ബൈബിൾ

 

Exodus 16

പഠനം

   

1 ἀποαἴρω-VAI-AAI3P δέ-X ἐκ-P *αιλιμ-N---GPM καί-C ἔρχομαι-VBI-AAI3P πᾶς-A1S-NSF συναγωγή-N1--NSF υἱός-N2--GPM *ἰσραήλ-N---GSM εἰς-P ὁ- A--ASF ἔρημος-N2--ASF *σιν-N---GS ὅς- --NSN εἰμί-V9--PAI3S ἀνά-P μέσος-A1--ASN *αιλιμ-N---APM καί-C ἀνά-P μέσος-A1--ASN *σινα-N----S ὁ- A--DSF δέ-X πεντεκαιδέκατος-A1--DSF ἡμέρα-N1A-DSF ὁ- A--DSM μήν-N3--DSM ὁ- A--DSM δεύτερος-A1A-DSM ἐκἔρχομαι-VX--XAPGPM αὐτός- D--GPM ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF

2 διαγογγύζω-V1I-IAI3S πᾶς-A1S-NSF συναγωγή-N1--NSF υἱός-N2--GPM *ἰσραήλ-N---GSM ἐπί-P *μωυσῆς-N1M-ASM καί-C *ααρων-N---ASM

3 καί-C εἶπον-VAI-AAI3P πρός-P αὐτός- D--APM ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ὀφείλω-VB--AAPNSN ἀποθνήσκω-VBI-AAI1P πλήσσω-VD--APPNPM ὑπό-P κύριος-N2--GSM ἐν-P γῆ-N1--DSF *αἴγυπτος-N2--DSF ὅταν-D καταἵζω-VAI-AAI1P ἐπί-P ὁ- A--GPM λέβης-N3T-GPM ὁ- A--GPN κρέας-N3--GPN καί-C ἐσθίω-V1I-IAI1P ἄρτος-N2--APM εἰς-P πλησμονή-N1--ASF ὅτι-C ἐκἄγω-VBI-AAI2P ἐγώ- P--AP εἰς-P ὁ- A--ASF ἔρημος-N2--ASF οὗτος- D--ASF ἀποκτείνω-VA--AAN πᾶς-A1S-ASF ὁ- A--ASF συναγωγή-N1--ASF οὗτος- D--ASF ἐν-P λιμός-N2--DSM

4 εἶπον-VBI-AAI3S δέ-X κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM ἰδού-I ἐγώ- P--NS ὕω-V1--PAI1S σύ- P--DP ἄρτος-N2--APM ἐκ-P ὁ- A--GSM οὐρανός-N2--GSM καί-C ἐκἔρχομαι-VF--FMI3S ὁ- A--NSM λαός-N2--NSM καί-C συνλέγω-VF--FAI3P ὁ- A--ASN ὁ- A--GSF ἡμέρα-N1A-GSF εἰς-P ἡμέρα-N1A-ASF ὅπως-C πειράζω-VA--AAS1S αὐτός- D--APM εἰ-C πορεύομαι-VF--FMI3P ὁ- A--DSM νόμος-N2--DSM ἐγώ- P--GS ἤ-C οὐ-D

5 καί-C εἰμί-VF--FMI3S ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF ἕκτος-A1--DSF καί-C ἑτοιμάζω-VF--FAI3P ὅς- --NSN ἐάν-C εἰςφέρω-VA--AAS3P καί-C εἰμί-VF--FMI3S διπλοῦς-A1C-ASN ὅς- --NSN ἐάν-C συνἄγω-VB--AAS3P ὁ- A--ASN κατά-P ἡμέρα-N1A-ASF εἰς-P ἡμέρα-N1A-ASF

