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※ (주4). The Word is written solely by correspondences, and for this reason each thing and all things in it have a spiritual meaning (n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 2900, 9086).

창15

개요

1778

1779

1780

1781

1782

1783

The things which are here contained are as before said true historicals, namely, that Jehovah spoke thus with Abram, and that the land of Canaan was promised him as an inheritance; that he was commanded so to place the heifer, the she-goat, ram, turtledove, and young pigeon; that the fowls came down upon the bodies; that a deep sleep fell upon him, and in the sleep a terror of darkness; and that when the sun had set, there was seen by him as it were a furnace of smoke with a torch of fire between the parts; besides the other historicals. These are true historicals, but still each and all of them, even to the least of what was done, are representative; and the words themselves by which they are described, are, as to the smallest iota, significative. That is to say, in each and all of these things there is an internal sense; for each and all of the things contained in the Word are inspired, and being inspired they cannot but be from a heavenly origin; that is, they must necessarily store up within them celestial and spiritual things, for otherwise it could not possibly be the Word of the Lord.

[2] These are the things contained in the internal sense; and when this sense lies open, the sense of the letter is obliterated, as if there were none; and on the other hand, when attention is given solely to the historical sense or that of the letter, the internal sense is obliterated, as if there were none. These two are related as is heavenly light to the light of the world; and, conversely, as is the light of the world to heavenly light. When heavenly light appears, then the light of the world is as thick darkness; as has been made known to me by experience; but when anyone is in the light of the world, then heavenly light, if it appeared, would be as thick darkness; the same as with human minds: to him who places everything in human wisdom, or in memory-knowledges, heavenly wisdom appears as an obscure nothing; but to him who is in heavenly wisdom, human wisdom is as a kind of obscure general affair, which, if there were not heavenly rays in it, would be as thick darkness.

※ (주4). The Word is written solely by correspondences, and for this reason each thing and all things in it have a spiritual meaning (n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 2900, 9086).

창14:14

아브람이 그의 조카가 사로잡혔음을 듣고 집에서 길리고 훈련된 자 삼백십팔 명을 거느리고 단까지 쫓아가서 And Abram heard that his brother was taken captive; and he hastened his trained men that were born in his house, three hundred and eighteen, and pursued unto Dan.

1706

“Abram heard that his brother was taken captive” signifies that the interior man perceived in what state was the external man; “and he hastened his trained men that were born in his house” signifies those goods in the external man that were now delivered from the yoke of servitude; “three hundred and eighteen” signifies their quality; “and pursued unto Dan” signifies the commencement of purification.

1707

아브람이 그의 조카가 사로잡혔음을 듣고 Abram heard that his brother was taken captive.

1708

집에서 길리고 훈련된 자를 거느리고 And he hastened his trained men that were born in his house.

1709

삼백십팔 명 Three hundred and eighteen men.

That this signifies their quality, namely, that they are the holy things of combat, is involved in the number “eighteen,” and also in the number “three hundred”; for these numbers are composed of three and six. “Three” signifies what is holy (as shown n. 720, 901); and “six” combat (as shown n. 737, 900). That Abram hastened so many, is an historical truth but still it was representative, as is all the history in the Word in the five books of Moses, in Joshua, in Judges, in Samuel, in the Kings, in Daniel, and in Jonah, where the numbers in like manner involve arcana; for nothing has been written in the Word which was not of this nature, otherwise it would not be the Word, and otherwise it would not have been related that Abram hastened three hundred and eighteen; and also that these were in training, and born in his house; besides many other things which are said in this chapter.

1710

단까지 쫓아가서 And pursued even to Dan.

창14:19

그가 아브람에게 축복하여 이르되 천지의 주재이시요 지극히 높으신 하나님이여 아브람에게 복을 주옵소서 And he blessed him, and said, Blessed be Abram to God Most High, Possessor of the heavens and the earth.

1730

“And he blessed him” signifies the enjoyment of celestial and spiritual things; “and said, Blessed be Abram to God Most High” signifies the Lord’s interior man, that it came into the enjoyment of goods from his internal man; “Possessor of the heavens and the earth” signifies the conjunction of the internal man, or Jehovah, with the interior and the exterior man.

1731

그가 아브람에게 축복하여 He blessed him.

1732

이르되 지극히 높으신 하나님이여 아브람에게 복을 주옵소서 Blessed be Abram to God Most High.

1733

천지의 주재이시요 Possessor of the heavens and the earth.

This signifies the conjunction of the internal man or Jehovah with the interior and the exterior man, as appears from the signification of “heaven and earth.” That which is interior in man is called “heaven”; and that which is exterior is called “earth.” The reason why “heaven” signifies that which is interior in man, is that a man as to his interiors is an image of heaven, and so is a kind of little heaven. Primarily the Lord’s interior man is heaven, because the Lord is the all in all of heaven, and thus is heaven itself. It follows from this that the exterior man is called the earth. For the same reason also, by the “new heavens” and the “new earth,” spoken of in the prophets and in Revelation, nothing else is meant than the Lord’s kingdom, and everyone who is a kingdom of the Lord, or in whom the Lord’s kingdom is. That “heaven and earth” signify these things may be seen, as to “heaven,” n. 82, 911; and as to “earth,” n. 82, 620, 636, 913.

[2] That here “God most high, possessor of the heavens and earth” signifies the conjunction in the Lord of the internal man with the interior and exterior man, may be seen from the fact that as to his internal man the Lord was Jehovah himself; and because the internal man or Jehovah led and instructed the external, as a father his son, therefore relatively to Jehovah he is called, as to the external man, the “son of God”; but relatively to the mother, he is called the “son of man.” The Lord’s internal man, which is Jehovah himself, is what is here called “God most high”; and before plenary conjunction or union was effected, it is called “possessor of the heavens and earth,” that is, possessor of all things which are in the interior and the exterior man; for these, as before said, are here meant by “the heavens and the earth.”