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창세기第29章

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1 야곱이 발행하여 동방 사람의 땅에 이르러

2 본즉 들에 우물이 있고 그 곁에 양 세 떼가 누웠으니 이는 목자들이 그 우물에서 물을 양떼에게 먹임이라 큰 돌로 우물 아구를 덮었다가

3 모든 떼가 모이면 그들이 우물 아구에서 돌을 옮기고 양에게 물을 먹이고는 여전히 우물 아구 그 자리에 돌을 덮더라

4 야곱이 그들에게 이르되 `나의 형제여 어디로서뇨 ?' 그들이 가로되 `하란에서로라'

5 야곱이 그들에게 이르되 `너희가 나홀의 손자 라반을 아느냐 ?' 그들이 가로되 `아노라'

6 야곱이 그들에게 이르되 `그가 평안하냐 ?' 가로되 `평안하니라 딸 라헬이 지금 양을 몰고 오느니라'

7 야곱이 가로되 `해가 아직 높은즉 짐승 모일 때가 아니니 양에게 물을 먹이고 가서 뜯기라'

8 그들이 가로되 `우리가 그리하지 못하겠노라 떼가 다 모이고 목자들이 우물 아구에서 돌을 옮겨야 우리가 양에게 물을 먹이느리라'

9 야곱이 그들과 말하는 중에 라헬이 그 아비의 양과 함께 오니 그가 그의 양들을 침이었더라

10 야곱이 그 외삼촌 라반의 딸 라헬과 그 외삼촌의 양을 보고 나아가서 우물 아구에서 돌을 옮기고 외삼촌 라반의 양떼에게 물을 먹이고

11 그가 라헬에게 입맞추고 소리내어 울며

12 그에게 자기가 그의 아비의 생질이요 리브가의 아들됨을 고하였더니 라헬이 달려가서 그 아비에게 고하매

13 라반이 그 생질 야곱의 소식을 듣고 달려와서 그를 영접하여 안고 입맞추고 자기 집으로 인도하여 들이니 야곱이 자기의 모든 일을 라반에게 고하매

14 라반이 가로되 `너는 참으로 나의 골육이로다' 하였더라 야곱이 한달을 그와 함께 거하더니

15 라반이 야곱에게 이르되 `네가 비록 나의 생질이나 어찌 공으로 내 일만 하겠느냐 ? 무엇이 네 보수겠느냐 ? 내게 고하라'

16 라반이 두 딸이 있으니 형의 이름은 레아요 아우의 이름은 라헬이라

17 레아는 안력이 부족하고 라헬은 곱고 아리따우니

18 야곱이 라헬을 연애하므로 대답하되 `내가 외삼촌의 작은 딸 라헬을 위하여 외삼촌에게 칠년을 봉사하리이다'

19 라반이 가로되 `그를 네게 주는 것이 타인에게 주는 것보다 나으니 나와 함께 있으라'

20 야곱이 라헬을 위하여 칠년 동안 라반을 봉사하였으나 그를 연애하는 까닭에 칠년을 수일 같이 여겼더라

21 야곱이 라반에게 이르되 `내 기한이 찼으니 내 아내를 내게 주소서 내가 그에게 들어가겠나이다'

22 라반이 그 곳 사람을 다 모아 잔치하고

23 저녁에 그 딸 레아를 야곱에게로 데려가매 야곱이 그에게로 들어가니라

24 라반이 또 그 여종 실바를 그 딸 레아에게 시녀로 주었더라

25 야곱이 아침에 보니 레아라 라반에게 이르되 `외삼촌이 어찌하여 내게 이같이 행하셨나이까 ? 내가 라헬을 위하여 외삼촌께 봉사하지 아니하였나이까 ? 외삼촌이 나를 속이심은 어찜이니이까 ?'

26 라반이 가로되 `형보다 아우를 먼저 주는 것은 우리 지방에서 하지 아니하는 바이라

27 이를 위하여 칠일을 채우라 우리가 그도 네게 주리니 네가 그를 위하여 또 칠년을 내게 봉사할지니라'

28 야곱이 그대로 하여 그 칠일을 채우매 라반이 딸 라헬도 그에게 아내로 주고

29 라반이 또 그 여종 빌하를 그 딸 라헬에게 주어 시녀가 되게 하매

30 야곱이 또한 라헬에게로 들어갔고 그가 레아보다 라헬을 더 사랑하고 다시 칠년을 라반에게 봉사하였더라

31 여호와께서 레아에게 총이 없음을 보시고 그의 태를 여셨으나 라헬은 무자하였더라

32 레아가 잉태하여 아들을 낳고 그 이름을 르우벤이라 하여 가로되 `여호와께서 나의 괴로움을 권고하셨으니 이제는 내 남편이 나를 사랑하리로다' 하였더라

33 그가 다시 잉태하여 아들을 낳고 가로되 `여호와께서 나의 총이 없음을 들으셨으므로 내게 이도 주셨도다' 하고 그 이름을 시므온이라 하였으며

34 그가 또 잉태하여 아들을 낳고 가로되 `내가 그에게 세 아들을 낳았으니 내 남편이 지금부터 나와 연합하리로다' 하고 그 이름을 레위라 하였으며

