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Numbers 20

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1 και-C ερχομαι-VBI-AAI3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM πας-A1S-NSF ο- A--NSF συναγωγη-N1--NSF εις-P ο- A--ASF ερημος-N2--ASF *σιν-N---GS εν-P ο- A--DSM μην-N3--DSM ο- A--DSM πρωτος-A1--DSMS και-C καταμενω-VAI-AAI3S ο- A--NSM λαος-N2--NSM εν-P *καδης-N---DS και-C τελευταω-VAI-AAI3S εκει-D *μαριαμ-N---NSF και-C θαπτω-VDI-API3S εκει-D

2 και-C ου-D ειμι-V9--IAI3S υδωρ-N3--NSN ο- A--DSF συναγωγη-N1--DSF και-C αθροιζω-VSI-API3P επι-P *μωυσης-N1M-ASM και-C *ααρων-N---ASM

3 και-C λοιδορεω-V2I-IMI3S ο- A--NSM λαος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNPM οφειλω-VB--AAPNSN αποθνησκω-VBI-AAI1P εν-P ο- A--DSF απωλεια-N1A-DSF ο- A--GPM αδελφος-N2--GPM εγω- P--GP εναντι-P κυριος-N2--GSM

4 και-C ινα-C τις- I--NSN ανααγω-VBI-AAI2P ο- A--ASF συναγωγη-N1--ASF κυριος-N2--GSM εις-P ο- A--ASF ερημος-N2--ASF ουτος- D--ASF αποκτεινω-VA--AAN εγω- P--AP και-C ο- A--APN κτηνος-N3E-APN εγω- P--GP

5 και-C ινα-C τις- I--NSN ουτος- D--ASN ανααγω-VBI-AAI2P εγω- P--AP εκ-P *αιγυπτος-N2--GSF παραγιγνομαι-VB--AMN εις-P ο- A--ASM τοπος-N2--ASM ο- A--ASM πονηρος-A1A-ASM ουτος- D--ASM τοπος-N2--NSM ου-D ου-D σπειρω-V1--PMI3S ουδε-C συκη-N1--NPF ουδε-C αμπελος-N2--NPF ουδε-C ροα-N1--NPF ουδε-C υδωρ-N3--NSN ειμι-V9--PAI3S πινω-VB--AAN

6 και-C ερχομαι-VBI-AAI3S *μωυσης-N1M-NSM και-C *ααρων-N---NSM απο-P προσωπον-N2N-GSN ο- A--GSF συναγωγη-N1--GSF επι-P ο- A--ASF θυρα-N1A-ASF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN και-C πιπτω-VAI-AAI3P επι-P προσωπον-N2N-ASN και-C οραω-VVI-API3S ο- A--NSF δοξα-N1S-NSF κυριος-N2--GSM προς-P αυτος- D--APM

7 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

8 λαμβανω-VB--AAD2S ο- A--ASF ραβδος-N2--ASF και-C εκκλησιαζω-VA--AAD2S ο- A--ASF συναγωγη-N1--ASF συ- P--NS και-C *ααρων-N---NSM ο- A--NSM αδελφος-N2--NSM συ- P--GS και-C λαλεω-VA--AAD2P προς-P ο- A--ASF πετρα-N1A-ASF εναντι-P αυτος- D--GPM και-C διδωμι-VF--FAI3S ο- A--APN υδωρ-N3T-APN αυτος- D--GSF και-C εκφερω-VF--FAI2P αυτος- D--DPM υδωρ-N3--NSN εκ-P ο- A--GSF πετρα-N1A-GSF και-C ποτιζω-VF2-FAI2P ο- A--ASF συναγωγη-N1--ASF και-C ο- A--APN κτηνος-N3E-APN αυτος- D--GPM

9 και-C λαμβανω-VBI-AAI3S *μωυσης-N1M-NSM ο- A--ASF ραβδος-N2--ASF ο- A--ASF απεναντι-P κυριος-N2--GSM καθα-D συντασσω-VAI-AAI3S κυριος-N2--NSM

