Spiritual Meaning of GENESIS 31:26-30
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AC 4130. Verses 26-30. And Laban said to Jacob, What hast thou done, that thou hast stolen my heart, and hast carried away my daughters as captives of the sword? Wherefore hast thou concealed thyself to flee? and hast stolen me? and hast not told me? and I would have sent thee away with gladness, and with songs, with timbrel, and with harp. And thou hast not suffered me to kiss my sons and my daughters; now thou hast acted foolishly. Let any hand be to God to do you evil! And the God of your father spake unto me yesternight, saying, Take heed to thyself that thou speak not with Jacob from good even to evil. And now going thou hast gone, because longing thou hast longed toward thy father’s house; wherefore hast thou stolen my gods? "And Laban said to Jacob," signifies a state of communication; "What hast thou done," signifies indignation; "that thou hast stolen my heart," signifies that it no longer had Divine good as before; "and hast carried away my daughters," signifies nor the affections of truth as before; "as captives of the sword," signifies that they were taken away from it "Wherefore hast thou concealed thyself to flee? and hast stolen me? and hast not told me?" signifies the state if the separation had been effected in freedom; "and I would have sent thee away with gladness, and with songs," signifies the state in which from its own it had believed itself to be in respect to truths; "with timbrel and with harp," signifies in respect to spiritual good; "and thou hast not suffered me to kiss my sons and my daughters," signifies disjunction in a free state in accordance with the belief of that good; "now thou hast acted foolishly," signifies indignation; "let my hand be to God to do you evil!" signifies a state of indignation if it possessed the power; "and the God of your father spake in to me yesternight," signifies that it was not permitted by the Divine; "saying, Take heed to thyself that thou speak not with Jacob from good even to evil," signifies that communication was forbidden; "and now going thou hast gone," signifies that acting from its own it had separated itself; "because longing thou hast longed toward thy father‘s house," signifies a longing for conjunction with Divine good that flows in directly; "wherefore hast thou stolen my gods?" signifies indignation on account of a state in which truth had been lost.

AC 4131. And Laban said to Jacob. That this signifies a state of communication, namely, of the good now signified by "Laban" with the good now represented by Jacob, is evident from the signification of "saying," as here being communication (n. 3060). Inasmuch as something of conjunction had been effected (n. 4124, 4127, 4129); and as the words "Laban said to Jacob" immediately follow, communication is signified by "saying."

AC 4132. What hast thou done? That this signifies indignation, is evident from the affection involved in these and the following words of Laban, which is one of indignation.

AC 4133. And thou hast stolen my heart. That this signifies that it no longer had Divine good as before, is evident from the signification of " stealing the heart," as being to take away that which is dear and holy (n. 4112); consequently that through this separation it no longer had Divine good as before.

AC 4134. And hast carried away my daughters. That this signifies that neither had it any longer the affections of truth as before, is evident from the signification of "daughters," in this case Rachel and Leah, as being the affections of truth (n. 3758, 3782, 3793, 3819).

AC 4135. As captives of the sword. That this signifies that they (namely, the affections of truth) were taken away from it, is evident without explication. They are called "captives of the sword," because a "sword" is predicated of truth (n. 2799). How the case herein is, has been explained above.

AC 4136. Wherefore hast thou concealed thyself to flee? and hast stolen me? and hast not told me? That this signifies the state if the separation had been effected in freedom, is evident from the signification of "concealing thyself to flee," as being to separate itself from that which was unwilling. "To flee" denotes to be separated, (n. 4113, 4114, 4120); from the signification of stealing me," as being to take away that which is dear and holy (n. 4112, 4133); and from the signification of "not telling me," as here denoting by separation (n. 4113); from all which it follows that by these words there is signified that the separation was made against its will, whereas it ought to have been done in freedom. This state of freedom is signified and described by the words which now follow, namely, "I would have sent thee away with gladness and with songs, with timbrel and with harp." But these are the words of Laban according to his belief at that time. How the case is with the separation of mediate good from genuine good with those who are being regenerated, namely, that it is done in freedom, may be seen above (n. 4110, 4111).

[2] That this is really the case is not apparent to the man, for he does not know how goods are varied with him, still less how the state of every good is changed, nor even how the good of infancy is varied and changed into the good of childhood, and this into the succeeding good which is that of youth, and afterwards into the good of adult age, and at last into the good of old age. With those who are not being regenerated, it is not goods that are changed, but affections and their delights. But with those who are being regenerated there are changes of state of goods, and this from infancy even to the close of life. For the Lord foresees what kind of a life a man is going to lead, and how he is going to suffer himself to be led by the Lord; and because all things are foreseen both in general and in particular, nay, the veriest singulars - they are also provided. But the man knows nothing of how the case is then with the changes of state of the goods; and this chiefly because he has no knowledges on the subject, nor at this day does he desire to have any. And as the Lord does not inflow immediately with man and teach him, but as He inflows into his knowledges, thus mediately, the man cannot possibly be acquainted with the changes of state of these goods. And as man is in such a condition as to be without knowledges on this subject, and moreover as at the present day there are but few who suffer themselves to be regenerated, even if these things were more fully explained they would not be comprehended.

