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Genesis第31章

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1 And he heard the words of Laban's sons, saying, Jacob has taken away all that was our father's, and of what was our father's he has acquired all this glory.

2 And Jacob saw the countenance of Laban, and behold, it was not toward him as previously.

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

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

5 and said to them, I see your father's countenance, that it is not toward me as previously; but the God of my father has been with me.

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

7 And your father has mocked me, and has changed my wages ten times; but God suffered him not to hurt me.

8 If he said thus; The speckled shall be thy hire, then all the flocks bore speckled; and if he said thus: The ringstraked shall be thy hire, then all the flocks bore ringstraked.

9 And God has taken away the cattle of your father, and given [them] to me.

10 And it came to pass at the time of the ardour of the flocks, that I lifted up mine eyes, and saw in a dream, and behold, the rams that leaped upon the flocks were ringstraked, speckled, and spotted.

11 And the Angel of God said to me in a dream, Jacob! And I said, Here am I.

12 And he said, Lift up now thine eyes, and see: all the rams that leap upon the flock are ringstraked, speckled, and spotted; for I have seen all that Laban does to thee.

13 I am the ùGod of Bethel, where thou anointedst the pillar, where thou vowedst a vow to me. Now arise, depart out of 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 reckoned of him strangers? for he has sold us, and has even constantly devoured our money.

16 For all the wealth that God has taken from our father is ours and our children's; and now whatever God has said to thee do.

17 And Jacob rose up, and set his sons and his wives upon camels,

18 and carried away all his cattle, and all his property that he had acquired -- the cattle of his possessions that he had acquired in Padan-Aram, to go to Isaac his father, into the land of Canaan.

19 And Laban had gone to shear his sheep. And Rachel stole the teraphim that [belonged] to her father.

20 And Jacob deceived Laban the Syrian, in that he did not tell him that he fled.

21 And he fled with all that he had; and he rose up and passed over the river, and set his face [toward] 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 overtook him on mount Gilead.

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

25 And Laban came up with Jacob; and Jacob had pitched his tent on the mountain; Laban also with his brethren pitched on mount Gilead.

26 And Laban said to Jacob, What hast thou done, that thou hast deceived me, and hast carried away my daughters as captives of war?

27 Why didst thou flee away covertly, and steal away from me, and didst not tell me, that I might have conducted thee with mirth and with songs, with tambour and with harp;

28 and hast not suffered me to kiss my sons and my daughters? Now thou hast acted foolishly.

29 It would be in the power of my hand to do you hurt; but the God of your father spoke to me last night, saying, Take care that thou speak not to Jacob either good or bad.

30 And now that thou must needs be gone, because thou greatly longedst after thy father's house, why hast thou stolen my gods?

31 And Jacob answered and said to Laban, I was afraid; for I said, Lest thou shouldest take by force thy daughters from me.

32 With whomsoever thou findest thy gods, he shall not live. Before our brethren discern what is thine with me, and take [it] to thee. But Jacob did not know that Rachel had stolen them.

33 And Laban went into Jacob's tent, and into Leah's tent, and into the two handmaids' tents, and found nothing; and he went out of Leah's tent, and entered into Rachel's tent.

34 Now Rachel had taken the teraphim and put them under the camel's saddle; and she sat upon them. And Laban explored all the tent, but found nothing.

35 And she said to her father, Let it not be an occasion of anger in the eyes of my lord that I cannot rise up before thee, for it is with me after the manner of women. And he searched carefully, but did not find the teraphim.

36 And Jacob was angry, and he disputed with Laban. And Jacob answered and said to Laban, What is my fault, what my sin, that thou hast so hotly pursued after me?

37 Whereas thou hast explored all my baggage, what hast thou found of all thy household stuff? Set [it] here before my brethren and thy brethren, and let them decide between 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 I have not eaten.

39 What was torn I have not brought to thee; I had to bear the loss of it: of my hand hast thou required it, [whether] stolen by day or stolen by night.

40 Thus it was with me: in the day the heat consumed me, and the frost by night; and my sleep fled from mine eyes.

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

42 Had not the God of my father, the God of Abraham, and the fear of Isaac, been with me, it is certain thou wouldest have sent me away now empty. God has looked upon my affliction and the labour of my hands, and has judged last night.

43 And Laban answered and said to Jacob, The daughters are my daughters, and the sons are my sons, and the flock is my flock, and all that thou seest is mine; but as for my daughters, what can I do this day to them, or to their sons whom they have brought forth?

44 And now, come, let us make a covenant, I and thou; and let it be 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 ate there upon the heap.

47 And Laban called it Jegar-sahadutha, and 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, Let Jehovah watch between me and thee, when we shall be hidden one from another:

50 if thou shouldest afflict my daughters, or if thou shouldest take wives besides my daughters, -- no man is with us; see, God is witness between me and thee!

