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창세기 49

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1 야곱이 그 아들들을 불러 이르되 너희는 모이라 너희의 후일에 당할 일을 내가 너희에게 이르리라

2 너희는 모여 들으라 야곱의 아들들아 너희 아비 이스라엘에게 들을지어다 !

3 르우벤아 너는 내 장자요 나의 능력이요 나의 기력의 시작이라 위광이 초등하고 권능이 탁월하도다마는

4 물의 끓음 같았은즉 너는 탁월치 못하리니 네가 아비의 침상에 올라 더럽혔음이로다 그가 내 침상에 올랐었도다

5 시므온과 레위는 형제요 그들의 칼은 잔해하는 기계로다

6 내 혼아, 그들의 모의에 상관하지 말지어다 내 영광아 그들의 집회에 참여하지 말지어다 그들이 그 분노대로 사람을 죽이고 그 혈기대로 소의 발목 힘줄을 끊었음이로다

7 그 노염이 혹독하니 저주를 받을 것이요 분기가 맹렬하니 저주를 받을 것이라 내가 그들을 야곱중에서 나누며 이스라엘 중에서 흩으리로다

8 유다야, 너는 네 형제의 찬송이 될지라 ! 네 손이 네 원수의 목을 잡을 것이요 네 아비의 아들들이 네 앞에 절하리로다

9 유다는 사자 새끼로다 내 아들아 ! 너는 움킨 것을 찢고 올라 갔도다 그의 엎드리고 웅크림이 수사자 같고 암사자 같으니 누가 그를 범할 수 있으랴

10 홀이 유다를 떠나지 아니하며 치리자의 지팡이가 그 발 사이에서 떠나지 아니하시기를 실로가 오시기까지 미치리니 그에게 모든 백성이 복종하리로다

11 그의 나귀를 포도나무에 매며 그 암나귀 새끼를 아름다운 포도나무에 맬 것이며 또 그 옷을 포도주에 빨며 그 복장을 포도즙에 빨리로다

12 그 눈은 포도주로 인하여 붉겠고 그 이는 우유로 인하여 희리로다

13 스불론은 해변에 거하리니 그곳은 배 매는 해변이라 그 지경이 시돈까지리로다

14 잇사갈은 양의 우리 사이에 꿇어 앉은 건장한 나귀로다

15 그는 쉴 곳을 보고 좋게 여기며 토지를 보고 아름답게 여기고 어깨를 내려 짐을 메고 압제 아래서 섬기리로다

16 단은 이스라엘의 한 지파같이 그 백성을 심판하리로다

17 단은 길의 뱀이요 첩경의 독사리로다 말굽을 물어서 그 탄 자로 뒤로 떨어지게 하리로다

18 여호와여 ! 나는 주의 구원을 기다리나이다

19 갓은 군대의 박격을 받으나 도리어 그 뒤를 추격하리로다

20 아셀에게서 나는 식물은 기름진 것이라 그가 왕의 진수를 공궤하리로다

21 납달리는 놓인 암사슴이라 아름다운 소리를 발하는도다

22 요셉은 무성한 가지 곧 샘 곁의 무성한 가지라 그 가지가 담을 넘었도다

23 활쏘는 자가 그를 학대하며 그를 쏘며 그를 군박하였으나

24 요셉의 활이 도리어 견강하며 그의 팔이 힘이 있으니 야곱의 전능자의 손을 힘입음이라 그로부터 이스라엘의 반석인 목자가 나도다

25 네 아비의 하나님께로 말미암나니 그가 너를 도우실 것이요 전능자로 말미암나니 그가 네게 복을 주실 것이라 위로 하늘의 복과 아래로 원천의 복과 젖먹이는 복과 태의 복이리로다

26 네 아비의 축복이 내 부여조의 축복보다 나아서 영원한 산이 한 없음같이 이 축복이 요셉의 머리로 돌아오며 그 형제중 뛰어난 자의 정수리로 돌아오리로다

