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Exodus 17

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1 καί-C ἀποαἴρω-VAI-AAI3S πᾶς-A1S-NSF συναγωγή-N1--NSF υἱός-N2--GPM *ἰσραήλ-N---GSM ἐκ-P ὁ- A--GSF ἔρημος-N2--GSF *σιν-N---GS κατά-P παρεμβολή-N1--APF αὐτός- D--GPM διά-P ῥῆμα-N3M-GSN κύριος-N2--GSM καί-C παρα ἐνβάλλω-VBI-AAI3P ἐν-P *ραφιδιν-N---D οὐ-D εἰμί-V9--IAI3S δέ-X ὕδωρ-N3--NSN ὁ- A--DSM λαός-N2--DSM πίνω-VB--AAN

2 καί-C λοιδορέω-V2I-IMI3S ὁ- A--NSM λαός-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNPM δίδωμι-VO--AAD2S ἐγώ- P--DP ὕδωρ-N3--ASN ἵνα-C πίνω-VB--AAS1P καί-C εἶπον-VBI-AAI3S αὐτός- D--DPM *μωυσῆς-N1M-NSM τίς- I--ASN λοιδορέω-V2--PMI2P ἐγώ- P--DS καί-C τίς- I--ASN πειράζω-V1--PAI2P κύριος-N2--ASM

3 διψάω-VAI-AAI3S δέ-X ἐκεῖ-D ὁ- A--NSM λαός-N2--NSM ὕδωρ-N3T-DSN καί-C γογγύζω-V1I-IAI3S ἐκεῖ-D ὁ- A--NSM λαός-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNPM ἵνα-C τίς- I--NSN οὗτος- D--NSN ἀναβιβάζω-VAI-AAI2S ἐγώ- P--AP ἐκ-P *αἴγυπτος-N2--GSF ἀποκτείνω-VA--AAN ἐγώ- P--AP καί-C ὁ- A--APN τέκνον-N2N-APN ἐγώ- P--GP καί-C ὁ- A--APN κτῆνος-N3E-APN ὁ- A--DSN δίψος-N3E-DSN

4 βοάω-VAI-AAI3S δέ-X *μωυσῆς-N1M-NSM πρός-P κύριος-N2--ASM λέγω-V1--PAPNSM τίς- I--ASN ποιέω-VA--AAS1S ὁ- A--DSM λαός-N2--DSM οὗτος- D--DSM ἔτι-D μικρός-A1A-ASM καί-C καταλιθοβολέω-VF--FAI3P ἐγώ- P--AS

5 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM προπορεύομαι-V1--PMD2S ὁ- A--GSM λαός-N2--GSM οὗτος- D--GSM λαμβάνω-VB--AAD2S δέ-X μετά-P σεαυτοῦ- D--GSM ἀπό-P ὁ- A--GPM πρεσβύτερος-N2--GPM ὁ- A--GSM λαός-N2--GSM καί-C ὁ- A--ASF ῥάβδος-N2--ASF ἐν-P ὅς- --DSF πατάσσω-VAI-AAI2S ὁ- A--ASM ποταμός-N2--ASM λαμβάνω-VB--AAD2S ἐν-P ὁ- A--DSF χείρ-N3--DSF σύ- P--GS καί-C πορεύομαι-VF--FMI2S

6 ὅδε- D--NSM ἐγώ- P--NS ἵστημι-VXI-XAI1S πρό-P ὁ- A--GSM σύ- P--AS ἐκεῖ-D ἐπί-P ὁ- A--GSF πέτρα-N1A-GSF ἐν-P *χωρηβ-N----S καί-C πατάσσω-VF--FAI2S ὁ- A--ASF πέτρα-N1A-ASF καί-C ἐκἔρχομαι-VF--FMI3S ἐκ-P αὐτός- D--GSF ὕδωρ-N3--NSN καί-C πίνω-VF--FMI3S ὁ- A--NSM λαός-N2--NSM ἐγώ- P--GS ποιέω-VAI-AAI3S δέ-X *μωυσῆς-N1M-NSM οὕτως-D ἐναντίον-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM

7 καί-C ἐπιὀνομάζω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN ὁ- A--GSM τόπος-N2--GSM ἐκεῖνος- D--GSM πειρασμός-N2--NSM καί-C λοιδόρησις-N3I-NSF διά-P ὁ- A--ASF λοιδορία-N1A-ASF ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM καί-C διά-P ὁ- A--ASN πειράζω-V1--PAN κύριος-N2--ASM λέγω-V1--PAPAPM εἰ-C εἰμί-V9--PAI3S κύριος-N2--NSM ἐν-P ἐγώ- P--DP ἤ-C οὐ-D

8 ἔρχομαι-VBI-AAI3S δέ-X *αμαληκ-N---NSM καί-C πολεμέω-V2I-IAI3S *ἰσραήλ-N---NSM ἐν-P *ραφιδιν-N---D

