성경

 

Micha 2

공부

   

1 Wee dien, die ongerechtigheid bedenken, en kwaad werken op hun legers; in het licht van den morgenstond doen zij het, dewijl het in de macht van hunlieder hand is.

2 En zij begeren akkers, en roven ze, en huizen, en nemen ze weg; alzo doen zij geweld aan den man en zijn huis, ja, aan een iegelijk en zijn erfenis.

3 Daarom, alzo zegt de HEERE: Ziet, Ik denk een kwaad over dit geslacht, waaruit gijlieden uw halzen niet zult uittrekken, en zult zo rechtop niet gaan; want het zal een boze tijd zijn.

4 Te dien dage zal men een spreekwoord over ulieden opnemen; en men zal een klagelijke klacht klagen, en zeggen: Wij zijn ten enenmale verwoest; Hij verwisselt mijns volks deel; hoe ontwendt Hij mij; Hij deelt uit, afwendende onze akkers.

5 Daarom zult gij niemand hebben, die het snoer werpe in het lot, in de gemeente des HEEREN.

6 Profeteert gijlieden niet, zeggen zij, laat die profeteren; zij profeteren niet als die; men wijkt niet af van smaadheden.

7 O gij, die Jakobs huis geheten zijt! Is dan de Geest des HEEREN verkort? Zijn dat Zijn werken? Doen Mijn woorden geen goed bij dien, die recht wandelt?

8 Maar gisteren stelde zich Mijn volk op, tot vijand, tegenover een kleed; gij stroopt een mantel van degenen, die zeker voorbijgaan, wederkomende van den strijd.

9 De vrouwen Mijns volks verdrijft gij, elkeen uit het huis van haar vermakingen; van haar kinderkens neemt gij Mijn sieraad in eeuwigheid.

10 Maakt u dan op, en gaat henen; want dit land zal de rust niet zijn; omdat het verontreinigd is, zal het u verderven, en dat met een geweldige verderving.

11 Zo er iemand is, die met wind omgaat, en valselijk liegt, zeggende: Ik zal u profeteren voor wijn en voor sterken drank! dat is een profeet dezes volks.

12 Voorzeker zal Ik u, o Jakob! gans verzamelen; voorzeker zal Ik Israels overblijfsel vergaderen; Ik zal het te zamen zetten als schapen van Bozra; als een kudde in het midden van haar kooi zullen zij van mensen deunen.

13 De doorbreker zal voor hun aangezicht optrekken; zij zullen doorbreken, en door de poort gaan, en door dezelve uittrekken; en hun koning zal voor hun aangezicht henengaan; en de HEERE in hun spits.

   

주석

 

Jacob or Israel (the man)

  

Jacob is told twice that his name will now be Israel. The first time is when he wrestles with an angel on his journey to meet Esau, and the angel tells him that his name will be changed. After he is reconciled with Esau, they go their separate ways. Jacob moves to Shechem and then on to Bethel, where he builds an altar to the Lord. The Lord appears to him there, renews the covenant He first made with Abraham and again tells him that his name will be Israel (Genesis 35). The story goes on to tell of Benjamin's birth and Rachel's death in bearing him, and then of Jacob's return to Isaac and Isaac's death and burial. But at that point the main thread of the story leaves Israel and turns to Joseph, and Israel is hardly mentioned until after Joseph has risen to power in Egypt, has revealed himself to his brothers and tells them to bring all of their father's household down to Egypt. There, before Israel dies, he blesses Joseph's sons, plus all his own sons. After his death he is returned to the land of Canaan for burial in Abraham's tomb. In the story of Jacob and Esau, Jacob represents truth, and Esau good. Jacob's stay in Padan-Aram, and the wealth he acquired there, represent learning the truths of scripture, just as we learn when we read the Ten Commandments or the Sermon on the Mount. The change of name from Jacob to Israel represents the realization that what we learn should not simply be knowledge, but should be the rules of our life, to be followed by action. This action is the good that Esau has represented in the story up to that time, but after the reconciliation between Jacob and Esau, Jacob as Israel now represents the truth and the good, together. It is interesting that even after his name change Jacob is rarely called Israel. Sometimes he is called one and sometimes the other, and sometimes he is called both Jacob and Israel in the same verse (Genesis 46:2, 5, & 8 also Psalm 14:7). This is because Jacob represents the external person and Israel the internal person, and even after the internal person comes into being, we spend much of our lives living on the external level.

(참조: Arcana Coelestia 4274, 4292, 4570, 5595, 6225, 6256, Genesis 2:5, 46:8)

스웨덴보그의 저서에서

 

Arcana Coelestia #4731

해당 구절 연구하기

  
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4731. 'And Reuben heard it' means the Church's confession of faith in general. This is clear from the representation of 'Reuben' as faith in the understanding, or doctrine, which is the first stage of regeneration - the truth of doctrine in its entirety by means of which one is able to arrive at the good of life, dealt with in 3861, 3866, here therefore the Church's confession of faith in general. The reason for Reuben's intervention here is that the Church which begins with faith would cease to be a Church if this Divine truth did not remain within it, namely the truth that the Lord's Human is Divine, this being the highest or inmost truth of the Church. This is the reason for Reuben's wishing to rescue Joseph, who represents that truth here, from the hands of his brothers to return him to his father - actions meaning that he wished to claim that truth for the Church. And further on, when Reuben went back to the pit and saw no Joseph there, it is said that he rent his clothes and said to his brothers, 'The lad is no more; and I, where do I go?' verses 29-30, meaning that no faith in the Lord existed any longer and so no Church.

[2] This supreme or inmost truth that the Lord's Human is Divine is denied by those within the Church who adhere to faith alone. Nevertheless because they know from the Word that there is a Divine side to the Lord and yet they do not grasp how the Human can be Divine, they therefore say He is both, by making a distinction between His Divine nature and His Human nature. But those who lead the life of faith - that is, those who have charity - worship the Lord as their God and Saviour; and while engaged in worship they think of the Lord's Divine without separating it from His Human. In so doing they acknowledge in their hearts everything in the Lord to be Divine. But because, when thinking from doctrine, they cannot grasp how the Human can be Divine, they speak purely from what doctrine teaches.

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