52
사마리아는 네 죄의 절반도 범치 아니하였느니라 네가 그들보다 가증한 일을 심히 행한고로 너의 가증한 행위로 네 형과 아우를 의롭게 하였느니라
미가 1
1
유다 열왕 요담과 아하스와 히스기야 시대에 모레셋 사람 미가에게 임한 여호와의 말씀 곧 사마리아와 예루살렘에 관한 묵시라
2
백성들아 너희는 다 들을지어다 땅과 거기 있는 모든 것들아 자세히 들을지어다 주 여호와께서 너희에게 대하여 증거하시되 곧 주께서 성전에서 그리하실 것이니라
3
여호와께서 그 처소에서 나오시고 강림하사 땅의 높은 곳을 밟으실 것이라
4
그 아래서 산들이 녹고 골짜기들이 갈라지기를 불 앞의 밀 같고 비탈로 쏟아지는 물 같을 것이니
5
이는 다 야곱의 허물을 인함이요 이스라엘 족속의 죄를 인함이라 야곱의 허물이 무엇이뇨 사마리아가 아니뇨 유다의 산당이 무엇이뇨 예루살렘이 아니뇨
6
이러므로 내가 사마리아로 들의 무더기 같게 하고 포도 심을 동산 같게 하며 또 그 돌들을 골짜기에 쏟아 내리고 그 지대를 드러내며
7
그 새긴 우상을 다 파쇄하고 그 음행의 값을 다 불사르며 그 목상을 다 훼파하리니 그가 기생의 값으로 모았은즉 그것이 기생의 값으로 돌아가리라
8
이러므로 내가 애통하며 애곡하고 벌거벗은 몸으로 행하며 들개같이 애곡하고 타조같이 애통하리니
9
이는 그 상처는 고칠 수 없고 그것이 유다까지도 이르고 내 백성의 성문 곧 예루살렘에도 미쳤음이니라
10
가드에 고하지 말며 도무지 호곡하지 말지어다 베들레아브라에서 티끌에 굴찌어다
11
사빌 거민아 너는 벗은 몸에 수치를 무릅쓰고 나갈지어다 사아난 거민은 나오지 못하고 벧에셀이 애곡하여 너희로 의지할 곳이 없게 하리라
12
마롯 거민이 근심 중에 복을 바라니 이는 재앙이 여호와께로 말미암아 예루살렘 성문에 임함이니라
13
라기스 거민아 너는 준마에 병거를 메울지어다 라기스는 딸 시온의 죄의 근본이니 이는 이스라엘의 허물이 네게서 보였음이니라
14
이러므로 너는 가드 모레셋에 작별하는 예물을 줄지어다 악십의 집들이 이스라엘 열왕을 속이리라
15
마레사 거민아 내가 장차 너를 얻을 자로 네게 임하게 하리니 이스라엘의 영광이 아둘람까지 이를 것이라
16
너는 네 기뻐하는 자식으로 인하여 네 머리털을 깎아 대머리 같게 할지어다 네 머리로 크게 무여지게 하기를 독수리 같게 할지어다 이는 그들이 사로잡혀 너를 떠났음이니라
Arcana Coelestia #1164
1164. That 'Cush' or Ethiopia means interior cognitions of the Word by which people confirm false assumptions is clear in Jeremiah,
Egypt comes up like the river, and like the rivers the waters are tossed about; and he said, I will go up, I will cover the earth, I will destroy the city and those who dwell in it. Go up, O horses, and rage, O chariots, and let the mighty men go forth, Cush and Put that handle the shield. Jeremiah 46:8-9.
In this case 'Egypt' stands for people who believe nothing they do not grasp through facts. As a result everything is subject to doubt, denial and falsification, meant by 'rising up, covering the earth, and destroying the city'. Here 'Cush' stands for the more universal and interior cognitions of the Word by which they confirm accepted false assumptions. 'Put' stands for cognitions drawn from the literal sense of the Word which are based on sensory appearances.
