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တရားသူကြီးမှတ်စာ 1

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1 ယောရှု အနိစ္စရောက်သောနောက်၊ ဣသရေလအမျိုးသားတို့က၊ အကျွန်ုပ်တို့တွင် အဘယ်သူသည် ခါနနိလူတို့ရှိရာသို့ ရှေ့ဦးစွာ ချီသွားရပါမည်နည်းဟု ထာဝရဘုရားအား မေးလျှောက်ကြလျှင်၊

2 ထာဝရဘုရားက၊ ယုဒသည် ချီသွားရမည်။ ထိုပြည်ကို သူ၏လက်၌ ငါအပ်မည်ဟု မိန့်တော်မူ၏။

3 ယုဒသည် မိမိအစ်ကိုရှိမောင်အား၊ ခါနနိလူတို့ကို တိုက်ခြင်းငှါ ငါ့အမွေမြေသို့ ငါနှင့်အတူ လိုက်ပါ။ သင့်အမွေမြေသို့လည်း သင်နှင့်အတူ ငါလိုက်သွားမည်ဟုဆိုသည်အတိုင်း ရှိမောင်သည် လိုက်သွား လေ၏။

4 ယုဒ ချီသွား၍ ထာဝရဘုရားသည် ခါနနိလူ၊ ဖေရဇိလူတို့ကို အပ်တော်မူသဖြင့်၊ ဗေဇက်မြို့၌ လူတထောင်ကို သတ်လေ၏။

5 အဒေါနိဗေဇက်မင်းကို ဗေဇက်မြို့၌ တွေ့၍၊ ခါနနိလူ၊ ဖေရဇိလူတို့ကို သတ်သောအခါ၊

6 အဒေါနိဗေဇက်သည် ပြေးလေ၏။ ယုဒလူတို့သည် လိုက်၍ ဘမ်းမိပြီးလျှင် လက်မ၊ ခြေမတို့ကို ဖြတ်ကြ၏။

7 အဒေါနိဗေဇက်ကလည်း၊ လက်မနှင့် ခြေမဖြတ်သော မင်းကြီးခုနစ်ဆယ်တို့သည်၊ အထက်က ငါ့စားပွဲအောက်၌ စားနုပ်စားပေါက်ကို ကောက်၍ စားရကြ၏။ ငါ ပြုဘူးသည်အတိုင်း၊ ဘုရားသခင် သည် ငါ၌ အပြစ်ပေးတော်မူပြီဟု ဆို၏။ထိုမင်းကို ယေရုရှလင်မြို့သို့ ပို့၍ သူသည် ထိုမြို့မှာ သေလေ၏။

8 ယုဒအမျိုးသားတို့သည် ယေရုရှလင်မြို့ကို တိုက်ယူ၍ ထားနှင့် လုပ်ကြံပြီးမှ မီးရှို့ကြ၏

9 ထိုနောက် တောင်ပေါ်၌၎င်း၊ တောင်မျက်နှာ၌၎င်း၊ ချိုင့်ထဲ၌၎င်းနေသော ခါနနိလူတို့ကို အတိုက်သွား ကြ၏။

10 တဖန် ယုဒအမျိုးသည်၊ ကိရယသာဘအမည်ဟောင်းရှိသော ဟေဗြုန်မြို့နေသော ခါနနိလူတို့ ရှိရာသို့ ချီသွား၍၊ ရှေရှဲ၊ အဟိမန်၊ တာလမဲတို့ကို လုပ်ကြံကြ၏။

11 တဖန် ကိရယဿေဖါအမည်ဟောင်းရှိသော ဒေဗိရမြို့သားတို့ရှိရာသို့ ချီပြန်၍၊

12 ကာလက်က၊ ကိရယဿေဖာမြို့ကို တိုက်ယူလုပ်ကြံသောသူအား၊ ငါသည် သမီးအာခသကို ပေးစားမည်ဟု ဆိုလျှင်၊

13 ကာလက်ညီကေနတ်၏ သားဩသံယေလသည် ထိုမြို့ကို တိုက်ယူ၍၊ ကာလက်သည် သမီးအာခသကို သူ့အားပေးစားလေ၏။

14 ထိုမိန်းမသည် ခရီးသွားစဉ်အခါ၊ လယ်တကွက်ကို အဘ၌ တောင်းခြင်းငှါ လင်နှင့် တိုင်ပင်ပြီးမှ မြည်းပေါ်က ဆင်းလေ၏။ အဘကာလက်က၊ အဘယ်အလိုရှိသနည်းဟုမေးလျှင်၊

