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※ 창세기 첫 장, 그 내적 의미로는 인간의 새로운 창조 또는 그의 중생, 특히 가장 오래된 교회를 다루고 있는 등, 이러한 모든 표현 안에 아르카나가 포함되지 않은 말씀은 하나도 없다

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문자 그대로의 의미로만 해석하는 동안에는 그 안에 그러한 것들이 포함되어 있다는 것을 아무도 알 수 없습니다. 따라서 창세기의 첫 장에서는 세상의 창조와 낙원이라고 불리는 에덴동산, 그리고 최초의 피조물인 아담이라는 것 외에는 문자적 의미에서 발견할 수 있는 것은 아무 것도 없습니다. 어느 누가 거기서 다른 무엇을 가정할 수 있을까요? 그러나 다음 페이지에서 이러한 모든 것이 아직 한 번도 밝혀지지 않은 아르카나(arcana, 秘義)를 포함하고 있다는 사실, 곧 창세기 첫 장은 그 내적 의미로는 인간의 새로운 창조 또는 그의 중생, 특히 가장 오래된 교회를 다루고 있는 등, 이러한 모든 표현 안에 아르카나가 포함되지 않은 말씀은 하나도 없다는 것이 충분히 입증될 것입니다. While the mind cleaves to the literal sense alone, no one can possibly see that such things are contained within it. Thus in these first chapters of Genesis, nothing is discoverable from the sense of the letter other than that the creation of the world is treated of, and the garden of Eden which is called paradise, and Adam as the first created man. Who supposes anything else? But it will be sufficiently established in the following pages that these matters contain arcana which have never yet been revealed; and in fact that the first chapter of Genesis in the internal sense treats in general of the new creation of man, or of his regeneration, and specifically of the most ancient church; and this in such a manner that there is not the least expression which does not represent, signify, and enfold within it these things.

※ 그런 생명 없이는, 그저 겉 글자 만이기만 한 말씀은 죽은 것입니다.

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그런 생명 없이는, 그저 겉 글자 만이기만 한 말씀은 죽은 것입니다. 이 점에 있어서는 기독교계에서 알려진 대로 속 사람과 겉 사람으로 된 인간의 경우와 같은데요, 속 사람과 분리된 상태에서는 겉 사람은 그저 몸(the body), 육(肉)일 뿐이며, 그건 곧 죽은 상태입니다. 살아있는 것은, 그리고 겉 사람을 살아있는 상태가 되게 하는 건 속 사람이기 때문이지요. 속 사람이 영혼이기 때문입니다. 이것처럼 말씀도 겉 글자만 놓고 보면, 마치 영혼 없는 육체와 같습니다. Without such a life, the Word as to the letter is dead. The case in this respect is the same as it is with man, who—as is known in the Christian world—is both internal and external. When separated from the internal man, the external man is the body, and is therefore dead; for it is the internal man that is alive and that causes the external man to be so, the internal man being the soul. So is it with the Word, which, in respect to the letter alone, is like the body without the soul.

※ 그러나 기독교계는 아직 다음과 같은 사실에 대해 깊이 깨닫지 못하고 있는데요, 그것은 말씀 안에 있는 모든 것은 일반적이든 아니든 아니, 가장 작은 일점일획에 이르기까지(一點一劃, the very smallest particulars down to the most minute iota) 영적, 천적(天的, celestial, heavenly)인 것들을 상징하고, 그 안에 귀히 간직하고 있다는 사실입니다.

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그러나 기독교계는 아직 다음과 같은 사실에 대해 깊이 깨닫지 못하고 있는데요, 그것은 말씀 안에 있는 모든 것은 일반적이든 아니든 아니, 가장 작은 일점일획에 이르기까지(一點一劃, the very smallest particulars down to the most minute iota) 영적, 천적(天的, celestial, heavenly)인 것들을 상징하고, 그 안에 귀히 간직하고 있다는 사실입니다. 이런 사실, 실상을 모르기 때문에 기독교인들이 구약에 대해 이렇게나 주의를 기울이지 않고 있는 게 현실이지요. 말씀이라는 것이 참으로 이토록 놀라운 것일 수 밖에 없다는 사실은 다음과 같은 한 가지 사실만으로도 알 수 있는데요, 그것은 말씀이라는 것은 다른 그 어느 누구도 아닌 바로 주님이 하신 것이며, 그리고 주님으로 말미암았다는 것만으로도 그 안에는 필연적으로 천국과 교회, 그리고 종교적 믿음에 속한 것들이 들어 있어야 하며, 만일 그렇지 않다면, 그런 건 주님의 말씀이라 할 수도, 그 안에 무슨 생명이 있다 할 수도 없다는 것입니다. 왜냐하면, 이들 생명에 속한 것들을 빼고, 그러니까 다시 말씀드리면, 일반적이든 구체적이든 그 안, 즉 말씀 안에 담긴 모든 것은 생명 그 자체이신 주님에 관한 것이라는 이 사실을 외면하고서는, 그 어디에서도 생명이라는 것이 비롯될 수가 없기 때문이며, 그래서 내적으로는 주님에 관한 게 아닌 그 어떤 것도 살아있는 게 아니며, 또 말씀이라고 하면서도 그 안에 주님이 담기지 않은 그 어떤 표현도, 다시 말하면, 어떤 식으로든 주님에 관한 게 아닌 그 어떤 표현도 신성(神性, Divine)하다 할 수 없기 때문입니다. The Christian world, however, is as yet profoundly unaware of the fact that all things in the Word both in general and in particular, nay, the very smallest particulars down to the most minute iota, signify and enfold within them spiritual and heavenly things, and therefore the Old Testament is but little cared for. Yet that the Word is really of this character might be known from the single consideration that being the Lord’s and from the Lord it must of necessity contain within it such things as belong to heaven, to the church, and to religious belief, and that unless it did so it could not be called the Lord’s Word, nor could it be said to have any life in it. For whence comes its life except from those things that belong to life, that is to say, except from the fact that everything in it both in general and in particular bears reference to the Lord, who is the very life itself; so that anything which does not inwardly regard him is not alive; and it may be truly said that any expression in the Word that does not enfold him within it, that is, which does not in its own way bear reference to him, is not Divine.

※ 구약 말씀을 단순히 그 겉 글자로만(the mere letter of the Word), 즉 기록된 글자 그대로만 읽어서는 아무도 다음과 같은 사실들, 곧 말씀의 이면(裏面, this part of the Word)에는 천국의 깊은 비밀들(deep secrets of heaven)이 들어있으며...

