6343.“你是我的威力”表良善所拥有的通过这信而来的能力。这从流便的代表和“威力”的含义清楚可知：“流便”是指理解力中的信（参看6342节）；“威力”是指良善所拥有的能力。关于能力，即思考、意愿、觉知、行善、相信，以及驱散虚假和邪恶的能力，它完全从良善通过真理而来。良善是它的首要源头，真理只是它到来所经由的渠道，是一种工具（参看3563，4931，5623节）。之所以表示良善所拥有的能力，是因为“威力”（might）表示这种能力，而“力量”（strength）表示真理的能力。正因如此，接下来“我力量的开始”表示那真理所拥有的初始能力；因为在原文，用来表达“力量”的那个词在圣言中论及真理；而用来表达“威力”的那个词论及良善。
圣言是神圣的，就其内层而言，是最为神圣的；这一点从以下事实很明显地看出来：圣言的每一个细节都含有天上的婚姻，也就是良善与真理的婚姻，因而有天堂本身；至内在意义的每一个细节都含有主的神性人身与祂的国度并教会的婚姻；事实上，至高意义含有主里面神性本身与神性人身的合一。这些最神圣的事物就包含在圣言的每一个细节中，明显的证据是：圣言是从神性降下来的。这一真相可从以下事实看出来：哪里论到良善，哪里也论到真理；哪里论到内在，哪里也论到外在。有些话也始终表示良善，有些则始终表示真理，有些则既表示良善，也表示真理。这些话即便不表示它们，仍论及它们，或暗示它们。从这些话论及并表示良善与真理明显可知，如前所述，每一个细节都含有良善与真理的婚姻，也就是天上的婚姻；至内和至高意义则含有存在于主里面的神性婚姻，因而含有主自己在里面。
这一点在圣言的每一个部分都有所显示，只是除了在那些重复同一件事，只是变换一下词语的经文中外，并不明显，如本章论到流便的经文：你是我的威力，我力量的开始；还有，“本当大有尊荣，权力超众”。此处“威力”论及良善，“力量”论及真理；“本当大有尊荣”论及真理，“权力超众”论及良善。下一节关于流便的经文同样如此：你上了你父亲的床，那时便污秽了它；他上了我的榻。论述西缅和利未的经文也是如此：
他们的怒气暴烈可咒；他们的烈怒坚硬可诅；我要把他们分散在雅各中，使他们散居在以色列。（创世记49:7）
此处“怒气”表示转离良善，“烈怒”表示转离真理；“雅各”是指教会的外在，“以色列”是指教会的内在。还有论述犹大的经文：
你弟兄们必赞美你；你父亲的儿子们必向你下拜。（创世记49:8）
又：
犹大把小驴拴在葡萄树上，把母驴的崽子拴在上好的葡萄树上。他在葡萄酒中洗了衣服，在血红葡萄汁中洗了袍褂。（创世记49:11）
论到西布伦的经文：
西布伦必住在海边的港口，在停船的港口。（创世记49:13）
论到但的经文：
但必作道上的蛇，路中的箭蛇。（创世记49:17）
同样的例子经常出现在诗篇和先知书当中，如以赛亚书：
巴比伦必永无居民，世世代代无人居住。巴比伦的时候临近，就要到来，她的日子必不长久。（以赛亚书13:20，22）
同一先知书：
你们要从上面查考宣读耶和华的书。这些都无一缺少，也没有一个不渴望它的伴侣；因为祂已用口吩咐，祂的灵将它们聚集。祂也为他们拈阄，又亲手用准绳分给他们。他们必永远得它为业，世世代代住在其间。（以赛亚书34:16，17）
更多例子可见于上千经文中。人若不知道圣言中的这些话用来表示属灵和属天事物，其中一些论及良善，一些论真理，不可避免地以为这些话纯粹是重复，只是用来填充篇幅的，因而本身是毫无意义。正因如此，对圣言怀有恶感的人利用这一点为论据来污蔑圣言。然而，全然的神性事物就隐藏在这些重复之中；也就是说，天上的婚姻，即天堂本身；和神性婚姻，即主自己就隐藏在它们里面。这至高意义就是主所在的“荣耀”，字义就是这荣耀所在的“云”(马太福音
Potts(1905-1910) 6343
6343. Thou art my strength. That this signifies power in good by means of faith, is evident from the representation of Reuben, who here is "thou," as being faith in the understanding (see n. 6342); and from the signification of "strength," as being the power that is in good. As regards power, namely, the power of thinking and willing, of perceiving, of doing what is good, of believing, and of dissipating falsities and evils, it is all from good through truth; good is the principal, and truth is only the instrumental (see n. 3563, 4931, 5623). That there is signified the power that is in good, is because "strength" signifies this power, whereas "forces" signify the power of truth; hence it is that by "the beginning of my forces," as presently follows, is signified the first power in truth; for the word by which "forces" are expressed in the original, is in the Word predicated of truth; but the word by which "strength" is expressed, is predicated of good. [2] That the Word is holy, and in its interiors most holy, is very evident from the fact that in every detail of the Word there is the heavenly marriage, that is, the marriage of good and truth, thus heaven; and that in every detail of the inmost sense there is the marriage of the Lord's Divine Human with His kingdom and church; nay, in the supreme sense there is the union of the Divine Itself and the Divine Human in the Lord. These most holy things are in every detail of the Word-a manifest proof that the Word has descended from the Divine. That this is so may be seen from the fact that where mention is made of good, mention is made of truth also; and where the internal is spoken of, the external also is spoken of. There are also words which constantly signify good, and words which constantly signify truth, and words which signify both good and truth; and if they do not signify them, still they are predicated of them, or involve them. From the predication and signification of these words it is plain that, as before said, in every detail there is the marriage of good and truth, that is, the heavenly marriage, and in the inmost and supreme sense the Divine marriage which is in the Lord, thus the Lord Himself. [3] This