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1 라헬이 자기가 야곱에게 아들을 낳지 못함을 보고 그 형을 투기하여 야곱에게 이르되 `나로 자식을 낳게 하라 그렇지 아니하면 내가 죽겠노라'

2 야곱이 라헬에게 노를 발하여 가로되 `그대로 성태치 못하게 하시는 이는 하나님이시니 내가 하나님을 대신하겠느냐 ?'

3 라헬이 가로되 `나의 여종 빌하에게로 들어가라 그가 아들을 낳아 내 무릎에 두리니 그러면 나도 그를 인하여 자식을 얻겠노라' 하고

4 그 시녀 빌하를 남편에게 첩으로 주매 야곱이 그에게로 들어갔더니

5 빌하가 잉태하여 야곱에게 아들을 낳은지라

6 라헬이 가로되 `하나님이 내 억울함을 푸시려고 내 소리를 들으사 내게 아들을 주셨다' 하고 이로 인하여 그 이름을 단이라 하였으며

7 라헬의 시녀 빌하가 다시 잉태하여 둘째 아들을 야곱에게 낳으매

8 라헬이 가로되 `내가 형과 크게 경쟁하여 이기었다' 하고 그 이름을 납달리라 하였더라

9 레아가 자기의 생산이 멈춤을 보고 그 시녀 실바를 취하여 야곱에게 주어 첩을 삼게 하였더니

10 레아의 시녀 실바가 야곱에게 아들을 낳으매

11 레아가 가로되 `복되도다' 하고 그 이름을 갓이라 하였으며

12 레아의 시녀 실바가 둘째 아들을 야곱에게 낳으매

13 레아가 가로되 `기쁘도다 모든 딸들이 나를 기쁜 자라 하리로다' 하고 그 이름을 아셀이라 하였더라

14 맥추 때에 르우벤이 나가서 들에서 합환채를 얻어 어미 레아에게 드렸더니 라헬이 레아에게 이르되 `형의 아들의 합환채를 청구하노라'

15 레아가 그에게 이르되 `네가 내 남편을 빼앗은 것이 작은 일이냐 ? 네가 내 아들의 합환채도 빼앗고자 하느냐 ?' 라헬이 가로되 `그러면 형의 아들의 합환채 대신에 오늘밤에 내 남편이 형과 동침하리라' 하리라

16 저물 때에 야곱이 들에서 돌아오매 레아가 나와서 그를 영접하며 이르되 `내게로 들어오라 내가 내 아들의 합환채로 당신을 샀노라' 그 밤에 야곱이 그와 동침하였더라

17 하나님이 레아를 들으셨으므로 그가 잉태하여 다섯째 아들을 야곱에게 낳은지라

18 레아가 가로되 `내가 내 시녀를 남편에게 주었으므로 하나님이 내게 그 값을 주셨다' 하고 그 이름을 잇사갈이라 하였으며

19 레아가 다시 잉태하여 여섯째 아들을 야곱에게 낳은지라

20 레아가 가로되 `하나님이 네게 후한 선물을 주시도다 내가 남편에게 여섯 아들을 낳았으니 이제는 그가 나와 함께 거하리라' 하고 그 이름을 스불론이라 하였으며

21 그 후에 그가 딸을 낳고 그 이름을 디나라 하였더라

22 하나님이 라헬을 생각하신지라 하나님이 그를 들으시고 그 태를 여신고로

23 그가 잉태하여 아들을 낳고 가로되 `하나님이 나의 부끄러움을 씻으셨다' 하고

24 그 이름을 요셉이라 하니 여호와는 다시 다른 아들을 내게 더하시기를 원하노라 함이었더라

25 라헬이 요셉을 낳은 때에 야곱이 라반에게 이르되 `나를 보내어 내 고향 내 본토로 가게 하시되

26 내가 외삼촌에게서 일하고 얻은 처자를 내게 주어 나로 가게 하소서 내가 외삼촌께 한 일은 외삼촌이 아시나이다'