※ 글 하단에 관련 원고와 유튜브 링크들이 있습니다.

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구약 말씀을 단순히 그 겉 글자로만(the mere letter of the Word), 즉 기록된 글자 그대로만 읽어서는 아무도 다음과 같은 사실들, 곧 말씀의 이면(裏面, this part of the Word)에는 천국의 깊은 비밀들(deep secrets of heaven)이 들어있으며, 그리고 그 안에 들어있는 모든 것이 일반적이든 아니든 주님과 주님의 천국, 교회, 종교적 믿음, 그리고 그와 관련된 모든 것을 가리킨다는 사실들에 대해 심지어 알아차리는 것조차 쉽지 않으실 텐데요, 그 이유는 겉 글자나 글자의 뜻만 가지고 살필 수 있는 것이라고는 고작해야 그저 유대교회의 외적 의식과 규례(the external rites and ordinances)에 관한 것들뿐이기 때문입니다. 그러나 실상은 모든 말씀 안에는 내적(內的, internal)인 것들이 들어있는데, 이는 아주 몇 군데 주께서 사도들에게 계시하시고 설명하신 것들, 예를 들어, 희생제물이라는 것은 주님을 의미한다든지, 가나안 땅과 예루살렘은 천국을 의미하며, 그래서 이들을 일컬어 천국의 가나안, 천국의 예루살렘이라고 하는 것이라든지, 또 낙원도 유사한 의미를 갖는데, 이런 예들을 제외하고는 결코 외적(外的, external)인 것들 가운데 드러나지 않는 그런 것입니다. From the mere letter of the Word of the Old Testament no one would ever discern the fact that this part of the Word contains deep secrets of heaven, and that everything within it both in general and in particular bears reference to the Lord, to his heaven, to the church, to religious belief, and to all things connected therewith; for from the letter or sense of the letter all that anyone can see is that—to speak generally—everything therein has reference merely to the external rites and ordinances of the Jewish church. Yet the truth is that everywhere in that Word there are internal things which never appear at all in the external things except a very few which the Lord revealed and explained to the apostles; such as that the sacrifices signify the Lord; that the land of Canaan and Jerusalem signify heaven—on which account they are called the heavenly Canaan and Jerusalem—and that paradise has a similar signification.

오직 위에 있는 예루살렘은 자유자니 곧 우리 어머니라 (갈4:26)

그들이 이제는 더 나은 본향을 사모하니 곧 하늘에 있는 것이라 이러므로 하나님이 그들의 하나님이라 일컬음 받으심을 부끄러워하지 아니하시고 그들을 위하여 한 성을 예비하셨느니라 (히11:16)

그러나 너희가 이른 곳은 시온 산과 살아 계신 하나님의 도성인 하늘의 예루살렘과 천만 천사와 (히12:22)

2또 내가 보매 거룩한 성 새 예루살렘이 하나님께로부터 하늘에서 내려오니 그 준비한 것이 신부가 남편을 위하여 단장한 것 같더라, 10성령으로 나를 데리고 크고 높은 산으로 올라가 하나님께로부터 하늘에서 내려오는 거룩한 성 예루살렘을 보이니 (계21:2, 10)

※ 주8. ‘모든 족속들’은 어떤 곳(the complex) 안에 있는 모든 진리와 선, 곧 신앙과 사랑에 속한 모든 걸 상징합니다. “Tribes” signify all truths and goods in the complex, thus all things of faith and love (n. 3858, 3926, 4060, 6335).

창30:7-8, AC.3924-3928

7절, 라헬의 시녀 빌하가 다시 임신하여 둘째 아들을 야곱에게 낳으매 And she conceived again, and Bilhah Rachel’s handmaid bare a second son to Jacob.

8절, 라헬이 이르되 내가 언니와 크게 경쟁하여 이겼다 하고 그의 이름을 납달리라 하였더라 And Rachel said, With the wrestlings of God have I wrestled with my sister, and I have prevailed; and she called his name Naphtali.

3924

3925 라헬의 시녀 빌하가 다시 임신하여 And she conceived again, and Bilhah Rachel’s handmaid bare.

3926

둘째 아들을 야곱에게 낳으매 A second son to Jacob.

That this signifies a second general truth is evident from the signification of a “son” as being truth (see n. 489, 491, 533, 1147). That the signification here is a general truth is evident from what has been said above concerning the twelve sons of Jacob, and the twelve tribes named from them, as being the general things of the church, and accordingly the general things of faith and love, or of truth and good, which are signified and represented by them; and that in the opposite sense are also meant general things not of faith and love, but all things of falsity and evil, will appear hereafter.

3927 라헬이 이르되 내가 언니와 크게 경쟁하여 이겼다 하고 And Rachel said, With the wrestlings of God have I wrestled with my sister, and I have prevailed.

3928 그의 이름을 납달리라 하였더라 And she called his name Naphtali.

※ 주8. ‘모든 족속들’은 어떤 곳(the complex) 안에 있는 모든 진리와 선, 곧 신앙과 사랑에 속한 모든 걸 상징합니다. “Tribes” signify all truths and goods in the complex, thus all things of faith and love (n. 3858, 3926, 4060, 6335).

창29:31, AC.3853-3858

31절, 여호와께서 레아가 사랑 받지 못함을 보시고 그의 태를 여셨으나 라헬은 자녀가 없었더라 And Jehovah saw that Leah was hated, and he opened her womb, and Rachel was barren.

3853

3854 여호와께서 보시고 And Jehovah saw.

3855 레아가 사랑받지 못함을 That Leah was hated.

3856 그의 태를 여셨으나 And he opened her womb.

3857 라헬은 자녀가 없었더라 And Rachel was barren.

3858

As in what now follows the twelve sons of Jacob are treated of, and the twelve tribes of Israel were named from them as their fathers, it is here to be premised what the tribes signify, and why there were twelve. No one has yet known the arcanum herein concealed, because it has been believed that the histories of the Word are bare histories, and that there is no more of the Divine therein than that they can serve as examples for the application of holy things. Hence also it has been believed that the twelve tribes signify nothing but divisions of the Israelitish people into so many distinct nations or general families, when yet they involve Divine things; that is to say, so many universal divisions of faith and love, consequently things relating to the Lord’s kingdom in the heavens and on earth, each tribe involving some distinct universal; but what each signifies will appear from what presently follows, where the sons of Jacob are treated of, from whom these tribes were named. In general the twelve tribes signified all things of the doctrine of truth and good, or of faith and love; for these (that is, truth and good, or faith and love) constitute the Lord’s kingdom; for the things of truth or faith are the all of thought therein, and the things of good or love are the all of affection; and because the Jewish church was instituted in order that it might represent the Lord’s kingdom, therefore the divisions of that people into twelve tribes signified these things. This is a mystery never before disclosed.

