6306.“并且我从前从亚摩利人手中所夺的”表由于战胜邪恶。这从“亚摩利人”的代表和“从手中所夺”的含义清楚可知：“亚摩利人”是指邪恶（参看1857节）；“从手中所夺”是指通过得胜而获得。关于“亚摩利人”，要知道，他们表示邪恶，和“迦南人”一样；在圣言中所提到的那地的其它民族都表示各种邪恶和虚假。当以色列人占有迦南地时，这些民族就代表这类东西。因为每当以色列人代表天堂的事物时，那些民族就代表地狱的事物；迦南地就这样代表来世的一切状态；并且正因这些民族代表地狱的事物，所以他们遭受咒诅、全然毁灭；与剩下的人立约也被禁止。
以色列人占有并住在那些代表地狱之人的地上是一种代表，它代表主到来之时所发生的事；那时，地狱灵占据了天堂的大部分；主通过降世并使祂自己里面的人身变成神性而将他们从那里驱逐出去，并投入地狱，由此将天堂从他们手中解救出来，把它作为一个产业赐给那些属于祂的属灵国度之人。
亚摩利民族代表总体上的邪恶，这一点从提到它的经文明显看出来，如以西结书：
主耶和华对耶路撒冷如此说，你的根源，你的出身，是在迦南地；你父亲是亚摩利人，你母亲是赫人。（以西结书16:3，45）
“父亲”在内义上表示教会的良善，但在反面意义上表示邪恶；“母亲”表示教会的真理，在反面意义上表示虚假，故经上说“你父亲是亚摩利人，你母亲是赫人”。
阿摩司书：
我从他们面前除灭亚摩利人。其高虽如香柏树的高，他如橡树那样强壮。我在旷野引导你们得到亚摩利人的地。（阿摩司书2:9，10）
此处“亚摩利人”也表示邪恶，因为自我之爱的邪恶以“香柏树的高和橡树的强壮”来描述。“亚摩利人”之所以表示总体上的邪恶，是因为整个迦南地被称为“亚摩利人的地”；因为经上说“我在旷野引导你们得到亚摩利人的地”。另外，在列王纪下：
犹大王玛拿西行这些可憎的恶事，比先前亚摩利人在他面前所行的一切恶事更甚。（列王记下21:11）
“用剑”表示通过进行争战的真理。这从“剑”的含义清楚可知，“剑”是指进行争战的真理（参看2799，4499节）。“用弓”表示通过教义，这从“弓”的含义清楚可知，“弓”是指教义（2686，2709节）。
此处以色列是因着内义而说这句话，即“我从前用剑用弓从亚摩利人手中所夺的分”，这是非常明显的，因为雅各并没有用剑用弓从亚摩利人手中夺走那分，而是从哈抹的子孙那里买来的，这一点从创世记明显看出来：
雅各从巴旦亚兰回来的时候，来到撒冷，就是迦南地的示剑城，在城对面扎营。就用一百可锡塔从示剑的父亲、哈抹的子孙手里买了支帐棚的那块田。（创世记33:18，19）
这田就是他们给约瑟的那分，这一事实从约书亚记中的这些话明显看出来：
以色列人从埃及所带上来约瑟的骸骨，葬埋在示剑，就是在雅各从前用一百可锡塔向示剑的父亲哈抹的子孙所买的那块田里，这就作了约瑟子孙的产业。（约书亚记24:32）
由此明显可知，那分是买来的，它就是被给予约瑟的东西。
所表示的也不是附近的示剑城，就是西缅和利未用剑杀了一切男丁的城（创世记34章）。这一点从以下事实清楚看出来：雅各憎恶他们所行的，并因此咒诅西缅和利未，将自己与那罪行完全撇清。他说：
我的灵魂啊，不要进入他们的密谋；我的荣耀哪，不要参加他们的集会；因为他们在怒中杀人，任意砍断牛筋。他们的怒气可咒，因为很暴烈；他们的烈怒可诅，因为很残忍；我要把他们分散在雅各中，使他们散居在以色列。（创世记49:5-7）
由此明显可知，这些话，即“我从前用剑用弓从亚摩利人手中所夺的那一分”，是雅各在预言的灵里为了内义所说的。
Potts(1905-1910) 6306
6306. Which I took out of the hand of the Amorite. That this signifies by victory over evil, is evident from the representation of the Amorite, as being evil (see n. 1857); and from the signification of "taking out of the hand," as being to acquire through victory. As regards the Amorites, be it known that by them is signified evil, and also by the Canaanites; and by the rest of the nations in that land which are mentioned in the Word are signified various kinds of evil and also of falsity. Such things were represented by the nations when the sons of Israel came into possession of the land of Canaan, for the reason that, while the sons of Israel represented heavenly things, those nations represented infernal things, and in this way the land of Canaan represented every state of the other life; and because the nations represented infernal things, they were given to the curse, and it was forbidden to enter into a covenant with those which remained. [2] That the sons of Israel seized and inhabited the land of those who represented the hells was a representative that about the time of the Lord's coming the infernals would have occupied a large part of heaven; and that by coming into the world and making the Human in Himself Divine the Lord would expel them and cast them down into the hells, and thus deliver heaven from them, and give it for an inheritance to those who would be of His spiritual kingdom. [3] That by the Amorite nation was represented evil in general, is plain from the passages where it is mentioned, as in Ezekiel:
Jerusalem, thy tradings and thy generations were from the land of the Canaanite; thy father was an Amorite, and thy mother a Hittite (Ezek. 16:3, 45);
as in the internal sense "father" signifies the good of the church, but in the opposite sense evil; and "mother" signifies the truth of the church, but in the opposite sense falsity, therefore it is said "thy father was an Amorite, and thy mother a Hittite." [4] And in Amos:
I destroyed the Amorite before them, whose height was like the height of the cedars, and he was sturdy as the oak. I led you in the wilderness, to possess the land of the Amorite (Amos 2:9, 10);