27 베냐민은 물어 뜯는 이리라 아침에는 빼앗은 것을 먹고 저녁에는 움킨 것을 나누리로다

28 이들은 이스라엘의 십 이 지파라 이와 같이 그 아비가 그들에게 말하고 그들에게 축복하였으되 곧 그들 각인의 분량대로 축복하였더라

29 그가 그들에게 명하여 가로되 `내가 내 열조에게로 돌아가리니 나를 헷 사람 에브론 밭에 있는 굴에 우리 부여조와 함께 장사하라

30 이 굴은 가나안 땅 마므레 앞 막벨라 밭에 있는 것이라 아브라함이 헷 사람 에브론에게서 밭과 함께 사서 그 소유 매장지를 삼았으므로

31 아브라함과 그 아내 사라가 거기 장사되었고 이삭과 그 아내 리브가도 거기 장사되었으며 나도 레아를 그 곳에 장사하였노라

32 이 밭과 거기 있는 굴은 헷 사람에게서 산 것이니라'

33 야곱이 아들에게 명하기를 마치고 그 발을 침상에 거두고 기운이 진하여 그 열조에게로 돌아갔더라

   

Iz Swedenborgovih djela

 

Apocalypse Explained #449

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449. Of the tribe of Benjamin were sealed twelve thousand.- That this signifies the conjunction of those who are in the ultimate heaven with the Lord, is evident from the representation of Benjamin and of the tribe named after him, as denoting the Spiritual-celestial in the natural man, like Joseph in the spiritual. The Spiritual-celestial is truth conjoined to good. For truth, regarded in itself, is spiritual, and good celestial; hence Benjamin and his tribe signify the conjunction of truth and good in the Natural, here therefore the conjunction of those who are in the ultimate heaven with the Lord; for those who are in natural good and truth from the spiritual and the celestial are in the ultimate heaven. Those who are in the ultimate heaven are either spiritual-natural, or celestial-natural. The spiritual-natural in that heaven belong to the spiritual kingdom of the Lord, and the celestial-natural belong to the celestial kingdom of the Lord; wherefore the spiritual-natural communicate with the second heaven, where all are spiritual, but the celestial-natural communicate with the third heaven, where all are celestial, as stated above.

[2] It is evident from these things what Joseph and Benjamin, who were brethren, signify in the Word. Since Benjamin signifies truth conjoined to good in the natural man, and consequently truth conjoined to good in those who are in the ultimate heaven, therefore he was also the last son born to Jacob, and was called by him the son of the right hand, for Benjamin, in the original language, signifies the son of the right hand; and also he was born in Bethlehem, which city signifies truth conjoined to good in the Natural. That he was born in Bethlehem, see Genesis (35:16-19). He was born last, because the Natural, consisting of truth conjoined to good, is the ultimate of the church in man. For there are in man three degrees of life, the inmost, the middle, and the ultimate. The inmost degree is that in which those are who dwell in the inmost or third heaven, the middle degree that in which those are who dwell in the middle or second heaven, and the ultimate degree that in which those are who dwell in the ultimate or first heaven. Therefore those who are in the inmost degree are called celestial, those in the middle are called spiritual, and those in the ultimate degree are called either spiritual-natural or celestial-natural. The conjunction of those in the ultimate heaven with the Lord is signified by Benjamin. Concerning these three degrees of life in a man and in an angel, see Heaven and Hell 33, 34, 38, 39, 208, 209, 211, 435). These are the reasons why Benjamin was the last born of the sons of Jacob.

