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约书亚记 12

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1 以色列人在约但外向日出击杀二,得他们的,就是从亚嫩谷直到黑门,并东边的全亚拉巴之

2 这二王,有希实本、亚摩利人的王西宏。他所管之地是从亚嫩谷边的亚罗珥和谷中的城,并基列一半,直到亚扪人的境界,雅博

3 与约但河东边的亚拉巴,直到基尼烈,又到亚拉巴的,就是,通伯耶西末的,以及南方,直到毗斯迦的山根。

4 又有巴珊王噩。他是利乏音人所剩下的,在亚斯他录和以得来。

5 他所管之地是黑门、撒迦、巴珊全地,直到基述人和玛迦人的境界,并基列一半,直到希实本王西宏的境界。

6 这二王是耶和华仆人摩西以色列人所击杀的;耶和华仆人摩西将他们的地赐流便人、迦得人,和玛拿西半支派的人为业。

7 约书亚和以色列人在约但河西击杀了诸。他们的是从利巴嫩平原的巴力迦得,直到上西珥的哈拉。约书亚就将那按着以色列支派的宗族分他们为业,

8 就是赫人、亚摩利人,迦人、比利洗人、希未人、耶布斯人的地、高原亚拉巴、坡、旷野,和地。

9 他们的王:个是耶利哥王,个是靠近伯特利的艾城王,

10 个是耶路撒冷王,个是希伯仑王,

11 个是耶末王,个是拉吉王,

12 个是伊矶伦王,个是基色王,

13 个是底璧王,个是基德王,

14 个是何珥玛王,个是亚拉得王,

15 个是立拿王,个是亚杜兰王,

16 个是玛基大王,个是伯特利王,

17 个是他普亚王,个是希弗王,

18 个是亚弗王,个是拉沙仑王,

19 个是玛顿王,个是夏琐王,

20 个是伸仑米仑王,个是押煞王,

21 个是他纳王,个是米吉多王,

22 个是基低斯王,个是靠近迦密的约念王,

23 个是多珥山冈的多珥王,个是吉甲的戈印王,

24 个是得撒;共计三十

   

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Arcana Coelestia # 3527

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3527. 'And I am a smooth man' means the nature of natural truth compared with natural good. This is clear from the representation of Jacob, to whom 'I' refers here, as the natural as regards truth, dealt with in 3305, and from the meaning of 'a smooth man' as the nature of it, which is dealt with below. Before anyone can know what these words mean he needs to know what 'hairy' means and what 'smooth' means. The inner things present in a person manifest themselves outwardly in some visible form, especially in his face and facial expressions. The things that are inmost within him are not seen there at the present day, only to some extent things less interior than those inmost ones. But not even these are seen, if he has learned since early childhood to employ presence, for in that case he adopts so to speak a different disposition of mind (animus) and as a consequence produces a different facial expression - it being the disposition of mind (animus) that shows in the face. Hypocrites more than all others have become steeped in such presence from actually behaving, and so becoming accustomed to behave in such ways; and the more deceitful they are the more thoroughly are they steeped in it. With people who are not hypocrites rational good is seen in the face as the manifestation of a certain fire of life, and rational truth as the manifestation of the light of that fire. These matters a person is aware of from a certain innate knowledge without having to learn them, for it is the life of his spirit as regards good and as regards truth that manifests itself in this way. And because man is a spirit clothed with a body he knows about such a thing as this from a perception of it in his spirit, and so is aware of it from within himself. This is why a person is on occasions stirred with affection by another's facial expression, though it is not the facial expression that stirs him but the disposition of mind shining through it. The natural degree of the mind however reveals itself in the face as a more obscure fire of life and more obscure light of life, while the bodily degree scarcely does so as more than a warm and bright complexion, and as the change of their states in accordance with affections.

[2] Because the inner things present in a person manifest themselves thus in a visible form, especially in the face, the most ancient people - who were celestial and had no knowledge at all of what it was to employ presence, let alone of what hypocrisy or what deceit was - were able to see the mind of another plainly revealed in his face. For this reason the face also meant things of the will and those of the understanding, that is, interior rational things as regards good and truth, 358, 1999, 2434. Indeed those interior things as regards good were meant by the blood and its redness, and as regards truths by the form resulting from it, and its pure whiteness. But interior natural things were meant by things growing out of these, such as hairs and scales are; that is to say, things stemming from the natural as regards good were meant by 'hairs' and those stemming from the natural as regards truth by 'scales'. Consequently people governed by natural good were called 'hairy men' whereas those governed by natural truth were called 'smooth men'. These considerations show what these words 'Esau my brother is a hairy man, and I am a smooth man' mean in the internal sense, namely the nature of natural good compared with natural truth, and the nature of natural truth compared with natural good. From this it is also evident what Esau represents, that is to say, the good of the natural; for he was called Esau because of his hairiness, Genesis 25:25, and Edom because of his ruddiness, Genesis 25:30. And Mount Seir where he dwelt also has a similar meaning, namely, shaggy. This being so, the mountain that led up to Seir was called the bald or smooth mountain, mentioned in Joshua 11:17; 12:7, which was also the representative of truth leading upwards to good.

[3] 'Hairy' has reference to good and from this to truth, and also in the contrary sense to evil and from this to falsity, as has been shown in 3301. But 'smooth' has reference to truth and in the contrary sense to falsity, as is also evident from the following places in the Word: In Isaiah,

You who inflame yourselves among the gods under every green tree, among the smooth [stones] of the valley is your portion. Isaiah 57:5-6.

Here 'inflaming' has reference to evil, 'smooth [stones] of the valley' to falsity. In the same prophet,

The craftsman encourages the smith, the one rubbing smooth the hammer by his striking the anvil, and says of the soldering. It is good. Isaiah 41:7.

Here 'the craftsman encourages the smith' has reference to evil, 'the one rubbing smooth the hammer' to falsity. In David,

Butter makes his 1 mouth smooth; when his heart draws near, his words are softer than oil. Psalms 55:21.

Here 'a smooth mouth' or flattery refers to falsity, 'heart' and consequent soft words to evil. In the same author,

Their throat is an open sepulchre, they speak smooth things with their tongue. Psalms 5:9.

'Throat is an open sepulchre' refers to evil, 'tongue speaking smooth things' to falsity. In Luke,

Every valley will be filled, and every mountain and hill will be brought low; and the crooked places will be made straight, and the rough places into level ways. Luke 3:5.

'Valley' stands for what is lowly, 1723, 3417, 'mountain and hill' for what is exalted, 1691. 'The crooked made straight' stands for turning into good that evil which is due to ignorance, for 'length' and things to do with length have reference to good, 1613; 'rough places into level ways' stands for turning into truths those falsities which are due to ignorance - 'way' having reference to truth, 627, 2333.

Poznámky pod čarou:

1. The Latin means your but the Hebrew means his.

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