4111.“拉结偷了她父亲家中的神像”表就真理而言，“拉班”所表状态的改变。这从“偷”、“家中的神像”和“父亲”的含义清楚可知：“偷”在此是指夺走被珍视和神圣之物，因而是指改变状态；“家中的神像”是指真理，如下文所述；“父亲”，此处即拉班，是指他所表示的良善，如前所述，“父亲”也表示良善（3703节）。由此明显可知，“拉结偷了她父亲家中的神像”表示就真理而言，“拉班”所表状态的改变。
所有这一切的含义从正在被分离的灵人的状态可以看出来。就良善与真理而言，灵人的状态与他们所在的社群是一致的；因为就前所示，一切思维皆通过其他人流入，最直接地就是通过他们当时所在的社群流入。因此，当他们从一个社群被移走，被转到另一个社群时，其思维和情感的状态，因而其在真理与良善上的状态，就会发生改变。然而，他们若被转到不一致的社群，就会感到不适，因而有束缚感；于是，他们就与这些社群分离，并被带到一致的社群。这解释了为何恶人无法出现并呆在善良人的社群当中；善人也无法出现并呆在恶人的社群当中；又为何所有灵人和天使都照着属于爱的情感而被分成独立的社群。但一切属于爱的情感皆包含许多不同的特征（3078，3189，4005节），然而有一个特征占主导地位。因此，每个灵人都能处于许多社群，但他会努力去往其主导情感占统治地位的那个社群，最终被带到那里。
至于“拉班”所表示的良善，及其状态的改变，只要与“雅各”所代表的良善在一起，它就更接近神性；“雅各”表示属世层里面的良善，更接近神性，所以那时它也处于真理与良善的更完美的状态。但当与该良善分离时，它便在真理与良善上进入另一种状态。因为一般来说，在来世，状态的改变无非是靠近神性或远离神性。由此明显可知，当“拉班”所表示的良善正被分离时，状态的改变是什么意思。
“拉结偷了她父亲家中的神像”之所以表示真理上状态的改变，是因为“家中的神像”是指他的神明。这一点从下文明显看出来，因为拉班对雅各说：
你为什么偷了我的神明呢？雅各回答说，至于你的神明，你在谁那里搜出来，谁就在我们弟兄面前不得存活。（创世记31:30，32）
就内义而言，“神明”表示真理，这也是为何在圣言中，当所论述的主题为真理时，经上就提到“神”之名的原因（参看2586，2769，2807，2822节）。
家中的神像就是人们求教神或向神求某种东西时所用的偶像，因为他们所收到的答复对他们来说就是神性真理；故真理由“家中的神像”（teraphim，或译为家里的神像、家神）来表示，如何西阿书：
以色列人也必多日无君王、无首领、无祭祀、无以弗得、无家中的神像。（何西阿书3:4）
“以弗得和家中的神像”表示他们通过所给予的答复所接受的神性真理，因为他们求问神时，就会穿上以弗得（撒母耳记上23:9-12）。撒迦利亚书：
家神所言的是虚空，卜士所见的是虚谎，做梦者所说的是虚妄。（撒迦利亚书10:2）
此处“家神”也表示答复，但在这种状态下是指虚空的答复。
由于“家中的神像”具有这种含义，故有些人家里就有家中的神像，即便这是被禁止的。米迦就是这样的人，如士师记：
这米迦有了神堂，又制造以弗得和家中的神像，给他的一个儿子授与圣职做他的祭司。几个但人对他们的弟兄说，这宅子里有以弗得和家中的神像，并雕刻的像与铸成的像，你们知道吗？这些人就进入米迦的住宅，拿出雕刻的像、以弗得、家中的神像并铸成的像。祭司心里喜悦，便拿着以弗得和家中的神像并雕刻的像。米迦追赶但人，说，你们将我所做的神像和祭司都带了去，我还有什么呢？（士师记17:5；18:14，18，20，24）
米甲，就是大卫的妻子，也有家中的神像，如撒母耳记所描述的那样：
米甲把家中的神像放在床上，用衣服盖着。扫罗的使者进去，看见床上有神像。（撒母耳记上19:13，16）
然而，它们不过是被禁止的偶像。这一事实从别处提及它们的经文（撒母耳记上15:23；列王记下23:24；以西结书21:26）明显看出来。
Potts(1905-1910) 4111
4111. And Rachel stole the teraphim which were her father's. That this signifies a change of the state signified by "Laban" in respect to truth, is evident from the signification here of "stealing" as being to take away what is dear and holy, thus to change the state; from the signification of the "teraphim," as being truths (concerning which below); and from the signification of "father," here Laban, as being the good signified by him (concerning which above); "father" also signifies good (n. 3703). From all this it is evident that by "Rachel stole the teraphim which were her father's," is signified a change of the state signified by "Laban" in respect to truth. [2] What these things involve may also be seen from the state of spirits when they are being separated. The states of spirits in respect to good and truth are in accordance with the societies in which they are; for as before shown all thought inflows through others, and proximately through those with whom the subjects of the thought are in society; and therefore when these are removed from one society and are sent into another, the states of their thoughts and affections are changed, and consequently their state as to truth and good. But if they are sent into unaccordant societies, they have a sense of discomfort, and consequently a sense of restraint, and therefore they are separated from those societies and are carried away into accordant ones. It is for this reason that the evil cannot be present or stay in societies of the good, nor the good in societies of the evil; and that all spirits and angels have been distinguished into societies in accordance with the affections which are of love. But every affection of love contains within it manifold and various things (n. 3078, 3189, 4005); and yet one thing is regnant, so that each spirit can be in a number of societies, but still strives continually toward that one which is of his reigning affection, and is at last brought into it. [3] As regards the good signified by "Laban," and