6 καί-C εἶπον-VBI-AAI3S *μωυσῆς-N1M-NSM καί-C *ααρων-N---NSM πρός-P πᾶς-A1S-ASF συναγωγή-N1--ASF υἱός-N2--GPM *ἰσραήλ-N---GSM ἑσπέρα-N1A-GSF γιγνώσκω-VF--FMI2P ὅτι-C κύριος-N2--NSM ἐκἄγω-VBI-AAI3S σύ- P--AP ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF

7 καί-C πρωΐ-D ὁράω-VF--FMI2P ὁ- A--ASF δόξα-N1S-ASF κύριος-N2--GSM ἐν-P ὁ- A--DSN εἰςἀκούω-VA--AAN ὁ- A--ASM γογγυσμός-N2--ASM σύ- P--GP ἐπί-P ὁ- A--DSM θεός-N2--DSM ἐγώ- P--NP δέ-X τίς- I--NSN εἰμί-V9--PAI1P ὅτι-C διαγογγύζω-V1--PAI2P κατά-P ἐγώ- P--GP

8 καί-C εἶπον-VBI-AAI3S *μωυσῆς-N1M-NSM ἐν-P ὁ- A--DSN δίδωμι-V8--PAN κύριος-N2--ASM σύ- P--DP ἑσπέρα-N1A-GSF κρέας-N3--APN ἐσθίω-VB--AAN καί-C ἄρτος-N2--APM ὁ- A--ASN πρωΐ-D εἰς-P πλησμονή-N1--ASF διά-P ὁ- A--ASN εἰςἀκούω-VA--AAN κύριος-N2--ASM ὁ- A--ASM γογγυσμός-N2--ASM σύ- P--GP ὅς- --ASM σύ- P--NP διαγογγύζω-V1--PAI2P κατά-P ἐγώ- P--GP ἐγώ- P--NP δέ-X τίς- I--NSN εἰμί-V9--PAI1P οὐ-D γάρ-X κατά-P ἐγώ- P--GP ὁ- A--NSM γογγυσμός-N2--NSM σύ- P--GP εἰμί-V9--PAI3S ἀλλά-C ἤ-C κατά-P ὁ- A--GSM θεός-N2--GSM

9 εἶπον-VBI-AAI3S δέ-X *μωυσῆς-N1M-NSM πρός-P *ααρων-N---ASM εἶπον-VA--AAD2S πᾶς-A1S-DSF συναγωγή-N1--DSF υἱός-N2--GPM *ἰσραήλ-N---GSM προςἔρχομαι-VA--AAD2P ἐναντίον-P ὁ- A--GSM θεός-N2--GSM εἰςἀκούω-VX--XAI3S γάρ-X σύ- P--GP ὁ- A--ASM γογγυσμός-N2--ASM

10 ἡνίκα-D δέ-X λαλέω-V2I-IAI3S *ααρων-N---NSM πᾶς-A1S-DSF συναγωγή-N1--DSF υἱός-N2--GPM *ἰσραήλ-N---GSM καί-C ἐπιστρέφω-VDI-API3P εἰς-P ὁ- A--ASF ἔρημος-N2--ASF καί-C ὁ- A--NSF δόξα-N1S-NSF κύριος-N2--GSM ὁράω-VVI-API3S ἐν-P νεφέλη-N1--DSF

11 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNSM

12 εἰςἀκούω-VX--XAI1S ὁ- A--ASM γογγυσμός-N2--ASM ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM λαλέω-VA--AAD2S πρός-P αὐτός- D--APM λέγω-V1--PAPNSM ὁ- A--ASN πρός-P ἑσπέρα-N1A-ASF ἐσθίω-VF--FMI2P κρέας-N3--APN καί-C ὁ- A--ASN πρωΐ-D πίμπλημι-VS--FPI2P ἄρτος-N2--GPM καί-C γιγνώσκω-VF--FMI2P ὅτι-C ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP

