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Eliro 15

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1 Tiam Moseo kaj la Izraelidoj kantis cxi tiun kanton al la Eternulo, kaj parolis jene: Mi kantos al la Eternulo, cxar Li alte levigxis; CXevalon kaj gxian rajdanton Li jxetis en la maron.

2 Mia forto kaj glorkanto estas la Eternulo, Kaj Li estis por mi savo. Li estas mia Dio, kaj mi Lin gloros, La Dio de mia patro, kaj mi Lin altigos.

3 La Eternulo estas viro de milito, Eternulo estas Lia nomo.

4 La cxarojn de Faraono kaj lian militistaron Li jxetis en la maron; Kaj liaj elektitaj militestroj dronis en la Rugxa Maro.

5 Abismoj ilin kovris; Ili falis en la profundojn kiel sxtono.

6 Via dekstra mano, ho Eternulo, estas glora per forto, Via dekstra mano, ho Eternulo, disbatas malamikon.

7 Per Via granda majesto Vi frakasas Viajn kontrauxulojn; Vi sendas Vian koleron, kaj gxi forbruligas ilin kiel pajlon.

8 De Via kolera blovo montigxis akvo, Amasigite starigxis fluajxo, Densigxis abismoj en la mezo de la maro.

9 La malamiko diris:Mi persekutos, Mi atingos, mi dividos militakiron; Satigxos de ili mia animo; Mi eltiros mian glavon, ekstermos ilin mia mano.

10 Vi blovis per Via spirito, kaj ilin kovris la maro; Kiel plumbo ili iris al fundo en la akvo potenca.

11 Kiu estas kiel Vi inter la dioj, ho Eternulo? Kiu estas kiel Vi, majesta en sankteco, Timinda kaj lauxdinda, faranta miraklojn?

12 Vi etendis Vian dekstran manon, Kaj ilin englutis la tero.

13 Vi kondukis kun Via favorkoreco tiun popolon, kiun Vi liberigis; Vi kondukis gxin per Via forto al Via sankta logxejo.

14 Auxdis popoloj kaj ektremis; Teruro atakis la logxantojn de Filisxtujo.

15 Tiam ektimis la cxefoj de Edom; La potenculojn de Moab atakis tremo; Perdis la kuragxon cxiuj logxantoj de Kanaan.

16 Falas sur ilin timo kaj teruro pro la grandeco de Via brako; Ili mutigxas kiel sxtono, gxis pasas Via popolo, ho Eternulo, GXis pasas la popolo, kiun Vi akiris.

17 Vi venigos ilin, kaj plantos ilin Sur la monto de Via heredo, Sur la loko, ho Eternulo, kiun Vi faris Via sidejo, En la sanktejo, ho Sinjoro, kiun pretigis Viaj manoj.

18 La Eternulo regxos cxiam kaj eterne.

19 CXar la cxevaloj de Faraono kun liaj cxaroj kaj rajdantoj enigxis en la maron, kaj la Eternulo turnis sur ilin la akvon de la maro; sed la Izraelidoj iris sur seka tero tra la mezo de la maro.

20 Mirjam, la profetino, fratino de Aaron, prenis tamburinon en sian manon, kaj cxiuj virinoj eliris post sxi kun tamburinoj kaj dancante.

21 Kaj Mirjam antauxkantis al ili: Kantu al la Eternulo, cxar Li alte levigxis; CXevalon kaj gxian rajdanton Li jxetis en la maron.

22 Moseo ekkondukis la Izraelidojn for de la Rugxa Maro, kaj ili eliris al la dezerto SXur; ili iris dum tri tagoj tra la dezerto kaj ne trovis akvon.

23 Ili venis al Mara, sed ili ne povis trinki la akvon en Mara, cxar gxi estis maldolcxa; tial oni donis al la loko la nomon Mara.

24 Kaj la popolo ekmurmuris kontraux Moseo, dirante:Kiam ni trinkos?

25 Tiam li kriis al la Eternulo, kaj la Eternulo montris al li arbon, kaj li jxetis gxin en la akvon, kaj la akvo farigxis dolcxa. Tie Li donis al ili legxon kaj jugxon, kaj tie Li ilin elprovis.

26 Kaj Li diris:Se vi auxskultados la vocxon de la Eternulo, via Dio, kaj farados tion, kio placxas al Li, kaj vi atentados Liajn ordonojn kaj observados cxiujn Liajn legxojn, tiam Mi venigos sur vin neniun el tiuj malsanoj, kiujn Mi venigis sur la Egiptojn; cxar Mi estas la Eternulo, via saniganto.

