출17:1-4 (AC.8556-8575)
AC.8557 (이스라엘 자손의 온 회중이 그 노정대로 행하여 And all the assemblage of the sons of Israel journeyed, 출17:1)
“journeying,” as being what is successive and continuous of life (see n. 4375, 4554, 4585, 5996, 8181, 8345, 8397), here what is successive or progressive of spiritual life, that is, its growth, which takes place continuously by means of temptations.
AC.4375 (에서가 이르되 우리가 떠나자 And he said, Let us journey, and go, 창33:12)
That this signifies what is successive (namely, of the conjunction of good with truth) is evident from the signification of “to journey,” and “to go,” which plainly involve progression to further things; for progression and what is successive are contained in the internal sense of the things which now follow.
AC.4554 (그들이 떠났으나 And they journeyed, 창35:5)
That this signifies what is continuous is evident from the signification of “journeying” as being what is successive (see n. 4375), thus what is continuous, namely, of progression toward interior things.
(2025/6/2)
AC.4585 (그들이 벧엘에서 길을 떠나 에브랏에 이르기까지 얼마간 거리를 둔 곳에서 And they journeyed from Bethel, and there was still a tract of land to come to Ephrath, 창35:16)
That this signifies that now was the spiritual of the celestial is evident from the signification of “journeying from Bethel” as being what is continuous of the advancement of the Divine from the Divine natural (that “journeying” denotes what is continuous may be seen above, n. 4554, here in the supreme sense what is continuous of the advancement of the Divine, and that “Bethel” is the Divine natural, n. 4559–4560); from the signification of a “tract of land in coming” as being what is intermediate (of which in what follows); and from the signification of “Ephrath” as being the spiritual of the celestial in a former state (of which below where Bethlehem is treated of, which is the spiritual of the celestial in a new state), hence it is said, “Ephrath, this is Bethlehem” (verse 19).
AC.4559 (그곳을 엘벧엘이라 불렀으니 And called the place El-Bethel, 창35:7)
That this signifies a holy natural is evident from the signification of “Bethel” as being the Divine natural (see n. 4089, 4539, 4556); but when it is called “El-Bethel” it is not the Divine, but a holy, natural; for when the Lord made his human Divine, he first made it holy. Between making it Divine and making it holy there is this difference—that what is Divine is Jehovah himself, but what is holy is from Jehovah. The former is the Divine being, but the latter is what comes forth therefrom. When the Lord glorified himself, he made his human also the Divine being, or Jehovah (n. 2156, 2329, 2921, 3023, 3035); but before he did this, he made his human holy. Such was the process of the glorification of the Lord’s human. Hence also Bethel is now called “El-Bethel,” applying what is signified by the “El” which is added, namely, “because there the gods were revealed to him.” For “El” in the original language means “God”; but here “gods” in the plural, because in the internal sense “gods” denote holy truths (n. 4402). But in what follows it is called “Bethel,” for it is said, “Jacob called the name of the place Bethel” (verse 15);
14야곱이 하나님이 자기와 말씀하시던 곳에 기둥 곧 돌기둥을 세우고 그 위에 전제물을 붓고 또 그 위에 기름을 붓고 15하나님이 자기와 말씀하시던 곳의 이름을 벧엘이라 불렀더라 (창35:14, 15)
and it is added, “where God spake with him,” where it is in the singular. For “Bethel” in the original language is the “house of God”; but “El-Bethel” is “God the house of God.” Hence it is that “El-Bethel” denotes the holy natural, and “Bethel” the Divine natural.
AC.4089 (나는 벧엘의 하나님이라 I am the God of Bethel, 창31:13)
That this signifies the Divine in the natural, is evident from the signification of “Bethel,” as being good in the ultimate of order (see n. 3729), consequently in the natural; for this is the ultimate of order, because celestial and spiritual things are terminated therein. From this it is evident that the “God of Bethel” is the Divine in the natural. As “Bethel” signifies good in the natural, it also signifies the knowledges of celestial things there, for these are of good.