[3] That at the present day there are few who know anything of spiritual good, and also few who know anything of freedom, has been made known to me by experience from those who come into the other life from the Christian world. For the sake of illustration a single example may be given. There was a certain prelate who had believed himself to be more learned than others, and who during his life had been acknowledged to be so; but because he had led an evil life he was in such stupid ignorance concerning good and freedom, and concerning the consequent delight and bliss, that he was not aware of the least difference between infernal delight and freedom, and heavenly delight and freedom, and in fact he said that there was not any. Such being the ignorance even among those who are reputed to be more learned than others, it may be inferred into what shades, nay, into what great and insane delusions would be turned what might here be said concerning good and freedom, which are the subjects here treated of in the internal sense. And yet the truth is that there is not so much as a single expression in the Word which does not involve a heavenly arcanum, although it may appear to man of no moment, and this because of the lack of knowledges or the ignorance in which at the present day man is, and is willing to be, in regard to heavenly things.

AC 4137. And I would have sent thee away with gladness, and with songs. That this signifies the state in which from its own it (that is, the good signified by "Laban") had believed itself to be in respect to truths, is evident from the signification of "I would have sent thee away," as being that it would have separated itself in freedom; but that it had not separated itself when in that state, is evident from what has been said above (n. 4113); which shows that these words were said by Laban in the state in which from his own he had believed himself to be; for to believe from one’s own is to believe from what is not true; whereas to believe not from one‘s own, but from the Lord, is to believe from what is true. That the state here referred to is a state as to truths, is signified by "sending with gladness and with songs;" for "gladness" and "songs" are predicated of truths.

[2] There is occasional mention in the Word of "gladness" and of "joy," and sometimes they are mentioned together; but "gladness" is mentioned when the subject treated of is truth and its affection, and "joy" when it is good and its affection, as in Isaiah:--

where "joy" is predicated of good, and "gladness" of truth. In the same:--

In the same:--

In the same:--

In Jeremiah:--

In the same:--

In the same:--

In Joel:--

In Zechariah:--

[3] He who does not know that in everything of the Word there is the heavenly marriage (that is, the marriage of good and truth), might believe that joy and gladness are one thing, and that both are mentioned merely for the sake of greater emphasis, thus that one of the expressions is superfluous. But this is not the case, for not the smallest part of a word is used without a spiritual meaning. In the passages that have been adduced, and in others also, "joy" is predicated of good, and "gladness" of truth (n. 3118). That "songs" also are predicated of truths, is evident from many passages in the Word, where "songs" are mentioned, as (Isa. 5:1; 24:9; 26:1; 30:29; 42:10; Ezek. 26:13; Amos 5:23); and other places.

[4] Be it known that all things in the Lord’s kingdom relate either to good or to truth, that is, to the things of love, and to those of the faith of charity. Those which relate to good, or which are of love, are called celestial; but those which relate to truth, or which are of the faith of charity, are called spiritual. For in all things of the Word both in general and in particular the Lord‘s kingdom is treated of, and in the supreme sense the Lord Himself; and\ the Lord’s kingdom is the marriage of good and truth, or the heavenly marriage; and the Lord Himself is He in whom is the Divine marriage, and from whom is the heavenly marriage; and therefore in everything of the Word there is this marriage, as is especially evident in the Prophets, where repetitions of one thing occur, with merely a change of words. But these repetitions are never without meaning, and by one of the expressions is signified what is celestial (that is, what is of love and good), and by the other what is spiritual (that is, what is of the faith of charity or of truth); all of which shows in what manner the heavenly marriage (that is, the Lord‘s kingdom), and in the supreme sense the Divine marriage itself (that is, the Lord) is in everything of the Word.

AC 4138. With timbrel, and with harp. That this signifies in respect to spiritual good (namely, the state in which from its own that good had believed itself to be in respect to spiritual good), is evident from the fact that "timbrel" and "harp" are predicated of good, but of spiritual good. Spiritual good is what is called the good of faith, and is charity; but celestial good is what is called the good of love, and is love to the Lord. There are two kingdoms of the Lord in the heavens; one of which is called His celestial kingdom, and in this kingdom are those who are in love to the Lord; and the other is called His spiritual kingdom, and in this are those who are in charity toward the neighbor. These kingdoms are most distinct from each other, but still in the heavens they act as and make a one. Concerning these distinct Celestial and Spiritual Kingdoms see what has already been frequently stated.