13 γίγνομαι-VBI-AMI3S δέ-X ἑσπέρα-N1A-NSF καί-C ἀναβαίνω-VZI-AAI3S ὀρτυγομήτρα-N1A-NSF καί-C καλύπτω-VAI-AAI3S ὁ- A--ASF παρεμβολή-N1--ASF ὁ- A--ASN πρωΐ-D γίγνομαι-VBI-AMI3S καταπαύω-V1--PMPGSF ὁ- A--GSF δρόσος-N2--GSF κύκλος-N2--DSM ὁ- A--GSF παρεμβολή-N1--GSF

14 καί-C ἰδού-I ἐπί-P πρόσωπον-N2N-ASN ὁ- A--GSF ἔρημος-N2--GSF λεπτός-A1--NSN ὡσεί-D κόριον-N2N-NSN λευκός-A1--NSN ὡσεί-D πάγος-N2--NSM ἐπί-P ὁ- A--GSF γῆ-N1--GSF

15 ὁράω-VB--AAPNPM δέ-X αὐτός- D--ASN ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM εἶπον-VAI-AAI3P ἕτερος-A1A-NSM ὁ- A--DSM ἕτερος-A1A-DSM τίς- I--NSN εἰμί-V9--PAI3S οὗτος- D--NSN οὐ-D γάρ-X οἶδα-VXI-YAI3P τίς- I--NSN εἰμί-V9--IAI3S εἶπον-VBI-AAI3S δέ-X *μωυσῆς-N1M-NSM πρός-P αὐτός- D--APM οὗτος- D--NSM ὁ- A--NSM ἄρτος-N2--NSM ὅς- --ASM δίδωμι-VAI-AAI3S κύριος-N2--NSM σύ- P--DP ἐσθίω-VB--AAN

16 οὗτος- D--NSN ὁ- A--NSN ῥῆμα-N3M-NSN ὅς- --ASN συντάσσω-VAI-AAI3S κύριος-N2--NSM συνἄγω-VB--AAD2P ἀπό-P αὐτός- D--GSN ἕκαστος-A1--NSM εἰς-P ὁ- A--APM καταἥκω-V1--PAPAPM γομορ-N---ASN κατά-P κεφαλή-N1--ASF κατά-P ἀριθμός-N2--ASM ψυχή-N1--GPF σύ- P--GP ἕκαστος-A1--NSM σύν-P ὁ- A--DPN συσκήνια-N2N-DPN σύ- P--GP συνλέγω-VA--AAD2P

17 ποιέω-VAI-AAI3P δέ-X οὕτως-D ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM καί-C συνλέγω-VAI-AAI3P ὁ- A--NSM ὁ- A--ASN πολύς-A1P-ASN καί-C ὁ- A--NSM ὁ- A--ASN ἐλαχύς-A3C-ASN

18 καί-C μετρέω-VA--AAPNPM ὁ- A--DSN γομορ-N---DSN οὐ-D πλεονάζω-VAI-AAI3S ὁ- A--NSM ὁ- A--ASN πολύς-A1P-ASN καί-C ὁ- A--NSM ὁ- A--ASN ἐλαχύς-A3C-ASN οὐ-D ἐλαττονέω-VAI-AAI3S ἕκαστος-A1--NSM εἰς-P ὁ- A--APM καταἥκω-V1--PAPAPM παρά-P ἑαυτοῦ- D--DSM συνλέγω-VAI-AAI3P

19 εἶπον-VBI-AAI3S δέ-X *μωυσῆς-N1M-NSM πρός-P αὐτός- D--APM μηδείς-A3--NSM καταλείπω-VB--AAD3S ἀπό-P αὐτός- D--GSN εἰς-P ὁ- A--ASN πρωΐ-D