35 그가 또 잉태하여 아들을 낳고 가로되 `내가 이제는 여호와를 찬송하리로다 !' 하고 이로 인하여 그가 그 이름을 유다라 하였고 그의 생산이 멈추었더라

   

来自斯威登堡的著作

 

Apocalypse Explained#443

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443. Of the tribe of Simeon were sealed twelve thousand. That this signifies obedience, and that all those who are in obedience are in heaven, and come into heaven, is plain from the representation, and thence the signification, of the tribe of Simeon, which denotes obedience, of which we shall speak presently; and from the signification of twelve thousand sealed, which denotes all those who are in heaven and come into heaven; concerning this see above. The tribes of Simeon, Levi, and Issachar, now mentioned, which form the third class of the sealed, signify those who are in the first or ultimate heaven, and come into it. For, as was stated above, all those who are in heaven, and come into heaven, are treated of here; and because there are three heavens, the third or inmost, the second or middle, and the first or ultimate, therefore those are treated of who are in the third, the second, and the first heaven respectively. Those who are in the third or inmost heaven, and come into that heaven, are signified by Judah, Reuben, and Gad, who, therefore, form the first class of those that are sealed; those who are in the second or middle heaven, and come into that heaven, are signified by Asher, Naphtali, and Manasseh; these, therefore, form the second class of the sealed; but those who are in the first or ultimate heaven, and come into that heaven, are signified by Simeon, Levi, and Issachar; these, therefore, form the third class of the sealed.

[2] All those pertain to the first or ultimate heaven who obey the truths and goods which are taught in the Word, or in the doctrine of the church in which they were born, or by their master or teacher, from whom they have heard that this or that is true and good, and must be done. The greater part of these are not in truths themselves, but in falsities from ignorance; these falsities are nevertheless accepted by the Lord as truths, because they have for their end the good of life, by means of which the evils that are accustomed to adhere to falsities are removed. Concerning those falsities, and those who are in them, see the Doctrine of the New Jerusalem 21). These, therefore, are in the ultimate or first heaven. But those who are in the second or middle heaven, are all in the spiritual affection of knowing and understanding truth and good, and in the affection of doing it; those, however, who are in the third or inmost heaven, are all in love. But we have treated of both of these above.

[3] Simeon and his tribe signify those who are in obedience, because Simeon, the father of the tribe, was so named from "hearing," and to hear signifies to obey, as is evident from these words of Leah his mother, when she bare him:

And Leah "conceived again, and bare a son; and said, Because Jehovah hath heard that I am hated, he hath therefore given me this [son] also, and she called his name Simeon" (Genesis 29:33).

These words may be seen explained in the Arcana Coelestia 3867-3872), and also that to hear signifies to obey (n. 2542, 3869, 4653-4660, 5017, 5471, 5475, 7216, 8361, 8990, 9311, 9397, 9926, 10061); and above (n. 14, 108, 249). Because Simeon signifies obedience, he also signifies faith, for faith becomes faith in man when he obeys and does its precepts. Before this takes place, the knowledge of those things which he has received from the Word, from the doctrine of the church, and from preaching resembles faith, but it is not faith until he does these things; previous to this it is only of the thought from the memory, in which there is nothing of the will, consequently nothing of the man, for the will is the man himself. Therefore, when a man carries it out or obeys it, then it enters the will, thus the man himself, and becomes faith.

[4] This faith, which is obedience, is also signified by Peter, when he is called Simon, and the faith which is the affection for truth, is signified by Peter when called Simon son of Jonah (as in Matthew 16:17-19, and following verses; Mark 1:16-18, 36; 14:37, 38; Luke 5:3-11; 7:40-43; 22:31-33, and following verses; 24:34; John 1:40-42; 21:15-21).

Because Simeon in Hebrew signifies hearing, and hearkening, and therefore obedience, as stated above, and the son of Jonah truth from good, but Peter, truth itself, he is therefore called by the Lord, sometimes Peter, sometimes Simon Peter, and sometimes Simon son of Jonah. That such things are signified by those names, any one may see from the fact, that he was called by the Lord at one time Peter, at another Simon, at another, son of Jonah. This was not done without a cause and meaning. What was said to him at the time proves this; as, when he confessed that the Lord was the Son of God, and, therefore, the keys of the kingdom of heaven were given to him, he is called Simon son of Jonah (Matthew 16:17, and following verses). He is called a rock [petra], as the Lord Himself is frequently called in the prophets. He was similarly called Simon son of Jonah, when the Lord said unto him, "Lovest thou me," and he answered, "I love thee;" but soon after, when he turned himself from the Lord, and was indignant because John who signifies the good of charity followed Jesus, he was called Peter (John 21:15-21); by Peter is then signified truth apart from good, or faith separated from charity.

[5] From these considerations it is evident, that Simon, when Peter is so named, has a similar signification to Simeon the son of Jacob, that is, obedience, the faith of charity, the affection for truth, and, in general, truth from good. For Simon in Hebrew signifies hearing, hearkening, and obedience, and Jonah in the same tongue signifies a dove, which, in the spiritual sense, signifies the good of charity and the son of Jonah, the truth of that good, or the faith of charity. But "rock" [petra], from which he is named Peter, signifies truth and faith, and in the opposite sense, falsity and the want of faith. See above (n. 411).

