Arcana Coelestia#4592
4592. 'And his father called him Benjamin' means the nature of the spiritual of the celestial. This is clear from the representation of 'Benjamin' as the spiritual of the celestial. What this is has been explained above in 4585, namely the intermediate part between the spiritual and the celestial, or between the spiritual man and the celestial man. In the original language Benjamin means Son of the right hand, and by 'son of the right hand' is meant spiritual truth which springs from celestial good, and consequent power; for good receives power through truth, 3563. 'Son' means truth, 489, 491, 533, 1147, 2623, 3373, and 'hand' means power, 878, 3091, 3563, 'right hand' therefore meaning supreme power. From this one may see what is meant by 'sitting at God's right hand', namely a state of power received from truth that springs from good, 3387. When used in reference to the Lord this phrase denotes omnipotence, and also Divine Truth which proceeds from the Lord's Divine Good, as in Psalms 110:1; Matthew 22:44; 26:63-64; Mark 14:61-62; 6:19; Luke 22:69. And since it is Divine power, that is, omnipotence, that is meant, the phrase 'at the right hand of God's power (or virtue 1 )' is used in these places.
[2] From this it is evident what 'Benjamin' means in the genuine sense, namely spiritual truth which springs from celestial good, meant by 'Joseph'. Both together therefore constitute that which lies between the spiritual man and the celestial man, as stated above in 4585. But this good and this truth are distinct and separate from the celestial represented by 'Judah' and from the spiritual represented by 'Israel', the former entity being higher or more interior, the latter one lower or more exterior, for as stated they constitute that which lies between. But no one can have any conception of the good represented by 'Joseph' or of the truth represented by 'Benjamin' except him who has been enlightened by the light of heaven. Angels have a clear conception of them because all the ideas forming their thought are products of the light of heaven which comes from the Lord, a light in which they see and perceive an unending number of things which man cannot possibly understand, let alone speak about.
[3] Take the following as an illustration. All without exception are born natural yet with the capacity to become either celestial or spiritual, whereas the Lord alone was born spiritual-celestial. It was for this reason that He was born in Bethlehem, where the border of the land of Benjamin ran. Indeed 'Bethlehem' means the spiritual of the celestial, and 'Benjamin' represents the same. The reason He alone was born spiritual-celestial is that the Divine dwelt within Him. These are matters which no one can possibly comprehend who does not dwell in the light of heaven; for one who dwells in the light of the world, and relies for his perception on that light, hardly knows what truth is or what good is, still less what it is to rise up by degrees to more interior levels of truth and good, and so hardly knows anything at all about the countless manifestations of truth and good in every degree which are visible to angels in light as clear as that shining at midday. This shows the nature of angels' wisdom in comparison with men's.
[4] There are six names which occur frequently [in the Word] - in the prophetical sections, where the Church is the subject. These are Judah, Joseph, Benjamin, Ephraim, Israel, and Jacob. Anyone who does not know which aspect of good or truth of the Church each of these is used to mean in the internal sense cannot know a single one of the Divine arcana of the Word in those sections. Nor can he know which aspect of the Church is meant unless he knows what the celestial is, meant by 'Judah'; what the celestial of the spiritual is, meant by 'Joseph'; what the spiritual of the celestial is, meant by 'Benjamin'; what the intellectual side of the Church is, meant by 'Ephraim'; what the internal spiritual is, meant by 'Israel'; and what the external spiritual is, meant by 'Jacob'.
[5] As regards 'Benjamin' in particular, he represents the spiritual of the celestial, while 'Joseph represents the celestial of the spiritual; and both together accordingly represent the intermediate part between the celestial man and the spiritual man. This being so they are linked together very closely, and for this reason that close link between them is also described by the following details in the historical narratives about Joseph,
Joseph told his brothers to bring their youngest brother, so as not to die. Genesis 42:20.
When they resumed with Benjamin, and Joseph saw Benjamin his brother, he said, Is this your youngest brother, of whom you told me? And he said, God be kind to you, my son. And Joseph hastened, for his bowels were stirred with emotion for his brother, and he sought to weep, and therefore went into his room and wept there. Genesis 43:29-30.