AC.3729 (그곳 이름을 벧엘이라 하였더라 And he called the name of that place Bethel, 창28:19)
That this signifies the quality of the state is evident from the signification of “name” and of “calling a name” as being the quality (n. 144– 145, 1754, 1896, 2009, 2724, 3006, 3421); and from the signification of “place” as being state (n. 2625, 2837, 3356, 3387). The quality of the state is that which is signified by “Bethel.” In the original tongue “Bethel” means the “house of God”; and that this is good in the ultimate of order may be seen above (n. 3720).
AC.3720 (이것은 다름 아닌 하나님의 집이요 This is none other than the house of God, 창28:17)
That this signifies the Lord’s kingdom in the ultimate of order is evident from the signification of the “house of God.” Mention is made of the “house of God” in many passages of the Word, and in the external sense, or according to the letter, it signifies a consecrated building where there is holy worship; but in the internal sense it signifies the church; and in a more universal sense, heaven; and in the most universal sense, the Lord’s universal kingdom; in the supreme sense, however, it signifies the Lord himself as to the Divine human. In the Word we sometimes read of the “house of God,” sometimes of the “temple,” both having the same signification, but with this difference—that the “house of God” is mentioned where good is treated of; but the “temple” where truth is treated of. From this it is manifest that by the “house of God” is signified the Lord’s celestial church, and in a more universal sense the heaven of the celestial angels, and in the most universal sense the Lord’s celestial kingdom, and in the supreme sense the Lord as to Divine good; and that by the “temple” is signified the Lord’s spiritual church, and in a more universal sense the heaven of the spiritual angels, in the most universal sense the Lord’s spiritual kingdom, and in the supreme sense the Lord as to Divine truth (see n. 2048). The reason why the “house of God” signifies the celestial which is of good, and the “temple” the spiritual which is of truth, is that in the Word a “house” signifies good (n. 710, 2233, 2234, 2559, 3128, 3652), and also because among the most ancient people the houses were constructed of wood, for the reason that “wood” signifies good (n. 643, 1110, 2784, 2812); whereas “temple” signifies truth, because the temples were constructed of stones; and that “stones” signify truths may be seen above (n. 643, 1296, 1298).
[2] That “wood” and “stone” have such a signification is not only evident from the Word where they are mentioned, but also from the representatives in the other life; for they who place merit in good works appear to themselves to cut wood; and they who place merit in truths, in that they have believed themselves to have been better acquainted with truth than others, and yet have lived evilly, appear to themselves to cut stones; which things have often been seen by me. From this I was assured what is the signification of wood and stone, namely that “wood” signifies good, and “stone” truth; and also from the experience that when a wooden house was seen, there was instantly presented an idea of good; but when a house of stone was seen, there was presented an idea of truth; concerning which I was instructed by angels. For this reason, when mention is made in the Word of the “house of God,” there is presented to the angels the idea of good, and good of such a quality as is treated of in that connection; and when mention is made of a “temple,” there is presented to them the idea of truth, and truth of such a quality as is treated of in that connection. From this again we can infer how deep and utterly hidden are the heavenly arcana in the Word.
[3] The reason why by the “house of God” is here signified the Lord’s kingdom in the ultimate of order is that Jacob is treated of, by whom is represented the Lord’s Divine natural, as frequently shown above. The natural is in the ultimate of order, for in this all the interior things are terminated and are together; and because they are together, and thus things innumerable are viewed together as a one, there is relative obscurity there. This relative obscurity has been spoken of several times before.
AC.4539 (일어나 벧엘로 올라가서 Arise, go up to Bethel, 창35:1)
That this signifies that the perception is concerning the Divine natural, is evident from the signification of “arising” as being elevation (see n. 2401, 2785, 2912, 2927, 3171, 4103), here the elevation of the natural to the Divine; from the signification of “to go up” as being more toward the interiors (of which in what follows); and from the signification of “Bethel” as being the Divine in the natural, or in the ultimate of order (n. 4089). For in the original language “Bethel” means the “house of God” and as the house of God is where the knowledges of good and truth are, by “Bethel” in the proximate sense are signified these knowledges (as shown above, n. 1453). But as the interiors are terminated and closed in the ultimates of order, and are together there, and as it were dwell together in one house; and as the natural in man is the ultimate with him in which his interiors are terminated, therefore by “Bethel” or the “house of God” is properly signified the natural (n. 3729, 4089), and indeed the good therein, for in the internal sense a “house” is good (n. 2233–2234, 3720, 3729); moreover knowledges are in the natural, or in the ultimate of order.