[2] That “twelve” signifies all things in general was shown above (n. 577, 2089, 2129, 2130, 3272); but that “tribes” signify those things which are of truth and good, or of faith and love, thus that the “twelve tribes” signify all things of these, may be here confirmed from the Word, before they are described separately. In John:

12크고 높은 성곽이 있고 열두 문이 있는데 문에 열두 천사가 있고 그 문들 위에 이름을 썼으니 이스라엘 자손 열두 지파의 이름들이라, 14그 성의 성곽에는 열두 기초석이 있고 그 위에는 어린 양의 열두 사도의 열두 이름이 있더라, 16그 성은 네모가 반듯하여 길이와 너비가 같은지라 그 갈대 자로 그 성을 측량하니 만 이천 스다디온이요 길이와 너비와 높이가 같더라 17그 성곽을 측량하매 백사십사 규빗이니 사람의 측량 곧 천사의 측량이라, 21그 열두 문은 열두 진주니 각 문마다 한 개의 진주로 되어 있고 성의 길은 맑은 유리 같은 정금이더라 (계21:12, 14, 16-17, 21) The holy city New Jerusalem had twelve gates, and over the gates twelve angels; and names written thereon which are the names of the twelve tribes of the sons of Israel; and in them the names of the twelve apostles of the Lamb. He measured the city with the reed unto twelve thousand furlongs; and he measured the wall thereof, a hundred and forty and four cubits, which is the measure of a man, that is of an angel. The twelve gates were twelve pearls (Rev. 21:12, 14, 16–17, 21).

That the holy city, or new Jerusalem, is the Lord’s new church, is manifest from all the particulars thereof. In some of the foregoing chapters the state of the church is described, as it would be before its end. This chapter treats of the new church, and therefore the gates, wall, and foundations of the city are nothing else than things of the church, which are those of charity and faith, for these constitute the church.

[3] Everyone can see that by the “twelve” so often mentioned in the above passage, and also by the “tribes,” and likewise the “apostles,” are not meant twelve, or tribes, or apostles, but by “twelve” all things in one complex (as may be seen above, n. 577, 2089, 2129–2130, 3272); and in like manner by the number “a hundred and forty and four,” for this is twelve times twelve. And as by “twelve” are signified all things, it is evident that by the “twelve tribes” are signified all things of the church; which as before said are truths and goods, or faith and love; and in like manner by the “twelve apostles,” who also represented all things of the church, that is, all things of faith and love (as may be seen above, n. 2129, 3354, 3488, 3857. This number is therefore called the “measure of a man, that is, of an angel,” by which is meant a state of truth and good. (That “measure” signifies state, see above, n. 3104. That “man” signifies that which is of the church is evident from what was said above concerning the signification of “man,” n. 478, 479, 565, 768, 1871, 1894; and also from the fact that the Lord’s kingdom is called the grand man, and this by virtue of good and truth which are from the Lord, on which subject see at the close of the chapters, n. 3624–3648, 3741–3750. That “angel” signifies the same, may be seen above, n. 1705, 1754, 1925, 2821, 3039.)

[4] As in John, so also in the prophets of the Old Testament is the new Jerusalem treated of, and there in like manner it signifies the Lord’s new church—as in Isa. 65:18–19 seq.; in Zech. 14; especially in Ezek. 40–48; where by the “new Jerusalem,” the “new temple,” and the “new earth,” are described in the internal sense the Lord’s kingdom in the heavens, and his kingdom on earth which is the church. From what is said in these chapters in Ezekiel it is plainer than elsewhere what is signified by “earth,” by “Jerusalem,” by “temple,” and by all things therein, and also what by the “twelve tribes”; for the division of the land is treated of, and its inheritance according to tribes, and also the city, its walls, foundations, and gates, and all things that will belong to the temple therein. From these passages we may here quote only what is said concerning the tribes:

13주 여호와께서 이같이 말씀하셨느니라 너희는 이 경계선대로 이스라엘 열두 지파에게 이 땅을 나누어 기업이 되게 하되 요셉에게는 두 몫이니라, 21그런즉 너희가 이스라엘 모든 지파대로 이 땅을 나누어 차지하라 22너희는 이 땅을 나누되 제비 뽑아 너희와 너희 가운데에 머물러 사는 타국인 곧 너희 가운데에서 자녀를 낳은 자의 기업이 되게 할지니 너희는 그 타국인을 본토에서 난 이스라엘 족속 같이 여기고 그들도 이스라엘 지파 중에서 너희와 함께 기업을 얻게 하되 23타국인이 머물러 사는 그 지파에서 그 기업을 줄지니라 주 여호와의 말씀이니라 (겔47:13, 21-23) The Lord Jehovih said, This is the border whereby ye shall inherit the land according to the twelve tribes of Israel. Ye shall divide this land according to the tribes of Israel. And it shall come to pass that ye shall divide it by lot for an inheritance unto you, and to the sojourners who sojourn in the midst of you. They shall cast lot with you for an inheritance in the midst of the tribes of Israel (Ezek. 47:13, 21–23).

이 땅을 왕에게 돌려 이스라엘 가운데에 기업으로 삼게 하면 나의 왕들이 다시는 내 백성을 압제하지 아니하리라 그 나머지 땅은 이스라엘 족속에게 그 지파대로 줄지니라 (겔45:8) As for the land, it shall be to the prince for a possession in Israel; and my princes shall no more afflict my people and they shall give the land to the house of Israel according to their tribes (Ezek. 45:8).

Concerning the inheritances, and how they were assigned to the several tribes, which are there also mentioned by name, see chap. 48:1, etc. And concerning the gates of the city, according to the names of the tribes of Israel, see the same chapter, verses 31 to 34.

