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Génesis 31

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1 Y oía él las palabras de los hijos de Labán que decían: Jacob ha tomado todo lo que era de nuestro padre; y de lo que era de nuestro padre ha hecho toda esta gloria.

2 Miraba también Jacob el rostro de Labán, y veía que no era para con él como ayer y antes de ayer.

3 También el SEÑOR dijo a Jacob: Vuelvete a la tierra de tus padres, y a tu natural; que yo seré contigo.

4 Y envió Jacob, y llamó a Raquel y a Lea al campo a sus ovejas,

5 Y les dijo: Veo que el rostro de vuestro padre no es para conmigo como ayer y antes de ayer; mas el Dios de mi padre ha sido conmigo.

6 Y vosotras sabéis que con todas mis fuerzas he servido a vuestro padre;

7 y vuestro padre me ha mentido, que me ha mudado el salario diez veces; pero Dios no le ha permitido que me hiciese mal.

8 Si él decía así: Los pintados serán tu salario; entonces todas las ovejas parían pintados; y si decía así: Los cinchados serán tu salario; entonces todas las ovejas parían cinchados.

9 Y quitó Dios el ganado de vuestro padre, y me lo dio a mí.

10 Y sucedió que al tiempo que las ovejas se calentaban, alcé yo mis ojos y vi en sueños, y he aquí que los machos que subían sobre las hembras eran cinchados, pintados y abigarrados.

11 Y me dijo el ángel de Dios en sueños: Jacob. Y yo dije: Heme aquí.

12 Y él dijo: Alza ahora tus ojos, y verás todos los machos que suben sobre las ovejas cinchados, pintados y abigarrados; porque yo he visto todo lo que Labán te ha hecho.

13 Yo soy el Dios de Bet-el, donde ungiste el título, y donde me prometiste voto. Levántate ahora, y sal de esta tierra, y vuélvete a la tierra de tu naturaleza.

14 Y respondió Raquel y Lea, y le dijeron: ¿Tenemos acaso parte o heredad en la casa de nuestro padre?

15 ¿No nos tiene ya como por extrañas, pues que nos vendió, y aun se ha comido del todo nuestro precio?

16 Porque toda la riqueza que Dios ha quitado a nuestro padre, nuestra es, y de nuestros hijos; ahora pues, haz todo lo que Dios te ha dicho.

17 Entonces se levantó Jacob, y subió sus hijos y sus mujeres sobre los camellos.

18 Y guió todo su ganado, y toda su hacienda que había adquirido, el ganado de su ganancia que había adquirido en Padan-aram, para volverse a Isaac su padre en la tierra de Canaán.

19 Y Labán había ido a trasquilar sus ovejas; y Raquel hurtó los ídolos de su padre.

20 Y hurtó Jacob el corazón de Labán, el arameo, en no hacerle saber cómo se huía.

21 Huyó, pues, con todo lo que tenía; y se levantó, y pasó el río, y puso su rostro al monte de Galaad.

22 Y fue dicho a Labán al tercer día cómo Jacob había huido.

23 Entonces tomó a sus hermanos consigo, y fue tras él camino de siete días, y le alcanzó en el monte de Galaad.

24 Y vino Dios a Labán, el arameo, en sueños aquella noche, y le dijo: Guárdate que no digas a Jacob bueno ni malo.

25 Alcanzó pues Labán a Jacob, y éste había fijado su tienda en el monte; y Labán acampó con sus hermanos en el monte de Galaad.

26 Y dijo Labán a Jacob: ¿Qué has hecho, que me hurtaste el corazón, y has traído a mis hijas como cautivas a espada?

27 ¿Por qué te escondiste para huir, y me hurtaste el corazón , y no me hiciste saber, para que yo te enviara con alegría y con canciones, con tamborín y vihuela?

28 Que aun no me dejaste besar mis hijos y mis hijas. Ahora locamente has hecho.

29 Poder hay en mi mano para haceros mal; mas el Dios de vuestro padre me habló anoche diciendo: Guárdate que no digas a Jacob ni bueno ni malo.

30 Y ya que te ibas, porque tenías deseo de la casa de tu padre, ¿por qué me hurtaste mis dioses?

31 Y Jacob respondió, y dijo a Labán: Porque tuve miedo; pues dije, por ventura me robarías tus hijas.

32 En quien hallares tus dioses, no viva; delante de nuestros hermanos reconoce lo que yo tuviere tuyo, y llévatelo. Jacob no sabía que Raquel los había hurtado.