10 και-C εκεκκλησιαζω-VAI-AAI3S *μωυσης-N1M-NSM και-C *ααρων-N---NSM ο- A--ASF συναγωγη-N1--ASF απεναντι-P ο- A--GSF πετρα-N1A-GSF και-C ειπον-VBI-AAI3S προς-P αυτος- D--APM ακουω-VA--AAD2P εγω- P--GS ο- A--NPM απειθης-A3--NPM μη-D εκ-P ο- A--GSF πετρα-N1A-GSF ουτος- D--GSF εκαγω-VF--FAI1P συ- P--DP υδωρ-N3--NSN

11 και-C επιαιρω-VA--AAPNSM *μωυσης-N1M-NSM ο- A--ASF χειρ-N3--ASF αυτος- D--GSM πατασσω-VAI-AAI3S ο- A--ASF πετρα-N1A-ASF ο- A--DSF ραβδος-N2--DSF δις-D και-C εκερχομαι-VBI-AAI3S υδωρ-N3--NSN πολυς-A1P-NSN και-C πινω-VBI-AAI3S ο- A--NSF συναγωγη-N1--NSF και-C ο- A--NPN κτηνος-N3E-NPN αυτος- D--GPM

12 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM και-C *ααρων-N---ASM οτι-C ου-D πιστευω-VAI-AAI2P αγιαζω-VA--AAN εγω- P--AS εναντιον-P υιος-N2--GPM *ισραηλ-N---GSM δια-P ουτος- D--ASN ου-D ειςαγω-VF--FAI2P συ- P--NP ο- A--ASF συναγωγη-N1--ASF ουτος- D--ASF εις-P ο- A--ASF γη-N1--ASF ος- --ASF διδωμι-VX--XAI1S αυτος- D--DPM

13 ουτος- D--NSN υδωρ-N3--NSN αντιλογια-N1A-GSF οτι-C λοιδορεω-VCI-API3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM εναντι-P κυριος-N2--GSM και-C αγιαζω-VSI-API3S εν-P αυτος- D--DPM

14 και-C αποστελλω-VAI-AAI3S *μωυσης-N1M-NSM αγγελος-N2--APM εκ-P *καδης-N---GS προς-P βασιλευς-N3V-ASM *εδωμ-N---GS λεγω-V1--PAPNSM οδε- D--APN λεγω-V1--PAI3S ο- A--NSM αδελφος-N2--NSM συ- P--GS *ισραηλ-N---NSM συ- P--NS επισταμαι-V6--PMI2S πας-A3--ASM ο- A--ASM μοχθος-N2--ASM ο- A--ASM ευρισκω-VB--AAPASM εγω- P--AP

15 και-C καταβαινω-VZI-AAI3P ο- A--NPM πατηρ-N3--NPM εγω- P--GP εις-P *αιγυπτος-N2--ASF και-C παραοικεω-VAI-AAI1P εν-P *αιγυπτος-N2--DSF ημερα-N1A-APF πολυς-A3C-APF και-C κακοω-VAI-AAI3P εγω- P--AP ο- A--NPM *αιγυπτιος-N2--NPM και-C ο- A--APM πατηρ-N3--APM εγω- P--GP

16 και-C αναβοαω-VAI-AAI1P προς-P κυριος-N2--ASM και-C ειςακουω-VAI-AAI3S κυριος-N2--NSM ο- A--GSF φωνη-N1--GSF εγω- P--GP και-C αποστελλω-VA--AAPNSM αγγελος-N2--ASM εκαγω-VBI-AAI3S εγω- P--AP εκ-P *αιγυπτος-N2--GSF και-C νυν-D ειμι-V9--PAI1P εν-P *καδης-N---DS πολις-N3I-DSF εκ-P μερος-N3E-GSN ο- A--GPN οριον-N2N-GPN συ- P--GS