[5] That by “tribes” there, are not meant tribes, is very plain, for the ten tribes were already at that time dispersed through the whole earth, neither did they afterwards return, nor can they ever return, for they are become gentiles; and yet mention is made of each tribe, and how they should inherit the land, and what should be the boundaries of each; namely, what boundary for the tribe of Dan (verse 2); what for the tribe of Asher (verse 3); what for Naphtali, Manasseh, Ephraim, Reuben, Judah; what should be the inheritance of the Levites; what the boundary of Benjamin; what of Simeon, of Issachar, of Zebulun, and of Gad (verses 4–29); also that the city should have twelve gates according to the names of the tribes of Israel; that three should be toward the north, for Reuben, Judah, and Levi; three toward the east, for Joseph, Benjamin, and Dan; three toward the south, for Simeon, Issachar, and Zebulun; and three toward the west, for Gad, Asher, and Naphtali (verses 31–34). Thus it is evident that by the “twelve tribes” are signified all things of the Lord’s kingdom, or all things of faith and love, for these as before said constitute the Lord’s kingdom.

[6] Because the “twelve tribes” signified all things of the Lord’s kingdom, therefore also the twelve tribes by their encampments, and also by their journeyings, represented that kingdom. Concerning these we read in Moses that they should encamp according to the tribes around the tent of the assembly; toward the east, Judah, Issachar, and Zebulun; toward the south, Reuben, Simeon, and Gad; toward the west, Ephraim, Manasseh, and Benjamin; and toward the north, Dan, Asher, and Naphtali; and that as they encamped, so they journeyed (Num. 2). That in this they represented the Lord’s kingdom, is very plain from the prophecy of Balaam:

2눈을 들어 이스라엘이 그 지파대로 천막 친 것을 보는데 그 때에 하나님의 영이 그 위에 임하신지라 3그가 예언을 전하여 말하되 브올의 아들 발람이 말하며 눈을 감았던 자가 말하며 4하나님의 말씀을 듣는 자, 전능자의 환상을 보는 자, 엎드려서 눈을 뜬 자가 말하기를 5야곱이여 네 장막들이, 이스라엘이여 네 거처들이 어찌 그리 아름다운고 6그 벌어짐이 골짜기 같고 강 가의 동산 같으며 여호와께서 심으신 침향목들 같고 물 가의 백향목들 같도다 (민24:2-6) When Balaam lifted up his eyes, and saw Israel dwelling according to their tribes, the spirit of God came upon him, and he uttered his enunciation and said, How goodly are thy tabernacles, O Jacob, thy habitations, O Israel! As the valleys are they planted, as gardens by the river side, as the lignaloes which Jehovah hath planted, as cedar trees beside the waters (Num. 24:2–6).

That Balaam spoke these words from Jehovah, is expressly stated (Num. 22:8, 18–19, 35, 38; 23:5, 12, 16, 26; 24:2, 13).

[7] From all this it is evident what was represented by the inheritances of the land of Canaan according to the tribes, concerning which we read in Moses that Moses was to take the sum of the congregation of the sons of Israel according to their fathers’ houses, from twenty years old, everyone that went forth into the army of Israel; and that the land should be distributed by lot; according to the names of the tribes of their fathers they should receive inheritance (Num. 26:7–56; 33:54; 34:19–29); and that the land was divided by Joshua, by lot, according to the tribes (Josh. 13, 15–19). That as before said the Lord’s kingdom was thus represented is manifest from all the particulars; for the “land of Canaan” signifies this kingdom (see n. 1585, 1607, 3038, 3481, 3705).

[8] The reason why the sons of Israel are called “armies,” and it is said that they should “encamp according to their armies,” and should “journey according to their armies” (Num. 2:4–30), is that an “army” signified the same, namely, truths and goods (see n. 3448); and the Lord is called “Jehovah Zebaoth,” that is, “Jehovah of Armies” (n. 3448). Hence they were called the “armies of Jehovah” when they went forth out of Egypt; as in Moses:

사백삼십 년이 끝나는 그 날에 여호와의 군대가 다 애굽 땅에서 나왔은즉 (출12:41) It came to pass at the end of four hundred and thirty years, even the self-same day it came to pass, that all the armies of Jehovah went out from the land of Egypt (Exod. 12:41).

It must be evident to everyone that they who were of such a quality in Egypt, and afterwards in the wilderness, were called the “armies of Jehovah” only representatively, for they were in no good or truth, being the worst of all nations.

[9] From the same ground it is very plain what is signified by the “names of the twelve tribes” in Aaron’s breastplate, which was called the Urim and Thummim, concerning which we read in Moses that there should be four rows therein, that there should be twelve stones, and these stones according to the names of the sons of Israel, twelve according to their names; and that the engravings of a signet should be to each over its name for the twelve tribes (Exod. 28:21; 39:14); for Aaron represented the Lord’s Divine priesthood; for which reason all the things with which he was invested signified Divine celestial and spiritual things. But what they signified will of the Lord’s Divine mercy appear where they are treated of. In the breastplate itself, inasmuch as it was most holy, there were representations of all things that are of love and faith in the Lord: these are the Urim and Thummim. The reason why the names were engraved on precious stones was that “stones” in general signify truths (n. 1298, 3720); and “precious stones,” truths which are transparent from good (n. 114); and as the “names” of the several tribes signified the quality, therefore a particular kind of stone was assigned for each tribe (Exod. 28:17–20; 39:8, 10–13), which stone by its color and transparency expressed the quality that was signified by each tribe; hence it was that Jehovah or the Lord gave answers by the Urim and Thummim.

[10] By the “two onyx stones” that were on the two shoulders of the ephod were represented the same, but in a lesser degree than by the twelve stones on the breastplate; for the “shoulders” signified all power, thus the omnipotence of the Lord (n. 1085); but the “breast,” or the “heart and lungs” signified Divine celestial and spiritual love; the “heart,” Divine celestial love; and the “lungs,” Divine spiritual love; as may be seen above (n. 3635), and at the end of this chapter, where the grand man is treated of, and its correspondence with the province of the heart and with that of the lungs. Concerning the “two stones on the shoulder of the ephod,” we read in Moses:

9호마노 두 개를 가져다가 그 위에 이스라엘 아들들의 이름을 새기되 10그들의 나이대로 여섯 이름을 한 보석에, 나머지 여섯 이름은 다른 보석에 새기라, 12그 두 보석을 에봇의 두 어깨받이에 붙여 이스라엘 아들들의 기념 보석을 삼되 아론이 여호와 앞에서 그들의 이름을 그 두 어깨에 메워서 기념이 되게 할지며 (출28:9-10, 12: 39:6-7) Thou shalt take two onyx stones, and grave on them the names of the sons of Israel; six of their names on the one stone, and the names of the six that remain on the other stone, according to their generations. Thou shalt put the two stones upon the shoulders of the ephod, stones of memorial for the sons of Israel (Exod. 28:9–10, 12; 39:6–7).