20 καί-C οὐ-D εἰςἀκούω-VAI-AAI3P *μωυσῆς-N1M-DSM ἀλλά-C καταλείπω-VBI-AAI3P τις- I--NPM ἀπό-P αὐτός- D--GSN εἰς-P ὁ- A--ASN πρωΐ-D καί-C ἐκζέω-VAI-AAI3S σκώληξ-N3K-APM καί-C ἐπιὄζω-VAI-AAI3S καί-C πικραίνω-VCI-API3S ἐπί-P αὐτός- D--DPM *μωυσῆς-N1M-NSM

21 καί-C συνλέγω-VAI-AAI3P αὐτός- D--ASN πρωΐ-D πρωΐ-D ἕκαστος-A1--NSM ὁ- A--ASN καταἥκω-V1--PAPASN αὐτός- D--DSM ἡνίκα-D δέ-X διαθερμαίνω-V1I-IAI3S ὁ- A--NSM ἥλιος-N2--NSM τήκω-V1I-IMI3S

22 γίγνομαι-VBI-AMI3S δέ-X ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF ἕκτος-A1--DSF συνλέγω-VAI-AAI3P ὁ- A--APN δέω-V2--PAPAPN διπλοῦς-A1C-APN δύο-M *γομορ-N----S ὁ- A--DSM εἷς-A3--DSM εἰςἔρχομαι-VBI-AAI3P δέ-X πᾶς-A3--NPM ὁ- A--NPM ἄρχων-N3--NPM ὁ- A--GSF συναγωγή-N1--GSF καί-C ἀναἀγγέλλω-VAI-AAI3P *μωυσῆς-N1M-DSM

23 εἶπον-VBI-AAI3S δέ-X *μωυσῆς-N1M-NSM πρός-P αὐτός- D--APM οὗτος- D--NSN ὁ- A--NSN ῥῆμα-N3M-NSN εἰμί-V9--PAI3S ὅς- --ASN λαλέω-VAI-AAI3S κύριος-N2--NSM σάββατον-N2N-NPN ἀνάπαυσις-N3I-NSF ἅγιος-A1A-APN ὁ- A--DSM κύριος-N2--DSM αὔριον-D ὅσος-A1--APN ἐάν-C πέσσω-V1--PAS2P πέσσω-V1--PAD2P καί-C ὅσος-A1--APN ἐάν-C ἕψω-V1--PAS2P ἕψω-V1--PAD2P καί-C πᾶς-A3--ASN ὁ- A--ASN πλεονάζω-V1--PAPASN καταλείπω-VB--AAD2P αὐτός- D--ASN εἰς-P ἀποθήκη-N1--ASF εἰς-P ὁ- A--ASN πρωΐ-D

24 καί-C καταλείπω-VBI-AAI3P ἀπό-P αὐτός- D--GSN εἰς-P ὁ- A--ASN πρωΐ-D καθάπερ-D συντάσσω-VAI-AAI3S αὐτός- D--DPM *μωυσῆς-N1M-NSM καί-C οὐ-D ἐπιὄζω-VAI-AAI3S οὐδέ-C σκώληξ-N3K-NSM γίγνομαι-VBI-AMI3S ἐν-P αὐτός- D--DSM

25 εἶπον-VBI-AAI3S δέ-X *μωυσῆς-N1M-NSM ἐσθίω-VB--AAD2P σήμερον-D εἰμί-V9--PAI3S γάρ-X σάββατον-N2N-NPN σήμερον-D ὁ- A--DSM κύριος-N2--DSM οὐ-D εὑρίσκω-VC--FPI3S ἐν-P ὁ- A--DSN πεδίον-N2N-DSN

26 ἕξ-M ἡμέρα-N1A-APF συνλέγω-VF--FAI2P ὁ- A--DSF δέ-X ἡμέρα-N1A-DSF ὁ- A--DSF ἕβδομος-A1--DSF σάββατον-N2N-NPN ὅτι-C οὐ-D εἰμί-VF--FMI3S ἐν-P αὐτός- D--DSF