[3] He was called the son of the right hand, because son signifies truth, and right hand the power of truth from good, and all power in the spiritual world is in truth from good in the natural man. In this resides all the power possessed by the spiritual man, because the efficient cause is in the spiritual man, and the effect in the Natural, and all the power of the efficient cause is brought into active operation by means of the effect. That all the power of the spiritual man is in the Natural, and [acts] by means of the Natural, may be seen in the Arcana Coelestia. (n. 9836). For this reason he was called Benjamin, that is, son of the right hand. And because Bethlehem has a similar signification, that is, truth conjoined to good in the natural man, therefore also David was born there and also anointed king (1 Sam. 16:1-14; 17:12). For David as a king represented the Lord as to truth from good, which is also signified by a king, as may be seen above (n. 29, 31, 205). And the Lord also was born in Bethlehem (Matthew 2:1, 5, 6) because He was born King, and from His birth truth in Him was conjoined to good. For every infant is born natural, and the Natural is first opened because it is nearest to the external senses and the world, and with all men it is ignorant of truth and inclined to evil, but with the Lord alone the Natural hungered for good and desired truth. The ruling affection with man is from the father, for it is his soul, but with the Lord the affection or soul from the Father was the Divine Itself, which is the Divine Good of the Divine Love.

[4] Because Benjamin and his tribe signify truth conjoined to good in the natural man, therefore his lot in the land of Canaan was between the sons of Judah and the sons of Joseph; and Jerusalem also, which was then inhabited by the Jebusite, fell to that tribe for an inheritance (Joshua 18:11-28); so that the sons of Benjamin dwelt there with the Jews, who afterwards occupied that city. The tribe of Benjamin was granted a lot between the sons of Judah and the sons of Joseph, because that tribe represented and thence signified the conjunction of good and truth; for Judah signifies the good of the church, and Joseph, the truth of the church. The reason why Jerusalem was given to that tribe was, that Jerusalem signified the church in regard to doctrine and worship, and all the doctrine of the church is the doctrine of truth conjoined to good, and all worship according to doctrine takes place by means of the natural man, for, as stated above, worship is an effect from the efficient cause in the spiritual man.

[5] From these observations the signification of Benjamin in the following passages is evident.

In Jeremiah:

If ye hallow the sabbath "they shall come in from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountain, and from the south, bringing the burnt-offering, and the sacrifice, and the meat-offering, and frankincense" (17:26).

The reason why such things are said to be the result of hallowing the sabbath is that the sabbath signified the union of the Divine and the Divine Human in the Lord, and in the respective sense (sensu respectivo), the conjunction of His Divine Human with heaven and the church; and in general the conjunction of good and truth, as may be seen in the Arcana Coelestia 8495, 8510, 10356, 10367, 10370, 10374, 10668, 10730). The cities of Judah, the places about Jerusalem, and the land of Benjamin, signify truths conjoined to good in the natural man. The cities of Judah, signify the truths of good, the places about Jerusalem, the truths of doctrine in the natural man, and the land of Benjamin, their conjunction. For cities signify truths, and Judah signifies the good of the church; Jerusalem the doctrine of truth. The places round-about signify such things as are around, or beneath, which are the truths of good in the natural man; and the land of Benjamin signifies the church as to the conjunction of those things in the natural man. From the plain, from the mountain, and from the south, signifies good and truth in the natural man from a celestial and from a spiritual origin. The plain signifies good and truth in the natural man, because those who are in the ultimate heaven, and are called celestial-natural and spiritual-natural (of which above) dwell in plains or below mountains and hills. The mountain signifies those who are in celestial good, and the south, those who are in spiritual good, and therefore in the light of truth. To bring the burnt-offering and the sacrifice, and the meat-offering, and frankincense, signifies worship from celestial good and from spiritual good in the natural man. The burnt-offering signifies worship from celestial good, the sacrifice, worship from spiritual good; the meat-offering and frankincense signify good and the truth of good in the natural man. These are the things signified by the above words. For what other object could there be in saying that if they hallowed the sabbath they should come in from the cities of Judah, from the places about Jerusalem, from the land of Benjamin, from the plain, the mountain, and the south? Why not from the whole land of Canaan?