He multiplied Benjamin's portion five times more than the portion of any of the others. Genesis 43:34.
After disclosing who he was to his brothers he fell on the neck of Benjamin his brother and wept; and Benjamin wept on his neck. Genesis 45:14.
He gave changes of clothing to them all, but to Benjamin three hundred pieces of silver and five changes of clothing. Genesis 45:22.
[6] From these places it is evident that Joseph and Benjamin were linked very closely together, not because they had the same mother but because the spiritual link that exists between the good meant by 'Joseph' and the truth meant by 'Benjamin' is represented by them. And because these two constitute that which lies between the celestial man and the spiritual man Joseph and his brothers could not be brought together, nor he and his father brought together, except by means of Benjamin; for without that intermediary no such bringing together is possible. This was the reason why Joseph did not reveal his true identity before he did.
[7] Elsewhere in the Word, especially the prophetical part, there are other places where Benjamin means the spiritual truth which is the Church's, as in Moses' prophecy regarding the sons of Israel,
To Benjamin he said, Beloved of Jehovah, he will dwell in confidence upon him, covering him all the day, and he will dwell between his shoulders. Deuteronomy 33:12.
'Beloved of Jehovah' means spiritual truth springing from celestial good. The presence of this good with that truth is referred to as 'dwelling in confidence', 'covering it the whole day', and also 'dwelling between his shoulders', for in the internal sense 'the shoulders' means all power, 1085, and all power which good possesses is expressed by means of truth, 3563.
[8] In Jeremiah,
Flee, sons of Benjamin, out of the midst of Jerusalem, and sound the trumpet, and take up a prophecy over the house of the vine; for evil stares from the north, and great destruction. Jeremiah 6:1.
'Sons of Benjamin' stands for spiritual truth springing from what is celestial. 'Jerusalem' stands for the spiritual Church, as does 'the house of the vine' or Beth Hakkerem. 'Evil from the north' stands for man's sensory perception and his knowledge acquired through this. In the same prophet,
It will happen if you keep the sabbath day holy, that people will come in from the cities of Judah and from places surrounding Jerusalem, and from the land of Benjamin, and from the plain, and from the mountain, and from the south, bringing burnt offering and sacrifice, and minchah, and frankincense, and bringing thanksgiving, to the house of Jehovah. Jeremiah 17:24, 26.
[9] And elsewhere in the same prophet,
In the mountain cities, in the cities of the plain, and in the cities of the south, and in the land of Benjamin, and in the places surrounding Jerusalem, and in the cities of Judah, flocks will again pass under the hands of him who counts them. Jeremiah 33:13.
Here 'the land of Benjamin' too stands for spiritual truth which is the Church's, for all things that constitute the Church, from the first to the final degree of these, are meant by 'the cities of Judah', 'the places surrounding Jerusalem', 'the land of Benjamin', 'the plain', 'the mountain', and 'the south'.
[10] In Hosea,
Sound the trumpet (buccina) in Gibeah, the trumpet (tuba) in Ramah. Cry out, Beth Aven; after you, Benjamin. Ephraim will become lonely places on the day of reproach. Hosea 5:8-9.
'Gibeah', 'Ramah', and 'Beth Aven' stand for aspects of the spiritual springing from the celestial meant by 'Benjamin', for Gibeah was part of Benjamin, Judges 19:14, as also was Ramah, Joshua 18:25, as well as Beth Aven, Joshua 18:12. 'Sounding the trumpets (buccina et tuba)' and 'crying out' stand for declaring that the intellectual side of the Church, meant by 'Ephraim', has been destroyed.
[11] In Obadiah,
The house of Jacob will become fire, and the house of Joseph a flame, the house of Esau stubble; and those in the south will inherit the mountain of Esau, and those who are in the plain the Philistines; and they will inherit the field of Ephraim and the field of Samaria, and Benjamin [will inherit] Gilead. Obad. verses 18, 19.
