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Éxodo 17

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1 Y toda la congregación de los hijos de Israel partió del desierto de Sin, por sus jornadas, al mandamiento del SEÑOR, y asentaron el campamento en Refidim; y no había agua para que el pueblo bebiese.

2 Y riñó el pueblo con Moisés, y dijeron: Danos agua que bebamos. Y Moisés les dijo: ¿Por qué reñís conmigo? ¿Por qué tentáis al SEÑOR?

3 Así que el pueblo tuvo allí sed de agua, y murmuró contra Moisés, y dijo: ¿Por qué nos hiciste subir de Egipto para matarnos de sed a nosotros, y a nuestros hijos y a nuestros ganados?

4 Entonces clamó Moisés al SEÑOR, diciendo: ¿Qué haré con este pueblo? De aquí a un poco me apedrearán.

5 Y el SEÑOR dijo a Moisés: Pasa delante del pueblo, y toma contigo de los ancianos de Israel; y toma también en tu mano tu vara, con que heriste el río, y ve:

6 He aquí que yo estoy delante de ti allí sobre la peña en Horeb; y herirás la peña, y saldrán de ella aguas, y beberá el pueblo. Y Moisés lo hizo así en presencia de los ancianos de Israel.

7 Y llamó el nombre de aquel lugar Masah y Meriba, por la rencilla de los hijos de Israel, y porque tentaron al SEÑOR, diciendo: ¿Está, pues, el SEÑOR entre nosotros, o no?

8 Y vino Amalec y peleó con Israel en Refidim.

9 Y dijo Moisés a Josué: Escógenos varones, y sal, pelea con Amalec; mañana yo estaré sobre la cumbre del collado, y la vara de Dios en mi mano.

10 E hizo Josué como le dijo Moisés, peleando con Amalec; y Moisés y Aarón y Hur subieron a la cumbre del collado.

11 Y sucedía que cuando alzaba Moisés su mano, Israel prevalecía; mas cuando él bajaba su mano, prevalecía Amalec.

12 Y las manos de Moisés estaban pesadas; por lo que tomaron una piedra, y la pusieron debajo de él, y se sentó sobre ella; y Aarón y Hur sustentaban sus manos, el uno de un lado y el otro de otro; así hubo en sus manos firmeza hasta que se puso el sol.

13 Y Josué deshizo a Amalec y a su pueblo a filo de espada.

14 Y el SEÑOR dijo a Moisés: Escribe esto para memoria en el libro, y di a Josué que del todo tengo de raer la memoria de Amalec de debajo del cielo.

15 Y Moisés edificó un altar, y llamó su nombre El SEÑOR Es Mí Bandera (YHWH-nisi );

16 y dijo: Por cuanto Amalec levantó la mano sobre el trono del SEÑOR, el SEÑOR tendrá guerra con Amalec de generación en generación.

   

Iz Swedenborgovih djela

 

Arcana Coelestia #8567

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8567. 'Why do you tempt Jehovah?' means that their complaining is against the Divine, from whom they despair of receiving aid. This is clear from the meaning of 'tempting Jehovah' as complaining against the Divine. The reason why going so far as to despair of receiving aid from Him is meant is that such despair lies within what people say when they complain in temptations; for temptations consist in ever-recurring feelings of despair over salvation. Initially those feelings are slight, but in course of time they weigh heavily on a person, till finally he doubts, almost denies God's presence or the possibility of aid from Him. In temptations the spiritual life is for the most part brought to this extremity, for in that way the natural life is snuffed out, since while a person is in the midst of despair the Lord keeps his inmost actively engaged in the fight against falsity. As a consequence also such despair is soon after that dispelled by the comfort which is then supplied by the Lord; for all spiritual temptation is followed by comfort and so to speak newness of life. Regarding the prolongation of temptations to the point of despair, see 1787, 2694, 5279, 5280, 7147, 7155, 7166, 8165; and regarding comfort after temptations, 3696, 4572, 5246, 6829, 8367, 8370 (end).

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

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Arcana Coelestia #4210

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4210. 'Jacob offered a sacrifice on the mountain' means worship founded on good that stems from love. This is clear from the meaning of 'a sacrifice' as worship, dealt with in 922, 923, 2180, and from the meaning of 'the mountain' as good that stems from love, 795, 796, 1430. 'A sacrifice' means worship because sacrifices and burnt offerings were the major features of all worship in the later representative Church, which was the Hebrew Church. They also used to sacrifice on mountains, as is clear from various places in the Word, because 'mountains' on account of their height meant the things which were high, such as those are which belong to heaven and are called heavenly; and having this meaning they also meant, in the highest sense, the Lord, whom they called the Most High. It was the outward appearance that led them to think in this way, for the things that are interior give the appearance of being higher, as heaven does with man. Heaven is interiorly within him, and yet he supposes it to be on high. This is the reason why, when the expression 'high' is used in the Word, that which is interior is meant in the internal sense.

[2] In the world people inevitably take heaven to be on high. One reason why they do so is that the word 'heaven' is used for the visible expanse which encircles them on high and another is that man is a dweller within time and space and so thinks from ideas derived from these. And a further reason is that few are aware of what anything interior may be, and fewer still are aware that neither place nor time exist there. This is why the mode of expression employed in the Word is one that accords with the ideas present in man's thought. If it had not accorded with those ideas but with angelic ideas man would have perceived nothing at all, but everyone would have stood wondering what it was and whether it was anything at all, and so would have rejected it as being devoid of anything intelligible.

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