[6] Because these details signify such things as relate to heaven and the church, therefore similar things are also mentioned elsewhere in the same prophet:

"In the cities of the mountain, in the cities of the plain, and in the cities of the south, and in the land of Benjamin, and in the places round-about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that numbereth" (Jeremiah 33:13).

So again:

"They shall buy fields for money, and write it in a book, and cause witnesses to witness it in the land of Benjamin, and in the places round-about Jerusalem, and in the cities of Judah, and in the cities of the mountain, and in the cities of the plain, and in the cities of the south; because I will bring back their captivity, saith Jehovah" (Jeremiah 32:44).

In these passages similar things are signified as above by the land of Benjamin, the places round-about Jerusalem, the cities of Judah, the mountain, the plain, and the south; therefore, Benjamin signifies the conjunction of truth and good in the natural man, and thus the conjunction of truth and good with those who are in the ultimate heaven.

[7] In the same prophet:

"Assemble yourselves, ye sons of Benjamin, from the midst of Jerusalem, and sound the trumpet, and upon the house of the vineyard kindle a fire, for evil looketh out of the north, and great destruction" (6:1).

The subject here treated of in the spiritual sense is the devastation of the church in regard to truth and good, because it is against Zion and Jerusalem, for Zion signifies the good of the church, and Jerusalem, its truth. And because the sons of Benjamin signify the conjunction of good and truth they are therefore commanded to assemble themselves out of the midst of Jerusalem, to blow the trumpet, and kindle a fire upon the house of the vineyard. To blow the trumpet, signifies combat against that church from truths which are from good. The house of the vineyard signifies that church itself, and to kindle a fire upon it, its destruction by evil loves. The north from which the evil looketh signifies the falsity of evil; and the great destruction signifies the dissipation of good and truth.

[8] Again, in David:

"Give ear, O shepherd of Israel, thou that leadest Joseph like a flock; thou that sittest upon the cherubim, shine forth. Before Ephraim, and Benjamin, and Manasseh, stir up thy strength, and come to save us" (Psalm 80:1, 2).

Ephraim, Benjamin, and Manasseh, do not mean Ephraim, Benjamin, and Manasseh, but those who are in natural truth and good, and in whom there is the conjunction of these. See above (n. 440:6), where this passage is explained.

[9] In the same:

"Bless ye God in the congregations; the Lord, from the fountain of Israel. There is little Benjamin their ruler, the princes of Judah, the princes of Zebulun, and the princes of Naphtali" (Psalm 68:26, 27).

In these passages, neither Benjamin, nor the princes of Judah, Zebulun, and Naphtali, are meant, but those things pertaining to the church, which are signified by those tribes. Little Benjamin there signifies the innocence of the natural man. The innocence of the natural man consists in the conjunction of good and truth therein. This passage also is explained above (n. 439:5).

[10] In the blessing of the sons of Israel by Moses:

"And of Benjamin he said, The beloved of Jehovah, he shall dwell in safety by him; he shall cover him all the day long, dwelling between his shoulders" (Deuteronomy 33:12).

Benjamin here signifies the Word in the ultimate sense, which is natural. For the Word is described in this blessing pronounced by Moses, and each tribe signifies some essential of it. And because in the ultimate sense of the Word, which is natural, there is the marriage of good and truth, as we have shown in many places, therefore he is called the beloved of Jehovah, and it is said "that he shall dwell in safety by him; he shall cover him all the day long, and he shall dwell between his shoulders."

[11] To dwell between the shoulders, denotes to dwell in security and in power. The signification of Benjamin in the prophecy of Israel the father concerning his sons (Genesis 49:27) is explained in the Arcana Coelestia 6439-6444). Benjamin in that prophecy is the last spoken of, because he signifies the ultimate of heaven and of the church, the ultimate being the Natural in which truth is conjoined to good.

