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창세기第41章

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1 만 이년 후에 바로가 꿈을 꾼즉 자기가 하숫가에 섰는데

2 보니 아름답고 살진 일곱 암소가 하수에서 올라와 갈밭에서 뜯어먹고

3 그 뒤에 또 흉악하고 파리한 다른 일곱 암소가 하수에서 올라와 그 소와 함께 하숫가에 섰더니

4 그 흉악하고 파리한 소가 그 아름답고 살진 일곱 소를 먹은지라 바로가 곧 깨었다가

5 다시 잠이 들어 꿈을 꾸니 한 줄기에 무성하고 충실한 일곱 이삭이 나오고

6 그 후에 또 세약하고 동풍에 마른 일곱 이삭이 나오더니

7 그 세약한 일곱 이삭이 무성하고 충실한 일곱 이삭을 삼킨지라 바로가 깬즉 꿈이라

8 아침에 그 마음이 번민하여 보내어 애굽의 술객과 박사를 모두 불러 그들에게 그 꿈을 고하였으나 그것을 바로에게 해석하는 자가 없었더라

9 술 맡은 관원장이 바로에게 고하여 가로되 `내가 오늘날 나의 허물을 추억하나이다

10 바로께서 종들에게 노하사 나와 떡 굽는 관원장을 시위대장의 집에 가두셨을 때에

11 나와 그가 하룻밤에 꿈을 꾼즉 각기 징조가 있는 꿈이라

12 그 곳에 시위대장의 종된 히브리 소년이 우리와 함께 있기로 우리가 그에게 고하매 그가 우리의 꿈을 풀되 그 꿈대로 각인에게 해석하더니

13 그 해석 한대로 되어 나는 복직하고 그는 매여 달렸나이다'

14 이에 바로가 보내어 요셉을 부르매 그들이 급히 그를 옥에서 낸지라 요셉이 곧 수염을 깎고 그 옷을 갈아 입고 바로에게 들어오니

15 바로가 요셉에게 이르되 `내가 한 꿈을 꾸었으나 그것을 해석하는 자가 없더니 들은즉 너는 꿈을 들으면 능히 푼다더라`

16 요셉이 바로에게 대답하여 가로되 `이는 내게 있는 것이 아니라 하나님이 바로에게 평안한 대답을 하시리이다'

17 바로가 요셉에게 이르되 `내가 꿈에 하숫가에 서서

18 보니 살지고 아름다운 일곱 암소가 하숫가에 올라와 갈밭에서 뜯어 먹고

19 그 뒤에 또 약하고 심히 흉악하고 파리한 일곱 암소가 올라오니 그같이 흉악한 것들은 애굽 땅에서 내가 아직 보지 못한 것이라

20 그 파리하고 흉악한 소가 처음의 일곱 살진 소를 먹었으며

21 먹었으나 먹은듯하지 아니하여 여전히 흉악하더라 내가 곧 깨었다가

22 다시 꿈에 보니 한 줄기에 무성하고 충실한 일곱 이삭이 나오고

23 그 후에 또 세약하고 동풍에 마른 일곱 이삭이 나더니

24 그 세약한 이삭이 좋은 일곱 이삭을 삼키더라 내가 그 꿈을 술객에게 말하였으나 그것을 내게 보이는 자가 없느니라'

