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出埃及记 15

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1 那时,摩西以色列人耶和华唱歌:我要向耶和华,因他大大战胜,将和骑的投在中。

2 耶和华是我的力量,我的诗歌,也成了我的拯救。这是我的,我要赞美他,是我父亲,我要尊崇他。

3 耶和华是战士;他的名是耶和华

4 法老的车辆、军兵,耶和华已抛在中;他特选的军长都沉於红

5 水淹没他们;他们如同石头坠到深处

6 耶和华阿,你的右手施展能力,显出荣耀;耶和华阿,你的右手摔碎仇敌。

7 你大发威严,推翻那些起来攻击你的;你发出烈怒如火,烧灭他们像烧碎一样。

8 你发鼻中的气,便聚起成堆,大直立如垒,中的深凝结。

9 仇敌:我要追赶,我要追上;我要分掳物,我要在他们身上称我的心愿。我要拔出刀来,亲杀灭他们。

10 你叫一吹,就把他们淹没;他们如铅沉在大水之中。

11 耶和华阿,众神之中,谁能像你?谁能像你─至至荣,可颂可畏,施行奇事?

12 伸出右手,便灭他们。

13 你凭慈爱领了你所赎的百姓;你凭能力引他们到了你的所。

14 外邦人见就发颤;疼痛抓非利士居民

15 那时,以东的族长惊惶,摩押的英雄被战兢抓迦南居民心都消化了。

16 惊骇恐惧临到他们。耶和华阿,因你膀的大能,他们如石头寂然不动,等候你的百姓过去,等候你所赎的百姓过去。

17 你要将他们领进去,栽於你产业的上─耶和华阿,就是你为自己所造的处;阿,就是你所建立的圣所。

18 耶和华必作王,直到永永远远!

19 法老的马匹、车辆,和兵下到中,耶和华使回流,淹没他们;惟有以色列人中走乾地。

20 亚伦的姊姊,女先知米利暗,里拿着;众妇女也跟他出去拿跳舞

21 米利暗应声:你们要歌颂耶和华,因他大大战胜,将和骑的投在中。

22 摩西以色列人从红往前行,到了书珥的旷野,在旷野走了不着

23 到了玛拉,不能那里的;因为苦,所以那地名玛拉

24 百姓就向摩西发怨言,:我们甚麽呢?

25 摩西呼求耶和华耶和华指示他一棵。他把丢在里,就变甜了。耶和华在那里为他们定了律例、典章,在那里试验他们;

26 :你若留意耶和华─你的话,又行我眼中看为正的事,留心我的诫命,守我一切的律例,我就不将所加与埃及人疾病加在你身上,因为我─耶和华是医治你的。

27 他们到了以琳,在那里有十二股泉,七十棵棕树;他们就在那里的边安营。

   

Iz Swedenborgovih djela

 

Arcana Coelestia #8131

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8131. 'Over against it you are to encamp, close to the sea' means that the influx of temptation comes from there. This is clear from the meaning of 'over against it' as close enough for it to be within view, in the internal sense close enough for the influx to come from there; from the meaning of 'encamping' as the arrangement of truth and good for undergoing temptations, as immediately above in 8130; and from the meaning of 'the Sea Suph' as the hell where falsities arising from evils prevail, dealt with in 8099. How one should understand the explanation that the influx of temptation comes from there must be stated briefly. The temptations a person undergoes are spiritual conflicts between evil spirits and good ones. The conflicts arise from and have to do with the things the person has done or thought, recorded in his memory. The evil spirits incriminate and attack, but the good ones pardon and defend. It appears as though those conflicts are within the person, for what flows into a person from the spiritual world presents itself not as something from there but as something inside him, see 741, 751, 761, 1820, 3927, 4249, 4307, 4572, 5036, 6657, 6666. A similar situation exists with spirits when they undergo temptations. When therefore they are about to undergo temptations interior things residing with them, that is, the truths and forms of good, are rearranged by the Lord into a condition which is such that by means of direct influx from Himself, and indirect influx through heaven, resistance can be offered to the falsities and evils coming from the hells, and in that way the one undergoing temptation can be protected. When a person is tempted he is also close to hell, in particular to this hell that is meant by 'the Sea Suph'; for its inhabitants are people who had a knowledge of truth but led a life of evil, and are consequently ruled by falsities arising from evil. From the hells through evil spirits come those influences which lead to the anxiety experienced by a person in temptations. From all this one may see what one should understand by the influx of temptation from hell, meant by the command the people received to encamp over against it, close to the Sea Suph.

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