27 라반이 그에게 이르되 `여호와께서 너로 인하여 내게 복 주신줄을 내가 깨달았노니 네가 나를 사랑스럽게 여기거든 유하라'

28 또 가로되 `네 품삯을 정하라 내가 그것을 주리라'

29 야곱이 그에게 이르되 `내가 어떻게 외삼촌을 섬겼는지, 어떻게 외삼촌의 짐승을 쳤는지 외삼촌이 아시나이다

30 내가 오기 전에는 외삼촌의 소유가 적더니 번성하여 떼를 이루었나이다 나의 공력을 따라 여호와께서 외삼촌에게 복을 주셨나이다 그러나 나는 어느 때에나 내 집을 세우리이까 ?'

31 라반이 가로되 내가 무엇으로 네게 주랴 야곱이 가로되 외삼촌께서 아무 것도 내게 주실 것이 아니라 나를 위하여 이 일을 행하시면 내가 다시 외삼촌의 양떼를 먹이고 지키리이다

   

Aus Swedenborgs Werken

 

Apocalypse Explained #439

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439. Of the tribe of Naphtali were sealed twelve thousand. That this signifies regeneration and temptation, is evident from the representation, and thence the signification of Napthali and his tribe, as denoting temptation, and also the state that follows it. And because temptations take place for the sake of regeneration, regeneration also is signified by Napthali. That those who are being regenerated undergo temptations, may be seen in the Doctrine of the New Jerusalem 187-201). That Napthali, and consequently the tribe named from him, signify temptation, and the state that follows it, and therefore also regeneration, is clear from these words of Rachel, when Bilhah her handmaid bare him:

"And Bilhah, Rachel's maid, conceived again, and bare Jacob a second son. And Rachel said, With wrestlings of God have I wrestled with my sister, and I have prevailed; and she called his name Naphtali" (Genesis 30:7, 8).

The wrestlings of God signify spiritual temptations. And because Rachel represented the internal church, which is spiritual, and Leah, the external church, which is natural, it is evident that by Rachel wrestling with her sister and prevailing signifies combat between the spiritual man and the natural, in which all temptation consists. For the spiritual man loves and wills the things pertaining to heaven, because he is in heaven, while the natural man loves and wills the things pertaining to the world, because he is in the world, and therefore the desires of each are opposite; for this reason there is a collision or combat which is called temptation.

[2] That Naphtali here signifies temptation, and the state which follows it, and thence regeneration, is further evident from the following passages; thus from the blessing by his father Israel:

"Naphtali is a hind let loose; giving goodly words" (Genesis 49:21).

Naphtali here signifies the state after temptation, which state is full of joy from affection because the spiritual and the natural and good and truth are conjoined; for they are conjoined by temptations. A hind let loose, signifies the freedom of natural affection; giving goodly words, signifies gladness of mind. For a further explanation of these things, see Arcana Coelestia 6412, 6413, 6414),

[3] and also from the blessing pronounced on Napthali by Moses:

"And of Naphtali he said, O Naphtali, satisfied with favour, and full of the blessing of Jehovah; possess thou the west and the south" (Deuteronomy 33:23).

Here also the state after temptation is described, or that state in which man is filled with all the good of love, and with truths therefrom. For after temptations he is filled with joy, and the fructification of good, and the multiplication of truth then take place with him. To be filled with the good of love, is meant by being satisfied with the favour of Jehovah; and to be filled with truths thence, is signified by being full of the blessing of Jehovah; the resulting enlightenment and affection for truth, are signified by "possess thou the west and the south"; the affection of truth is signified by the west, and enlightenment by the south. It is said, "possess thou the west and the south" because those who are elevated into heaven, after instruction, are carried through the west to the south, thus through the affection for truth into the light of truth.

[4] The same is signified by Naphtali, in the song of Deborah and Barak, in the book of Judges:

"Zebulun, a people that devoted the soul to die, and Naphtali upon the high places of the field" (5:18).