25 요셉이 바로에게 고하되 `바로의 꿈은 하나이라 하나님이 그 하실 일을 바로에게 보이심이니이다

26 일곱 좋은 암소는 일곱해요, 일곱 좋은 이삭도 일곱해니, 그 꿈은 하나이라

27 그 후에 올라온 파리하고 흉악한 일곱 소는 칠년이요, 동풍에 말라 속이 빈 일곱 이삭도 일곱해 흉년이니

28 내가 바로에게 고하기를 하나님이 그 하실 일로 바로에게 보이신다 함이 이것이라

29 온 애굽 땅에 일곱해 큰 풍년이 있겠고

30 후에 일곱해 흉년이 들므로 애굽 땅에 있던 풍년을 다 잊어버리게 되고 이 땅이 기근으로 멸망되리니

31 후에 든 그 흉년이 너무 심하므로 이전 풍년을 이 땅에서 기억하지 못하게 되리이다

32 바로께서 꿈을 두번 겹쳐 꾸신 것은 하나님이 이 일을 정하셨음이라 속히 행하시리니

33 이제 바로께서는 명철하고 지혜있는 사람을 택하여 애굽 땅을 치리하게 하시고

34 바로께서는 또 이같이 행하사 국중에 여러 관리를 두어 그 일곱해 풍년에 애굽 땅의 오분의 일을 거두되

35 그 관리로 장차 올 풍년의 모든 곡물을 거두고 그 곡물을 바로의 손에 돌려 양식을 위하여 각 성에 적치하게 하소서

36 이와 같이 그 곡물을 이 땅에 저장하여 애굽 땅에 임할 일곱해 흉년을 예비하시면 땅이 이 흉년을 인하여 멸망치 아니하리이다'

37 바로와 그 모든 신하가 이 일을 좋게 여긴지라

38 바로가 그 신하들에게 이르되 `이와 같이 하나님의 신이 감동한 사람을 우리가 어찌 얻을 수 있으리요' 하고

39 요셉에게 이르되 `하나님이 이 모든 것을 네게 보이셨으니 너와 같이 명철하고 지혜있는 자가 없도다

40 너는 내 집을 치리하라 내 백성이 다 네 명을 복종하리니 나는 너보다 높음이 보좌 뿐이니라'

41 바로가 또 요셉에게 이르되 `내가 너로 애굽 온 땅을 총리하게 하노라' 하고

42 자기의 인장 반지를 빼어 요셉의 손에 끼우고 그에게 세마포 옷을 입히고 금사슬을 목에 걸고

43 자기에게 있는 버금 수레에 그를 태우매 무리가 그 앞에서 소리 지르기를 `엎드리라' 하더라 바로가 그로 애굽 전국을 총리하게 하였더라

44 바로가 요셉에게 이르되 `나는 바로라 애굽 온 땅에서 네 허락없이는 수족을 놀릴 자가 없으리라' 하고

45 그가 요셉의 이름을 사브낫바네아라 하고 또 온 제사장 보디베라의 딸 아스낫을 그에게 주어 아내를 삼게 하니라 요셉이 나가 애굽 온 땅을 순찰하니라

46 요셉이 애굽 왕 바로 앞에 설 때에 삼십세라 그가 바로 앞을 떠나 애굽 온 땅을 순찰하니

47 일곱해 풍년에 토지 소출이 심히 많은지라

48 요셉이 애굽 땅에 있는 그 칠년 곡물을 거두어 각 성에 저축하되 각 성주위의 밭의 곡물을 그 성중에 저장하매

49 저장한 곡식이 바다 모래같이 심히 많아 세기를 그쳤으니 그 수가 한이 없음이었더라

50 흉년이 들기 전에 요셉에게 두 아들을 낳되 곧 온 제사장 보디베라의 딸 아스낫이 그에게 낳은지라

51 요셉이 그 장자의 이름을 므낫세라 하였으니 `하나님이 나로 나의 모든 고난과 나의 아비의 온 집 일을 잊어버리게 하셨다' 함이요

52 차자의 이름을 에브라임이라 하였으니 `하나님이 나로 나의 수고한 땅에서 창성하게 하셨다' 함이었더라

53 애굽 땅에 일곱해 풍년이 그치고

54 요셉의 말과 같이 일곱해 흉년이 들기 시작하매 각국에는 기근이 있으나 애굽 온 땅에는 식물이 있더니

55 애굽 온 땅이 주리매 백성이 바로에게 부르짖어 양식을 구하는지라 바로가 애굽 모든 백성에게 이르되 `요셉에게 가서 그가 너희에게 이르는 대로 하라' 하니라

