently their temples, and also anointed them with oil, a point to be dealt with shortly. Indeed the worship of the Ancient Church consisted of things that had been perceived and things that had carried a meaning among the most ancient people prior to the Flood, as is evident from the paragraphs that have just been referred to. Since the most ancient people talked to angels and were in their company while still on earth, they received it from heaven that 'stones' means truth and 'wood' good; see just above in 3720. This then is why 'pillars' means a holy boundary, and so truth as it exists in the ultimate degree of order with man. For good which flows in from the Lord by way of the internal man terminates in the external man, and in the truth that is there. Man's thought, speech, and activity, which are the ultimates of order, are nothing else than truths stemming from good. In fact they are the images or forms which good takes, for they belong to the understanding part of the human mind, whereas the good that is within them, and from which they spring, belongs to the will part.

[2] The fact that pillars were erected as a sign and a witness, and were also introduced into worship, and that in the internal sense they mean a holy boundary, or truth within man's natural, which is the ultimate degree of order, becomes clear from other places in the Word, as in the following verses where the subject is the covenant made between Laban and Jacob,

Now come, let us make a covenant, I and you, and let it be a witness between me and you. And Jacob took a stone and erected it as a pillar. Laban said to Jacob, Behold this heap, and behold the pillar which I have erected between me and you. This heap is a witness and the pillar is a witness, that I will not pass beyond this heap to you, and that you will not pass beyond this heap and this pillar to me, to do harm. Genesis 31:44-45, 51-52.

Here 'pillar' means truth, as will be seen in the explanation of those verses.

[3] In Isaiah,

On that day there will be five cities in the land of Egypt which speak with the lips of Canaan and swear to Jehovah Zebaoth. On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar at its border to Jehovah, which will be a sign and a witness to Jehovah Zebaoth in the land of Egypt. Isaiah 19:18-20.

'Egypt' stands for facts which belong to the natural man, 'an altar' for Divine worship in general, for in the second Ancient Church that began with Eber the altar became the first and foremost representative in its worship, 921, 1343, 2777, 2811. 'The midst of the land of Egypt' stands for the primary and inmost aspect of worship, 2940, 2973, 3436. 'Pillar' stands for truth as it exists in the ultimate degree of order in the natural. The fact that it stood at the border as a sign and a witness is quite evident.

[4] In Moses,

Moses wrote down all the words of Jehovah and rose up in the morning and built an altar beside Mount Sinai, and twelve pillars for the twelve tribes of Israel. Exodus 24:4.

Here similarly 'an altar' was the representative of all worship, and indeed was the representative of good present in worship. 'The twelve pillars' however were the representative in worship of truth that stems from good - 'twelve' meaning every aspect of truth in its entirety, see 577, 2089, 2129 (end), 2130 (end), 3272; and the twelve tribes likewise meaning every aspect of truth in the Church, as in the Lord's Divine mercy will be shown in the next chapter.

[5] Because altars were representative of all good in worship, and the Jewish Church was established so as to represent the celestial Church which acknowledged no other truth than truth stemming from good, which is called celestial truth (for the celestial Church was totally unwilling to separate truth from good, so much so that it was unwilling even to refer to anything of faith or truth without thinking about good, and doing so from good, see 202, 337, 2069, 2715, 2718, 3246), truth was therefore represented by the stones of the altar. And they were forbidden to represent it by means of pillars lest in so doing they separated truth from good and by representation worshipped truth instead of good. This accounts for the following prohibition in Moses,

You shall not plant for yourself a grove of any kind of tree beside the altar of Jehovah your God which you shall make for yourself. And you shall not erect for yourself a pillar, which Jehovah your God hates. Deuteronomy 16:21-22.

For worshipping truth separated from good, or faith separated from charity, is contrary to the Divine since it is contrary to order, meant by 'you shall not erect for yourself a pillar, which Jehovah your God hates'.

[6] Despite this they did erect them and so represented things that are contrary to order, as is clear in Hosea,

Israel, according to the multiplying of his fruit, multiplies altars; according to the goodness of their land they make well their pillars. But He will overturn their altars, and lay waste their pillars. Hosea 10:1-2.

In the first Book of Kings,

Judah did what was evil in the eyes of Jehovah, and they built for themselves high places and pillars and groves on every high hill, and under every green tree. 1 Kings 14:22-23.

In the second Book of Kings,

The children of Israel set up pillars for themselves and groves on every high hill and under every green tree. 2 Kings 17:10.

In the same book,

Hezekiah removed the high places, and broke down the pillars, and cut down the grove, and smashed the bronze snake which Moses had made, because they had been burning incense to it. 2 Kings 18:4.

[7] Since gentile nations too derived through tradition the idea that the holiness of worship was to be represented by means of altars and pillars, and yet they were under the influence of evil and falsity, the altars among the nations therefore mean the evils of worship and the pillars the falsities. This was why the command was given for them to be destroyed. In Moses,

The altars of the nations you shall overthrow, and you shall break down their pillars and tear down their groves. Exodus 34:13; Deuteronomy 7:5; 12:3.

In the same author,

You shall not bow down to the gods of the nations, or worship them, or do according to their works, for you shall utterly destroy them, and utterly break down their pillars. Exodus 23:24.

'The gods of the nations' stands for falsities, 'their works' for evils, 'breaking down their pillars' for destroying worship arising out of falsity.

[8] In Jeremiah,

Nebuchadnezzar king of Babel will break down the pillars of the house of the sun that is in the land of Egypt, and the houses of the gods of Egypt he will burn with fire. Jeremiah 43:13.

In Ezekiel,

By means of the hoofs of his horses Nebuchadnezzar king of Babel will trample all your streets, slay the people with the sword, and cause your mighty pillars to come down to the ground. Ezekiel 26:11.

This refers to Tyre. 'Nebuchadnezzar king of Babel' stands for that which lays waste, 1327 (end). 'The hoofs of horses' stands for the lowest form of intellectual concepts, such as facts based on mere sensory impressions - 'hoofs' meaning lowest concepts, as will in the Lord's Divine mercy be confirmed elsewhere. 'Horses' stands for matters of the understanding, 2760-2762, 'streets' for truths, and in the contrary sense for falsities, 2336. 'trampling' on them is destroying cognitions of truth, which are meant by 'Tyre' - 'Tyre', the subject here, meaning cognitions of truth, 1201. 'Slaying the people with the sword' stands for destroying truths by means of falsity - 'people' being used in reference to truths, 1259, 1260, 3295, 3581, and 'sword' meaning falsity engaged in conflict, 2799. From this one may see what 'causing your mighty pillars to come down to the ground' means - 'might' being used in reference either to truth or to falsity, as is also clear from the Word.

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