15 သမီးက၊ ကောင်းကြီးပေးစေချင်ပါ၏။ ကိုယ်တော်သည် တောင်မျက်နှာအရပ်ကို ပေးပါပြီ။ စမ်းရေတွင်းတို့ကိုလည်း ပေးတော်မူပါဦးဟု တောင်းသည်အတိုင်း အဘသည် အထက်စမ်းရေတွင်း၊ အောက်စမ်းရေတွင်းတို့ကို ပေးလေ၏။

16 မောရှေယောက္ခမ၏သားမြေးဖြစ်သော ကေနိအမျိုးသားတို့သည်၊ ယုဒအမျိုးသားတို့နှင့်အတူ စွန်ပလွံ မြို့မှ အာရဒ်မြို့ တောင်ဘက်ယုဒတောသို့ လိုက်သွား၍ နေရာကျကြ၏။

17 တဖန် ယုဒသည် အစ်ကိုရှိမောင်နှင့်အတူ သွား၍ ဇေဖတ်မြို့နေသော ခါနနိလူတို့ကို လုပ်ကြံ၍ မြို့ကို ရှင်းရှင်းဖျက်ဆီးပြီးလျှင်၊ ထိုမြို့ကို ဟော်မာအမည်ဖြင့် သမုတ်ကြ၏။

18 ယုဒသည် ဂါဇမြို့နှင့် မြို့နယ်၊ အာရှကေလုန်မြို့နှင့် မြို့နယ်၊ ဧကြုန်မြို့နှင့် မြို့နယ်တို့ကိုလည်း တိုက်ယူလေ၏။

19 ထာဝရဘုရားသည် ယုဒနှင့်အတူရှိတော်မူ၍၊ သူသည် တောင်ပေါ်မှာနေသော သူတို့ကို နှင်ထုတ်လေ၏။ ချိုင့်သားတို့ကို မနှင်ထုတ်နိုင်။ အကြောင်းမူကား၊ သူတို့သည် သံရထား ရှိကြ၏။

20 မောရှေမှာထားသည်အတိုင်း ဟေဗြုန်မြို့ကို ကာလက်အား ပေးကြ၍၊ သူသည် အာနက သားသုံးယောက်တို့ကို ထိုမြို့မှ နှင်ထုတ်လေ၏။

21 ဗင်္ယာမိန်အမျိုးသားတို့သည်၊ ယေရုရှလင်မြို့နေသော ယေဗုသိလူတို့ကို မနှင်ထုတ်ဘဲ၊ သူတို့သည် ယနေ့တိုင်အောင် ဗင်္ယာမိန်အမျိုးသားတို့နှင့်အတူ ယေရုရှလင်မြို့နေကြသတည်း။

22 ယောသပ်အမျိုးသားတို့သည်လည်း၊ ဗေသလမြို့သို့ ချီသွား၍၊ ထာဝရဘုရားသည် သူတို့နှင့်အတူ ရှိတော်မူ၏။

23 လုဇအမည်ဟောင်းရှိသော ထိုမြို့ကို စူးစမ်းစေခြင်းငှါ စေလွှတ်သော သူလျှိုတို့သည်၊

24 မြို့ထဲက ထွက်လာသောလူတယောက်ကို တွေ့မြင်၍၊ မြို့ထဲသို့ ဝင်သောလမ်းကို ပြပါတော့။ သို့ပြလျှင် သင့်ကို ချမ်းသာပေးမည်ဟု ဆိုသော်၊

25 ထိုသူသည် မြို့ထဲသို့ ဝင်သောလမ်းကို ပြသဖြင့်၊ သူတို့သည် မြို့သားတို့ကို ထားနှင့် လုပ်ကြံ၍၊ ထိုလူနှင့် သူ၏အိမ်သားအပေါင်းတို့ကို လွှတ်ကြ၏။

26 ထိုသူသည် ဟိတ္တိပြည်သို့ သွားပြီးလျှင်၊ မြို့ကို တည်ထောင်၍ လုဇအမည်ဖြင့် သမုတ်လေ၏။ ယနေ့ တိုင်အောင် ထိုသို့ ခေါ်ဝေါ်ကြသတည်း။