[2] That “to go up” denotes toward the interiors is because interior things are what are called higher things (n. 2148), and therefore when progress toward interior things is treated of in the internal sense, the expression “to go up” is employed, as “to go up” from Egypt to the land of Canaan, and in the land of Canaan itself “to go up” to the interior parts, and from all parts of it to Jerusalem, and in Jerusalem itself to the house of God there. For example “to go up” from the land of Egypt to the land of Canaan, in Moses:
6바로가 이르되 그가 네게 시킨 맹세대로 올라가서 네 아버지를 장사하라 7요셉이 자기 아버지를 장사하러 올라가니 바로의 모든 신하와 바로 궁의 원로들과 애굽 땅의 모든 원로와, 9병거와 기병이 요셉을 따라 올라가니 그 떼가 심히 컸더라 (창50:6-7, 9) Pharaoh said to Joseph, Go up and bury thy father; and Joseph went up, and all the servants of Pharaoh went up with him; and there went up with him both chariots and horsemen (Gen. 50:6–7, 9).
And in the book of Judges:
여호와의 사자가 길갈에서부터 보김으로 올라와 말하되 내가 너희를 애굽에서 올라오게 하여 내가 너희의 조상들에게 맹세한 땅으로 들어가게 하였으며 또 내가 이르기를 내가 너희와 함께 한 언약을 영원히 어기지 아니하리니 (삿2:1) And the angel of Jehovah went up from Gilgal to Bochim, and he said, I made you go up out of Egypt (Judg. 2:1);
for by “Egypt” in the internal sense is signified that memory-knowledge which is to serve for apprehending the things of the Lord’s kingdom; and by the “land of Canaan” is signified the Lord’s kingdom. And as memory-knowledges are lower, or what is the same, are exterior, and the things of the Lord’s kingdom are higher, or what is the same, interior, therefore one is said “to go up from Egypt to the land of Canaan,” and on the other hand “to go down from the land of Canaan to Egypt” (Gen. 42:2, 3; 43:4, 5, 15; and elsewhere).
2야곱이 또 이르되 내가 들은즉 저 애굽에 곡식이 있다 하니 너희는 그리로 가서 거기서 우리를 위하여 사오라 그러면 우리가 살고 죽지 아니하리라 하매 3요셉의 형 열 사람이 애굽에서 곡식을 사려고 내려갔으나 (창42:2, 3)
4아버지께서 우리 아우를 우리와 함께 보내시면 우리가 내려가서 아버지를 위하여 양식을 사려니와 5아버지께서 만일 그를 보내지 아니하시면 우리는 내려가지 아니하리니 그 사람이 우리에게 말하기를 너희의 아우가 너희와 함께 오지 아니하면 너희가 내 얼굴을 보지 못하리라 하였음이니이다, 15그 형제들이 예물을 마련하고 갑절의 돈을 자기들의 손에 가지고 베냐민을 데리고 애굽에 내려가서 요셉 앞에 서니라 (창43:4, 5, 15)
[3] In the land of Canaan itself “to go up” to its interior parts, in Joshua:
2여호수아가 여리고에서 사람을 벧엘 동쪽 벧아웬 곁에 있는 아이로 보내며 그들에게 말하여 이르되 올라가서 그 땅을 정탐하라 하매 그 사람들이 올라가서 아이를 정탐하고 3여호수아에게로 돌아와 그에게 이르되 백성을 다 올라가게 하지 말고 이삼천 명만 올라가서 아이를 치게 하소서 그들은 소수이니 모든 백성을 그리로 보내어 수고롭게 하지 마소서 하므로 4백성 중 삼천 명쯤 그리로 올라갔다가 아이 사람 앞에서 도망하니 (수7:2-4) Joshua said, Go up and spy out the land; and the men went up and spied out Ai; and they returned unto Joshua and said unto him, Let not all the people go up; let about two thousand men or about three thousand men go up; so there went up thither of the people about three thousand men (Josh. 7:2–4);
as the “land of Canaan” signifies the Lord’s kingdom, the parts which were more remote from its ultimate boundaries signified things interior, and therefore the expression “to go up” is here used. In like manner from all the surrounding parts to Jerusalem; and in Jerusalem to the house of God (1 Kings 12:27, 28; 2 Kings 20:5, 8; Matt. 20:18; Mark 10:33; Luke 18:31; and in many other places).
