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창세기第14章

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1 당시에 시날 왕 아므라벨과, 엘라살 왕 아리옥과, 엘람 왕 그돌라오멜과, 고임 왕 디달이

2 소돔 왕 베라와, 고모라 왕 비르사와, 아드마 왕 시납과, 수보임 왕 세메벨과, 벨라 곧 소알 왕과 싸우니라

3 이들이 다 싯딤 골짜기 곧 지금 염해에 모였더라

4 이들이 십 이년 동안 그돌라오멜을 섬기다가 제 십 삼년에 배반한지라

5 제 십 사년에 그돌라오멜과 그와 동맹한 왕들이 나와서 아스드롯 가르나임에서 르바 족속을, 함에서 수스 족속을, 사웨기랴다임에서 엠 족속을 치고

6 호리 족속을 그 산 세일에서 쳐서 광야 근방 엘바란까지 이르렀으며

7 그들이 돌이켜 엔미스밧 곧 가데스에 이르러 아말렉 족속의 온 땅과 하사손다말에 사는 아모리 족속을 친지라

8 소돔 왕과, 고모라 왕과, 아드마 왕과, 스보임 왕과, 벨라 곧 소알 왕이 나와서 싯딤 골짜기에서 그들과 접전하였으니

9 곧 그 다섯 왕이 엘람 왕 그돌라오멜과, 고임 왕 디달과, 시날 왕 아므라벨과, 엘라살 왕 아리옥 네 왕과 교전하였더라

10 싯딤 골짜기에는 역청 구덩이가 많은지라 소돔 왕과 고모라 왕이 달아날 때에 군사가 거기 빠지고 그 나머지는 산으로 도망하매

11 네 왕이 소돔과 고모라의 모든 재물과 양식을 빼앗아 가고

12 소돔에 거하는 아브람의 조카 롯도 사로잡고 그 재물까지 노략하여 갔더라

13 도망한 자가 와서 히브리 사람 아브람에게 고하니 때에 아브람이 아모리 족속 마므레의 상수리 수풀 근처에 거하였더라 마므레는 에스골의 형제요 또 아넬의 형제라 이들은 아브람과 동맹한 자더라

14 아브람이 그 조카의 사로 잡혔음을 듣고 집에서 길리고 연습한 자 삼백 십 팔인을 거느리고 단까지 쫓아가서

15 그 가신을 나누어 밤을 타서 그들을 쳐서 파하고 다메섹 좌편 호바까지 쫓아가서

16 모든 빼앗겼던 재물과 자기 조카 롯과 그 재물과 또 부녀와 인민을 다 찾아 왔더라

17 아브람이 그돌라오멜과 그와 함께 한 왕들을 파하고 돌아올때에 소돔 왕이 사웨 골짜기 곧 왕곡에 나와 그를 영접하였고

18 살렘 왕 멜기세덱이 떡과 포도주를 가지고 나왔으니 그는 지극히 높으신 하나님의 제사장이었더라

19 그가 아브람에게 축복하여 가로되 `천지의 주재시요, 지극히 높으신 하나님이여 아브람에게 복을 주옵소서 !

20 너희 대적을 네 손에 붙이신 지극히 높으신 하나님을 찬송할지로다 !' 하매 아브람이 그 얻은 것에서 십분 일을 멜기세덱에게 주었더라

21 소돔 왕이 아브람에게 이르되 `사람은 내게 보내고 물품은 네가 취하라'

22 아브람이 소돔 왕에게 이르되 `천지의 주재시요 지극히 높으신 하나님 여호와께 내가 손을 들어 맹세하노니

23 네 말이 내가 아브람으로 치부케 하였다 할까 하여 네게 속한 것은 무론 한 실이나 신들메라도 내가 취하지 아니하리라

24 오직 소년들의 먹은 것과 나와 동행한 아넬과 에스골과 마므레의 분깃을 제할지니 그들이 그 분깃을 취할 것이니라'

   