6그들은 또 호마노를 깎아 금 테에 물려 도장을 새김 같이 이스라엘의 아들들의 이름을 그것에 새겨 7에봇 어깨받이에 달아 이스라엘의 아들들을 기념하는 보석을 삼았으니 여호와께서 모세에게 명령하신 대로 하였더라 (출39:6-7)

[11] Because the tribes signified what is of truth and good, or of faith and love, and each tribe signified some universal thereof, and the tribe of Levi signified love (as will appear from the explication of verse 34 of this chapter), it may from this be known what was signified by placing rods, one for each tribe, in the tent of assembly, and by Levi’s rod alone blossoming with almonds; concerning which we read in Moses:

2너는 이스라엘 자손에게 말하여 그들 중에서 각 조상의 가문을 따라 지팡이 하나씩을 취하되 곧 그들의 조상의 가문대로 그 모든 지휘관에게서 지팡이 열둘을 취하고 그 사람들의 이름을 각각 그 지팡이에 쓰되 3레위의 지팡이에는 아론의 이름을 쓰라 이는 그들의 조상의 가문의 각 수령이 지팡이 하나씩 있어야 할 것임이니라 4그 지팡이를 회막 안에서 내가 너희와 만나는 곳인 증거궤 앞에 두라 5내가 택한 자의 지팡이에는 싹이 나리니 이것으로 이스라엘 자손이 너희에게 대하여 원망하는 말을 내 앞에서 그치게 하리라 6모세가 이스라엘 자손에게 말하매 그들의 지휘관들이 각 지파대로 지팡이 하나씩을 그에게 주었으니 그 지팡이가 모두 열둘이라 그 중에 아론의 지팡이가 있었더라 7모세가 그 지팡이들을 증거의 장막 안 여호와 앞에 두었더라 8이튿날 모세가 증거의 장막에 들어가 본즉 레위 집을 위하여 낸 아론의 지팡이에 움이 돋고 순이 나고 꽃이 피어서 살구 열매가 열렸더라 (민17:2-8) Take twelve rods, one rod for each head of their fathers’ houses, and let them be left in the tent of meeting; and thou shalt write Aaron’s name upon the rod of Levi. And the rod of Aaron was in the midst of the rods. On the morrow, behold the rod of Aaron for the tribe of Levi blossomed, and brought forth a blossom so that the flower flowered, and bare almonds (Num. 17:2–8);

this signified that love is the essential and the principal of all things in the Lord’s kingdom, and that from it is all fructification. The reason why Aaron’s name was upon it, was that Aaron represented the Lord as to his Divine priesthood. (That by the “Lord’s priesthood” is signified the Divine good, which is of his love and mercy; and by the “Lord’s royalty,” the Divine truth which is from the Divine good, may be seen above, n. 1728, 2015, 3670.)

[12] From what has now been adduced it may be seen what “tribes” and “twelve tribes” signify in the following passages. In John:

4내가 인침을 받은 자의 수를 들으니 이스라엘 자손의 각 지파 중에서 인침을 받은 자들이 십사만 사천이니 5유다 지파 중에 인침을 받은 자가 일만 이천이요 르우벤 지파 중에 일만 이천이요 갓 지파 중에 일만 이천이요 6아셀 지파 중에 일만 이천이요 납달리 지파 중에 일만 이천이요 므낫세 지파 중에 일만 이천이요 7시므온 지파 중에 일만 이천이요 레위 지파 중에 일만 이천이요 잇사갈 지파 중에 일만 이천이요 8스불론 지파 중에 일만 이천이요 요셉 지파 중에 일만 이천이요 베냐민 지파 중에 인침을 받은 자가 일만 이천이라 (계7:4-8) I heard the number of them which were sealed, a hundred forty and four thousand, sealed out of every tribe of Israel. Of the tribe of Judah were sealed twelve thousand; of the tribe of Reuben were sealed twelve thousand; of the tribe of Gad were sealed twelve thousand; of the tribe of Asher were sealed twelve thousand; of the tribe of Naphtali were sealed twelve thousand; of the tribe of Manasseh were sealed twelve thousand; of the tribe of Simeon were sealed twelve thousand; of the tribe of Levi were sealed twelve thousand; of the tribe of Issachar were sealed twelve thousand; of the tribe of Zebulun were sealed twelve thousand; of the tribe of Joseph were sealed twelve thousand; of the tribe of Benjamin were sealed twelve thousand (Rev. 7:4–8).

In Moses:

7옛날을 기억하라 역대의 연대를 생각하라 네 아버지에게 물으라 그가 네게 설명할 것이요 네 어른들에게 물으라 그들이 네게 말하리로다 8지극히 높으신 자가 민족들에게 기업을 주실 때에, 인종을 나누실 때에 이스라엘 자손의 수효대로 백성들의 경계를 정하셨도다 (신32:7-8) Remember the days of eternity; understand the years of generation and generation. When the most high gave to the nations their inheritance, when he separated the sons of man, he set the bounds of the peoples according to the number of the sons of Israel (Deut. 32:7–8).

In David:

3예루살렘아 너는 잘 짜여진 성읍과 같이 건설되었도다 4지파들 곧 여호와의 지파들이 여호와의 이름에 감사하려고 이스라엘의 전례대로 그리로 올라가는도다 (시122:3-4) Jerusalem is built as a city which is compact together; whither the tribes go up, the tribes of Jah, a testimony unto Israel, to confess unto the name of Jehovah (Ps. 122:3–4).

[13] In Joshua:

11보라 온 땅의 주의 언약궤가 너희 앞에서 요단을 건너가나니 12이제 이스라엘 지파 중에서 각 지파에 한 사람씩 열두 명을 택하라 13온 땅의 주 여호와의 궤를 멘 제사장들의 발바닥이 요단 물을 밟고 멈추면 요단 물 곧 위에서부터 흘러내리던 물이 끊어지고 한 곳에 쌓여 서리라 (수3:11-13) Behold the ark of the covenant of the Lord of all the earth passeth before you into Jordan. Take you twelve men out of the tribes of Israel, out of every tribe a man. And it shall come to pass, when the soles of the feet of the priests that bear the ark of Jehovah, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off; they shall stand in one heap (Josh. 3:11–13).