here also the "Amorite" denotes evil, for the evil of the love of self is described by the "height of the cedars and the sturdiness of the oak." That the "Amorite" is evil in general, is because the whole land of Canaan was called "the land of the Amorite;" for it is said, "I led you in the wilderness, to possess the land of the Amorite." Again in the second book of Kings:
Manasseh king of Judah hath done evil above all the evil that the Amorites did, who were before him (2 Kings 21:11). [5] That "with my sword" signifies by means of truth combating, is evident from the signification of "sword," as being truth combating (see n. 2799, 4499). And that "with my bow" signifies by means of doctrine, is evident from the signification of "bow," as being doctrine (n. 2686, 2709). [6] That the words "the portion which I took out of the hand of the Amorite with my sword and with my bow" were spoken by Israel on account of the internal sense, is very manifest, because Jacob did not take that portion from the Amorite with his sword nor with his bow, but bought it of the sons of Hamor, as is plain from the words in Genesis:
Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came thither from Paddan-aram; and encamped before the city. And he bought the portion of the field, where he had spread his tent, from the hand of the sons of Hamor, Shechem's father, for a hundred kesitah (Gen. 33:18, 19). That this field was the portion which he gave to Joseph, is evident from these words in Joshua:
The bones of Joseph, which the sons of Israel brought up out of Egypt, buried they in Shechem, in the portion of the field which Jacob bought of the sons of Hamor, the father of Shechem, for a hundred kesitah; and they were for an inheritance to the sons of Joseph (Josh. 24:32). From this it is plain that that portion was bought, and that it was what was given to Joseph. [7] That the city of Shechem was not meant, which was near there, where Simeon and Levi slew every male, and which they took with the sword (Gen. 34), may be seen from the fact that Jacob abhorred that deed, and on that account cursed Simeon and Levi, and utterly put away from himself that deed, saying:
Let not my soul come into their secret; in their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they unstrung an ox. Cursed be their anger, for it was vehement; and their wrath, for it was hard: I will divide them in Jacob, and scatter them in Israel" (Gen. 49:5-7). From all this it is now evident that these words, "one portion which I took out of the hand of the Amorite with my sword and with my bow," were said by him when he was in the prophetic spirit, for the sake of the internal sense.
Elliott(1983-1999) 6306
6306. 'Which I took out of the hand of the Amorite' means because of the victory over evil. This is clear from the representation of 'the Amorite' as evil, dealt with in 1857; and from the meaning of 'taking out of the hand' as acquiring through victory. As regards 'the Amorites', it should be recognized that they mean evil, just as 'the Canaanites' and all the other nations in the land that are mentioned in the Word mean various kinds of evil and also of falsity. Such things were represented by the nations when the children of Israel were taking possession of the land of Canaan. The reason for this was that whenever the children of Israel represented the things of heaven those nations represented the things of hell; thus the land of Canaan represented every state that exists in the next life. Also, because the nations represented the things of hell they were utterly destroyed; and entrance into any treaty with those who might remain was forbidden.