appears everywhere, but not evidently except in passages where there are repetitions of the same thing, with only a change of words, as in this chapter, where it is said of Reuben, "Thou art my strength, and the beginning of my forces;" also, "excellent in eminence, and excellent in power." Here "strength" relates to good, and "forces" to truth; and "excellent in eminence" to truth, and "excellent in power" to good. So in the following verse, of Reuben: "Thou wentest up on thy father's bed; then thou profanedst it; he went up on my couch." So in what follows with respect to Simeon and Levi: "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" (verse 7); where "anger" signifies a turning away from good, and "wrath" a turning away from truth; and "Jacob" is the external of the church, and "Israel" is its internal. Also with respect to Judah: "Thy brethren shall celebrate thee; thy father's sons shall bow down to thee" (verse 8). Again: "He binds his young ass unto the vine, and his ass's colt unto the choice vine; he washes his clothing in wine, and his covering in the blood of grapes" (verse 11). With respect to Zebulun: "He shall dwell at the haven of the seas, and he shall be at the haven of ships" (verse 13). With respect to Dan: "He shall be a serpent upon the way, an arrow-snake upon the path" (verse 17). [4] Like things frequently occur in the Psalms and in the prophets, as in Isaiah:
Babel shall not be inhabited to eternity, neither shall it be inhabited even to generation and generation. Her time is near, and it shall come, and her days shall not be prolonged (Isa. 13:20, 22). Seek ye from above in the book of Jehovah, and read ye; no one of these shall be missing, the one shall not long for the other; for with the mouth He hath commanded, and His spirit it hath gathered them. And the same hath cast the lot for them, and the hand hath distributed to them by rule. They shall possess it even eternally, to generation and generation shall they dwell therein (Isa. 34:16, 17);
and so in a thousand other passages. He who does not know that the expressions in the Word are significative of spiritual and celestial things, and that some are said of good, and some of truth, cannot but believe that such expressions are mere repetitions, said merely to fill up, and therefore in themselves useless; and from this it is that they who think wrongly about the Word, regard such expressions as ground for contempt; when yet the veriest Divine things are stored therein, namely, the heavenly marriage, which is heaven itself; and the Divine marriage, which is the Lord Himself. This sense is the "glory" in which the Lord is, and the literal sense is the "cloud" in which is this glory (Matt. 24:30; Luke 21:27. See the preface to Genesis 18, and also n. 5922.)
Elliott(1983-1999) 6343
6343. 'You are my might' means that through faith comes the power which good possesses. This is clear from the representation of Reuben, to whom 'you' refers here, as faith in the understanding, referred to immediately above in 6342; and from the meaning of 'might' as the power which good possesses. As regards power - the power to think and will, perceive, do what is good, believe, dispel falsities and evils - it comes wholly from good through truth, good being its primary source and truth merely the channel through which it comes, 3563, 4931, 5623. The reason the power that good possesses is meant is that 'might' means that power, whereas 'strength' means the power of truth. Thus it is that 'the beginning of my strength', which comes next, means the initial power that truth possesses; for the word used in the original language to express 'strength' has reference in the Word to truth, whereas the word used to express 'might' has reference to good.