17 παραερχομαι-VF--FMI1P δια-P ο- A--GSF γη-N1--GSF συ- P--GS ου-D διαερχομαι-VF--FMI1P δια-P αγρος-N2--GPM ουδε-C δια-P αμπελων-N3W-GPM ουδε-C πινω-VF--FMI1P υδωρ-N3--ASN εκ-P λακκος-N2--GSM συ- P--GS οδος-N2--DSF βασιλικος-A1--DSF πορευομαι-VF--FMI1P ου-D εκκλινω-VF2-FAI1P δεξιος-A1A-APN ουδε-C ευωνυμος-A1B-APN εως-C αν-X παραερχομαι-VB--AAS1P ο- A--APN οριον-N2N-APN συ- P--GS

18 και-C ειπον-VBI-AAI3S προς-P αυτος- D--ASM *εδωμ-N---NS ου-D διαερχομαι-VF--FMI2S δια-P εγω- P--GS ει-C δε-X μη-D εν-P πολεμος-N2--DSM εκερχομαι-VF--FMI1S εις-P συναντησις-N3I-ASF συ- P--DS

19 και-C λεγω-V1--PAI3P αυτος- D--DSM ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM παρα-P ο- A--ASN ορος-N3E-ASN παραερχομαι-VF--FMI1P εαν-C δε-X ο- A--GSN υδωρ-N3T-GSN συ- P--GS πινω-VB--AAS1P εγω- P--NS τε-X και-C ο- A--NPN κτηνος-N3E-NPN διδωμι-VF--FAI1S τιμη-N1--ASF συ- P--DS αλλα-C ο- A--NSN πραγμα-N3M-NSN ουδεις-A3--NSN ειμι-V9--PAI3S παρα-P ο- A--ASN ορος-N3E-ASN παραερχομαι-VF--FMI1P

20 ο- A--NSM δε-X ειπον-VBI-AAI3S ου-D διαερχομαι-VF--FMI2S δια-P εγω- P--GS και-C εκερχομαι-VBI-AAI3S *εδωμ-N---NS εις-P συναντησις-N3I-ASF αυτος- D--DSM εν-P οχλος-N2--DSM βαρυς-A3U-DSM και-C εν-P χειρ-N3--DSF ισχυρος-A1A-DSF

21 και-C ου-D θελω-VAI-AAI3S *εδωμ-N---NS διδωμι-VO--AAN ο- A--DSM *ισραηλ-N---DSM παραερχομαι-VB--AAN δια-P ο- A--GPN οριον-N2N-GPN αυτος- D--GSM και-C εκκλινω-VAI-AAI3S *ισραηλ-N---NSM απο-P αυτος- D--GSM

22 και-C αποαιρω-VAI-AAI3P εκ-P *καδης-N---GS και-C παραγιγνομαι-VBI-AMI3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM πας-A1S-NSF ο- A--NSF συναγωγη-N1--NSF εις-P *ωρ-N---AS ο- A--ASN ορος-N3E-ASN

23 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM και-C *ααρων-N---ASM εν-P *ωρ-N---DS ο- A--DSN ορος-N3E-DSN επι-P ο- A--GPN οριον-N2N-GPN γη-N1--GSF *εδωμ-N---GS λεγω-V1--PAPNSM

24 προςτιθημι-VC--APD3S *ααρων-N---NSM προς-P ο- A--ASM λαος-N2--ASM αυτος- D--GSM οτι-C ου-D μη-D ειςερχομαι-VB--AAS2P εις-P ο- A--ASF γη-N1--ASF ος- --ASF διδωμι-VX--XAI1S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM διοτι-C παραοξυνω-VAI-AAI2P εγω- P--AS επι-P ο- A--GSN υδωρ-N3T-GSN ο- A--GSF λοιδορια-N1A-GSF

25 λαμβανω-VB--AAD2S ο- A--ASM *ααρων-N---ASM και-C *ελεαζαρ-N---ASM ο- A--ASM υιος-N2--ASM αυτος- D--GSM και-C αναβιβαζω-VA--AAD2S αυτος- D--APM εις-P *ωρ-N---AS ο- A--ASN ορος-N3E-ASN εναντι-P πας-A1S-GSF ο- A--GSF συναγωγη-N1--GSF