33 Y entró Labán en la tienda de Jacob, y en la tienda de Lea, y en la tienda de las dos siervas, y no los halló, y salió de la tienda de Lea, y vino a la tienda de Raquel.

34 Y tomó Raquel los ídolos, y los puso en una albarda de un camello, y se sentó sobre ellos; y tentó Labán toda la tienda y no los halló.

35 Y ella dijo a su padre: No se enoje mi señor, porque no me puedo levantar delante de ti; porque tengo la costumbre de las mujeres. Y él buscó, pero no halló los ídolos.

36 Entonces Jacob se enojó, y riñó con Labán; y respondió Jacob y dijo a Labán: ¿Qué prevaricación es la mía? ¿Cuál es mi pecado, que has seguido en pos de mí?

37 Pues que has tentado todos mis alhajas, ¿qué has hallado de todas las alhajas de tu casa? Ponlo aquí delante de mis hermanos y tuyos, y juzguen entre nosotros ambos.

38 Estos veinte años he estado contigo; tus ovejas y tus cabras nunca abortaron, ni yo comí carnero de tus ovejas.

39 Nunca te traje lo arrebatado por las fieras; yo pagaba el daño; lo hurtado así de día como de noche, de mi mano lo requerías.

40 De día me consumía el calor, y de noche la helada, y el sueño se huía de mis ojos.

41 Así he estado veinte años en tu casa: catorce años te serví por tus dos hijas, y seis años por tu ganado; y has mudado mi salario diez veces.

42 Si el Dios de mi padre, el Dios de Abraham, y el temor de Isaac, no fuera conmigo, de cierto me enviarías ahora vacío; vio Dios mi aflicción y el trabajo de mis manos, y te reprendió anoche.

43 Y respondió Labán, y dijo a Jacob: Las hijas son hijas mías, y los hijos, son hijos míos, y las ovejas son mis ovejas, y todo lo que tú ves es mío; ¿y que puedo yo hacer hoy a estas mis hijas, o a sus hijos que ellas han dado a luz?

44 Ven pues ahora, hagamos alianza yo y tú; y sea en testimonio entre mí y entre ti.

45 Entonces Jacob tomó una piedra, y la levantó por título.

46 Y dijo Jacob a sus hermanos: Coged piedras. Y tomaron piedras e hicieron un majano; y comieron allí sobre aquel majano.

47 Y lo llamó Labán: Jegar Sahaduta; y lo llamó Jacob Galaad.

48 Porque Labán dijo: Este majano será testigo hoy entre mí y entre ti; por eso fue llamado su nombre Galaad;

49 y Mizpa, por cuanto dijo: Atalaye el SEÑOR entre mí y entre ti, cuando nos esconderemos el uno del otro.

50 Si afligieres mis hijas, o si tomares otras mujeres además de mis hijas, nadie está con nosotros; mira, Dios es testigo entre mí y entre ti.

51 Dijo más Labán a Jacob: He aquí este majano, y he aquí este título, que he erigido entre mí y ti.

52 Testigo sea este majano, y Testigo sea este título, que ni yo pasaré contra ti este majano, ni tú pasarás contra mí este majano ni este título, para mal.

53 El Dios de Abraham, y el Dios de Nacor juzgue entre nosotros, el Dios de sus padres. Y Jacob juró por el temor de Isaac su padre.

54 Y ofreció Jacob sacrificio en el monte, y llamó a sus hermanos a comer pan; y comieron pan, y durmieron en el monte.

55 Y madrugó Labán por la mañana, y besó a sus hijos y a sus hijas, y los bendijo; y volvió y se tornó a su lugar.

   

Das Obras de Swedenborg

 

Arcana Coelestia # 4151

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4151. 'And Jacob did not know that Rachel had stolen them' means that they belonged to the affection for interior truth. This is clear from the representation of 'Rachel' as the affection for interior truth, dealt with in 3758, 3782, 3793, 3819, and from the meaning of 'stealing' as taking away that which is cherished and holy, dealt with in 4112, 4113, 4133. It was stated above that Rachel's stealing the teraphim or Laban's gods meant a change as regards truth of the state represented by 'Laban', see 4111. That change of state is described further still in this verse and in those immediately following; for the change came about when the good represented by 'Laban' had been separated from the good meant by 'Jacob' and so through that separation passed into a different state. For the truths that had appeared to him to be his own when the two kinds of good were joined together were regarded in such a way that it seemed as though they had been taken away. This is the reason why Laban complained bitterly about the teraphim, and why he searched the tents for them, though he did not find them. For the truths which in the good sense are meant by 'the teraphim', 4111, were not his but belonged to the affection for truth meant by 'Rachel'.