Here, as in other places, it is quite evident that the names used mean spiritual realities, for unless one knows what is meant by 'the house of Jacob', 'the house of Joseph', 'the house of Esau', 'the mountain of Esau', 'the Philistines', 'the field of Ephraim', 'the field of Samaria', 'Benjamin', and 'Gilead', and in addition to these what is meant by 'those in the south', 'the house', 'the plain', 'the mountain', and 'the field', one will never understand anything here. Nor did the details described here as historical events actually take place. But anyone who knows what each individual expression implies will discover heavenly arcana within this particular use of them. Here also 'Benjamin' stands for what is spiritual springing from that which is celestial.
[12] Similarly the following in Zechariah,
Jehovah will be King over all the earth; in that day there will be one Jehovah, and His name one. Round about the whole land will be as the plain from Geba even to Rimmon. And [Jerusalem] will dwell in her own place, from the Gate of Benjamin even to the place of the first gate, to the corner gate, 2 and the tower of Hananel, even to the king's winepresses. Zechariah 14:9-10.
Similarly in David,
Turn Your ear, O Shepherd, You who lead 3 Joseph like a flock, who are seated on the cherubim; before Ephraim and Benjamin and Manasseh, stir up Your power and come to save us. Psalms 80:1-2.
Similarly in the prophecy of Deborah and Barak,
Jehovah will have dominion for me among the strong. Out of Ephraim whose root is in Amalek, following you, Benjamin, among your peoples, out of Machir lawgivers will come down, and out of Zebulun those who carry the sceptre of the scribe. Judges 5:13-14.
[13] In John,
I heard the number of the sealed, a hundred and forty-four thousand sealed out of every tribe of Israel - twelve thousand sealed out of the tribe of Zebulun, twelve thousand sealed out of the tribe of Joseph, twelve thousand sealed out of the tribe of Benjamin. Revelation 7:4, 8.
By 'the tribes of Israel' here are meant those with whom goods and truths exist and who as a consequence are in the Lord's kingdom. For 'the tribes' and 'twelve', or what amounts to the same 'twelve thousand', mean all aspects of love and faith, or all aspects of good and truth, 577, 2089, 2129, 2130, 3272, 3858, 3913, 3926, 3939, 4060. In that chapter of the Book of Revelation the tribes are divided into four groups, the last group being made up of twelve thousand sealed out of Zebulun, twelve thousand out of Joseph, and twelve thousand out of Benjamin, because 'the tribe of Zebulun' means the heavenly marriage, 3960, 3961, in which marriage heaven and so all things consist. 'Joseph' in this case means the celestial of the spiritual, or the good of truth, while 'Benjamin' means the truth of that good, or the spiritual of the celestial. These form the marriage in which heaven consists, and this is why these three tribes are mentioned last.
[14] Because 'Benjamin' was to represent the spiritual of the celestial of the Church, or the truth of good, which is the intermediate part between celestial good and spiritual truth, Jerusalem was therefore allowed to the children of Benjamin as an inheritance; for before Zion was built there Jerusalem meant the Church in general. For the allotment of Jerusalem to Benjamin, see Joshua 18:28 and Judges 1:21.
脚注:
1. virtue is used here in the now almost obsolete sense of 'The power or operative influence inherent in a supernatural or divine being'. (Shorter Oxford English Dictionary)
2. literally, the sate of the corners
3. The Latin means He who leads, but the Hebrew means You who lead.
Matthew第26章
1
It happened, when Jesus had finished all these words, that he said to his disciples,
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"You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified."
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Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas.
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They took counsel together that they might take Jesus by deceit, and kill him.
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But they said, "Not during the feast, lest a riot occur among the people."
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Now when Jesus was in Bethany, in the house of Simon the leper,
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a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table.
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But when his disciples saw this, they were indignant, saying, "Why this waste?
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For this ointment might have been sold for much, and given to the poor."
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However, knowing this, Jesus said to them, "Why do you trouble the woman? Because she has done a good work for me.
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For you always have the poor with you; but you don't always have me.