26 και-C εκδυω-VA--AAD2S *ααρων-N---ASM ο- A--ASF στολη-N1--ASF αυτος- D--GSM και-C ενδυω-VA--AAD2S *ελεαζαρ-N---ASM ο- A--ASM υιος-N2--ASM αυτος- D--GSM και-C *ααρων-N---NSM προςτιθημι-VC--APPNSM αποθνησκω-VB--AAD3S εκει-D

27 και-C ποιεω-VAI-AAI3S *μωυσης-N1M-NSM καθα-D συντασσω-VAI-AAI3S κυριος-N2--NSM και-C αναβιβαζω-VAI-AAI3S αυτος- D--ASM εις-P *ωρ-N---AS ο- A--ASN ορος-N3E-ASN εναντιον-P πας-A1S-GSF ο- A--GSF συναγωγη-N1--GSF

28 και-C εκδυω-VAI-AAI3S *ααρων-N---ASM ο- A--APN ιματιον-N2N-APN αυτος- D--GSM και-C ενδυω-VAI-AAI3S αυτος- D--APN *ελεαζαρ-N---ASM ο- A--ASM υιος-N2--ASM αυτος- D--GSM και-C αποθνησκω-VBI-AAI3S *ααρων-N---NSM επι-P ο- A--GSF κορυφη-N1--GSF ο- A--GSN ορος-N3E-GSN και-C καταβαινω-VZI-AAI3S *μωυσης-N1M-NSM και-C *ελεαζαρ-N---NSM εκ-P ο- A--GSN ορος-N3E-GSN

29 και-C οραω-VBI-AAI3S πας-A1S-NSF ο- A--NSF συναγωγη-N1--NSF οτι-C απολυω-VCI-API3S *ααρων-N---NSM και-C κλαιω-VAI-AAI3P ο- A--ASM *ααρων-N---ASM τριακοντα-M ημερα-N1A-APF πας-A3--NSM οικος-N2--NSM *ισραηλ-N---GSM

   

Ze Swedenborgových děl

 

Arcana Coelestia # 8588

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8588. 'And Meribah' means the essential nature of the complaining. This is clear from the consideration that in the original language Meribah means contention or wrangling, and 'wrangling' means complaining, 8563, 8566; and since also names mean the essential nature of something, 8587, 'Meribah' here means the essential nature of the complaining. As regards the specific temptation here and the essential nature of it, it should be recognized that those people are being described here who in temptations almost give in; that is to say, they complain against heaven, also against the Divine Himself, and at length almost cease to believe in God's providence. These things are meant in the internal sense by what has gone before and also by what follows in the present verse; they are the essential nature of the state of the temptation, meant by 'Massah', and the essential nature of the complaining in the temptation, meant by 'Meribah'. The fact that the latter is meant here by 'Meribah' is evident in David,

You called on Me in distress, and I rescued you; I answered you in the hiding place. I tested you by the waters of Meribah. Psalms 81:7.

[2] But the internal historical sense, in which the religious condition of the Israelite nation is the subject, describes the nature of their attitude towards Jehovah. It was such that when they asked Him for aid they refused to plead for it, and instead demanded it. The reason for this was that when they saw miracles their acknowledgement of Jehovah as the Supreme Deity did not exist in their heart, only on their lips. The fact that there was no acknowledgement of Him in their heart is perfectly clear from the Egyptian calf which they made for themselves and worshipped, saying that these were their gods, and also from their frequent apostasy, regarding which see 8301. These are the matters that the internal historical sense describes here; but the internal spiritual sense describes the essential nature of the temptation when those undergoing it are brought to the final phase before their deliverance.

[3] The fact that the character of the Israelite nation and their religious condition are described by their contending with Moses at Massah and Meribah is also clear in David,

Do not harden your heart as in Meribah, as in the day of Massah, in the wilderness, where your fathers tempted Me; they tempted Me, and saw My work. For forty years I loathed [that] generation, and said, They are a people who err in their heart and have not known My ways, to whom I swore in My anger, They shall not enter My rest. Psalms 95:8-11.