[2] The fact that the Word is holy, extremely holy in its inner senses, is plainly evident from the consideration that the heavenly marriage, which is the marriage of goodness and truth, thus heaven itself, is present within every detail of the Word. In the inmost sense every detail embodies the marriage of the Lord's Divine Human with His kingdom and Church; indeed the theme in the highest sense of all is the union of the Divine Itself and the Divine Human within the Lord. These extremely holy subjects contained in every detail of the Word are a plain indication that the Word has come down from the Divine. The truth of all this may be recognized from the consideration that where good is spoken of, so too is truth, and where what is internal is spoken of, so too is what is external. Also, there are expressions which always mean good, those which always mean truth, and those which mean both - both good and truth. Or if they do not mean them directly, they are nevertheless used with reference to them or else imply them. And such reference of those expressions to good and truth or their meaning them directly shows that every detail, as has been stated, embodies the marriage of goodness and truth, which is the heavenly marriage, and that the inmost and highest sense holds the Divine marriage which exists in the Lord, thus holds the Lord Himself, within it.
[3] All this reveals itself in every part of the Word, yet not plainly except in those places where the repetition of some matter occurs that is no more than a change of words, as in the present chapter, where Reuben is dealt with,
You are my might, and the beginning of my strength.
Also,
Excelling in eminence and excelling in worth.
Here 'might' is used in reference to good, and 'strength' to truth; 'excelling in eminence' is used in reference to truth, and 'excelling in worth' to good. Likewise in the next verse regarding Reuben,
You went up to your father's bed; at that time you profaned it - he went up to my couch.
Similarly further on, where Simeon and Levi are dealt with,
Cursed be their anger, for it is fierce, and their wrath, for it is hard. I will divide them in Jacob, and will scatter them in Israel. Verse 7.
Here 'anger' means a turning away from good and 'wrath' a turning away from truth. 'Jacob' is the external aspect of the Church and 'Israel' the internal aspect of it. Then where Judah is dealt with,
Your brothers will praise you; your father's sons will bow down to you. Verse 8.
Further on,
He binds his young ass to the vine, and the foal of his she-ass to the outstanding vine; he washes his clothing in wine, and his garment in the blood of grapes. Verse 11.
Where Zebulun is dealt with,
He will dwell at the haven of the seas, and he will be at the haven of ships. Verse 13.
Where Dan is dealt with,
He will be a serpent on the road, a darting serpent on the path. Verse 17.
[4] Similar examples occur frequently in the Psalms and among the Prophets, as in Isaiah,
Babel will not be dwelt in ever again, it will not be lived in even from generation to generation. Its time is near and about to come, and its days will not be prolonged. Isa 13:20, 22.
In the same prophet,
Search from above in the Book of Jehovah, and read: None of these will be missing, not one will not be left longing for its mate;a for He has commanded with His mouth, and His Spirit has gathered them. The Same has cast the lot for them, and His hand has distributed to them by means of a measuring rod. Even for ever they will possess it, from generation to generation they will dwell in it. Isa 34:16, 17.
More examples may be found in a thousand other places. Anyone who does not know that expressions are used in the Word to mean spiritual and celestial realities, and that some are used to refer to good but others to truth, will inevitably think that such usages are no more than repetitions that serve solely as fillers and so are in themselves meaningless. Thus it is that people who think ill of the Word also add this to the arguments they use in vilifying it. Yet utterly Divine things are concealed within those repetitions; that is to say, the heavenly marriage, which is heaven itself, and the Divine Marriage, which is the Lord Himself, are concealed in them. This [highest] sense is 'the glory' in which the Lord is present, while the literal sense is 'the cloud' in which that glory is present, Matt 24:30; Luke 21:27. See Preface to Genesis 18, and also 5922.