27만일 이 백성이 예루살렘에 있는 여호와의 성전에 제사를 드리고자 하여 올라가면 이 백성의 마음이 유다 왕 된 그들의 주 르호보암에게로 돌아가서 나를 죽이고 유다의 왕 르호보암에게로 돌아가리로다 하고 28이에 계획하고 두 금송아지를 만들고 무리에게 말하기를 너희가 다시는 예루살렘에 올라갈 것이 없도다 이스라엘아 이는 너희를 애굽 땅에서 인도하여 올린 너희의 신들이라 하고 (왕상12:27, 28)
5너는 돌아가서 내 백성의 주권자 히스기야에게 이르기를 왕의 조상 다윗의 하나님 여호와의 말씀이 내가 네 기도를 들었고 네 눈물을 보았노라 내가 너를 낫게 하리니 네가 삼 일 만에 여호와의 성전에 올라가겠고, 8히스기야가 이사야에게 이르되 여호와께서 나를 낫게 하시고 삼 일 만에 여호와의 성전에 올라가게 하실 무슨 징표가 있나이까 하니 (왕하20:5, 8)
보라 우리가 예루살렘으로 올라가노니 인자가 대제사장들과 서기관들에게 넘겨지매 그들이 죽이기로 결의하고 (마20:18)
보라 우리가 예루살렘에 올라가노니 인자가 대제사장들과 서기관들에게 넘겨지매 그들이 죽이기로 결의하고 이방인들에게 넘겨주겠고 (막10:33)
예수께서 열두 제자를 데리시고 이르시되 보라 우리가 예루살렘으로 올라가노니 선지자들을 통하여 기록된 모든 것이 인자에게 응하리라 (눅18:31)
For Jerusalem was the inmost of the land, because by it was signified the Lord’s spiritual kingdom; and the house of God was the inmost of Jerusalem, because by it was signified the Lord’s celestial kingdom, and in the supreme sense the Lord himself. Hence men spoke of “going up” to them. From all this it is evident what is signified by “arise, go up to Bethel,” namely, progress toward the interiors, which is the subject treated of in this chapter (n. 4536).
AC.4556 (야곱이 가나안 땅 루스 곧 벧엘에 이르고 And Jacob came to Luz, which is in the land of Canaan, this is Bethel, 창35:6)
signifies the natural in its former state, and “this is Bethel” signifies the Divine natural, as is evident from the signification of “Luz” as being the natural in its former state, or that very natural which was human. That this was made Divine is signified by, “this is Bethel.” (That “Bethel” is the Divine natural may be seen above, n. 4089, 4539.) So also in other places in the Word where “Bethel” is named it is likewise said, “Luz, this is Bethel,” and “Bethel, beforetime Luz,” as in Joshua:
11베냐민 자손 지파를 위하여 그들의 가족대로 제비를 뽑았으니 그 제비 뽑은 땅의 경계는 유다 자손과 요셉 자손의 중간이라, 13또 그 경계가 거기서부터 루스로 나아가서 루스 남쪽에 이르나니 루스는 곧 벧엘이며 또 그 경계가 아다롯 앗달로 내려가서 아래 벧호론 남쪽 산 곁으로 지나고 (수18:11, 13) The boundary of the lot of the sons of Benjamin between the sons of Judah and the sons of Joseph went forth to Luz, to the side of Luz southward, this is Bethel (Josh. 18:11, 13).