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For in pouring this ointment on my body, she did it to prepare me for burial.
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Most certainly I tell you, wherever this Good News is preached in the whole world, what this woman has done will also be spoken of as a memorial of her."
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Then one of the twelve, who was called Judas Iscariot, went to the chief priests,
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and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver.
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From that time he sought opportunity to betray him.
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Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, "Where do you want us to prepare for you to eat the Passover?"
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He said, "Go into the city to a certain person, and tell him, 'The Teacher says, "My time is at hand. I will keep the Passover at your house with my disciples."'"
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The disciples did as Jesus commanded them, and they prepared the Passover.
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Now when evening had come, he was reclining at the table with the twelve disciples.
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As they were eating, he said, "Most certainly I tell you that one of you will betray me."
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They were exceedingly sorrowful, and each began to ask him, "It isn't me, is it, Lord?"
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He answered, "He who dipped his hand with me in the dish, the same will betray me.
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The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born."
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Judas, who betrayed him, answered, "It isn't me, is it, Rabbi?" He said to him, "You said it."
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As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body."
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He took the cup, gave thanks, and gave to them, saying, "All of you drink it,
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for this is my blood of the new covenant, which is poured out for many for the remission of sins.
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But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's Kingdom."
30
When they had sung a hymn, they went out to the Mount of Olives.
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Then Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep of the flock will be scattered.'
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But after I am raised up, I will go before you into Galilee."
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But Peter answered him, "Even if all will be made to stumble because of you, I will never be made to stumble."
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Jesus said to him, "Most certainly I tell you that tonight, before the rooster crows, you will deny me three times."
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Peter said to him, "Even if I must die with you, I will not deny you." All of the disciples also said likewise.
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Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray."
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He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled.
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Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch with me."
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He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire."
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He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour?
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Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak."
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Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done."
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He came again and found them sleeping, for their eyes were heavy.
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He left them again, went away, and prayed a third time, saying the same words.
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Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners.
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Arise, let's be going. Behold, he who betrays me is at hand."
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While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people.
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Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him."
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Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him.
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Jesus said to him, "Friend, why are you here?" Then they came and laid hands on Jesus, and took him.
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Behold, one of those who were with Jesus stretched out his hand, and drew his sword, and struck the servant of the high priest, and struck off his ear.
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Then Jesus said to him, "Put your sword back into its place, for all those who take the sword will die by the sword.
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Or do you think that I couldn't ask my Father, and he would even now send me more than twelve legions of angels?
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How then would the Scriptures be fulfilled that it must be so?"
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In that hour Jesus said to the multitudes, "Have you come out as against a robber with swords and clubs to seize me? I sat daily in the temple teaching, and you didn't arrest me.
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But all this has happened, that the Scriptures of the prophets might be fulfilled." Then all the disciples left him, and fled.
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Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together.
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But Peter followed him from a distance, to the court of the high priest, and entered in and sat with the officers, to see the end.
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Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death;
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and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward,
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and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.'"
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The high priest stood up, and said to him, "Have you no answer? What is this that these testify against you?"
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But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God."
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Jesus said to him, "You have said it. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky."
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Then the high priest tore his clothing, saying, "He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy.
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What do you think?" They answered, "He is worthy of death!"
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Then they spit in his face and beat him with their fists, and some slapped him,
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saying, "Prophesy to us, you Christ! Who hit you?"
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Now Peter was sitting outside in the court, and a maid came to him, saying, "You were also with Jesus, the Galilean!"
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But he denied it before them all, saying, "I don't know what you are talking about."
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When he had gone out onto the porch, someone else saw him, and said to those who were there, "This man also was with Jesus of Nazareth."
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Again he denied it with an oath, "I don't know the man."
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After a little while those who stood by came and said to Peter, "Surely you are also one of them, for your speech makes you known."
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Then he began to curse and to swear, "I don't know the man!" Immediately the rooster crowed.
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Peter remembered the word which Jesus had said to him, "Before the rooster crows, you will deny me three times." He went out and wept bitterly.