9 εἶπον-VBI-AAI3S δέ-X *μωυσῆς-N1M-NSM ὁ- A--DSM *ἰησοῦς-N---GSM ἐπιλέγω-VA--AAD2S σεαυτοῦ- D--DSM ἀνήρ-N3--APM δυνατός-A1--APM καί-C ἐκἔρχομαι-VB--AAPNSM παρατάσσω-VA--AAN ὁ- A--DSM *αμαληκ-N---DSM αὔριον-D καί-C ἰδού-I ἐγώ- P--NS ἵστημι-VXI-XAI1S ἐπί-P ὁ- A--GSF κορυφή-N1--GSF ὁ- A--GSM βουνός-N2--GSM καί-C ὁ- A--NSF ῥάβδος-N2--NSF ὁ- A--GSM θεός-N2--GSM ἐν-P ὁ- A--DSF χείρ-N3--DSF ἐγώ- P--GS

10 καί-C ποιέω-VAI-AAI3S *ἰησοῦς-N---NSM καθάπερ-D εἶπον-VBI-AAI3S αὐτός- D--DSM *μωυσῆς-N1M-NSM καί-C ἐκἔρχομαι-VB--AAPNSM παρατάσσω-VAI-AMI3S ὁ- A--DSM *αμαληκ-N---DSM καί-C *μωυσῆς-N1M-NSM καί-C *ααρων-N---NSM καί-C *ωρ-N---NSM ἀναβαίνω-VZI-AAI3P ἐπί-P ὁ- A--ASF κορυφή-N1--ASF ὁ- A--GSM βουνός-N2--GSM

11 καί-C γίγνομαι-V1I-IMI3S ὅταν-D ἐπιαἴρω-VAI-AAI3S *μωυσῆς-N1M-NSM ὁ- A--APF χείρ-N3--APF καταἰσχύω-V1I-IAI3S *ἰσραήλ-N---NSM ὅταν-D δέ-X καταἵημι-VAI-AAI3S ὁ- A--APF χείρ-N3--APF καταἰσχύω-V1I-IAI3S *αμαληκ-N---NSM

12 ὁ- A--NPF δέ-X χείρ-N3--NPF *μωυσῆς-N1M-GSM βαρύς-A3U-NPF καί-C λαμβάνω-VB--AAPNPM λίθος-N2--ASM ὑποτίθημι-VAI-AAI3P ὑπό-P αὐτός- D--ASM καί-C καταἧμαι-V1I-IMI3S ἐπί-P αὐτός- D--GSM καί-C *ααρων-N---NSM καί-C *ωρ-N---NSM στηρίζω-V1I-IAI3P ὁ- A--APF χείρ-N3--APF αὐτός- D--GSM ἐντεῦθεν-D εἷς-A3--NSM καί-C ἐντεῦθεν-D εἷς-A3--NSM καί-C γίγνομαι-VBI-AMI3P ὁ- A--NPF χείρ-N3--NPF *μωυσῆς-N1M-GSM στηρίζω-VK--XMPNPF ἕως-P δυσμή-N1--GPF ἥλιος-N2--GSM

13 καί-C τρέπω-VAI-AMI3S *ἰησοῦς-N---NSM ὁ- A--ASM *αμαληκ-N---ASM καί-C πᾶς-A3--ASM ὁ- A--ASM λαός-N2--ASM αὐτός- D--GSM ἐν-P φόνος-N2--DSM μάχαιρα-N1A-GSF

14 εἶπον-VBI-AAI3S δέ-X κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM καταγράφω-VA--AAD2S οὗτος- D--ASN εἰς-P μνημόσυνον-N2N-ASN ἐν-P βιβλίον-N2N-DSN καί-C δίδωμι-VO--AAD2S εἰς-P ὁ- A--APN οὖς-N3T-APN *ἰησοῦς-N---DSM ὅτι-C ἀλοιφή-N1--DSF ἐκἀλείφω-VF--FAI1S ὁ- A--ASN μνημόσυνον-N2N-ASN *αμαληκ-N---GSM ἐκ-P ὁ- A--GSF ὑπό-P ὁ- A--ASM οὐρανός-N2--ASM

15 καί-C οἰκοδομέω-VAI-AAI3S *μωυσῆς-N1M-NSM θυσιαστήριον-N2N-ASN κύριος-N2--DSM καί-C ἐπιὀνομάζω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSN κύριος-N2--NSM ἐγώ- P--GS καταφυγή-N1--NSF

16 ὅτι-C ἐν-P χείρ-N3--DSF κρυφαῖος-A1A-DSF πολεμέω-V2--PAI3S κύριος-N2--NSM ἐπί-P *αμαληκ-N---DSM ἀπό-P γενεά-N1A-GPF εἰς-P γενεά-N1A-APF

   

The Bible

 

Psalms 81:8

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8 Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me;

From Swedenborg's Works

 