And in the book of Judges:
22요셉 가문도 벧엘을 치러 올라가니 여호와께서 그와 함께 하시니라 23요셉 가문이 벧엘을 정탐하게 하였는데 그 성읍의 본 이름은 루스라 (삿1:22-23) The house of Joseph went up to Bethel, and spied out Bethel; and the name of the city beforetime was Luz (Judg. 1:22–23).
AC.4560 (하나님이 거기서 그에게 나타나셨음이더라 because there the gods were revealed unto him, 창35:7)
That this signifies holy truths is evident from the signification of “gods” as being holy truths (see n. 4402). That these were adjoined to the good represented by Jacob is signified by the “gods there revealed to him.” That the place was called “El-Bethel,” and yet previously (in chap. 28:19)
그곳 이름을 벧엘이라 하였더라 이 성의 옛 이름은 루스더라 (창28:19)
and again later (verse 15 of this chapter) “Bethel,”
하나님이 자기와 말씀하시던 곳의 이름을 벧엘이라 불렀더라 (창35:15)
and likewise that here when it is called “El-Bethel” it is said, “because there the gods were revealed unto him,” in the plural, and afterwards (verse 15) “where God spake with him,” in the singular, is a mystery, and it is evident that this mystery can be known only from the internal sense. Moreover, many other mysteries are hidden herein, but these cannot be disclosed.
AC.4402 (그 이름을 엘엘로헤이스라엘이라 불렀더라 and he called it El Elohe Israel, 창33:20)
That this signifies from the Divine spiritual (namely, interior worship) is evident from the signification of “El Elohe” (explained in what follows); and from the signification of “Israel” as being the spiritual (see n. 4286, 4292). As regards what has been said from verse 17 of this chapter thus far,
야곱은 숙곳에 이르러 자기를 위하여 집을 짓고 그의 가축을 위하여 우릿간을 지었으므로 그 땅 이름을 숙곳이라 부르더라 (17절)
the case is this: In this chapter in the supreme sense the subject treated of is the Lord, how he made his natural Divine. But as the things which exist in the supreme sense concerning the Lord surpass the ideas of man’s thought (for they are Divine), I may illustrate them by such things as fall more nearly into the ideas, namely, by the manner in which the Lord regenerates man’s natural; for in the internal sense the regeneration of man as to his natural is also here treated of, because the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490). For the Lord glorified himself, that is, made himself Divine, according to Divine order; and according to such order he also regenerates man, that is, makes him celestial and spiritual. Here it is explained how he makes man spiritual, for “Israel” signifies the spiritual man.
[2] The spiritual man is not the interior rational man, but the interior natural. The interior rational man is what is called the celestial man. What the difference is between the spiritual and the celestial man has already been frequently stated. A man is made spiritual by having the truths in him conjoined with good, that is, the things of faith conjoined with those of charity, and this in his natural. Exterior truths are there first conjoined with good, and afterwards interior truths. The conjunction of exterior truths in the natural was treated of in this chapter from verses 1 to 17; and the conjunction of interior truths with good, from verse 17 to the end. Interior truths are not conjoined with good in any other way than by enlightenment flowing in through the internal man into the external man. From this enlightenment Divine truths are manifest only in a general manner, comparatively as innumerable objects are seen by the eye as one obscure thing without distinction. This enlightenment from which truths are manifest only in a general manner was signified by Esau’s words to Jacob, “Let me set I pray with thee of the people that are with me”; and by Jacob’s answer, “Wherefore is this? Let me find grace in thine eyes” (as explained above, n. 4385–4386).
에서가 이르되 내가 내 종 몇 사람을 네게 머물게 하리라 야곱이 이르되 어찌하여 그리하리이까 나로 내 주께 은혜를 얻게 하소서 하매 (창33:15)
[3] That the spiritual man is relatively in obscurity see n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833. It is this spiritual man who is represented by Israel (n. 4286). The spiritual man is so called from the fact that the light of heaven, in which is intelligence and wisdom, flows into those things in man which are of the light of the world, and causes the things which are of the light of heaven to be represented in those which are of the light of the world, and thereby to correspond. For regarded in itself the spiritual is the Divine light itself which is from the Lord, consequently it is the intelligence of truth and the wisdom thence derived. But with the spiritual man this light falls into the things which are of faith in him, and which he believes to be true; whereas with the celestial man it falls into the good of love. But although these things are clear to those who are in the light of heaven, they are nevertheless obscure to those who are in the light of the world, thus to most people at this day, and possibly so obscure as to be scarcely intelligible; and yet as they are treated of in the internal sense, and are of such a nature, the opening of them is not to be dispensed with; the time is coming when there will be enlightenment.