3그들에게 명령하여 이르기를 요단 가운데 제사장들의 발이 굳게 선 그 곳에서 돌 열둘을 택하여 그것을 가져다가 오늘밤 너희가 유숙할 그 곳에 두게 하라 하시니라 4여호수아가 이스라엘 자손 중에서 각 지파에 한 사람씩 준비한 그 열두 사람을 불러 5그들에게 이르되 요단 가운데로 들어가 너희 하나님 여호와의 궤 앞으로 가서 이스라엘 자손들의 지파 수대로 각기 돌 한 개씩 가져다가 어깨에 메라 6이것이 너희 중에 표징이 되리라 후일에 너희의 자손들이 물어 이르되 이 돌들은 무슨 뜻이냐 하거든 7그들에게 이르기를 요단 물이 여호와의 언약궤 앞에서 끊어졌나니 곧 언약궤가 요단을 건널 때에 요단 물이 끊어졌으므로 이 돌들이 이스라엘 자손에게 영원히 기념이 되리라 하라 하니라 8이스라엘 자손들이 여호수아가 명령한 대로 행하되 여호와께서 여호수아에게 이르신 대로 이스라엘 자손들의 지파의 수를 따라 요단 가운데에서 돌 열둘을 택하여 자기들이 유숙할 곳으로 가져다가 거기에 두었더라 9여호수아가 또 요단 가운데 곧 언약궤를 멘 제사장들의 발이 선 곳에 돌 열둘을 세웠더니 오늘까지 거기에 있더라 (수4:3-9) Take out of the midst of Jordan, out of the place where the priests’ feet stood ready, twelve stones, and carry them over with you, every man a stone upon his shoulder, according to the number of the tribes of Israel; that this may be a sign that the waters of Jordan were cut off. Moreover Joshua set up twelve stones in the midst of Jordan, in the place where the feet of the priests that bare the ark of the covenant stood (Josh. 4:3–9).

31야곱의 아들들의 지파의 수효를 따라 엘리야가 돌 열두 개를 취하니 이 야곱은 옛적에 여호와의 말씀이 임하여 이르시기를 네 이름을 이스라엘이라 하리라 하신 자더라 32그가 여호와의 이름을 의지하여 그 돌로 제단을 쌓고 제단을 돌아가며 곡식 종자 두 세아를 둘 만한 도랑을 만들고 (왕상18:31-32) Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of Jehovah came, saying, Israel shall be thy name; and he built an altar in the name of Jehovah (1 Kings 18:31–32).

[14] That “tribes” signify the goods of love and truths of faith is evident also from the Lord’s words in Matthew:

그 때에 인자의 징조가 하늘에서 보이겠고 그 때에 땅의 모든 족속들이 통곡하며 그들이 인자가 구름을 타고 능력과 큰 영광으로 오는 것을 보리라 (마24:30) Then shall appear the sign of the son of man; and then shall all the tribes of the earth mourn, and they shall see the son of man coming in the clouds of heaven with power and glory (Matt. 24:30);

where by “all the tribes of the earth mourning” is signified that there would no longer be any acknowledgment of truth and of the life of good, for the subject treated of is the consummation of the age. In like manner in John:

볼지어다 그가 구름을 타고 오시리라 각 사람의 눈이 그를 보겠고 그를 찌른 자들도 볼 것이요 땅에 있는 모든 족속이 그로 말미암아 애곡하리니 그러하리라 아멘 (계1:7) Behold he cometh with the clouds, and every eye shall see him, and they also who pierced him and all the tribes of the earth shall mourn because of him (Rev. 1:7).

What is signified by “coming in the clouds of heaven” may be seen in the preface to the eighteenth chapter; see further what was shown me from experience concerning twelve (n. 2129–2130).

[15] The reason why all things of faith and love are called “tribes” is that the same expression in the original tongue signifies also a “scepter” and a “staff.” That a “scepter,” and also a “staff” signifies power, will of the Lord’s Divine mercy be shown elsewhere. Hence the name “tribe” involves in it that goods and truths have within them all power from the Lord. For this reason also the angels are called “powers,” and likewise “sovereignties,” for “princes” signify the primary things of charity and faith, as do the “twelve princes” descended from Ishmael (Gen. 25:16—see n. 2089, 3272), and also the “princes” who presided over the tribes (Num. 7; 13:4–16).

[16] From what has been hitherto said concerning the twelve tribes, it may be known why the Lord’s disciples, who were afterwards called “apostles,” were twelve in number; and that they represented the church of the Lord as to goods and truths in like manner as did the tribes (n. 2129, 3354, 3488, 3857). That Peter represented faith; James, charity; and John, the works of charity, may be seen above (preface to chapter 18 and to chapter 22, also n. 3750). This likewise is very plain from what the Lord said concerning them and to them.

※ 주7. 말씀에서 ‘별’은 선과 진리에 관한 지식을 상징합니다. In the Word “stars” signify knowledges of good and truth (n. 2495, 2849, 4697).

창37:4-11, AC.4678-4703

9절, 요셉이 다시 꿈을 꾸고 그의 형들에게 말하여 이르되 내가 또 꿈을 꾼즉 해와 달과 열한 별이 내게 절하더이다 하니라 And he dreamed yet another dream, and told it to his brethren, and said, Behold I have dreamed yet a dream, and behold the sun and the moon and eleven stars bowed down themselves to me.

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열한 별이 And eleven stars.

That this signifies the knowledges of good and truth is evident from the signification of “stars” as being the knowledges of good and truth. That “stars” have this signification in the Word is because they are small luminaries which shine at night, when they give forth into our atmosphere gleams of light, just as knowledges give forth gleams of good and truth. That such knowledges are signified by “stars” is evident from many passages in the Word, as in Jeremiah:

여호와께서 이와 같이 말씀하셨느니라 그는 해를 낮의 빛으로 주셨고 달과 별들을 밤의 빛으로 정하였고 바다를 뒤흔들어 그 파도로 소리치게 하나니 그의 이름은 만군의 여호와니라 (렘31:35) Thus said Jehovah who giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirreth up the sea that the waves thereof are tumultuous (Jer. 31:35);

where a new church is treated of, and by “giving the sun for a light by day” is signified the good of love and of charity, and by “giving the ordinances of the moon and of the stars for a light by night” is signified truth and knowledges.