56 온 지면에 기근이 있으매 요셉이 모든 창고를 열고 애굽 백성에게 팔새 애굽 땅에 기근이 심하며

57 각국 백성도 양식을 사려고 애굽으로 들어와 요셉에게 이르렀으니 기근이 온 세상에 심함이었더라

   

来自斯威登堡的著作

 

Arcana Coelestia#5323

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5323. 'And they cried out before him, Abrek!' means acknowledgement coming through faith, and homage. This is clear from the meaning of 'crying out' as acknowledgement coming through faith, dealt with below, and from the meaning of 'Abrek!' as homage, because Abrek in the original language means 'bend your knees', and the bending of knees is homage. For every inward impulse of a person's will, thus of his love and affection, and consequently of his life, has corresponding outward actions and gestures. Those actions and gestures flow from the actual correspondence of exterior things with interior ones. Holy fear that leads to humility, and from this to homage, has corresponding actions or gestures, which are bending the knees, falling forward on the knees, and also prostration of the body flat on the ground. If in that state homage is a product of genuine humility, and if humility is the product of genuine holy fear, there is an absence of spirits, which leads to a falling downwards of the joints at the border or intermediate area where the spiritual is joined to the natural, and so where the knees are. For the parts below the knee correspond to natural things, while the parts above the knee correspond to spiritual ones. These are the reasons why bending the knees is a sign representative of homage. Among celestial people this action comes quite spontaneously, but in the case of spiritual people it is a deliberate act of their will.

[2] In former times people bent their knees before kings when they rode by in a chariot. They bent them because kings represented the Lord's Divine Truth, while 'a chariot' meant His Word. This customary act of homage came into being when people knew what was represented by it, at which time kings did not think that such homage was paid to themselves but to their kingly authority, which was distinct from yet invested in their own persons. That authority invested in them was the law, and because this law had its origin in Divine Truth, it was the law invested in the person of the king, inasmuch as he was the guardian of the law, to which homage had to be paid. Thus a king did not attribute any royal authority to himself other than guardianship of the law. Insofar as he relinquished that guardianship he relinquished his royal authority; for he knew that homage arising from any other source than the law, that is, any other homage than that paid to the law itself, was idolatry. By royal authority is meant Divine Truth - see 1672, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068 - and therefore that authority is the law, which essentially is truth reigning in that kingdom, in accordance with which its inhabitants conduct their lives. From all this it may be seen that 'Abrek!' or 'bend your knees' means homage.

[3] Since 'a cry' is in a similar way an action which corresponds to a living confession or an acknowledgement that is a product of faith, crying out was also the custom followed by the ancients when an outward sign of such confession or acknowledgement needed to be made. The expression 'crying out' is therefore used in various places in the Word when confession and acknowledgement that are the product of faith are referred to, as in the description involving John the Baptist in John,

He bore witness to Jesus and he cried out, saying, This was He of whom I spoke, He who, though coming after me, was before me, for He was before me. I am the voice of one crying in the wilderness, Make straight the way of the Lord. John 1:15, 23.

In the same gospel,

They took branches of palm trees, and went to meet Jesus, and cried, Hosanna! Blessed is He who comes in the name of the Lord, the King of Israel! John 12:13.

In Luke,

Jesus said to the Pharisees that if [the disciples] kept silent, the stones would cry out. Luke 19:40.

Because 'crying out' meant an acknowledgement that was the product of faith and consequently acceptance rising out of the acknowledgement, one therefore reads several times of the Lord's crying out, as in John 7:28, 37; 12:44-45. Also in Isaiah,

Jehovah will go forth as a Mighty Man, as a Man of Wars He will arouse zeal; He will shout aloud, and also will cry out. Isaiah 42:13.

In the contrary sense 'crying out' means lack of acknowledgement and so aversion, see 5016, 5018, 5027. This usage has reference to falsity, 2240.