[4] The reason why the altar was called El Elohe Israel, and by it was signified interior worship from the Divine spiritual, is that in the supreme sense “El Elohe” is the same as the Divine spiritual, and so also is “Israel.” (That “Israel” denotes the Lord as to the Divine spiritual, and in the representative sense the Lord’s spiritual church, or what is the same, the man who is spiritual, may be seen above, n. 4286, 4292.) In the original tongue “El Elohe” means “God God,” and strictly according to the words, “God of gods.” In the Word, Jehovah or the Lord is in many places called “El,” in the singular, also “Eloah”; and he is likewise called “Elohim,” in the plural; sometimes both in one verse, or in one series. He who is not acquainted with the internal sense of the Word cannot know why this is so. That “El” involves one thing, and “Eloah” another, and “Elohim” another, everyone may judge from the fact that the Word is Divine, that is, derives its origin from the Divine, and that it is thereby inspired as to all the words, nay, as to the least point of all.
[5] What “El” involves when mentioned, and what “Elohim,” may be seen from what has been occasionally shown above, namely, that “El Elohim” or “God” is mentioned when truth is treated of (see n. 709, 2586, 2769, 2807, 2822, 3921e, 4287). Hence it is that by “El” and “Elohim” in the supreme sense is signified the Divine spiritual, for this is the same as the Divine truth, but with the difference that by “El” is signified truth in the will and act, which is the same as the good of truth (n. 4337, 4353, 4390). The expression “Elohim” is used in the plural, because by truth Divine are meant all truths which are from the Lord. Hence also angels are sometimes called in the Word “Elohim” or “gods” (n. 4295), as will also appear from the passages adduced from the Word below. Now as in the supreme sense “El” and “Elohim” signify the Lord as to truth, they also signify him as to power; for truth is that of which power is predicated, because good acts by truth when it exerts power (n. 3091, 4015). Therefore wherever power from truth is treated of in the Word, the Lord is called “El” and “Elohim,” that is, “God.” Hence also it is that in the original language “El” also signifies one who is powerful.
[6] That “El” and “Elohim,” or “God,” are mentioned in the Word where the Divine spiritual is treated of, or what is the same, the Divine truth, and hence the Divine power, may be still more evident from the following passages. In Moses:
2그 밤에 하나님이 이상 중에 이스라엘에게 나타나 이르시되 야곱아 야곱아 하시는지라 야곱이 이르되 내가 여기 있나이다 하매 3하나님이 이르시되 나는 하나님이라 네 아버지의 하나님이니 애굽으로 내려가기를 두려워하지 말라 내가 거기서 너로 큰 민족을 이루게 하리라 (창46:2-3) God said unto Israel in the visions of the night, I am the God of gods [El Elohe] of thy father; fear not to go down into Egypt, for I will there make of thee a great nation (Gen. 46:2–3);
as these words were spoken to Israel, whom he would make a great nation, and thus the subject treated of is truth and its power, it is here said “El Elohe,” which in the proximate sense signifies “God of gods.” That in the proximate sense “Elohim” denotes “gods,” because predicated of truths and the derived power, is also evident in the same:
그가 거기서 제단을 쌓고 그 곳을 엘벧엘이라 불렀으니 이는 그의 형의 낯을 피할 때에 하나님이 거기서 그에게 나타나셨음이더라 (창35:7) Jacob built there an altar, and called the place El-Beth-El, because there the Elohim were revealed unto him, when he fled before his brother (Gen. 35:7).