[2] The action of the children of Israel, of their taking possession of and dwelling in the land of those who represented the hells, was representative. It represented what happened around the time of the Lord's Coming, when spirits from hell had possession of a large part of heaven but He, by coming into the world and making the human within Himself Divine, cast them out of there and down into hell, and thereby delivered heaven from them, which He then gave as an inheritance to those who belonged to His spiritual kingdom.
[3] The representation of the Amorite nation as evil in general is evident from the places where it is referred to, as in Ezekiel, Thus said the Lord Jehovih to Jerusalem,a Your tradings and your births are of the land of the Canaanite. Your father was an Amorite and your mother a Hittite. Ezek 16:3, 45.
'Father' in the internal sense means the Church's good, or in the contrary sense evil, and 'mother' means the Church's truth, or in the contrary sense falsity; and this is why it is said, 'Your father was an Amorite and your mother a Hittite'.
[4] In Amos,
I destroyed the Amorite before them, whose height was like the height of the cedars, and whose strength was like the oaks. I led you in the wilderness, to possess the land of the Amorite. Amos 2:9, 10.
Here also 'the Amorite' stands for evil, for the evil of self-love is described by 'the height of the cedars' and 'the strength of an oak'. The reason why 'the Amorite' means evil in general is that the entire land of Canaan was called 'the land of the Amorite'; for it says, 'I led you in the wilderness, to possess the land of the Amorite'. In addition the second Book of Kings says,
Manasseh king of Judah did what was evil, greater than all the evil which the Amorites did, who were before him. 2 Kings 21:11.
[5] 'With my sword' means through truth engaged in conflict. This is clear from the meaning of 'sword' as truth engaged in conflict, dealt with in 2799, 4499.
'And my bow' means received from doctrine. This is clear from the meaning of 'bow' as doctrine, dealt with in 2686, 2709.
[6] The words used here, 'the portion which I took out of the hand of the Amorite with my sword and my bow' were, it is quite evident, uttered by Israel on account of the internal sense; for Jacob did not take that portion from the Amorite with sword or bow. He bought it from the sons of Hamor, as is evident from Genesis 33, where these words occur, Jacob came to Salem, the city of Shechem, which is in the land of Canaan, as he was coming from Paddan Aram; and he encamped towards the face of the city. And he bought the portion of the field where he had stretched his tent, from the hand of the sons of Hamor, the father of Shechem, for a hundred kesitahs. Gen. 33:18, 19.
The fact that this field was the portion he gave to Joseph is clear in Joshua,
The bones of Joseph which the children of Israel caused to be brought up out of Egypt they buried in Shechem, in the part of the field which Jacob bought from the sons of Hamor, the father of Shechem, for a hundred kesitahs; and they had become an inheritance for the children of Joseph. Josh. 24:32.
From this it is evident that the portion had been bought, and that this is what was given to Joseph. Nor was the city of Shechem nearby meant, the city in which Simeon and Levi killed every male and which they took with the sword, Gen. 34. This is made clear by the fact that Jacob detested what they did and for that reason cursed Simeon and Levi, completely dissociating himself from the crime. He said,
Simeon and Levi are brothers; instruments of violence are their swords. Into their secret place let my soul not come; in their congregation let not my glory be united; for in their anger they killed a man, and in their pleasure they hamstrung an ox. Cursed be their anger, for it was fierce, and their wrath, for it was hard.b I will divide them in Jacob, and scatter them in Israel. Gen. 49:5-7.
From all this it may now be seen that the words 'the portion which I took out of the hand of the Amorite with my sword and my bow' were uttered by him, when the spirit of prophecy rested on him, for the sake of the internal sense.
Latin(1748-1756) 6306
6306. `Quam sumpsi e manu Emoraei': quod significet ex victoria super malum, constat ex repraesentatione `Emoraei' quod sit malum, de qua n. 1857; et ex significatione `sumere e manu' quod sit per victoriam sibi comparare. Quod `Emoraeos' attinet, sciendum quod per illos significetur malum, ut quoque per `Cananaeos', et per reliquas gentes in illa terra quae (t)nominantur in Verbo', significantur varia genera mali ut et falsi; {1}talia repraesentabant gentes {2}, cum filii Israelis in possessionem terrae Canaanis veniebant; causa erat ut cum {3}filii Israelis repraesentarent caelestia, gentes illae repraesentarent infernalia, et sic terra Canaan repraesentaret omnem statum alterius vitae; {4}et quia gentes repraesentabant infernalia, idcirco devotioni datae sunt, et {5} cum illis quae remanerent, vetitum erat foedus inire.[2] Quod filii Israelis terram illorum qui repraesentabant inferna, occuparent et inhabitarent, erat repraesentativum quod infernales circa tempus Adventus Domini occupaverint multam partem caeli, at quod Dominus per quod in mundum venit et humanum in se Divinum fecit, expulerit illos inde ac dejecerit in inferna, (c)et ita caelum ab illis liberaverit, quod tunc in hereditatem dedit illis qui (c)e regno Suo spirituali essent.