27 မနာရှေအမျိုးသည်၊ ဗက်ရှန်မြို့ရွာများ၊ တာနက်မြို့ရွာများ၊ ဒေါရမြို့ရွာများ၊ ဣဗလံမြို့ရွာများ၊ မေဂိဒ္ဒေါမြို့ရွာများ၌ နေသောသူတို့ကို မနှင်ထုတ်ဘဲ၊ ခါနနိလူတို့သည် အနိုင်နေကြ၏။

28 တဖန် ဣသရေလအမျိုးသားတို့သည် အားကြီးသောအခါ၊ ခါနနိလူတို့ကို မနှင်ထုတ်သော်လည်း အခွန်ကို ဆက်သွင်းစေကြ၏။

29 ထိုအတူ ဧဖရိမ်အမျိုးသည် ဂေဇာမြို့၌နေသော ခါနနိလူတို့ကို မနှင်ထုတ်ဘဲ သူတို့သည် ဂေဇာမြို့၌ ရောနှောလျက် နေကြ၏။

30 ထိုအတူ ဇာဗုလုန်အမျိုးသည် ကိတရုန်မြို့သား၊ နဟာလောလမြို့သားတို့ကို မနှင်ထုတ်ဘဲ၊ ခါနနိလူတို့ သည် ရောနှောလျက်နေ၍၊ အခွန်ပေးကြ၏။

31 ထိုအတူ အာရှာအမျိုးသည် အက္ခောမြို့သား၊ ဇိဒုန်မြို့သား၊ အာလပ်မြို့သား၊ အာခဇိပ်မြို့သား၊ ဟေလဗမြို့သား၊ အာဖိတ်မြို့သား၊ ရဟောဘမြို့သားတို့ကို မနှင်ထုတ်ဘဲ၊

32 အာရှာအမျိုးသားတို့သည် ပြည်သား ခါနနိလူတို့နှင့် ရောနှော၍ နေကြ၏။

33 ထိုအတူ နဿလိအမျိုးသည် ဗက်ရှေမက်မြို့သား၊ ဗေသနတ်မြို့သားတို့ကို မနှင်ထုတ်ဘဲ၊ ပြည်သားခါနနိလူတို့နှင့် ရောနှော၍ နေကြ၏။ သို့ရာတွင် ဗက်ရှေမက်မြို့သား၊ ဗေသနတ်မြို့သားတို့ သည် အခွန်ပေးလျက် နေကြ၏။

34 အာမောရိလူတို့သည်လည်း ဒန်အမျိုးသားတို့ကို တောင်ပေါ်သို့ နှင်သဖြင့်၊ ချိုင့်ထဲမှာ နေရသောအခွင့်ကို မပေးကြ။

35 အာမောရိလူတို့သည် ဟေရက်တောင်ပေါ်မြို့၊ အာဇလုန်မြို့၊ ရှာလဗိမ်မြို့၌ အနိုင်နေကြ၏။ သို့ရာတွင် ယောသပ်အမျိုးသားတို့သည် အားကြီးသဖြင့် အာမောရိလူတို့သည် အခွန်ပေးရကြ၏။

36 အာမောရိလူနေရသောအရပ်သည် အကရဗ္ဗိမ်ကုန်းနား၊ သေလမြို့မှစ၍ အထက်အရပ်ပေတည်း။

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Exploring the Meaning of Judges 1

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

Judges 1: The continuing conquest of Canaan.

The book of Judges follows on almost seamlessly from Joshua. It is called ‘Judges’ because a number of regional leaders arose and made judgments for the people, often actively defending Israel from outside oppression. A pattern emerges in Judges: Israel disobeys the Lord – an enemy oppresses Israel – the Lord raises a leader – the leader is victorious against the enemy – there is peace for a time – Israel disobeys the Lord again.

There were twelve judges in all, about whom we either hear very much or next to nothing. The number twelve (as with the twelve tribes of Israel, the twelve disciples, and other examples in the Word), stands for all the various aspects of spirituality that we need to understand, develop, and put to use. A clue is often found in the meaning of their names, because biblical names are nearly always linked to spiritual qualities, such as ‘courage’, or ‘one who walks with God’ (see Swedenborg’s work, Arcana Caelestia 10216).

The theme of this first chapter is the further conquest of the land. The Israelites asked the Lord, “Who shall go up and fight for us?” And the Lord said that the tribe of Judah would go, because the Lord had delivered the land into their hand. Judah then called on the tribe of Simeon to join them, and they won many battles against the Canaanites still in the land.