And also elsewhere:
너희의 하나님 여호와는 신 가운데 신이시며 주 가운데 주시요 크고 능하시며 두려우신 하나님이시라 사람을 외모로 보지 아니하시며 뇌물을 받지 아니하시고 (신10:17) Jehovah your God, he is God of gods and Lord of lords, the great God [El], powerful and formidable (Deut. 10:17);
where “God of gods” is expressed by “Elohe Elohim,” and afterwards “God” by “El,” to whom greatness and power are ascribed.
(2025/6/3)
[7] In David:
3여호와는 크신 하나님이시요 모든 신들보다 크신 왕이시기 때문이로다 4땅의 깊은 곳이 그의 손 안에 있으며 산들의 높은 곳도 그의 것이로다 (시95:3-4) Jehovah is a great God [El], and a great king above all gods [Elohim]. In his hand are the searchings out of the earth; and the strengths of the mountains are his (Ps. 95:3–4);
here “God” or “El” is used because the subject treated of is the Divine truth and the derivative power; and also “gods,” because the subject treated of is also the truths thence derived; for in the internal sense a “king” signifies truth (n. 1672, 2015, 2069, 3009, 3670). Hence it is evident what a “great king above all gods” involves. The “searchings out of the earth” also denote the truths of the church, which are called the “strengths of the mountains” from the power from this good. In the same:
6무릇 구름 위에서 능히 여호와와 비교할 자 누구며 신들 중에서 여호와와 같은 자 누구리이까 7하나님은 거룩한 자의 모임 가운데에서 매우 무서워할 이시오며 둘러 있는 모든 자 위에 더욱 두려워할 이시니이다 8여호와 만군의 하나님이여 주와 같이 능력 있는 이가 누구리이까 여호와여 주의 성실하심이 주를 둘렀나이다 (시89:6-8) Who in heaven shall compare himself to Jehovah? Who among the sons of the gods [Elim] shall be likened to Jehovah? God mighty in the secret of the holy ones. O Jehovah God Zebaoth, who is as thou the strong Jah? (Ps.89:6–8).
Here the “sons of the gods” or “of Elim,” denote truths Divine, of which it is evident that power is predicated; for it is said a “God mighty, Jehovah God of Armies, who is strong as thou?”
[8] So in another place in David:
너희 권능 있는 자들아 영광과 능력을 여호와께 돌리고 돌릴지어다 (시29:1) Give unto Jehovah, O ye sons of the gods, give unto Jehovah glory and strength (Ps. 29:1);
In Moses:
그 두 사람이 엎드려 이르되 하나님이여 모든 육체의 생명의 하나님이여 한 사람이 범죄하였거늘 온 회중에게 진노하시나이까 (민16:22) They fell upon their faces, and said, God of gods [El Elohe] of the spirits of all flesh (Num. 16:22).
※ pdf 원본에는 Num. 14:22로 되어 있음
In David:
내가 말하기를 너희는 신들이며 다 지존자의 아들들이라 하였으나 (시82:6) I said, ye are gods [Elohim] and ye are all sons of the most high (Ps. 82:6; John 10:34);
where they are called “gods” from truths, for “sons” are truths (see n. 489, 491, 533, 1147, 2628, 3373, 3704).
신들 중에 뛰어난 하나님께 감사하라 그 인자하심이 영원함이로다 주들 중에 뛰어난 주께 감사하라 그 인자하심이 영원함이로다 (시136:2-3) Confess ye to the God of gods [Elohe Elohim]; confess ye to the Lord of lords (Ps. 136:2–3).
In Daniel:
그 왕은 자기 마음대로 행하며 스스로 높여 모든 신보다 크다 하며 비상한 말로 신들의 신을 대적하며 형통하기를 분노하심이 그칠 때까지 하리니 이는 그 작정된 일을 반드시 이룰 것임이라 (단11:36) The king will act according to his own pleasure, and will puff himself up, and will exalt himself above every god [El], and above the God of gods [El Elohim] will speak wondrous things (Dan. 11:36);
from this it is evident that in the proximate sense “El Elohe” is “God of gods,” and that in the internal sense “gods” are predicated of the truths which are from the Lord.
(2025/6/4)