its change of state, so long as it was with the good represented by Jacob, it was nearer the Divine, for "Jacob" is that good in the natural; and as it was nearer the Divine, it was also then in a more perfect state of truth and good; but when it was separated from this good, it came into another state both as to truth and as to good. For speaking generally, the changes of state in the other life are nothing else than approaches to the Divine and removals from the Divine. From this it is now manifest what is meant by the change of state when the good signified by "Laban" was being separated. [4] That "Rachel stole the teraphim which were her father's," signifies a change of state as to truths, is because by the "teraphim" are meant his gods, as is evident from what follows, for Laban says to Jacob:
Wherefore hast thou stolen my gods? And Jacob answered, With whomsoever thou findest thy gods, he shall not live before our brethren (Gen. 31:30, 32);
and in the internal sense "gods" signify truths, for which reason in the Word "God" is named when the subject is truth (see n. 2586, 2769, 2807, 2822). [5] The teraphim were idols that were used when they consulted or inquired of God, and because the answers which they received were to them truths Divine, truths were therefore signified by "teraphim," as in Hosea:
The sons of Israel sat many days without king, and without prince, and without sacrifice, and without ephod and teraphim (Hos. 3:4);
"ephod and teraphim" denote the truths Divine they received by the answers, for when they inquired of God, they put on the ephod (1 Sam. 23:9-12). In Zechariah:
The teraphim speak iniquity, and the diviners see a lie, and the dreams speak vanity (Zech. 10:2);
where also the "teraphim" denote answers, but in that state iniquitous ones. [6] And because such things were signified by "teraphim," they were found with some, although they were forbidden; as with Micah, in the book of Judges:
Micah had a house of God, and he made an ephod and teraphim, and filled the hand of one of his sons, that he might become his priest. And some of the Danites said to their brethren, Do ye know that there is in these houses an ephod and teraphim, and a graven image and a molten image? And when these went into the house of Micah, they took the graven image, the ephod and the teraphim, and the molten image. And the priest's heart was good, and he took the ephod and the teraphim and the graven image. And Micah followed the sons of Dan, and said, Ye have taken away my gods which I made, and the priest, and are gone away, and what have I more? (Judg. 17:5; 18:14, 18, 20, 24). Michal also, David's wife, had them, as related in the first book of Samuel:
And Michal took the teraphim, and laid them in the bed, and covered them with a garment. And Saul's messengers came, and behold, the teraphim were in the bed (1 Sam. 19:13, 16). That nevertheless they were idols, which were forbidden, is manifest from what is said of them elsewhere (1 Sam. 15:23; 2 Kings 23:24; Ezek. 21:26).
Elliott(1983-1999) 4111
4111. 'And Rachel stole the teraphim which belonged to her father' means a change, as regards truth, of the state meant by 'Laban'. This is clear from the meaning of 'stealing' here as taking away that which is cherished and holy, and so changing the state; from the meaning of 'the teraphim' as truths, dealt with below; and from the meaning of 'father', who in this case is Laban, as the good meant by him, dealt with already. 'Father' too means good, 3703. From this it is evident that 'Rachel stole the teraphim which belonged to her father' means a change, as regards truth, of the state meant by 'Laban'.