Latin(1748-1756) 6343
6343. `Tu robur meum': quod significet quod per illam potentia bono, constat ex repraesentatione `Reubenis' qui hic est `tu', quod sit fides intellectu, de qua mox supra n. 6342; et ex significatione `roboris' quod sit potentia quae bono {1}; quod potentiam attinet, nempe potentiam cogitandi et volendi, {2}percipiendi, bonum faciendi, credendi, dissipandi falsa et mala, illa omnis est ex bono per verum, bonum est principale et verum est modo instrumentale, n. (x)3563, 4931, 5623. Quod significetur potentia quae bono, est quia `robur' illam potentiam significat, at `vires' potentiam veri; inde est quod per `principium virium mearum', ut mox sequitur, significetur prima potentia vero; vox enim per quam exprimuntur `vires' in lingua originali, in Verbo praedicatur de vero, at vox per quam exprimitur `robur' praedicatur de bono. [2]Quod Verbum sit sanctum, ac sanctissimum in interioribus suis, patet manifeste ex eo quod in singulis Verbi sit conjugium caeleste, nempe conjugium boni et veri, ita caelum; et quod in intimo sensu in singulis sit conjugium Divini Humani Domini cum regno Ipsius et Ecclesia, immo in supremo sensu quod sit unio Ipsius Divini (c)ac Divini Humani in Domino, haec sanctissima insunt singulis Verbi, manifestum indicium quod Verbum ex Divino descenderit; quod ita sit, constare potest ex eo quod ubi dicitur de bono etiam dicatur de vero, et ubi dicitur de interno etiam dicatur de externo; sunt etiam voces quae constanter significant bonum, et voces quae constanter verum, et voces quae utrumque tam bonum quam verum; et si non significant usque praedicantur de illis aut involvunt illa, ex praedicatione et significatione istarum vocum patet quod in singulis, ut dictum est, sit conjugium boni et veri, hoc est, conjugium caeleste, inque intimo et supremo sensu conjugium Divinum quod in Domino, ita Ipse Dominus; [3]hoc ubivis apparet, sed non evidenter quam in illis locis ubi repetitiones sunt ejusdem rei mutatis solum vocibus; sicut in hoc capite ubi de Reubene, Tu robur meum, et principium virium mearum: tum, excellens eminentia et excellens valore;ibi `robur' se refert ad bonum et `vires' ad verum; ac ibi `excellens eminentia' se refert ad verum et `excellens valore' ad bonum: pariter in sequente versu de Reubene, Ascendisti cubilia patris tui, tum profanasti, stratum meum ascendit:
similiter in sequentibus de Shimeone et Levi, Maledicta ira eorum quia vehemens, et excandescentia eorum quia dura, dividam eos in Jacobo, et dispergam eos in Israele, vers. 7; ubi `ira' significat aversionem a bono et `excandescentia' aversionem a vero; et `Jacob' est externum Ecclesiae, ac `Israel' est internum ejus: tum de Jehudah, Celebrabunt te fratres tui, . . . incurvabunt se tibi filii patris tui, vers. 8:
porro, Alligat ad vitem asellum suum, et ad vitem praestantem filium asinae suae. Lavit in vino vestimentum suum, et in sanguine uvarum velamen suum, vers. 11:
de Zebulone, Ad portum marium habitabit, et is ad portum navium, vers. 13:
de Dane, Erit serpens super via, serpens jaculus super semita, vers. 17. [4]Similia in Psalmis et apud Prophetas frequenter occurrunt; ut apud Esaiam, Babel non habitabitur in aeternum, non incoletur usque in generationem et generationem. . . . Propinquum est tempus ejus, et veniet, et dies ejus non extrahentur, xiii 20, 22: apud eundem, Quaerite desuper in Libro Jehovae, et legite; Ullum de illis non deerit, unum alterum non desiderabunt; nam ore Ipse praecepit, et spiritus Ipsius Ipse collegit illa. Idemque jecit illis sortem, et manus distribuit illis per normam: usque in aeternum possidebunt illam, in generationem et generationem habitabunt in illa, xxxiv 16, 17;
ita in mille aliis locis; qui non scit quod voces in Verbo significativae spiritualium et caelestium sint, et quod quaedam dicantur de bono, quaedam autem de vero, non aliter credere potest quam quod talia sint repetitiones solum dictae ut impleant, ac ita in se inanes; inde est quod qui sinistre de Verbo cogitant, talia etiam referant inter argumenta contemptus; cum tamen ipsissima Divina inibi recondita sunt, {3}nempe conjugium caeleste, quod est ipsum caelum, et Conjugium Divinum, quod est Ipse Dominus; est hic ille sensus gloria in qua est Dominus, et sensus (x)litteralis est nubes in qua illa gloria, Matth, xxiv 30, Luc. xxi 27; videatur Praefatio ad Gen. xviii, tum n. 5922. @1 i inde per tu robur meum, significatur per fidem potentia bono$ @2 et quoque bonum faciendi ut et credendi, tum$ @3 nempe ipsum caelum, ac in supremo sensu Ipse Dominus; est enim$