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※ (주3). Both in the wholes and particulars of the Word there is an internal or spiritual sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086).

2395

우리가 멸하리라 For we will destroy this place.

That this signifies that the state of evil in which they were would condemn them is evident from the meaning of “destroying,” when predicated of the Lord, as being in the internal significance to perish by evil, that is, to be condemned; and also from the signification of “this place” as being a state of evil (n. 2393). It is frequently said in the Word that Jehovah “destroys”; but in the internal sense it is meant that man destroys himself; for Jehovah or the Lord destroys no one. But as from the fact of his seeing and regulating all things in both general and particular it appears as if the destruction came from Jehovah or the Lord, it is so expressed in many places in the Word, to the end that men may thereby be kept in a most general idea that all things are under the Lord’s eyes, and all things under his auspices; for if at first they are kept in this idea, they can afterwards be easily instructed. For the explications of the Word as to the internal sense are nothing but particulars that elucidate a general idea.

[2] Another reason why it is so expressed is that they who are in no love are kept in fear, and thereby stand in awe of the Lord, and flee to him for the sake of deliverance. This shows that it does no harm to believe the sense of the letter, even though the internal sense teaches something else, provided that it is done from a simple heart. But these things will be treated of more fully in what follows, at verse 24 (n. 2447), where it is said that Jehovah caused it to rain brimstone and fire upon Sodom and Gomorrah. The angels, being in the internal sense, are so far from thinking that Jehovah destroys anyone that they cannot endure even the idea of such a thing; and therefore when these and other such things are read in the Word by man, the sense of the letter is cast away as it were to the back, and at last passes into this: that evil itself is what destroys man, and that the Lord destroys no one (as may be seen from the example given above in n. 1875).

※ (주3). Both in the wholes and particulars of the Word there is an internal or spiritual sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086).

2333

일찍이 일어나 갈 길을 가소서 And in the morning ye shall rise and go on your way.

That this signifies confirmation in good and truth, may be seen from the signification of “rising in the morning,” and also from the signification of “going on the way.” In the Word “morning” signifies the Lord’s kingdom and whatever belongs to the Lord’s kingdom, thus principally the good of love and of charity, as will be confirmed from the Word at verse 15; and a “way” signifies truth (see n. 627); for which reason it is said that after they had been in his house and had passed the night there (by which is signified that they had an abode in the good of charity that was with him), they should “rise in the morning and go on their way,” by which is signified being thereby thus confirmed in good and truth.

[2] From this, as from other passages, it is evident how remote from the sense of the letter, and consequently how much unseen is the internal sense, especially in the historical parts of the Word; and that it does not come to view unless the meaning of every word is unfolded in accordance with its constant signification in the Word. On this account, when the ideas are kept in the sense of the letter, the internal sense appears no otherwise than as something obscure and dark; but on the other hand when the ideas are kept in the internal sense, the sense of the letter appears in like manner obscure, nay, to the angels as nothing. For the angels are no longer in worldly and corporeal things, like those of man, but in spiritual and celestial things, into which the words of the sense of the letter are wonderfully changed, when it ascends from a man who is reading the Word to the sphere in which the angels are, that is, to heaven; and this from the correspondence of spiritual things with worldly, and of celestial things with corporeal. This correspondence is most constant, but its nature has not yet been disclosed until now in the unfolding of the meaning of the words, names, and numbers in the Word, as to the internal sense.

[3] That it may be known what is the nature of this correspondence, or what is the same, how worldly and corporeal ideas pass into corresponding spiritual and celestial ideas when the former are elevated to heaven, take as an example “morning” and “way.” When “morning” is read, as in the passage before us to “rise in the morning,” the angels do not get an idea of any morning of a day, but an idea of morning in the spiritual sense, thus such a one as is described in Samuel: “The rock of Israel he is as the light of the morning when the sun riseth, a morning without clouds” (2 Sam. 23:3, 4); and in Daniel: “The holy one said unto me, Until evening, when morning comes, two thousand three hundred” (Dan. 8:14, 26). Thus instead of “morning” the angels perceive the Lord, or his kingdom, or the heavenly things of love and charity; and these in fact with variety according to the series of things in the Word which is being read.

[4] In like manner where “way” is read—as here, to “go on your way”—they can have no idea of a way, but another idea which is spiritual or celestial, namely, like that in John, where the Lord said: “I am the way and the truth” (John 14:6); and as in David: “Make thy ways known to me, O Jehovah, lead my way in truth” (Ps. 25:4, 5); and in Isaiah: “He made him to know the way of understanding” (Isa. 40:14). Thus instead of “way” the angels perceive truth, and this in both the historical and the prophetical parts of the Word. For the angels no longer care for the historical things, as these are altogether inadequate to their ideas; and therefore in place of them they perceive such things as belong to the Lord and his kingdom, and which also in the internal sense follow on in a beautiful order and well-connected series. For this reason, and also in order that the Word may be for the angels, all the historical things therein are representative, and each of the words is significative of such things; which peculiarity the Word has above all other writing.