[2] What is implied in all this may be seen from the state in which spirits dwell when they are being separated. The states of good and truth in which spirits dwell are determined by the communities they are in, for as shown already, all thought flows in through others, doing so most immediately through those in whose community they are at the time. When therefore they are removed from one community and sent into another the states of their thoughts and affections are changed, and so therefore are the states of truth and good in which they dwell. If however they are sent into communities unlike themselves they take no delight in it, and consequently feel coerced; and therefore they are separated from them and taken to communities which are like themselves. This explains why the evil are unable to be present in and to stay among communities of the good, or the good to do so among communities of the evil, and also why all spirits and angels are distinguished into separate communities in accordance with those affections that belong to love. But every affection belonging to love contains many and varying features, 3078, 3189, 4005, though one feature is predominant. Each spirit therefore is capable of being in a number of communities, but he strives to get to the one in which his predominant affection reigns, and to which at length he is brought.
[3] As regards the good meant by 'Laban' and a change in the state of that good, as long as it was present with the good represented by 'Jacob' it was closer to the Divine; for 'Jacob' means that good within the Natural, and being closer to the Divine was also at that time in a more perfect state of truth and good. But when it was separated from it, it entered another state as regards truth and good, for in general changes of state in the next life are nothing else than movements towards the Divine or away from the Divine. This then shows what is understood by a change of state when the good meant by 'Laban' was separated.
[4] The reason why 'Rachel stole the teraphim which belonged to her father' means a change of state as regard truth is that by 'the teraphim' are meant his gods, as is evident from what follows below. For in verse 30 Laban says to Jacob, 'Why did you steal my gods?' and in verse 32 Jacob replies, 'Anyone with whom you find your gods shall not live in the presence of our brothers'. In the internal sense 'gods' means truths, which is also the reason why the name 'God' is used in the Word when truth is the subject, see 2586, 2769, 2807, 2822.
[5] The teraphim were idols which were used when people consulted God or asked Him something. And because the replies which they received were to those people Divine truths, truths were therefore meant by them, as in Hosea,
The children of Israel sat many days with no king and with no prince and with no sacrifice, nor ephod and teraphim. Hosea 3:4.
'Ephod and teraphim' stands for Divine truths which they received through the replies given, for when they asked God something they also put on the ephod, 1 Sam 23:9-12. In Zechariah,
The teraphim speak iniquity, and the diviners see a lie, and the dreams speak vanity. Zech 10:2.
Here too 'the teraphim' stands for replies, but in that state iniquitous ones.
[6] And because 'the teraphim' had this kind of meaning, some also had them in their houses, even though this was forbidden. One such person was Micah, in the Book of Judges,
Micah had a house of God and he made an ephod and teraphim, and he consecrateda one of his sons to be his priest. And some of the Danites said to their brethren, Do you know that in these houses there is an ephod and teraphim, and a graven image and a molten image? And when they had entered Micah's house and took the graven image, the ephod and the teraphim, and the molten image... And the priest's heart was glad,b and he took the ephod and the teraphim, and the graven image. And Micah pursued the children of Dan, then he said, You have taken my gods which I made, and the priest, and have gone away. What have I more? Judg 17:5; 18:14, 18, 20, 24.
Michal too, David's wife, had them, as described in 1 Samuel,
Michal, David's wife, took the teraphim, and placed them in the bed and covered them over with a garment. Saul's messengers came, but behold, the teraphim were in the bed. 1 Sam 19:13, 16.
The fact that they were however idols which were forbidden is evident from what is said in reference to them in 1 Sam 15:23; 2Kings 23:24; Ezek. 21:21.