[2] So too in David:

7큰 빛들을 지으신 이에게 감사하라 그 인자하심이 영원함이로다 8해로 낮을 주관하게 하신 이에게 감사하라 그 인자하심이 영원함이로다 9달과 별들로 밤을 주관하게 하신 이에게 감사하라 그 인자하심이 영원함이로다 (시136:7-9) Jehovah who made great luminaries, the sun to rule by day, and the moon and stars to rule by night (Ps. 136:7–9);

one who knows nothing of the internal sense of the Word will believe that by the “sun” here is meant the sun of the world, and by the “moon and stars” the moon and stars of the world; but from this arises no spiritual and heavenly sense, and yet the Word is heavenly in every particular; from which again it is evident that the goods of love and charity, and the truths of faith, together with the knowledges of these, are what is signified.

[3] So also in the first chapter of Genesis, where the new creation of the celestial man is described:

14하나님이 이르시되 하늘의 궁창에 광명체들이 있어 낮과 밤을 나뉘게 하고 그것들로 징조와 계절과 날과 해를 이루게 하라 15또 광명체들이 하늘의 궁창에 있어 땅을 비추라 하시니 그대로 되니라 16하나님이 두 큰 광명체를 만드사 큰 광명체로 낮을 주관하게 하시고 작은 광명체로 밤을 주관하게 하시며 또 별들을 만드시고 17하나님이 그것들을 하늘의 궁창에 두어 땅을 비추게 하시며 18낮과 밤을 주관하게 하시고 빛과 어둠을 나뉘게 하시니 하나님이 보시기에 좋았더라 (창1:14-18) God said, Let there be luminaries in the expanse of the heavens to distinguish between the day and the night; and let them be for signs and for stated times, and for days and for years; and let them be for luminaries in the expanse of the heavens to give light upon the earth; and it was so. And God made two great luminaries; the greater luminary to rule by day, and the lesser luminary to rule by night; and the stars. And God set them in the expanse of the heavens to give light upon the earth, and to rule in the day and in the night, and to distinguish between the light and the darkness (Gen. 1:14–18; see n. 30–38).

[4] In Matthew:

그 날 환난 후에 즉시 해가 어두워지며 달이 빛을 내지 아니하며 별들이 하늘에서 떨어지며 하늘의 권능들이 흔들리리라 (마24:29) Immediately after the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken (Matt. 24:29);

that here by the “sun and moon” are signified love and charity, or good and truth, and by the “stars” knowledges, may be seen above (n. 4060); and because the last day or the last state of the church is here treated of, by “the sun being darkened and the moon not giving her light” is signified that then the good of love and of charity will perish; and by “the stars falling from heaven” that the knowledges of good and of truth will also perish.

[5] That these things are signified is evident from the prophetic parts of the Word, in which similar things are said of the last state of the church, as in Isaiah:

9보라 여호와의 날 곧 잔혹히 분냄과 맹렬히 노하는 날이 이르러 땅을 황폐하게 하며 그 중에서 죄인들을 멸하리니 10하늘의 별들과 별 무리가 그 빛을 내지 아니하며 해가 돋아도 어두우며 달이 그 빛을 비추지 아니할 것이로다 (사13:9-10) Behold the day of Jehovah cometh cruel, to make the earth a waste, and he shall destroy the sinners thereof out of it For the stars of the heavens and the constellations thereof shall not shine with their light; the sun shall be darkened in his rising, and the moon shall not cause her light to shine (Isa. 13:9–10).

In Joel:

14사람이 많음이여, 심판의 골짜기에 사람이 많음이여, 심판의 골짜기에 여호와의 날이 가까움이로다 15해와 달이 캄캄하며 별들이 그 빛을 거두도다 (욜3:14-15) The day of Jehovah is near. The sun and the moon have been blackened, and the stars have withdrawn their shining (Joel 3:14-15).

In Ezekiel:

7내가 너를 불 끄듯 할 때에 하늘을 가리어 별을 어둡게 하며 해를 구름으로 가리며 달이 빛을 내지 못하게 할 것임이여 8하늘의 모든 밝은 빛을 내가 네 위에서 어둡게 하여 어둠을 네 땅에 베풀리로다 주 여호와의 말씀이니라 (겔32:7-8) When I shall extinguish thee I will cover the heavens, and I will blacken the stars thereof; I will cover the sun with a cloud, and the moon shall not make her light to shine, all the luminaries of light in heaven will I make black over thee, and will set darkness upon thy land (Ezek. 32:7–8).

And in Revelation:

넷째 천사가 나팔을 부니 해 삼분의 일과 달 삼분의 일과 별들의 삼분의 일이 타격을 받아 그 삼분의 일이 어두워지니 낮 삼분의 일은 비추임이 없고 밤도 그러하더라 (계8:12) The fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; that the third part of them should be darkened, and the day should not shine for the third part of it, and the night in like manner (Rev. 8:12).

[6] Moreover, that “stars” are the knowledges of good and truth is plain from the following passages: in Daniel:

9그 중 한 뿔에서 또 작은 뿔 하나가 나서 남쪽과 동쪽과 또 영화로운 땅을 향하여 심히 커지더니 10그것이 하늘 군대에 미칠 만큼 커져서 그 군대와 별들 중의 몇을 땅에 떨어뜨리고 그것들을 짓밟고 (단8:9-10) Out of one of the horns of the he-goat came forth a little horn, and it grew exceedingly toward the south, and toward the east, and toward adornment. And it grew even to the army of the heavens; and some of the army and of the stars it cast down to the earth, and trampled upon them (Dan. 8:9–10);

and in Revelation:

그 꼬리가 하늘의 별 삼분의 일을 끌어다가 땅에 던지더라 용이 해산하려는 여자 앞에서 그가 해산하면 그 아이를 삼키고자 하더니 (계12:4) The great dragon with his tail drew the third part of the stars of heaven, and did cast them to the earth (Rev. 12:4).

That “stars” are not meant in these passages is evident. In Daniel and Revelation is described the state of the church in its last times.

[7] Likewise in David:

그가 별들의 수효를 세시고 그것들을 다 이름대로 부르시는도다 (시147:4) Jehovah counteth the number of the stars; he giveth names to all (Ps. 147:4).

해와 달아 그를 찬양하며 밝은 별들아 다 그를 찬양할지어다 (시148:3) Praise ye Jehovah, sun and moon, praise him all ye stars of light (Ps. 148:3).

And in Revelation:

하늘에 큰 이적이 보이니 해를 옷 입은 한 여자가 있는데 그 발 아래에는 달이 있고 그 머리에는 열두 별의 관을 썼더라 (계12:1) A great sign was seen in heaven; a woman encompassed with the sun, and the moon under her feet, and upon her head a crown of twelve stars (Rev. 12:1).