※ (주3). Both in the wholes and particulars of the Word there is an internal or spiritual sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086).

PREFACE

At the end of the preceding chapter, the subject of the last judgment was treated of, and it was shown what is signified thereby, namely, not the destruction of the world, but the last time of the church. When this is at hand, the Lord says that he “will come in the clouds of the heavens, with power and glory” (Matt. 24:30; Mark 13:26; Luke 21:27).

그 때에 인자의 징조가 하늘에서 보이겠고 그 때에 땅의 모든 족속들이 통곡하며 그들이 인자가 구름을 타고 능력과 큰 영광으로 오는 것을 보리라 (마24:30)

Hitherto no one has known what is meant by the “clouds of the heavens.” But it has been disclosed to me that nothing else is meant than the literal sense of the Word; and by “power and glory” the internal sense of the Word, for in the internal sense of the Word there is glory, since whatever is there is concerning the Lord and his kingdom (see in volume 1, n. 1769–1772).

[2] Similar is the signification of the “cloud” which encompassed Peter, James, and John, when the Lord appeared to them in glory; of which it is said in Luke:

35구름 속에서 소리가 나서 이르되 이는 나의 아들 곧 택함을 받은 자니 너희는 그의 말을 들으라 하고 36소리가 그치매 오직 예수만 보이더라 제자들이 잠잠하여 그 본 것을 무엇이든지 그 때에는 아무에게도 이르지 아니하니라 (눅9:35, 36) A voice came out of the cloud, saying, This is my beloved son, hear ye him; but when the voice had passed, Jesus was found alone (Luke 9:35–36),

where by “Moses and Elias,” who spoke with the Lord, was represented the Word of the Old Testament, which is also called “Moses and the prophets” (by “Moses,” his books together with the other historical books, and by “Elias” the prophet, all the books of the prophets); but by “Peter, James, and John,” as in all other places where they are named in the books of the evangelists, were represented faith, charity, and the good of charity. That they only were present signifies that no others can see the glory of the Lord, which is in his Word, than those who are in faith, in its charity, and in the good of charity. Others are indeed able to see, but still do not see, because they do not believe. This is the internal sense in regard to the foregoing two passages; and in various places in the prophets also, a “cloud” signifies the Word in its letter, and “glory” the Word in its life.

[3] The nature and quality of the internal sense of the Word has already been frequently stated, and has been shown in the explication word by word. It was those skilled in the law in the Lord’s time who least of all believed that there was anything written in the Word concerning the Lord. At the present day, those skilled in the law know indeed, but it may be that they will believe least of all that there is any other glory in the Word than that which appears in the letter; when yet this is the cloud in which is the glory.

2135

From this chapter we may see, in an especial manner, what is the nature of the internal sense of the Word, and how the angels perceive it when it is being read by man. From the historical sense of the letter we can understand nothing else than that Jehovah appeared to Abraham under the form of three men; and that Sarah, Abraham, and his lad prepared food for them, namely, cakes made of the meal of fine flour, a “son of an ox,” and also butter and milk; which things, though they are true historicals describing what really took place, are still not so perceived by the angels; but the things which they represent and signify are what are perceived, altogether abstractedly from the letter, in accordance with the explication given in the Contents. Thus, instead of the things historically related in this chapter, the angels perceive the state of the Lord’s perception in the human, and the communication with the Divine at that time, before the perfect union of his Divine essence with the human essence, and of the human essence with the Divine essence, which state is also that concerning which the Lord thus speaks:

본래 하나님을 본 사람이 없으되 아버지 품 속에 있는 독생하신 하나님이 나타내셨느니라 (요1:18) No one hath seen God at any time; the only–begotten son, who is in the bosom of the Father, he hath set him forth (John 1:18).

[2] And by the various kinds of food here mentioned, the angels perceive nothing but celestial and spiritual goods, concerning which see the explication. Moreover, by what is afterwards said concerning the son that Sarah should bear at the set time of another year, they perceive nothing else than that the Lord’s human rational should be made Divine. Lastly, by the things which Abraham spoke with Jehovah concerning the overthrow of Sodom and Gomorrah, the angels perceive nothing else than the Lord’s intercession for the human race; and by fifty, forty–five, forty, thirty, twenty, and ten, they perceive his intercession for those with whom truths should be adjoined to goods, and who should have goods by means of temptations and combats, or by means of other states. So it is with all other things in the Word, as may be more clearly seen from the explication word by word, where it is shown that in each word similar things are involved in the Word, both historic and prophetic.