Latin(1748-1756) 4111
4111. `Et furata Rachel teraphim qui patri suo': quod significet mutationem status per `Laban' significati quoad verum, constat ex significatione `furari' hic quod sit auferre quod carum et sanctum est, ita mutare statum; ex significatione `teraphim' quod sint vera, de qua sequitur; et (c)a significatione `patris,' hic Labanis, quod sit bonum per illum significatum, de qua prius;`pater' etiam significat bonum, n. 3703; inde patet quod per `furata Rachel teraphim qui patri suo' significetur mutatio status per `Labanem' significati quoad verum. [2] Quid haec involvunt, etiam constare potest a statu spirituum cum separantur; status spirituum quoad bonum et verum se habent secundum societates in quibus sunt, influit enim omnis cogitatio per alios, ut prius ostensum, et proxime per illos cum quibus in societate sunt;
quapropter cum removentur ab una societate et remittuntur in aliam, status cogitationum et affectionum illorum mutantur, proinde status quoad verum et bonum; si autem remittuntur in societates discordes, tunc injucundum percipiunt, et ex injucundo coactum, quapropter inde separantur et feruntur in societates concordes; inde est quod mali non possint interesse et morari in societatibus bonorum et boni non in societatibus malorum, tum quod omnes spiritus et angeli distincti sint in societates secundum affectiones quae sunt amoris:
sed unaquaevis affectio quae amoris, multiplicia et varia in se continet, n. 3078, 3189, 4005, at unum usque est regnans, inde unusquisque in pluribus societatibus potest esse, sed connititur usque ad illam quae est affectionis regnantis, in quam demum fertur. [3] Quod ad bonum quod per `Labanem' significatur, et `ad' ejus status mutationem attinet, quamdiu (o)illud fuit cum bono quod per `Jacobum' repraesentatur {1}, fuit propius Divino, nam `Jacob' est illud bonum in Naturali, et quia propius Divino, etiam tunc in perfectiore statu veri et boni fuit; at cum separaretur inde, tunc in alium statum quoad verum et quoad bonum venit; status enim mutationes in altera vita in genere nihil aliud sunt quam approximationes ad Divinum et remotiones a Divino; inde nunc patet quid per mutationem status cum separaretur bonum per `Labanem' significatum, intelligitur. [4] Quod `furata Rachel teraphim qui patri suo' significet mutationem status quoad vera, est quia per teraphim significantur dii ejus, ut patet a sequentibus, dicit enim Laban ad Jacobum, `Quare furatus es deos meos?' vers. 30, et Jacob respondit, `Cum quo invenis deos tuos, non vivet coram fratribus nostris,' vers. 32, et `dii' in sensu interno significant vera, quapropter etiam in Verbo `Deus' nominatur eum agitur de vero, videatur n. 2586, 2769, 2807, 2822. [5] Teraphim erant idola quae adhibebantur cum consulerent seu interrogarent Deum, et quia responsa quae tulerunt, erant illis vera Divina, ideo vera per illos significantur, ut apud Hosheam, Diebus multis sedebant filii Israelis, nullus rex, et nullus princeps, et nullum sacrificium,... nec ephod {2} et teraphim, iii 4;
`ephod {3} et teraphim' pro veris Divinis quae tulerunt per responsa; cum enim interrogabant Deum, etiam induebant ephodum, 1 Sam. xxiii 9-12 apud Zachariam, Teraphim loquuntur iniquitatem, et divinatores vident mendacium, et somnia vanitatem loquuntur, x 2;
ubi etiam `teraphim' pro responsis, sed in illo statu pro iniquis:
et quia talia `per teraphim significabantur', etiam apud quosdam fuerunt, tametsi prohibiti {4}, ut apud Micham in {5} libro Judicum, Michae erat domus Dei, et fecit ephodum et teraphim, et implevit manum unius de filiis ut esset illi in sacerdotem:... et dixerunt quidam ex Danitis ad fratres suos, Num scitis quod in domibus his sit ephod {2} et teraphim, et sculptile et fusile? Cumque intrassent domum Michae, et sumerent sculptile, ephodum et teraphim, et fusile?... Et bonum fuit cor sacerdotis, et sumpsit ephodum et teraphim, et sculptile:... et persecutus Michah Danis filios, dixit, Deos meos, quos feci, sumpsistis, et sacerdotem, et abivistis, quid mihi amplius? xvii 5; xviii 14, 18, [20], 24:
tum apud Michal uxorem Davidis, de qua in libro 1 Samuelis, {6} Michal uxor Davidis sumpsit teraphim, et posuit in lecto,... et obtexit veste: venerunt legati Shaulis, sed ecce teraphim in lecto, xix (x)13, 16;
quod tamen idola fuerint quae prohibita, patet ab illis quae dicuntur de iis 1 Sam xv 23; 2 Reg. xxiii 24; Ezech. xxi 26 [A.V. 21]. @1 repraesentatione I$ @2 ephodus$ @3 A had ephodus but d -us$ @4 prohibita$ @5 i de quo$ @6 ip cum fugit David,$