[3] Quod per gentem Emoraeam repraesentatum sit malum in communi, patet ab illis locis ubi nominatur, ut apud Ezechielem,
Sic dixit Dominus Jehovih, Hierosolyma, negotiationes tuae et generationes tuae de terra Cananaei; pater tuus Emoraeus, et mater tua Hittaea, xvi 3, 45;
quia `pater' in sensu interno significat bonum Ecclesiae, at in opposito sensu malum, (c)ac `mater' (t)verum Ecclesiae, at in opposito sensu falsum, ideo dicitur `pater tuus Emoraeus et mater tua Hittaea':
[4] apud Amos,
Ego perdidi Emoraeum coram illis, cujus sicut altitudo cedrorum altitudo, et robustus ille sicut quercus:... duxi (x)vos in deserto,... ad possidendum terram Emoraei, ii 9, 10;
hic etiam `Emoraeus' pro malo, nam describitur malum amoris sui {6} per `altitudinem cedrorum et robur quercus'; quod `Emoraeus' sit malum in genere, est quia terra Cananaea tota dicta fuit terra Emoraei, nam dicitur `duxi vos in deserto ad possidendum terram Emoraei'. Praeterea in Libro 2 Regum, Menashe rex Jehudae,... malum fecit prae omni malo quod fecerunt Emoraei, qui ante eum, xxi 11.
[5] {7}`Gladio meo': quod significet per verum pugnans, constat a significatione `gladii' quod sit verum pugnans, de qua n. 2799, 4499. {7}`Et arcu meo': quod significet ex doctrina, constat ex significatione `arcus' quod sit doctrina, de qua n. (x)2686, 2709.
[6] Quod haec verba, nempe `portio quam sumpsi e manu Emoraei gladio meo et arcu meo', ab Israele dicta sint ob sensum internum, patet manifeste, quia Jacob portionem illam ab Emoraeo non sumpsit gladio nec arcu, sed emit a filiis Hamoris {8}, ut patet Gen. xxxiii, ubi haec verba, Venit Jacob Shalem, urbem Shechemi, quae in terra Canaan, in veniendo e Paddan-Aram; et castrametatus ad facies urbis: et emit portionem agri ubi tetendit tentorium suum, e manu filiorum Hamoris patris Shechemi, centum kesithis, vers. 18, 19; quod hic ager fuerit portio quam dedit Josepho, constat apud Joshuam,
Ossa Josephi, quae ascendere fecerunt filii Israelis ex Aegypto, sepeliverunt in Shechemo, in parte agri quam emit Jacobus a filius Hamoris, patris Shechemi, centum kesithis; et facta fuerunt filiis Josephi in hereditatem, xxiv 32;
inde patet quod portio illa empta fuerit, et quod illa sit quae data Josepho.
[7] Quod non intellecta sit urbs Shechemi quae ibi prope, ubi Shimeon et Levi occiderunt omnem masculum, et quam gladio ceperunt, Gen. xxxiv, constare potest ex eo quod Jacob detestatus sit illud factum, et propterea maledixerit Shimeoni et Levi, et a se id facinus prorsus removerit, dicendo Schimeon et Levi fratres, instrumenta violentiae machaerae eorum, in secretum eorum ne veniat anima mea, in congregatione eorum ne uniatur gloria mea, quia in ira sua occiderunt virum, et in beneplacito {9}suo enervarunt bovem: maledicta ira eorum quia vehemens, et excandescentia eorum quia dura: dividam eos in Jacobo, et dispergam eos in Israele, cap. seq. xlix 5-7. Inde nunc constare potest quod illa verba, nempe `portio quam sumpsi e manu Emoraei gladio meo et arcu meo' dicta ab illo sint cum in spiritu prophetico esset, propter sensum internum.
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