[6] That Simeon the son of Jacob, and the tribe named from him, signify obedience, and truth in the will, and thence faith, is also evident from the opposite sense, in which he signifies disobedience, and falsity in the will, and thence faith separated from the will, which is not faith; for most things in the Word have also an opposite sense, in which they signify contrary things. It is in this sense that Simeon is mentioned by his father Israel in the prophecy concerning his sons, in these words,

"Simeon and Levi are brethren; weapons of violence are their swords; into their secret let not my soul come, in their congregation let not my glory be united; because in their anger they slew a man (vir), and in their good pleasure they unstrung an ox; 1 Cursed be their anger, for it was fierce; and their wrath, for it was hard; I will divide them in Jacob, and scatter them in Israel" (Genesis 49:5-7).

Simeon and Levi are brethren, signifies faith separated from charity; weapons of violence are their swords, signifies that doctrinals serve to destroy the works of charity, and therefore charity itself. Into their secret let not my soul come, signifies that spiritual good does not desire to know the evils of their will. In their congregation let not my glory be united, signifies that neither does spiritual truth desire to know the falsities of their thoughts. For in their anger they slew a man, signifies that they have altogether averted themselves from truths, and in their aversion have extinguished faith. And in their good pleasure they unstrung an ox, signifies that from their depraved will they have utterly weakened external good which is of charity. Cursed be their anger, for it was fierce, signifies grievous turning away from good, and consequent damnation. And their wrath, for it was hard, signifies turning away from truth thence. I will divide them in Jacob, signifies that that faith must be extirpated from the external church. And scatter them in Israel, signifies from the internal church. But these things are more fully explained in the Arcana Coelestia 6351-6361).

[7] The first three sons, namely, Reuben, Simeon, and Levi, were rejected and cursed by their father Israel, because in that prophecy the establishment of the church is treated of, and the church cannot be established by faith separated from charity, but by truth and good, which are from the Lord. For the church had fallen, even at that time, into the error, that merely to know the Word, and acknowledge its holiness, was the essential of the church, and not life or charity; and that the God of heaven and earth was some other than the Lord; therefore in that prophecy the first three sons, Reuben, Simeon, and Levi, were rejected, because Reuben signifies faith alone, Simeon, faith without charity, and Levi, the absence of the good of charity, consequently, by those three in a series, is signified the non-existence of the church. For when faith alone is regarded as the essential of salvation, then charity is at once rejected and looked upon as of no value or importance in the work of salvation. And because those three signified those three things, therefore Israel their father, who signifies the church, rejected them. These three also destroyed the representative of a church, Reuben, by lying with Bilhah, the handmaid and concubine of his father (Genesis 35:22); and Simeon and Levi, by their slaying Hamor, his son Shechem, and the whole city, which was the nation descended from Hamor, for the sole reason that he loved their sister Dinah (Genesis 34:1 to end). This deed, in the spiritual sense, signifies that those two sons of Jacob, that is to say, that attribute of the church which was represented by them, extinguished the truth and good of the Ancient Church, which church still remained with the nation of Hamor; for that deed signifies in the spiritual sense that faith separated from charity extinguishes all the truth and good of the church. This, therefore, is the meaning of the words of Israel, "Into their secret let not my soul come, in their congregation let not my glory be united; for in their anger they slew a man (vir), and in their good pleasure they unstrung an ox." For man (vir) in the Word, signifies truth and intelligence, and ox moral and natural good. These things are more fully explained in the Arcana Coelestia 4426-4522).

[8] Hence also Simeon is passed over in the blessing of Moses (Deuteronomy 33), and instead of him, Ephraim and Manasseh are mentioned, who signify the truth and good of the church. But although Simeon and Levi were such, yet they elsewhere signify the faith of charity, and charity; Simeon, the faith of charity, and Levi, charity. In fact, the tribe of Levi was appointed to the priesthood. For the character of the person who represents is of no importance, provided he be in external worship according to the laws and statutes, representation looking not to the person, but to the thing and nothing more is required in the person than the external in worship; concerning this see Arcana Coelestia 665, 1097, 1361, 3147, 3670, 3881, 4208, 4281, 4288, 4292, 4309, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806, 9229). The tribe of Simeon, therefore, in this passage of the Apocalypse, and also elsewhere in the Word, signifies obedience, the faith of charity, the affection for truth, and, in general, truth from good, as stated above. That Simeon and his tribe, when mentioned in a good sense, signify in the highest sense, providence; in the internal sense, faith in the will; in the interior sense, obedience; and in the external sense, hearing, may be seen in the Arcana Coelestia 3869).

脚注:

1. "They unstrung an ox (bovem)." This is the reading of the R.V., with the exception of "houghed" for "unstrung." The R.V. agrees with the Septuagint, which has eneurokopeisan tauron. The A.V. translates "digged down a wall." The difference of reading between the A.V. and the R.V. depends on a simple question of the pointing of the Hebrew.

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