来自斯威登堡的著作

 

Arcana Coelestia#1673

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1673. 'And they smote the Rephaim in Ashteroth Karnaim, and the Zuzim in Ham, and the Emim in Shaveh Kiriathaim' means false persuasions or the hells of such persuasions which the Lord overcame. This is clear from the meaning of the Rephaim, the Zuzim, and the Emim, as those of a similar kind to the Nephilim mentioned in Genesis 6:4 - the Nephilim, as was shown more than adequately at that verse, meaning false persuasions or those people who because they were persuaded of their own superiority and pre-eminence regarded all things that were holy and true as worthless, and who plunged falsities into evil desires, see 581 - and from the following places quoted in that paragraph, Numbers 13:33; Deuteronomy 2:10; Isaiah 14:9; 26:14, 19; Psalms 88:10. Here it is the different kinds of false persuasions that are meant by these three, and also by 'the Horites in Mount Seir', for there are many kinds of false persuasions, each kind varying not only according to the falsities but also according to the evil desires to which those falsities are allied or into which they are plunged, or from which they stem and are produced. The nature of such false persuasions cannot possibly become clear to anyone who knows scarcely anything more about false persuasion or evil desire than that such things exist; but in the next life they are arranged quite distinctly and separately into their own genera and their own species.

[2] Among those who lived before the Flood, especially among those called the Nephilim, most dreadful false persuasions existed. The Nephilim were such that in the next life by their persuasions they deprive other spirits they encounter of their whole ability to think. As a result it seems to those spirits as though they are scarcely alive, let alone capable of thinking anything true. For in the next life, as has been shown, there is a communication of the thoughts of all; and therefore when persuasiveness such as this flows in, it inevitably kills so to speak all power to think that the others have. Such were the unspeakably horrible nations against whom the Lord fought in earliest childhood and whom He overcame. And unless the Lord by His Coming into the world had overcome them, nobody at all would be alive today on this planet, for everyone is governed by the Lord through spirits. Today those same people, on account of their delusions, are hemmed in all round by what looks like a misty rock, out of which they are constantly endeavouring to rise up, though to no avail - see 1265-1272, and in many places before that. They and their like are also the people meant by Isaiah,

The dead will not live, the Rephaim will not rise. To the end that You have visited and destroyed them, and wiped out all remembrance of them. Isaiah 26:14.

[3] And in David,

Will you work a wonder for the dead? Will the Rephaim rise up and confess You? Psalms 88:10.

'The dead' here is not used to mean the dead but the condemned. At the present day too, especially from the Christian world, there are people who in a similar way have persuasions, but not of so dreadful a nature as those possessed by people before the Flood. False persuasions which occupy both the will and the understanding parts of man's mind - as did the persuasions of those before the Flood, and of those meant by the Rephaim, Zuzim, and Emim - are of one kind. But false persuasions that occupy only the understanding part, having their origin in false assumptions confirmed within oneself, are of another kind. The latter kind are not so powerful as the former, nor so deadly, but they nevertheless cause much annoyance to the other spirits in the next life, partially taking away from them their capacity to think. Spirits such as these arouse in man outright confirmations of falsity, so that a person inevitably sees falsity as truth, and evil as good. It is their sphere which is of such a nature. As soon as any truth is called forth by angels those spirits smother and extinguish it.

[4] A person can discover whether such spirits govern him by merely considering whether he thinks the truths of the Word to be falsities and confirms himself in this so that he is not able to see otherwise. He can in that case be quite sure that such spirits reside with him and have dominion. It is similar with those who persuade themselves that all private gain is the common good, and who imagine that nothing contributes to the common good if it is not to their own private gain. Evil spirits residing with such a person supply so many confirmations that he does not see otherwise. Such people as regard all private gain as the common good, or who disguise it with the appearance of its being the common good, in the next life act in much the same way with regard to the common good there. That this is the nature of the influx of the spirits residing with man I have been given to know to the life from uninterrupted experience.

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