[8] As “stars” signify the knowledges of good and truth, they signify also the doctrinals of the church, for these are knowledges. The doctrinal respecting faith separate from charity in the last times is thus described by a star in Revelation:

10셋째 천사가 나팔을 부니 횃불 같이 타는 큰 별이 하늘에서 떨어져 강들의 삼분의 일과 여러 물샘에 떨어지니 11이 별 이름은 쓴 쑥이라 물의 삼분의 일이 쓴 쑥이 되매 그 물이 쓴 물이 되므로 많은 사람이 죽더라 (계8:10-11) The third angel sounded, and there fell from heaven a great star burning as a torch, and it fell upon the third part of the rivers, and upon the fountains of waters; and the name of the star is called Wormwood, and many men died of the waters, because they were made bitter (Rev. 8:10–11);

the waters made bitter by this star are truths, and the “rivers and fountains of waters” are intelligence thence and wisdom from the Word. (That “waters” are truths may be seen above, n. 2702, 3058, 3424; that “rivers” are intelligence, n. 3051; and that “fountains” are wisdom from the Word, n. 2702, 3424.)

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※ 주7. 말씀에서 ‘별’은 선과 진리에 관한 지식을 상징합니다. In the Word “stars” signify knowledges of good and truth (n. 2495, 2849, 4697).

창22:17, AC.2845-2851

내가 네게 큰 복을 주고 네 씨가 크게 번성하여 하늘의 별과 같고 바닷가의 모래와 같게 하리니 네 씨가 그 대적의 성문을 차지하리라 That in blessing I will bless thee, and in multiplying I will multiply thy seed, as the stars of the heavens, and as the sand which is upon the sea shore; and thy seed shall inherit the gate of thine enemies.

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하늘의 별과 같고 As the stars of the heavens.

That this signifies the multitude of the knowledges of good and truth is evident from the signification of the “stars” as being the knowledges of good and truth (see n. 1808, 2495). The spiritual are they who in the Word are in various places compared to the stars, and this owing to the knowledges of good and truth which they have; but the celestial are not so compared, because they have not knowledges but perceptions; moreover the stars illumine the night, and the spiritual have a light of night (as from the moon and stars) in comparison with the light of day in which the celestial are. (That the spiritual have comparative obscurity may be seen above, 1043, 2708 at the beginning, 2715.)

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※ 주6. 말씀에서 ‘달’은 신앙 관점에서 본 주님을 상징하며, 그 결과, 주심 신앙을 상징합니다. In the Word the “moon” signifies the Lord in respect to faith, and in consequence faith in the Lord (n. 1529, 1530, 2495, 4060, 4696, 7083).

창13 오프닝, AC.1521-1534

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It is perfectly well known in heaven, but not so well in the world of spirits, whence comes the light that is so great, namely, from the Lord; and it is a remarkable fact that the Lord appears in the third heaven to the celestial angels as a sun, and to the spiritual angels as a moon. The very origin of the light is this and this alone. But the angels have light in proportion to what is celestial and spiritual with them, and the quality of this determines the quality of their light. Thus the Lord’s celestial and spiritual manifests itself before their external sight by means of light.

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That this is so the Word has shown to all; as when the Lord was made manifest to Peter, James, and John; for his face then shone as the sun, and his garments became as the light (Matt. 17:2).

그들 앞에서 변형되사 그 얼굴이 해 같이 빛나며 옷이 빛과 같이 희어졌더라 (마17:2)

He so appeared to them simply because their interior sight was opened. The same is confirmed also in the prophets; as in Isaiah, where the Lord’s kingdom in the heavens is treated of:

여호와께서 자기 백성의 상처를 싸매시며 그들의 맞은 자리를 고치시는 날에는 달빛은 햇빛 같겠고 햇빛은 일곱 배가 되어 일곱 날의 빛과 같으리라 (사30:26) The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days (Isa. 30:26).

And in John, where also the Lord’s kingdom, which is called the new Jerusalem, is spoken of:

그 성은 해나 달의 비침이 쓸 데 없으니 이는 하나님의 영광이 비치고 어린 양이 그 등불이 되심이라 (계21:23) The city hath no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the lamp thereof (Rev. 21:23).

다시 밤이 없겠고 등불과 햇빛이 쓸 데 없으니 이는 주 하나님이 그들에게 비치심이라 그들이 세세토록 왕 노릇 하리로다 (계22:5) There shall be no night there, and they have no need of a lamp, neither light of the sun, for the Lord God giveth them light (Rev. 22:5).

Besides that when the Lord appeared to Moses, Aaron, Nadab, Abihu, and the seventy elders,

이스라엘의 하나님을 보니 그의 발 아래에는 청옥을 편 듯하고 하늘 같이 청명하더라 (출24:10) they saw the God of Israel, under whose feet was as it were a work of sapphire stone, and as it were the substance of heaven in clearness (Exod. 24:10).

As the Lord’s celestial and spiritual appear before the external sight of the angels as a sun and a moon, therefore “the sun” in the Word signifies what is celestial, and “the moon” what is spiritual.

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※ 주5. 말씀에서 ‘해’는 사랑 관점에서 본 주님을 상징하며, 결과적으로는 주님 사랑을 상징합니다. In the Word the “sun” signifies the Lord in respect to love, and in consequence love to the Lord (n. 1529, 1837, 2441, 2495, 4060, 4696, 7083, 10809).

출39 클로징, AC.10808-10814

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They then asked how the Lord appears with the angels from our earth. I said that he appears in the sun as a man, encompassed there with solar fire, from which the angels in the heavens have all their light; and that the heat which proceeds from it is Divine good, and that the light which is from it is Divine truth, both from the Divine love, which is the fiery appearance round the Lord in that sun; but that that sun is seen only by the angels in heaven, and not by the spirits who are beneath, because these are more remote from the reception of the good of love and the truth of faith than are the angels who are in the heavens. But as regards the sun of the world, it is seen by no one in the other life, yet it appears in their idea as something that is black and not visible, from its being opposite to the sun of heaven, which is the Lord. The reason why it was given them to inquire about the Lord and about his appearance before the angels from our earth, was that it then pleased the Lord to present himself as present with them, and to reduce into order the things that had been disturbed by the evil ones there about which they had complained. It was in order that I might see these things that I had been brought there.

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