One Canaanite king, Adoni-bezek, fled and was captured by the Israelites, who then cut off his thumbs and big toes. Adoni-bezek said that God had dealt justice by punishing him, as he had previously cut off seventy kings’ thumbs and big toes, and they had to gather scraps of food under his table.

Then Caleb, a leader of Israel during the journey through the wilderness, said that the man who took Kirjath-sepher (Caleb’s inheritance city) from the Canaanites would marry his daughter, Achsah. Caleb’s nephew, Othniel, took the city and Achsah was given to him. Achsah asked her father for the blessing of springs of water, and Caleb gave her the upper and lower springs.

Next, spies were sent to Bethel. They met a man there, and said that if he directed them the entrance to the city, they would show him mercy. He helped them, and they took the city but showed mercy on the man and all his family. After all of this, the man built a new city called Luz in the land of the Hittites.

The chapter ends by listing the twelve tribes, as well as the Canaanite peoples who remained unsubdued in each of their territories.

*****

The overarching spiritual theme of Judges is the process of our regeneration. As the opening of Judges reminds us, there were still parts of the land and various tribes that Israel needed to conquer. In fact, the Israelites never finished driving enemies out of their land. In the same way, we need to control our inherited human nature, but it is never completely wiped out (see Swedenborg’s work, Divine Love and Wisdom 238).

During regeneration, we will discover deeper and subtler self-centered states in ourselves, which need to be mitigated. Each judge raised by the Lord stands for our determination to deal with these states, using the Word as a guide. This brings us a period of peace, followed by the start of another personal discovery.

When the Israelites chose which tribes would fight for them, it was no coincidence that they selected Judah and Simeon. Judah (who was a prominent tribe of Israel) and Simeon (who usually acts with another tribe) stand for the highest things in our spiritual life: our love for the Lord, and our obedience to the Lord’s Word. Choosing Judah and Simeon as our strength will always bring victory in our regeneration (see Arcana Caelestia 3654 and Apocalypse Explained 443).

The spiritual meaning in the story of Adoni-bezek is about taking away the power of our self-love, as cutting off thumbs and big toes makes hands and feet virtually useless. When we work on our lower nature, we are to minimize its control over us. It is the same with any influences from hell; their power must end. Adoni-bezek’s comment about doing the same to seventy kings vividly describes how self-love can only lead to our downfall (Arcana Caelestia 10062[4]).

The delightful story of Caleb, Achsah and Othniel illustrates that after battle, there is rest and reward. In the same way, we strengthen the ‘marriage’ of good and truth in us after overcoming spiritual struggles (see Swedenborg’s work, Divine Love and Wisdom 409). The springs of water given to Achsah stand for the truths which flow into our mind, both about the ‘upper’ things of the Lord and heaven, and those ‘lower’ ones about spiritual life and responsibility.

The episode about the man from Bethel means that when we open up our life to the Lord to allow Him to guide us, we become blessed (Arcana Caelestia 3928). Then our life can be re-built in very practical and good ways, represented by the Hittites.

The final mention of the Canaanites still in the land points to the continuing presence of our unregenerate qualities. Although we may progress through the work of regeneration, we are still human, and we will always have flaws left to improve on.

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Apocalypse Explained # 443

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443. Verse 7. Of the tribe of Simeon twelve thousand sealed, signifies obedience, and that all who are in obedience are in heaven, and come into heaven. This is evident, from the representation and consequent signification of "the tribe of Simeon," as being obedience (of which presently); and from the signification of "twelve thousand sealed," as being all who are in heaven and who come into heaven (of which above). The tribes of Simeon, Levi, and Issachar, which are now mentioned, and which constitute the third class of the sealed, signify those who are in the first or lowest heaven, and who come into that heaven. For, as was said above, all who are in heaven, and who come into heaven are here treated of; and as there are, three heavens, the third or inmost, the second or middle, and the first or lowest, those who are in the third, in the second, and in the first are separately treated of. Those who are in the third or inmost heaven and who come into that heaven are signified by "Judah, Reuben, and Gad," these constituting the first class of those sealed; those who are in the second or middle heaven and who come into that heaven are signified by "Asher, Naphtali, and Manasseh," these, therefore, constituting the second class of those sealed; but those who are in the first or lowest heaven and who come into that heaven are signified by "Simeon, Levi, and Issachar," these constituting the third class of those sealed.