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

来自斯威登堡的著作

 

Arcana Coelestia#2069

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2069. 'Kings of peoples will be from her' means truths that are the product of truths and goods joined together, meant by 'kings of peoples'. This is clear from the meaning of 'kings' as all truths in general, dealt with above in 2015, and from the meaning of 'peoples' also as truths, in general all things that are spiritual. For 'kings' are spoken of in reference to peoples, and not so much in reference to nations except when the nations mean evils, dealt with in 1259, 1260. In the prophetical part of the Word kings and peoples are mentioned many times, but nowhere are they used to mean kings and peoples, for at no point are kings and peoples the subject in the Word proper, which is the internal sense, but the celestial and spiritual things comprising the Lord's kingdom, and so goods and truths. The sense of the letter expresses itself by means of perceivable objects, as anyone does with words, merely to enable understanding.

[2] Since the subject here is Sarah and the promise that 'kings of peoples will be from her', and since 'Sarah' means Divine Truth which was the Lord's, 'kings of peoples' clearly means truths that are the product of truths and goods joined together, which are all the truths of the internal Church, that is, the interior truths of faith. Because these truths come from the Lord, they are frequently called 'kings' in the Word, and also 'a king's sons', as shown above in 2015.

[3] Anyone may see that some internal Divine matter lies concealed in the words that 'kings of peoples will be from her'. For the subject in this verse is Isaac, of whom it is said, 'I will bless him, and he will become nations', but of Sarah that 'kings of peoples will be from her'. Almost the same was also said of Abraham in verse 6 above, that 'kings will go out of him'; but it did not say as it does of Sarah, 'kings of peoples'. The arcanum within this lies too deep to allow it to be uncovered and described in a few words. From the representation and meaning of 'Abraham' as Divine Good and from the representation and meaning of 'Sarah' as Divine Truth the arcanum is to some extent evident, namely that from the Lord's Divine Good meant by 'Abraham' all celestial truth will come forth and have its being, and from the Lord's Divine Truth meant by 'Sarah' all spiritual truth will do so. Celestial truth is the truth which exists with celestial angels, and spiritual truth that which exists with spiritual angels. Or what amounts to the same, celestial truth was the truth which existed with members of the Most Ancient Church which came before the Flood and which was a celestial Church, spiritual truth that which existed with members of the Ancient Church which came after the Flood and was a spiritual Church. For angels, as also members of the Church, are distinguished into celestial and spiritual. That which distinguishes the celestial from the spiritual is love to the Lord, and that which distinguishes spiritual from celestial is love towards the neighbour.

[4] No more can be said about celestial truth and spiritual truth however until the difference between the celestial and the spiritual is known, or what amounts to the same, the difference between the celestial Church and the spiritual. For this see Volume One, in 202, 337, 1577; then concerning the nature of the Most Ancient Church and the nature of the Ancient Church, in 597, 607, 640, 765, 1114-1125, and in many other places. On the point that possessing love to the Lord constitutes the celestial, and possessing love towards the neighbour the spiritual, see 2023.

[5] These considerations now show what the arcanum is, namely that 'the kings who will go out of Abraham', referred to in verse 6, mean celestial truths that flow in from the Lord's Divine Good, while 'the kings of peoples who will be from Sarah', referred to in the present verse, mean spiritual truths that flow in from the Lord's Divine Truth. For the Lord's Divine Good is unable to flow in except with the celestial man since it is an influx into the will part of his mind, as was the case with the Most Ancient Church, whereas with the spiritual man the Lord's Divine Truth is flowing in since the influx is solely into the understanding part, which in him has been separated from the will part, 2053 (end). Or what amounts to the same, celestial good is flowing in with the celestial man, and spiritual good with the spiritual man. As a consequence the Lord is seen by celestial angels as the Sun, but by spiritual angels as the Moon, 1529, 1530.

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