[2] In Ezekiel,
A sword will come upon Egypt, and there will be grief in Cush when the slain 1 falls in Egypt; and they will take her multitude, and her foundations will be destroyed. Cush and Put and Lud and all of Ereb 2 and Kub, and the sons of the land of the covenant will fall with them by the sword. Ezekiel 30:4-6.
Except from the internal sense nobody could possibly know what these statements mean. And if the names did not mean real things, these verses would have practically no meaning at all. In this case however 'Egypt' means the knowledge by means of which they wish to enter into the mysteries of faith. 'Cush and Put' are called 'her foundations' because they are cognitions drawn from the Word.
[3] In the same prophet,
On that day messengers will go forth from before Me in ships to terrify overconfident Cush, and there will be grief among them as in the day of Egypt. Ezekiel 30:9.
'Cush' stands for cognitions drawn from the Word which confirm falsities hatched out of facts. In the same prophet,
I will make the land of Egypt into waste places, an utter desolation, from the tower of Seveneh as far as the border of Cush. Ezekiel 29:10.
In this case 'Egypt' stands for facts, 'Cush' for cognitions of the interior things of the Word, which are 'the borders' beyond which knowledge does not go.
[4] In Isaiah,
The king of Asshur will lead away the captives of Egypt and the captives of Cush, boys and old men, naked and barefoot, and with buttocks uncovered, the nakedness of Egypt. And they will be dismayed and ashamed because of Cush their hope, and because of Egypt their glory. Isaiah 20:4-5.
Here 'Cush' stands for cognitions drawn from the Word by which falsities obtained through facts are confirmed. 'Asshur' is reasoning which carries away those who are captive. In Nahum,
Cush was her strength, Egypt too, and that without limit; Put and the Libyans were your help. Nahum 3:9.
This refers to a vastated Church where in a similar way 'Egypt' stands for facts and 'Cush' for cognitions.
[5] 'Cush' and 'Egypt' stand simply for cognitions and knowledge which are truths useful to people whose faith is grounded in charity. 'Cush and Egypt' is used in this good sense in Isaiah,
Jehovah said, The labour of Egypt, and the wares of Cush and of the Sabeans, men of stature, will come over to you and will be yours. They will follow after you in fetters, they will come over and bow down to you. To you they will make the supplication, God is with you only, and there is no other besides God. Isaiah 45:14.
'The labour of Egypt' stands for knowledge, 'the wares of Cush and the Sabeans' for cognitions of spiritual things which serve those who acknowledge the Lord, for all knowledge and every cognition are theirs.
[6] In Daniel,
The king of the north will have dominion over the secret hoards of gold and silver, and over all the precious things of Egypt; and the Libyans (Put) and the Cushites will follow in his 3 steps. Daniel 11:3.
'Put and Cush' here stands for cognitions drawn from the Word, 'Egypt' for facts. In Zephaniah,
From beyond the rivers of Cush are those who adore Me. Zephaniah 3:10.
This stands for those who are beyond the range of cognitions, and so for gentiles. In David,
Noblemen will come out of Egypt, Cush will hasten [to stretch out] her hands to God. Psalms 68:31.
Here 'Egypt' stands for knowledge, and 'Cush' for cognitions.
[7] In the same author,
I will mention Rahab and Babel among those who know Me; behold, Philistia and Tyre, with Cush. The latter was born here (in the city of God). Psalms 87:4.
'Cush' stands for cognitions drawn from the Word, hence the statement that he was 'born in the city of God'. Since 'Cush' means interior cognitions of the Word and intelligence acquired from these, it is therefore said that the second river going out of the garden of Eden encompassed the whole land of Cush. On this see what has appeared already in 117.
Fusnotat:
1. literally, the pierced
2. the Hebrew word rendered Ereb here is usually regarded not as a proper but as a common noun which means a mixed company.
3. The Latin means your but the Hebrew means his, which Swedenborg has in another place where he quotes this verse.