[2] Those belonging to this first or lowest heaven are all obedient in doing the truths and goods that are commanded in the Word or in the doctrine of the church in which they were born, or that they have heard from some master or religious teacher, from whom they have heard that this or that is true and good, and ought to be done. Most of these are not in truths themselves, but in falsities from ignorance, nevertheless these falsities are accepted by the Lord as truths because they have the good of life for their end, and by this the evils that usually cling to falsities are removed (respecting these falsities, and those who are in them, see in The Doctrine of the New Jerusalem 21). Such, then, are in the lowest or first heaven. But in the second or middle heaven are all such as are in the spiritual affection of knowing and understanding truth and good, and in the affection of doing it; while in the third or inmost heaven are all such as are in love; but these two classes have already been spoken of above.

[3] "Simeon" and his tribe signify those who are in obedience, because Simeon, the father of the tribe, was named from the word that means "to hear," and "to hear" signifies to obey. This can be seen from the words of Leah his mother when she bare him, which are these:

And Leah conceived again and bare a son, and said, Because Jehovah hath heard that I was hated He hath therefore given me this one also; and she called his name Simeon (Genesis 29:33).

(For explanation of these words see Arcana Coelestia 3867-3872; and that "to hear" signifies to obey there, n. 2542, 3869, 4653-4660, 5017, 5471, 5475, 7216, 8361, 8990, 9311, 9397, 9926, 10061; and above, n. 14, 108, 249.) Because "Simeon" signifies obedience he also signifies faith, for faith becomes faith in man when he obeys and does the commandments; before this is done the knowledge of such things as man has drawn from the Word, from the doctrine of the church and from preaching, appears as faith, but this is not faith until man does these things; until then it is merely a matter of thought from the memory, in which there is nothing of the will, consequently nothing of the man, for the will is the man himself; it is therefore when a man does this, that is, obeys, that it enters the will, thus the man himself and becomes faith.

[4] This faith, which is obedience, is signified also by Peter, when he is called "Simon;" and the faith that is the affection of truth is signified by Peter when he is called "Simon son of Jonah" (as in Matthew 16:17-19, et seq.; Mark 1:16-18, 36; 14:37, 38; Luke 5:3-11; 7:40-43; 22:31-33, et seq.; Luke 24:34; John 1:40-42; 21:15-21). Because "Simeon" in the Hebrew signifies hearing and hearkening, and thence obedience, as was said above, and "the son of Jonah" signifies truth from good, but "Peter" truth itself, Peter is called by the Lord sometimes "Peter," sometimes "Simon Peter," and sometimes "Simon son of Jonah." That these names have such a signification anyone can see from Peter's having been called by the Lord now "Peter," now "Simon," now "son of Jonah," which was not done without cause or meaning. What was said to him at the time makes clear what is meant; thus when he confessed that the Lord was the Son of God, and in consequence the keys of the kingdom of the heavens were given to him, he is called "Simon son of Jonah" (Matthew 16:17, et seq.) and is also called a rock (petra), as the Lord Himself often is in the Prophets. Again, he is called "Simon son of Jonah" when the Lord said to him, "Lovest thou Me," and he answered, "I love Thee;" but when he presently turned himself away from the Lord and was indignant because John, who signifies the good of charity, was following Jesus, he is called "Peter" (John 21:15-21), "Peter" here signifying truth without good, or faith separate from charity.

[5] From this it can be seen that "Simon," when Peter is so named, has a similar signification as "Simeon" the son of Jacob, namely, obedience, the faith of charity, the affection of truth, and in general, truth from good; for in the Hebrew Simon means hearing, hearkening, and obedience, and Jonah in the Hebrew means a dove, which signifies in the spiritual sense the good of charity; and "the son of Jonah" signifies the truth of that good, or the faith of charity; while "rock" [petra], from which he is named Peter, signifies truth and faith, and in the contrary sense, falsity and absence of faith (See above, n. 411).