[12] Because these things are signified by Benjamin, therefore the tribes of Ephraim, Manasseh, and Benjamin encamped in the wilderness about the tent of the congregation, on the west side (Num. 2:18-24); and these three tribes signify all those who are in natural truth and good, and in the conjunction thereof. Ephraim signifies truth [in the natural man], Manasseh, good, as shown above, and Benjamin, the conjunction of these. The reason why they encamped on the west side, was, that in heaven, those dwell in the west and in the north, who are in the obscurity of good, and in the obscurity of truth, consequently those who are in natural good and truth; but those dwell in the east and in the south in heaven, who are in the lucidity of good and truth. Concerning this circumstance see the work on Heaven and Hell 141-153).

[13] From what has been stated it is now evident that Benjamin, in the Word, signifies the conjunction of good and truth in the natural man, and conjunction with the Spiritual by means of good; for all that good which is good in the natural man flows in from the spiritual man, that is, by means of the spiritual man from the Lord. Without such influx good does not exist in the natural man. Therefore Benjamin also signifies the conjunction of the spiritual man with the natural, and Joseph, the conjunction of the celestial man with the spiritual.

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

Biblija

 

1 Samuel 17

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1 Now the Philistines gathered together their armies to battle; and they were gathered together at Socoh, which belongs to Judah, and encamped between Socoh and Azekah, in Ephesdammim.

2 Saul and the men of Israel were gathered together, and encamped in the valley of Elah, and set the battle in array against the Philistines.

3 The Philistines stood on the mountain on the one side, and Israel stood on the mountain on the other side: and there was a valley between them.

4 There went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span.

5 He had a helmet of brass on his head, and he was clad with a coat of mail; and the weight of the coat was five thousand shekels of brass.

6 He had brass shin armor on his legs, and a javelin of brass between his shoulders.

7 The staff of his spear was like a weaver's beam; and his spear's head [weighed] six hundred shekels of iron: and his shield bearer went before him.

8 He stood and cried to the armies of Israel, and said to them, "Why have you come out to set your battle in array? Am I not a Philistine, and you servants to Saul? Choose a man for yourselves, and let him come down to me.

9 If he be able to fight with me, and kill me, then will we be your servants; but if I prevail against him, and kill him, then you will be our servants, and serve us."

10 The Philistine said, "I defy the armies of Israel this day! Give me a man, that we may fight together!"

11 When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid.

12 Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons: and the man was an old man in the days of Saul, stricken [in years] among men.

13 The three eldest sons of Jesse had gone after Saul to the battle: and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah.

14 David was the youngest; and the three eldest followed Saul.

15 Now David went back and forth from Saul to feed his father's sheep at Bethlehem.

16 The Philistine drew near morning and evening, and presented himself forty days.

17 Jesse said to David his son, "Now take for your brothers an ephah of this parched grain, and these ten loaves, and carry [them] quickly to the camp to your brothers;

18 and bring these ten cheeses to the captain of their thousand, and see how your brothers are doing, and bring back news."

19 Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines.

20 David rose up early in the morning, and left the sheep with a keeper, and took, and went, as Jesse had commanded him; and he came to the place of the wagons, as the army which was going forth to the fight shouted for the battle.

21 Israel and the Philistines put the battle in array, army against army.

22 David left his baggage in the hand of the keeper of the baggage, and ran to the army, and came and greeted his brothers.

23 As he talked with them, behold, there came up the champion, the Philistine of Gath, Goliath by name, out of the ranks of the Philistines, and spoke according to the same words: and David heard them.

24 All the men of Israel, when they saw the man, fled from him, and were terrified.

25 The men of Israel said, "Have you seen this man who is come up? He has surely come up to defy Israel. It shall be, that the man who kills him, the king will enrich him with great riches, and will give him his daughter, and make his father's house free in Israel."

26 David spoke to the men who stood by him, saying, "What shall be done to the man who kills this Philistine, and takes away the reproach from Israel? For who is this uncircumcised Philistine, that he should defy the armies of the living God?"