27 γίγνομαι-VBI-AMI3S δέ-X ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF ἕβδομος-A1--DSF ἐκἔρχομαι-VBI-AAI3P τις- I--NPM ἐκ-P ὁ- A--GSM λαός-N2--GSM συνλέγω-VA--AAN καί-C οὐ-D εὑρίσκω-VB--AAI3P

28 εἶπον-VBI-AAI3S δέ-X κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM ἕως-P τίς- I--GSN οὐ-D βούλομαι-V1--PMI2P εἰςἀκούω-V1--PAN ὁ- A--APF ἐντολή-N1A-APF ἐγώ- P--GS καί-C ὁ- A--ASM νόμος-N2--ASM ἐγώ- P--GS

29 ὁράω-VB--AAD2P ὁ- A--NSM γάρ-X κύριος-N2--NSM δίδωμι-VAI-AAI3S σύ- P--DP ὁ- A--ASF ἡμέρα-N1A-ASF οὗτος- D--ASF ὁ- A--APN σάββατον-N2N-APN διά-P οὗτος- D--ASN αὐτός- D--NSM δίδωμι-VAI-AAI3S σύ- P--DP ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF ἕκτος-A1--DSF ἄρτος-N2--APM δύο-M ἡμέρα-N1A-GPF καταἧμαι-VF--FMI2P ἕκαστος-A1--NSM εἰς-P ὁ- A--APM οἶκος-N2--APM σύ- P--GP μηδείς-A3P-NSM ἐκπορεύομαι-V1--PMD3S ἐκ-P ὁ- A--GSM τόπος-N2--GSM αὐτός- D--GSM ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF ἕβδομος-A1--DSF

30 καί-C σαββατίζω-VAI-AAI3S ὁ- A--NSM λαός-N2--NSM ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF ἕβδομος-A1--DSF

31 καί-C ἐπιὀνομάζω-VAI-AAI3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSN *μαν-N---ASN εἰμί-V9--IAI3S δέ-X ὡς-C σπέρμα-N3M-NSN κόριον-N2N-GSN λευκός-A1--NSN ὁ- A--NSN δέ-X γεῦμα-N3M-NSN αὐτός- D--GSN ὡς-C ἐγκρίς-N3D-NSF ἐν-P μέλι-N3T-DSN

32 εἶπον-VBI-AAI3S δέ-X *μωυσῆς-N1M-NSM οὗτος- D--NSN ὁ- A--NSN ῥῆμα-N3M-NSN ὅς- --NSN συντάσσω-VAI-AAI3S κύριος-N2--NSM πίμπλημι-VA--AAD2P ὁ- A--ASN γομορ-N---ASN ὁ- A--GSN μαν-N---GSN εἰς-P ἀποθήκη-N1--ASF εἰς-P ὁ- A--APF γενεά-N1A-APF σύ- P--GP ἵνα-C ὁράω-VB--AAS3P ὁ- A--ASM ἄρτος-N2--ASM ὅς- --ASM ἐσθίω-VBI-AAI2P σύ- P--NP ἐν-P ὁ- A--DSF ἔρημος-N2--DSF ὡς-C ἐκἄγω-VBI-AAI3S σύ- P--AP κύριος-N2--NSM ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF

33 καί-C εἶπον-VBI-AAI3S *μωυσῆς-N1M-NSM πρός-P *ααρων-N---ASM λαμβάνω-VB--AAD2S στάμνος-N2--ASM χρυσοῦς-A1C-ASM εἷς-A3--ASM καί-C ἐνβάλλω-VB--AAD2S εἰς-P αὐτός- D--ASM πλήρης-A3H-ASN ὁ- A--ASN γομορ-N---ASN ὁ- A--GSN μαν-N---GSN καί-C ἀποτίθημι-VF--FAI2S αὐτός- D--ASN ἐναντίον-P ὁ- A--GSM θεός-N2--GSM εἰς-P διατήρησις-N3I-ASF εἰς-P ὁ- A--APF γενεά-N1A-APF σύ- P--GP