In Moses,

You shall not tempt Jehovah your God, as you tempted [Him] in Massah. Deuteronomy 6:16.

In the same author,

Furthermore in Taberah and in Massah and in Kibroth Hattaavah, you were rebels against Jehovah from the day I knew you. Deuteronomy 9:22, 24.

In the same author,

Of Levi he said, Your Thummim and your Urim shall be for the Holy Man (Vir) whom you tempted in Massah; you contended with Him at the waters of Meribah. Deuteronomy 33:8-9

'The Holy Man' here stands for the Lord, whom they tempted, and whom

Moses and Aaron 'did not honour as holy'.

[4] In the internal historical sense, in which the religious condition of the

Israelite nation is the subject, Moses and Aaron do not represent God's truth, but the religious condition of that nation, whose leaders and heads they were, 7041. Since that religious condition was such as has been mentioned above, it was declared to the two that they would not lead the people into the land of Canaan. This is stated in the Book of Numbers as follows,

Jehovah said to Moses and Aaron, Because you did not believe in Me and honour Me as holy in the eyes of the children of Israel, therefore you will not bring this congregation into the land which I have given them. These are the waters of Meribah, because the children of Israel contended with Jehovah. Numbers 20:12-13; 27:14.

And in the same book,

Aaron will be gathered to his people, and will not enter the land which I have given to the children of Israel, because you rebelled against My word 1 at the waters of Meribah. Numbers 20:24.

The like is said of Moses at Deuteronomy 32:49-51.

[5] Among that nation representative worship of God was nevertheless established because representative worship could have been established among any nation that thought the outward things of worship were holy and venerated them in a virtually idolatrous manner. For a representative has no regard to the person who represents, only to the reality represented, 1361; and that nation was by disposition such, more than any other nation, that outward things devoid of anything internal were altogether venerated by them as being holy and Divine. They were such that they revered their fathers - Abraham, Isaac, and Jacob, and later on Moses and David - as demi-gods. In addition they venerated as being holy and Divine, and worshipped, every piece of stone or wood dedicated to their worship of God, such as the Ark, the tables there, the lampstand, the altar, Aaron's vestments, the Urim and Thummim, and later on the temple. By means of outward things such as these at that time communication of the angels of heaven with mankind was in the Lord's providence made possible; for the Church, or a representative of the Church, must exist somewhere, in order that heaven may be in communication with the human race. And since that nation more than any other could make Divine worship consist in outward things, and so could act as a representative of the Church, that nation was the one to be adopted.

[6] The communication with angels in heaven by means of representatives was effected at that time in the following way. People's outward worship was conveyed to angelic spirits who are simple and give no thought to inward values, though they are themselves nevertheless good inwardly. Such spirits are those who in the Grand Man correspond to the skin. They pay no attention at all to what is in a person inwardly, only to what is visible outwardly; and if this is seen by them to be holy they think that what is inward is so too. The more internal angels of heaven saw in these spirits the realities that were being represented, consequently the corresponding heavenly and Divine values; for they could reside with these spirits and see those values, but not with men, except through those spirits. Angels dwell with men in their inward values; but when no inward values are there, they dwell in the interiors of simple spirits; for the wisdom of angels extends only to spiritual and celestial values, which are the inward realities of representatives. From this brief explanation one may recognize how communication with heaven through such a people could be made possible. But see what has been shown already on this matter:

Among the Jews the holiness of their worship was carried up outside themselves into heaven in a miraculous fashion, 4307. The descendants of Jacob were able to represent what was holy, irrespective of what they were really like, provided that the religious observances which had been commanded were carried out precisely, 3147, 3479, 3480, 3881 (end), 4208, 4281, 4288, 4289, 4293, 4307, 4444, 4500, 4680, 4825, 4844, 4847, 4899, 4912, 6304, 6306, 7048, 7051, 8301 (end).

Poznámky pod čarou:

1. literally, mouth

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

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