[6] That "Simeon" the son of Jacob, with the tribe named from him, signifies obedience, and truth in the will, and thence faith, can also be seen from the contrary sense, in which he signifies non-obedience, and falsity in the will, and thus faith separate from the will, which is no faith; for most things in the Word have also a contrary sense, in which they signify the opposite things. It is in this sense that Simeon is mentioned by Israel his father in the prophecy respecting his sons, where it is said:

Simeon and Levi are brethren; instruments of violence are their swords; into their secret let not my soul come; in their assembly let not my glory be united. For in their anger they slew a man, and in their good pleasure 1 they houghed an ox. Accursed be their anger, for it is fierce, and their fury, for it is hard. I will divide them in Jacob, and scatter them in Israel (Genesis 49:5-7).

"Simeon and Levi are brethren" signifies faith separate from charity; "instruments of violence are their swords" signifies that their doctrinals serve to destroy the works of charity, thus charity itself; "into their secret let not my soul come" signifies that spiritual good does not wish to know the evils of their will; "in their assembly let not my glory be united" signifies that spiritual truth does not wish to know the falsities of their thoughts; "for in their anger they slew a man" signifies that they have wholly turned themselves away from truths, and in their aversion have extinguished faith; "and in their good pleasure they houghed an ox" signifies that from their depraved will they have wholly disabled external good which is of charity; "accursed be their anger, for it is fierce" signifies a grievous aversion from good, and consequent damnation; "and their fury, for it is hard" signifies aversion from truth that is from good; "I will divide them in Jacob" signifies that this faith is to be exterminated from the external church; "and scatter them in Israel" signifies from the internal church also. (For fuller explanation of this see Arcana Coelestia 6351-6361.)

[7] The first three sons, Reuben, Simeon, and Levi, were rejected and condemned by their father Israel because that prophecy describes the establishment of the church, and the church is not established by faith separate from charity, but by truth and good from the Lord; for the church, even at that time, had fallen into the error that merely knowing the Word, and saying that it is holy, is the essential of the church, and not life or charity, and that the God of heaven and earth is some other than the Lord. For this reason in that prophecy the three sons born first, Reuben, Simeon, and Levi, were rejected, because "Reuben" there signifies faith alone, "Simeon" faith without charity, and "Levi" the absence of the good of charity; consequently these three in the series signify no church; for when faith alone is assumed as the essential of salvation, charity is immediately rejected and regarded as nonessential and of no value in respect to salvation; and because these three things were signified by these three sons, therefore they were rejected by Israel their father, who signified the church. Moreover, each of these three destroyed the representative of the church, Reuben:

By lying with Bilhah, the maidservant and concubine of his father (Genesis 35:22).

and Simeon and Levi:

By slaying Hamor, his son Shechem, and the whole city, which was the nation descended from Hamor, for no other reason than that Shechem loved their sister Dinah (Genesis 34 to the end).

This deed signifies in the spiritual sense that these two sons of Jacob, in other words, that constituent of the church which they represented, extinguished the truth and good of the Ancient Church, which church yet survived in the nation of Hamor; for this deed signifies in the spiritual sense that every truth and good of the church is extinguished by faith separated from charity. This, therefore, is what is meant in particular by the words of Israel, "into their secret let not my soul come; in their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they houghed an ox;" for "man" [vir] signifies in the Word truth and intelligence, and "ox" moral and natural good. (For fuller explanation of this see Arcana Coelestia 4426-4522.)

[8] And for this reason Simeon was passed by in the blessing of Moses (Deuteronomy 33), and instead of him Ephraim and Manasseh are mentioned, by whom the truth and good of the church are signified. But although Simeon and Levi were such, yet elsewhere they signify the faith of charity and charity, "Simeon" the faith of charity, and "Levi" charity. Yea, the tribe of Levi was appointed to the priesthood; for it matters not of what quality the person is who represents, provided he is in external worship according to the laws and statutes; for representation does not regard the person, but only the thing, and nothing is required in the person except the external of worship. (On this see Arcana Coelestia 665, 1097, 1361, 3147, 3670, 3881, 4208, 4281, 4288, 4292, 4309, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806, 9229.) For this reason "the tribe of Simeon" in this passage of Revelation and elsewhere in the Word signifies obedience, the faith of charity, the affection of truth, and in general, truth from good, as has been said above. (That "Simeon" and his tribe, when mentioned in a good sense, signify in the highest sense providence, in the internal sense faith in the will, in the interior sense obedience, and in the external sense hearing, may be seen in Arcana Coelestia 3869.)

Poznámky pod čarou:

1. The photolithograph has "wrath," the Hebrew "good pleasure" is found on p. 1117, and in AC.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.