[2] These matters cannot be made plain except from things that take place in the next life. For things taking place in the next life near a person in this life seem to him to occur within him. And virtually the same is so with spirits in the next life. When communities of spirits which are governed by intermediate good are in association with angels it seems to them, altogether so, as though they possessed as their own the truths and goods which are the angels'; indeed those spirits are not aware of them being anything other than their own. But when they are separated they then realize that this is not true. They too therefore complain bitterly, believing that those goods and truths have been taken away from them by the angels with whom they have been in association. These are the considerations that are meant in the internal sense by 'teraphim' in this verse and those immediately following.

[3] In general the situation is that no one ever possesses good or truth that is his own but that all good and truth flow in from the Lord, doing so both immediately and through angelic communities serving as intermediaries. Nevertheless it seems as though that good or truth is his own, and the reason for this is that these may be made over to him as his own until the time when he enters that state in which he may know, then acknowledge, and at length believe that they are not his but the Lord's. It is also well known from the Word and thereby in the Christian world that all good and all truth are derived from the Lord and nothing good at all from man. Indeed the teachings of the Church which are drawn from the Word declare that of himself man cannot even strive after good and so cannot will it, and as a consequence cannot do it, since the doing of good springs from the willing of it. They also declare that the whole of faith is received from the Lord, so that man cannot have the smallest measure of belief unless it flows in from the Lord.

[4] These ideas are declared in the teachings of the Church and are taught in sermons. But few, indeed very few people, really believe them, as is proven by their presumption that life in its entirety exists inherently within themselves, and by the fact that scarcely any believe that life is something inflowing. Man's life in its entirety consists in being able to think and being able to will, for if that ability to think and to will is taken away no life remains at all. And the very essence of life consists in his thinking what is good and willing what is good, and also in his thinking what is true and willing that which he thinks is true. Since these abilities, according to teachings from the Word, are not man's but the Lord's and they flow in from the Lord by way of heaven, people who have any power of judgement and who are capable of reflecting could from this fact deduce that life in its entirety is something which inflows.

[5] The same applies to evil and falsity. According to teachings drawn from the Word the devil is constantly trying to lead man astray and constantly breathing evil into him. This also is why, when anyone has committed a serious crime, it is said that he has allowed the devil to lead him astray. This again is the truth and yet few if any believe it. For just as all good and truth come from the Lord, so all evil and falsity come from hell, that is, from the devil - hell being the devil. This also shows that just as all good and truth are things that flow in, so too are all evil and falsity, and as a consequence every thought of evil or willing of it flows in too. Since these too are things that flow in, those who have any power of judgement and reflection may deduce that life is something which flows in, though it seems to exist inherently in man.

[6] The truth of this has been demonstrated on many occasions to spirits who had recently arrived in the next life from the world. But some of them have said, If all evil or falsity too is something that flows in, then no evil or falsity at all can be attributed to them and they are free from blame since such evil or falsity comes from somewhere else. But they were told in reply that they had made that evil and falsity their own through their belief that when they had thought or willed anything they had acted independently, by themselves. Yet if that which is truly so had been believed by them they would not then have made that evil and falsity their own. For in that case they would have believed also that all good and truth come from the Lord; and if they had believed this, they would have allowed themselves to be led by the Lord and so their state would have been different. In that case also the evil which had entered their thought and will would have had no effect on them; that is to say, evil would not have come out of them but good, since, according to the Lord's words in Mark 7:15, it is not the things going in which affect a person but those coming out of him.

[7] Many are able to know this but few believe it. Even those who are evil can do so, but they still do not believe it since they prefer their own ideas, which they love to such an extent that when it is demonstrated to them that everything is such that it flows in they become worried and demand fiercely that they be allowed to live according to their own ideas, saying that if these are taken away from them they could not go on living. Such is the belief even of people who do know. These matters have been stated so that people might know what it is like with those communities of spirits which are governed by intermediate good, both when they are joined to others and when they are separated from them. That is to say, when joined to others they are not aware of the goods and truths being anything other than their own, when in fact they are not theirs.

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