[3] That there is such an internal sense everywhere in the Word, which treats solely of the Lord, of his kingdom in the heavens, of his church on earth and in particular with every man, thus treating of the goods of love and truths of faith, may also be seen by everyone from the passages cited by the evangelists from the Old Testament. As in Matthew:

주께서 내 주께 이르시되 내가 네 원수를 네 발 아래에 둘 때까지 내 우편에 앉아 있으라 하셨도다 하였느냐 (마22:44) The Lord said unto my Lord, Sit thou on my right hand, until I make thine enemies thy footstool (Matt. 22:44; compare Ps. 110:1).  

여호와께서 내 주에게 말씀하시기를 내가 네 원수들로 네 발판이 되게 하기까지 너는 내 오른쪽에 앉아 있으라 하셨도다 (시110:1)

That these words treat of the Lord cannot be apparent in the literal sense of the passage cited, as found in David; but yet that no other than the Lord is meant, he himself here teaches in Matthew.

[4] Again:

또 유대 땅 베들레헴아 너는 유대 고을 중에서 가장 작지 아니하도다 네게서 한 다스리는 자가 나와서 내 백성 이스라엘의 목자가 되리라 하였음이니이다 (마2:6) Thou Bethlehem, the land of Judah, art in no wise least among the leaders of Judah; for out of thee shall come forth a leader, who shall feed my people Israel (Matt. 2:6; compare Micah 5:2).  

베들레헴 에브라다야 너는 유다 족속 중에 작을지라도 이스라엘을 다스릴 자가 네게서 내게로 나올 것이라 그의 근본은 상고에, 영원에 있느니라 (미5:2)

They who abide in the literal sense, as do the Jews, know indeed from this passage that the Lord should be born there; but as they are expecting a leader and a king who will bring them back into the land of Canaan, they therefore explain the words found here according to the letter; that is, by the “land of Judah” they understand the land of Canaan; by “Israel” they understand Israel, although they know not where Israel now is; and by a “leader” they still understand their messiah; when yet other things are meant by “Judah” and “Israel”; namely, by “Judah” those who are celestial, by “Israel,” those who are spiritual, in heaven and on earth; and by the “leader” the Lord.

[5] Again in the same:

라마에서 슬퍼하며 크게 통곡하는 소리가 들리니 라헬이 그 자식을 위하여 애곡하는 것이라 그가 자식이 없으므로 위로 받기를 거절하였도다 함이 이루어졌느니라 (마2:18) A voice was heard in Ramah, lamentation, a cry, and great wailing; Rachel weeping for her children, and she would not be comforted, because they are not (Matt. 2:18; compare Jer. 31:15).  

여호와께서 이와 같이 말씀하시니라 라마에서 슬퍼하며 통곡하는 소리가 들리니 라헬이 그 자식 때문에 애곡하는 것이라 그가 자식이 없어져서 위로 받기를 거절하는도다 (렘31:15)

They who abide in the literal sense of these words cannot possibly gather from it what is the internal sense; and yet that there is an internal sense is evident in the evangelist. Again:

헤롯이 죽기까지 거기 있었으니 이는 주께서 선지자를 통하여 말씀하신 바 애굽으로부터 내 아들을 불렀다 함을 이루려 하심이라 (마2:15) Out of Egypt have I called my son (Matt. 2:15; compare Hos. 11:1).  

이스라엘이 어렸을 때에 내가 사랑하여 내 아들을 애굽에서 불러냈거늘 (호11:1)

In Hosea it is said:

1이스라엘이 어렸을 때에 내가 사랑하여 내 아들을 애굽에서 불러냈거늘 2선지자들이 그들을 부를수록 그들은 점점 멀리하고 바알들에게 제사하며 아로새긴 우상 앞에서 분향하였느니라 3그러나 내가 에브라임에게 걸음을 가르치고 내 팔로 안았음에도 내가 그들을 고치는 줄을 그들은 알지 못하였도다 (호11:1-3) When Israel was a child, then I loved him, and called my son out of Egypt. They called them, so they went from their faces, and I made Ephraim to go (Hos. 11:1–3).

They who know not that there is an internal sense, cannot know otherwise than that Jacob is here meant when he entered into Egypt, and his posterity when they went out from it, and that by Ephraim is meant the tribe of Ephraim, thus the same things that are in the historicals of the Word; nevertheless it is evident from the Word of the evangelist that they signify the Lord. But what the several particulars signify could not possibly be known unless it were disclosed by means of the internal sense.