27 The people answered him in this way, saying, "So shall it be done to the man who kills him."

28 Eliab his eldest brother heard when he spoke to the men; and Eliab's anger was kindled against David, and he said, "Why have you come down? With whom have you left those few sheep in the wilderness? I know your pride, and the naughtiness of your heart; for you have come down that you might see the battle."

29 David said, "What have I now done? Is there not a cause?"

30 He turned away from him toward another, and spoke like that again; and the people answered him again the same way.

31 When the words were heard which David spoke, they rehearsed them before Saul; and he sent for him.

32 David said to Saul, "Let no man's heart fail because of him. Your servant will go and fight with this Philistine."

33 Saul said to David, "You are not able to go against this Philistine to fight with him; for you are but a youth, and he a man of war from his youth."

34 David said to Saul, "Your servant was keeping his father's sheep; and when a lion or a bear came, and took a lamb out of the flock,

35 I went out after him, and struck him, and rescued it out of his mouth. When he arose against me, I caught him by his beard, and struck him, and killed him.

36 Your servant struck both the lion and the bear. This uncircumcised Philistine shall be as one of them, since he has defied the armies of the living God."

37 David said, "Yahweh who delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine." Saul said to David, "Go; and Yahweh shall be with you."

38 Saul dressed David with his clothing. He put a helmet of brass on his head, and he clad him with a coat of mail.

39 David strapped his sword on his clothing, and he tried to move; for he had not tested it. David said to Saul, "I can't go with these; for I have not tested them." David took them off.

40 He took his staff in his hand, and chose for himself five smooth stones out of the brook, and put them in the shepherd's bag which he had, even in his wallet. His sling was in his hand; and he drew near to the Philistine.

41 The Philistine came on and drew near to David; and the man who bore the shield went before him.

42 When the Philistine looked about, and saw David, he disdained him; for he was but a youth, and ruddy, and withal of a fair face.

43 The Philistine said to David, "Am I a dog, that you come to me with sticks?" The Philistine cursed David by his gods.

44 The Philistine said to David, "Come to me, and I will give your flesh to the birds of the sky, and to the animals of the field."

45 Then David said to the Philistine, "You come to me with a sword, and with a spear, and with a javelin: but I come to you in the name of Yahweh of Armies, the God of the armies of Israel, whom you have defied.

46 Today, Yahweh will deliver you into my hand. I will strike you, and take your head from off you. I will give the dead bodies of the army of the Philistines this day to the birds of the sky, and to the wild animals of the earth; that all the earth may know that there is a God in Israel,

47 and that all this assembly may know that Yahweh doesn't save with sword and spear: for the battle is Yahweh's, and he will give you into our hand."

48 It happened, when the Philistine arose, and came and drew near to meet David, that David hurried, and ran toward the army to meet the Philistine.

49 David put his hand in his bag, took a stone, and slung it, and struck the Philistine in his forehead; and the stone sank into his forehead, and he fell on his face to the earth.

50 So David prevailed over the Philistine with a sling and with a stone, and struck the Philistine, and killed him; but there was no sword in the hand of David.

51 Then David ran, and stood over the Philistine, and took his sword, and drew it out of its sheath, and killed him, and cut off his head therewith. When the Philistines saw that their champion was dead, they fled.

52 The men of Israel and of Judah arose, and shouted, and pursued the Philistines, until you come to Gai, and to the gates of Ekron. The wounded of the Philistines fell down by the way to Shaaraim, even to Gath, and to Ekron.

53 The children of Israel returned from chasing after the Philistines, and they plundered their camp.

54 David took the head of the Philistine, and brought it to Jerusalem; but he put his armor in his tent.

55 When Saul saw David go forth against the Philistine, he said to Abner, the captain of the army, "Abner, whose son is this youth?" Abner said, "As your soul lives, O king, I can't tell."

56 The king said, "Inquire whose son the young man is!"

57 As David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand.

58 Saul said to him, "Whose son are you, you young man?" David answered, "I am the son of your servant Jesse the Bethlehemite."