51 And Laban said to Jacob, Behold this heap, and behold the pillar which I have set up between me and thee:

52 [let] this heap be witness, and the pillar a witness, that neither I pass this heap [to go] to thee, nor thou pass this heap and this pillar [to come] to me, for harm.

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

54 And Jacob offered a sacrifice upon the mountain, and invited his brethren to eat bread: and they ate bread, and lodged on the mountain.

55 And Laban rose early in the morning, and kissed his sons and his daughters, and blessed them; and Laban went and returned to his place.

   

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Arcana Coelestia#4211

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4211. 'And called his brothers to eat bread' means [an invitation] to make the good from the Lord's Divine Natural their own. This is clear from the meaning of 'brothers' as those who were now to be joined together by the covenant, that is, by friendship, and in the internal sense as those who are governed by good and truth (for such people are called 'brothers', see 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the meaning of 'eating' as making one's own, dealt with in 3168, 3513 (end), 3832 (for meals taken together and feasts among the ancients meant making things their own and being joined together by means of love and charity, 3596); and from the meaning of 'bread' as good that stems from love, dealt with in 276, 680, 1798, 3478, 3735, and in the highest sense means the Lord, 2165, 2177, 3478, 3813. Since 'bread' in the highest sense means the Lord it therefore means everything holy which comes from Him, that is, it means everything good and true. And since no other good exists which is good except the good of love and charity, 'bread' therefore means love and charity. Sacrifices in former times had no other meaning, and for that reason were referred to by the single word 'bread', see 2165. And some of the flesh of the sacrifices was eaten so that the heavenly feast - that is, a joining together through good flowing from love and charity - might be represented. The same is meant today by the Holy Supper, for this has replaced sacrifices and feasts of consecrated things. The Holy Supper is in the Church an external practice that has an internal reality within it, and by means of this reality it joins one who is governed by love and charity to heaven, and by means of heaven to the Lord. For in the Holy Supper too 'eating' means making one's own - 'the bread' being celestial love and 'the wine' spiritual love - so much so that while it is being eaten by one in a state of holiness nothing else is perceived in heaven.

[2] The reason why the phrase 'making the good from the Lord's Divine Natural their own' is used is that the subject is the good that exists with the gentiles, for it is this good that 'Laban' represents now, 4189. When man is joined to the Lord he is not joined to His Supreme Divine itself but to His Divine Human, for man cannot have any idea at all of the Lord's Supreme Divine, because this lies so far beyond anything he can conceive of that it fades from view altogether and ceases to mean anything to him. But he is able to have an idea of His Divine Human. For everyone is joined through thought and affection to one of whom he can have some idea but not to one of whom he cannot have any idea. If, when a person thinks about the Lord's Human, holiness is present in his ideas he also thinks of the holiness which comes from the Lord and fills heaven, and at the same time he thinks of heaven, since heaven in its entirety corresponds to a complete human being, which correspondence has its origin in the Lord, 684, 1276, 2996, 2998, 3624-3649. This explains why it is not possible to be joined to the Lord's Supreme Divine, only to His Divine Human, and through that Divine Human to His Supreme Divine. Hence the statement in John 1:18 about nobody, except the only begotten Son, ever having seen God, also the statement about there being no way to the Father except through Him; as well as from the statement that He is the Mediator. The truth of all this can be plainly recognized from the fact that all within the Church who declare their belief in a Supreme Being and yet set the Lord at nought are people who have no belief in anything at all, not even in the existence of heaven or of hell, and who worship nature. And if such people are ready to learn from experience it will be clear to them that the wicked, even those who are extremely so, declare a like belief.

[3] But the way in which people think of the Lord's Human varies, one person's ideas being different from another's, and one person's more holy than another's. Those within the Church are able to think that His Human is Divine, and also that He is one with the Father, as He Himself says that the Father is in Him and He is in the Father. But those outside the Church are unable to do this, for one thing because they do not know anything about the Lord and for another because their idea of the Divine is gained solely from visible images and tangible idols. Nevertheless the Lord joins Himself to them by means of the good they do from the charity and obedience present within their crude notions of Him. And this is why mention is made here about them making the good from the Lord's Divine Natural their own. For when the Lord is joined to man the state of thought and consequent affection in him determines the exact nature of that conjunction. Those who have an entirely holy conception of the Lord and who at the same time have a true knowledge of and affections for what is good and true - as those within the Church are able to have - have been joined to the Lord as to His Divine Rational. Those however who do not have so holy a notion of Him and who do not have so interior a notion and affection, and yet the good of charity exists with them, have been joined to the Lord as regards His Divine Natural. And those whose holiness is cruder still are joined to the Lord as to His Divine Sensory Perception. This last type of joining is what is represented by 'the bronze serpent', in that those who looked at it recovered from serpent-bites, Numbers 21:9. This is the type of joining together which those among the gentiles have who worship idols and yet lead charitable lives in accordance with their own religion. From these considerations one may now see what is meant by making the good from the Lord's Divine Natural their own, meant by 'Jacob called his brothers to eat bread'.

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