[2] In the churches of ancient times there were employed many kinds of musical instruments, such as timbrels, psalteries, pipes, harps, decachords, and various others. Some of these belonged to the class of celestial, and some to the class of spiritual things; and when they are mentioned in the Word, such things are implied, insomuch that it may be known from them what kind of good is treated of, whether spiritual good or celestial good. The timbrel and the harp belonged to the class of spiritual things, and therefore it is here said in respect to spiritual good." The "harp" is predicated of spiritual things, and by stringed instruments are signified spiritual things, but by wind instruments celestial things, (n. 418-420).

AC 4139. And thou hast not suffered me to kiss my sons and my daughters. That this signifies disjunction in a free state in accordance with the belief of that good, is evident from the signification of "kissing," as being conjunction from affection (n. 3573, 3574, 3800), wherefore" not suffering to kiss" denotes disjunction from the signification of "sons," as being truths, and of "daughters," as being goods; so that the signification is disjunction as to truths and goods. That this disjunction was in a free state in accordance with the belief of that good, is involved in the connection (n. 4136, 4137).

AC 4140. Now thou hast acted foolishly. That this signifies indignation, is evident from the affection contained in the words.

AC 4141. Let my hand be to God to do you evil! That this signifies a state of indignation if it possessed the power, is evident from the signification of "hand," as being power (n. 878, 3387). That the state in which these things were said, and which is signified by them, was a state of indignation, is manifest.

AC 4142. And the God of your father spake unto me yesternight. That this signifies that it was not permitted by the Divine, is evident without explication; for it was forbidden him in the dream to speak to Jacob from good even to evil, as also follows.

AC 4143. Saying, Take heed to thyself that thou speak not with Jacob from good even to evil. That this signifies that communication was forbidden, is evident from the signification of "speaking from good even to evil," as being no longer any communication (n. 4126), thus a forbidding of the communication.

AC 4144. And now going thou hast gone. That this signifies that acting from its own it had separated itself, is evident from the signification of "going thou hast gone," as being to be separated. That it is from its own is manifest.

AC 4145. Because longing thou hast longed toward thy father’s house. That this signifies a longing for conjunction with Divine good that flows in directly, is evident from the signification here of "father‘s house" (that is, the house of Isaac and Abraham), as being the good that inflows directly. "House" denotes good, (n. 2233, 2234, 3652, 3720); "father" also denotes good, (n. 3703); Isaac" is the good of the rational, (n. 3012, 3194, 3210). And besides, Abraham together with Isaac represents the Divine good that inflows directly, and Laban collateral good, or that which does not inflow directly (n. 3665, 3778). Collateral good, or that which does not inflow directly, is that good which has been called mediate good, for this good derives many things from worldly things which appear as goods, but are not goods; while the good that flows in directly is that which comes immediately from the Lord, or from the Lord mediately through heaven, and is Divine good separated from such worldly good as just referred to.

[2] Every man who is being regenerated is first in mediate good, in order that it may serve for introducing genuine goods and truths; but after it has served this use, this good is separated, and the man is brought to good which flows in more directly. Thus the man who is being regenerated is perfected by degrees. For example: he who is being regenerated believes at first that the good which he thinks and does is from himself, and that he also merits something; for he does not yet know, and if he knows he does not comprehend, that good can flow in from some other source, nor that it can be otherwise than that he should be recompensed, because he does it from himself. Unless at first he believed this, he would never do any good. But by this means he is initiated not only into the affection of doing what is good, but also into knowledges concerning good and also concerning merit; and when in this manner he has been led into the affection of doing what is good, he then begins to think differently and to believe differently, namely, that good flows in from the Lord, and that by the good which he does from his own he merits nothing; and at last when he is in the affection of willing and doing what is good, he altogether rejects self-merit, and even has an aversion for it, and is affected with good from good. When he is in this state, good flows in directly.

[3] Take also as an example conjugial love: the good which precedes and initiates is beauty, or agreement of manners, or an outward adaptation of the one to the other, or equality of condition, or a desired condition. These goods are the first mediate goods of conjugial love. Afterwards comes conjunction of minds, wherein the one wills as the other, and perceives delight in doing that which pleases the other. This is the second state; and then the former things, though still present, are no longer regarded. Finally there follows a unition in respect to celestial good and spiritual truth, in that the one believes as the other, and the one is affected by the same good as the other. When this state comes, both are together in the heavenly marriage, which is that of good and truth, and thus are in conjugial love - for conjugial love is nothing else - and the Lord then flows into the affections of both as into one affection. This is the good that flows indirectly; but the former goods, which flowed in indirectly, served as means of introduction to this.

AC 4146. Wherefore hast thou stolen my gods? That this signifies indignation on account of a state in which truth had been lost, is evident from what has been said and shown above (n. 4111), in regard to the teraphim which Rachel took away.

Author:  E. Swedenborg (1688-1772).

Design:  I.J. Thompson, Feb 2002.

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