34 ὅς- --ASM τρόπος-N2--ASM συντάσσω-VAI-AAI3S κύριος-N2--NSM ὁ- A--DSM *μωυσῆς-N1M-DSM καί-C ἀποτίθημι-VEI-AMI3S *ααρων-N---NSM ἐναντίον-P ὁ- A--GSN μαρτύριον-N2N-GSN εἰς-P διατήρησις-N3I-ASF

35 ὁ- A--NPM δέ-X υἱός-N2--NPM *ἰσραήλ-N---GSM ἐσθίω-VBI-AAI3P ὁ- A--ASN μαν-N---ASN ἔτος-N3E-APN τεσσαράκοντα-M ἕως-P ἔρχομαι-VBI-AAI3P εἰς-P γῆ-N1--ASF οἰκέω-V2--PMPASF ὁ- A--ASN μαν-N---ASN ἐσθίω-VBI-AAI3P ἕως-P παραγίγνομαι-VBI-AMI3P εἰς-P μέρος-N3E-ASN ὁ- A--GSF *φοινίκη-N1--GSF

36 ὁ- A--NSN δέ-X γομορ-N---NSN ὁ- A--NSN δέκατος-A1--NSN ὁ- A--GPN τρεῖς-A3--GPN μέτρον-N2N-GPN εἰμί-V9--IAI3S

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #8351

ഈ ഭാഗം പഠിക്കുക

  
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8351. 'And the people grumbled against Moses' means grief caused by the bitterness of the temptation. This is clear from the meaning of 'grumbling' as complaint, the kind made in temptations, thus grief caused by the bitterness of the temptation. The temptations which those belonging to the Lord's spiritual Church underwent after they had been delivered from molestations, in addition to the temptations which members of that Church are destined to undergo, are described by the grumblings of the children of Israel in the wilderness. And since spiritual temptations are as a general rule protracted till a person is in despair, 1787, 2694, 5279, 5280, 7147, 7166, 8165, 'grumbling' means complaint because of grief felt in temptations, as in Exodus 16:2-3; 17:3; Numbers 14:27, 29, 36; 16:11. The words 'against Moses' are used because it was a grumbling against what was Divine; for 'Moses' represents Divine Truth, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382.

[2] As regards the temptations which those belonging to the spiritual Church underwent, and the temptations which members of that Church are destined to undergo, it should be recognized that no faith, nor thus any charity, can ever be instilled into those who belong to the spiritual Church except by means of temptations. In temptations a person is involved in conflict against falsity and evil. These - falsity and evil - flow into the external man from the hells, while goodness and truth flow in from the Lord by way of the internal man; and so there arises from a conflict of the internal man with the external that which is called temptation. And in the measure that the external man is brought into a state of obedience to the internal, faith and charity are instilled; for the external or natural level of a person is a receptacle of truth and good from the internal. If the receptacle is not properly adjusted it does not receive anything flowing in from the more internal level but either repels, destroys, or stifles it, as a consequence of which there is no regeneration. So it is that temptation is necessary, in order that a person may undergo regeneration, which is effected through the instillation of faith and charity, and thereby through the formation of a new will and new understanding. This also explains why the term 'militant' is applied to the Lord's Church. See what has been stated and shown already about these matters in 3928, 4249, 4341, 4572, 5356, 6574, 6611, 6657, 7090 (end), 7122, 8159, 8168, 8179, 8273.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #2694

ഈ ഭാഗം പഠിക്കുക

  
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2694. 'Do not be afraid, for God has heard the boy's voice where he is' means the hope of help. This is clear from the meaning of 'do not be afraid' as not despairing, for once fear is removed hope is at hand; and from the meaning of 'hearing the boy's voice' as help, dealt with above in 2691, where similar words occur. The subject in previous verses has been the state of desolation which those people experience who are being reformed and becoming spiritual. But now the subject is the restoration of them, and here their comfort and hope of help.