These were the two tribes which fought against Sisera, the captain of the army of Jabin, king of Canaan, and conquered, the other ten tribes remaining at rest; and by this was represented spiritual combat against the evils which infest the church, as is also evident from the prophetic song of Deborah and Barak, in which that fact is treated of. The tribes of Zebulun and Naphtali alone fought, because Zebulun signifies the conjunction of good and truth, which makes the church, and Naphtali, combat against the evils and falsities that infest it, and resist the conjunction of good and truth, and therefore by both are signified reformation and regeneration. The heights of the field, signify the interior things of the church, from which there is combat. Zebulun and Naphtali together, also signify reformation and regeneration by means of temptations, in Isaiah (8:22; 9:1); and thence in Matthew (4:12-16).

[5] But in the highest sense, Zebulun and Naphtali signify the union of the Divine and Human in the Lord, for in the highest sense the subject is the Lord alone in regard generally to the glorification of His Human, the subjugation of the hells, and the arrangement of the heavens by Him. In this sense Zebulun and Naphtali are mentioned in David:

"They have seen thy steps, O God; the steps of my God, my King, in the sanctuary. The singers went before, the players on instruments after, in the midst of virgins playing with timbrels, Bless ye God in the congregations, the Lord from the fountain of Israel. There is little Benjamin their ruler, the princes of Judah their council, the princes of Zebulun, and the princes of Naphtali. Thy God hath commanded thy strength; shew thyself powerful, O God; this thou hast wrought for us out of thy temple at Jerusalem. Kings shall bring presents unto thee. Rebuke the wild beast of the reed, the congregation of the mighty among the calves of the peoples, trampling down pieces of silver, he scattered the people, they desire wars. Fatlings shall come out of Egypt; Ethiopia shall stretch out her hands unto God" (Psalm 68:24-31).

The subjects treated of here in the spiritual sense, are, the coming of the Lord, the glorification of His Human, the subjugation of the hells, and consequent salvation. The celebration of the Lord, on account of His coming, is described in these words: "They have seen thy steps, O God; the steps of my God, my King, in the sanctuary. The singers went before, the players on instruments after, in the midst of the virgins playing with timbrels. Bless ye God in the congregations, the Lord from the fountain of Israel." This may be seen explained in detail above (n. 340:4). There is little Benjamin their ruler, signifies the innocence of the Lord, by which He wrought and performed all things. The princes of Judah their council, signifies the Divine Truth from the Divine Good. The glorification or union of the Divine and Human, by His own power, is signified by the princes of Zebulun, and the princes of Naphtali. Thy God hath commanded thy strength; shew thyself powerful, O God; this thou hast wrought for us out of thy temple at Jerusalem, signifies that hence Divine power belongs to the Lord's Human. The temple signifies the Divine Human of the Lord, and Jerusalem the church for which He did this. Rebuke the wild beast of the reed, the congregation of the mighty among the calves of the peoples, trampling down pieces of silver, he scattered the people, they desire wars, signifies the subjugation of the hells. The wild beast of the reed and the congregation of the mighty, denote the Scientific of the natural man perverting the truths and goods of the church; the calves of the peoples denote the goods of the church; the pieces of silver the truths of the church; he scattered the people, they desire wars signifies to pervert the truths of the church and to reason against them.

[6] By the subjugation of the hells is meant the subjugation of the natural man. For in the natural man there are evils from hell, because therein are the delights of the loves of self and of the world, and the scientifics that confirm them; and these delights, when they are regarded as ends and rule, are contrary to the goods and truths of the church. That the natural man, when subjugated, supplies concordant scientifics and the knowledges of good and truth, is signified by "fatlings shall come out of Egypt"; Ethiopia shall stretch out her hands unto God. Egypt denotes the natural man in regard to scientifics, and Ethiopia, the natural man in regard to the knowledges of truth and good. From these few instances it is evident that Napthali and his tribe in the Word, signify in the highest sense, the Lord's own power, from which He subjugated the hells, and glorified His Human; in the internal sense, temptation, and the state after temptation; and in the external sense resistance from the natural man; therefore Napthali also signifies reformation and regeneration, because these are the effects of temptations.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.