27 Kaj ili venis al Elim; tie estis dek du fontoj de akvo, kaj sepdek daktilpalmoj. Kaj ili starigis tie sian tendaron cxe la akvo.

   

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Arcana Coelestia # 6125

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6125. [In exchange] for the horses. That this signifies memory-knowledges from the intellectual, is evident from the signification of “horses,” as being things intellectual (n. 2760-2762, 3217, 5321); and because they are predicated of Egypt, by which are signified memory-knowledges, “horses” here denote memory-knowledges from the intellectual. It is here necessary to state what these memory-knowledges from the intellectual are. Man has an intellectual, and he has a will, and this not only in his internal man, but also in his external. The intellectual in a man grows and increases from his infancy to his maturity, and consists in viewing things from what belongs to experience and to memory-knowledge; and also in viewing causes from effects; and in viewing consequences in connection with their causes. Thus the intellectual consists in the comprehension and perception of such things as are of civic and moral life. It comes into existence from the influx of light from heaven; and therefore every man can be perfected in respect to the intellectual. The intellectual is given to everyone according to his application, according to his life, and according to his nature; nor is it lacking in anyone, provided he is of sound mind. It is given to man to the end that he may be in freedom and in choice, that is, in the freedom of choosing good or evil. Unless man has such an intellectual as has been described, he cannot do this of himself, thus neither could anything be appropriated to him.

[2] Be it known further, that it is man’s intellectual which receives what is spiritual, so as to be a recipient of spiritual truth and good. For nothing of good, that is, of charity, and nothing of truth, that is, of faith, can be insinuated into anyone who has not an intellectual, but they are insinuated according to his intellectual; and therefore also man is not regenerated by the Lord until in adult age and possessed of an intellectual, before which period the good of love and truth of faith fall as seed into ground that is quite barren. But when a man has been regenerated, his intellectual performs the use of seeing and perceiving what is good, and thereby what is true; for the intellectual carries over those things which are of the light of heaven into those which are of the light of nature, whereby the former appear in the latter as do the interior affections of man in a face free from pretence; and as the intellectual performs this use, therefore in the Word, in many passages where the spiritual of the church is treated of, its intellectual also is treated of, as of the Lord’s Divine mercy shall be shown elsewhere.

[3] From all this it is now evident what is meant by memory-knowledges from the intellectual, namely, that they are memory-knowledges which confirm those things that a man intellectually apprehends and perceives, whether these are evil or good. These memory-knowledges are signified in the Word by “horses from Egypt;” as in Isaiah:

Woe to them that go down into Egypt for help, and lean on horses; and trust on the chariot, because they are many, and upon the horsemen, because they are very strong; and they look not unto the Holy One of Israel, and seek not Jehovah. For Egypt is man, and not God; and his horses flesh, and not spirit (Isaiah 31:1, 3); where “horses from Egypt” denote memory-knowledges from a perverted intellectual.

[4] In Ezekiel:

He rebelled against him in sending his ambassadors into Egypt, that it might give him horses and much people. Shall he prosper? shall he escape that doeth this? (Ezekiel 17:15); where also “horses from Egypt” denote memory-knowledges from a perverted intellectual, which are consulted in matters of faith, while the Word, that is, the Lord, is not believed except from these; thus it is not believed at all, for denial reigns in a perverted intellectual.

[5] That such memory-knowledges were destroyed is represented by the horses and chariots of Pharaoh being drowned in the sea Suph; and because these knowledges are signified by “horses,” and false doctrinal things by “chariots,” therefore “horses and chariots” are so often mentioned in the Word (see Exodus 14:17-18, 23, 2 14:26, 28; and thereafter in the Song of Moses and Miriam):

The horse of Pharaoh went in, and also his chariot, and also his horsemen, into the sea; but Jehovah caused the waters of the sea to return upon them. Sing ye to Jehovah, for exalting He hath exalted Himself; the horse and his rider hath He cast into the sea (Exodus 15:19, 21).

[6] Similar memory-knowledges are also signified by what was prescribed in Moses for the king over Israel:

If they desire a king, a king from the midst of the brethren shall be set over them; only he shall not multiply horses for himself, nor bring back the people into Egypt in order that he may multiply horses (Deuteronomy 17:15-16);

a king represented the Lord as to Divine truth (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966, 5044, 5068), thus as to intelligence, for this when genuine is from Divine truth. That intelligence ought to be procured by means of the Word, which is Divine truth, and not by means of memory-knowledges from one’s own intellectual, is signified by the injunction that the king “should not multiply horses, and should not bring back the people into Egypt in order that he may multiply horses.”

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.