[2] The fact that those who are being reformed are brought into a state of not knowing any truth, that is, into a state of desolation, insomuch that they experience grief and despair, and that at this point for the first time they receive comfort and help from the Lord, is something that is not known at the present day for the reason that few are being reformed. Those who are such that they are able to be reformed are brought into this state, if not during this life then in the next, where that state is very well known and is called vastation or desolation, regarding which something has been said in Volume One, where also see 1109. Those who experience such vastation or desolation are brought to the point of despair, and when in that state they receive comfort and help from the Lord, and at length are taken away out of that state into heaven, where in the presence of angels they are taught so to speak anew the goods and truths of faith. The primary reason why they undergo vastation or desolation is so that the things of which they are firmly persuaded, originating in what is properly their own, may crumble, see 2682, and also that they may receive the perception of good and truth, which perception they are not able to receive until those false persuasions originating in what is their own are so to speak softened. And it is the state of distress and grief even to the point of despair that effects this change. What good is, and indeed what blessedness and happiness are, nobody with even the sharpest mind is able to perceive unless he has experienced the state of being deprived of good, blessedness, and happiness. It is from this experience that he acquires a sphere of perception; and he acquires it to the same degree that he has experienced the contrary state, for the sphere of perception and how far it extends are determined by his experience of the two contrary states. These, in addition to many others, are the reasons for vastation or desolation. Let the following examples illustrate the matter.

[3] Take those people who attribute everything to their own prudence, and little or nothing to Divine Providence. Even if thousands of reasons are produced to prove that Divine Providence is universal, but universal because it exists in every least thing, and that not even a hair falls from the head - that is, nothing however small exists that has not been foreseen and that has not been provided accordingly - their state of thought regarding their own prudence would remain unaltered, except for the brief moment when they feel convinced by such arguments. Indeed if the same matter were proved to them by actual experiences, they would while witnessing or taking part in such experiences acknowledge the truth of it, but after a short while they would revert to their previous outlook. Such experiences have a fleeting effect on people's thought but not on their affection, and unless the affection is broken down the thought remains in its same state as before; for the thought receives its conviction and its life from the affection. But when the feelings of distress and grief enter into them because they have no power at all that is their own to do anything, and those feelings reach the point of despair, their firm persuasion is broken down and their state altered. In this case they can be brought to a conviction that they have no power that is their own to do anything, and that all power, prudence, intelligence and wisdom originate in the Lord. The same is true of people who believe that their faith is self-derived and their good self-derived.

[4] Let a further example illustrate the matter. Take those who have become firmly persuaded that once they have been made righteous no evil resides with them any longer, but has been completely wiped away and destroyed, and thus that they are pure. Thousands of arguments could be used to make it clear to them that nothing is wiped away or destroyed, but that those people are withheld from evil and maintained in good by the Lord who from the life of good which they have led in the world are such that they can be withheld from evil and maintained in good by Him. In addition to these arguments they could be convinced from experiences that they are of themselves nothing but evil, indeed that they are nothing but utterly filthy masses of evil. But in spite of all those arguments and experiences they would still not depart from their opinion and belief. But when they are brought into a particular state in order that they may perceive hell within themselves, and perceiving this so clearly as to despair of the possibility of their own salvation, that firm persuasion is for the first time broken down and with it their pride and their contempt for all others in comparison with themselves, and also their arrogant assumption that they are the only ones who are saved. They can now be brought into a true confession of faith, not merely to the confession that all good comes from the Lord but also that all things exist because of His mercy; and at length they can be brought into humility of heart before the Lord, the existence of which is impossible without acknowledgement of what they are in themselves. From this it is now evident why those who are being reformed or becoming spiritual are brought into the state of vastation or desolation dealt with in the verses previous to this, and how, when experiencing this state even to the point of despair, they for the first time receive comfort and help from the Lord.

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