Потомъ отправилось все общество сыновъ Израилевыхъ изъ пустыни Синъ въ путь свой, по повелјнію Іеговы; и расположилось станомъ въ Рефидимј, и небыло водыводыпитьпить народу.
И укорялъ народъ МоисеяМоисея, и говорилъ: дайте намъ водыводыпитьпить: а МоисейМоисей говорилъ имъ: что вы укоряете меня? что искушаете Іегову?
И жаждалъ тамъ народъ водыводы, и ропталъ народъ на МоисеяМоисея, говоря: зачјмъ ты вывелъ насъ изъ Египта, уморить жаждою меня и дјтей моихъ и стадастада мои?
4МоисейМоисей возопилъ къ Іеговј и сказалъсказалъ: что мнј дјлать съ народомъ симъ? ещде немного, и они побьютъ меня камнямикамнями.
5ІеговаІеговасказалъсказалъ Моисею: пройди передъ народомъ, и возми съ собою нјкоторыхъ изъ старјйшинъ Израильскихъ, и посохъ твой, которымъ ты поражалъ рјку, возми въ руку твою и поди.
Вотъ, Я стану предъ тобою тамъ на скалј въ Хоривј; и ты ударишь въ скалу, и пойдетъ изъ нея вода, и будетъ питьпить народъ. Такъ и сдјлалъ МоисейМоисей предъ очами старјйшинъ Израильскихъ.
И нарекъ мјсту тому имяимя: МассаМасса и МериваМерива, потому что сыны Израилевы укоряли Моисея, и искушали Іегову, говоря: точно ли ІеговаІегова среди насъ, или нјтъ.
И пришелъ Амаликъ, и воевалъ съ Израилемъ въ Рефидимј.
Тогда МоисейМоисейсказалъсказалъ Іисусу: выбери намъ мужей, и поди, сразись съ Амаликомъ; завтразавтра стану на вершинј холма, и посохъ Божій будетъ въ рукј моей.
Іисусъ такъ и сдјлалъ, какъ сказалъсказалъ ему МоисейМоисей, чтобы сразиться съ Амаликомъ; а МоисейМоисей и Ааронъ и Оръ взошли на вершину холма.
И когда МоисейМоисей поднималъ руку свою, одолјвалъ ИзраильИзраиль; а когда опускалъ руку свою, одолјвалъ Амаликъ.
Но какъ рукируки Моисеевы устали, то взяли каменькамень и положили подъ него, и онъ сјлъ на немъ. Ааронъ же и Оръ поддерживали рукируки его, одинъ съ одной, а другой съ другой стороныстороны. Такимъ образомъ рукируки его подкрјплены были до захожденія солнца.
И низложилъ Іисусъ АмаликаАмалика и народъ его остріемъ меча.
И сказалъсказалъІеговаІегова Моисею: напиши сіе для памяти въ книгу, и внуши Іисусу, что Я совершенно изглажу памятьпамятьАмаликаАмалика изъ поднебесной.
Амалика Amalek, or the Amalekites, signifies those who are in false principles.
Память 'For a sign and for a memorial,' denotes that a thing should be perpetually remembered.
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At Rephidim A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults. Teaching Support | Ages over 3
8603. 'And Moses, Aaron, and Hur' means levels of Divine Truth that follow one another in order. This is clear from the representation of 'Moses' as Divine Truth that goes forth directly from the Lord, dealt with in 7010; from the representation of 'Aaron' as Divine Truth that goes forth from the Lord in an indirect way, dealt with in 7009; and from the representation of 'Hur' as Divine Truth that goes forth again in an indirect way, but through the latter. Thus there are levels of truth that follow one another in order.
 What is meant by levels of truth that follow one another in order must be stated briefly. All things without exception in the entire natural world spring in order from others on a more internal level; they derive from them and follow in order after them. But the interior things do not connect with the exterior by gradually merging into them; rather, they are distinct and separate, and are joined through extensions from themselves like fibres, which act as channels of communication. Some idea of the nature of things which derive from others and therefore follow in order from them may be conveyed by considering fruits such as lemons, apples, and the like. Their most external parts are their surrounding skins, their interiors are the surrounded flesh or pulp, and their yet more interior parts are the seeds; and the seeds have casings around the outside, then on the actual seeds membranes, under which lies an inner pulp containing the initial form, the soul so to speak, from which again spring new trees and fruit.
 All these things follow one another in order; but they are distinct and separate, yet at the same time are joined together. The communication of interiors with exteriors is effected in a wondrous fashion through fibre-like passageways. When those interiors and exteriors are first formed they are very closely connected; but in the course of time they are separated. For before the initial form, the inmost part within the seed, can expand into forms like its parents it must be opened in stages following one another in order. When it is opened and starts to grow, the pulpy parts surrounding it adapt themselves, serving first as its 'soil', and after that as its fertilizing sap. After this phase, which is its time in the womb, it is born; at that point it is left to the soil of the earth, in which it is sown as a seed.
 All this enables one to form some idea of the nature of things that derive from and follow one another in order. As is the nature of them in the vegetable kingdom, so it is also in the animal kingdom, yet in a far more perfect way. In the animal kingdom there are exterior things, interior, and inmost, which in like manner follow one another in order, are distinct and separate from one another, and yet at the same time are joined together. But they are different in that forms in the animal kingdom have been created to receive life. Consequently just as forms receiving life follow one another in order, so do the resulting kinds of vitality. For the forms or substances receiving life are the subjects 1
, and the things which result from changes and modifications of those forms are the forces, which should be called vitalities because they are life-forces. From all this one may now see what is meant by levels of Divine Truth that follow one another in order. For everything constituting life has connection with truth, and the perfection it possesses with good, or in the contrary sense with falsity, and its imperfection with evil. Their transitions in order from one to the next are also called degrees.
1. Subject is used here to mean something which really exists yet depends for its existence on something prior to itself.
8603a 'Went up to the top of the hill' means in the good of charity. This is clear from the meaning of 'the hill' as charity, dealt with in 6435, the good of it being meant by 'the top of the hill'.