Arcana Coelestia #8337

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8337. 'And Miriam the prophetess, Aaron's sister, took a timbrel in her hand' means ascribing glory to the Lord from the good of faith. This is clear from the representation of 'Miriam' as the good of faith, for 'Moses' represents the truth of faith that goes forth directly from the Lord, thus inward truth, whereas 'Aaron' represents the truth of faith that goes forth from the Lord in an indirect way, thus outward truth, 7009, 7089, 7382, so that 'Miriam' is the good of faith which goes forth in an indirect way from the Lord, for when 'men' represent truth, 'their womenfolk' represent good, 6014 (since Miriam along with the women represents external good she is in addition referred to as 'Aaron's sister', though she is not called Moses' sister, the relation between good and truth being like that of sister and brother, 3160. But it should be remembered that 'women' represent good and 'men' truth when the spiritual Church is the subject, whereas 'women' represent truth and 'men' good when the celestial Church is the subject, 4823); from the meaning of 'the prophetess' as one who teaches, dealt with in 2534, 7269, at this point one who joins in praising the Lord, or what amounts to the same thing, one who ascribes glory to Him from the good of faith, since she sang to Jehovah, as Moses and the men of Israel had done (for the meaning of 'singing' as ascribing glory, see 8261, 8263, 8267); and from the meaning of 'taking a timbrel in one's hand' as ascribing glory from the good of faith, since 'a timbrel' has reference to spiritual good, or what amounts to the same thing, to the good of faith, 4138.

[2] In former times many types of musical instruments were used when God was worshipped, but with much discrimination. In general wind instruments were used to express affections for good, and stringed instruments affections for truth; and the origin of this was the correspondence of every sound to the affections. It is well known that some types of musical instruments are used to express one kind of natural affections and other types to express another kind, and that when a fitting melody is played they in actual fact stir the affections. Skilled musicians know all about this and also make proper use of it. The reason for it lies in the very nature of sound, and its accord with the affections. Mankind at first learned about it not from science and art but through the ear and its keen sense of hearing. From this it is plain that the ability does not have its origin in the natural world but in the spiritual world; it, springs from the correspondence of things in the natural world - which flow into it in accordance with true order - with realities in the spiritual world. Harmonious sound and various forms it takes correspond to states of joy and gladness in the spiritual world, and states of joy and gladness there spring from affections, which in that world are affections for what is good and true. From this one may now recognize that musical instruments correspond to delights and pleasures belonging to spiritual and celestial affections, and that some instruments correspond to celestial affections, others to spiritual ones; see what has been stated and shown about them previously in 418-420, 4138.

[3] As regards 'a timbrel' in particular, this corresponds to spiritual good, that is, to the good of truth. This is because a timbrel is neither a stringed nor a wind instrument but, being made of skin, is an instrument of one continuous string so to speak; and it is also because it has a heavier and deeper sound than that made by stringed instruments. This may also be recognized from the Word, in places in which 'a timbrel' is mentioned, as in Isaiah,

The joy of timbrels will cease, the noise of merry ones will cease, the joy of the harp will cease. Isaiah 24:8.

'The joy of timbrels' stands for delights that belong to affections for the good of faith; 'the joy of the harp' stands for delight that belongs to an affection for the truth of faith.

In Jeremiah,

Again I will build you, that you may be built, O virgin of Israel! Again you will adorn your timbrels, 1 and will go forth in the dance of the merrymakers. Jeremiah 31:4.

'Adorning timbrels' stands for ascribing glory to God from spiritual good, for it refers to the spiritual Church, meant by 'the virgin of Israel'.

[4] Similarly in Ezekiel,

You were in Eden, the garden of God. The workmanship of your timbrels and your pipes was within you; on the day you were created they were prepared. Ezekiel 28:13.

This refers to Tyre, by which cognitions or knowledge of good and of truth are meant, 'timbrels' meaning affections for the former and 'pipes' feelings of joy in the latter.

In David,

They have seen Your goings, O God, the goings of my God, my King, in the sanctuary. The singers went before, players [of stringed instruments] after, in the midst of the virgins playing timbrels. Psalms 68:24-25.

In the same author,

Shout to the God of Jacob; raise a song, and sound the timbrel, the delightful harp with the lyre. Psalms 81:1-2.

In the same author,

Sing to Jehovah a new song; let them praise His name in dancing, with timbrel and harp let them make melody to Him. Psalms 149:1, 3.

Here 'praising with timbrel' stands for ascribing glory from the feeling of delight that belongs to an affection for the good of faith, and 'praising with harp' for the pleasant feeling that belongs to an affection for the truth of faith.

[5] In the same author,

Praise God with timbrel and dance; praise Him with stringed instruments and organ praise Him with sounding cymbals 2 ; praise Him with clanging cymbals. 3 Psalms 150:3-5

'Praising with timbrel and dance' stands for doing so from the good and truth of faith; 'on stringed instruments and organ' stands for doing so from truths and consequently from good. Since all instruments corresponded to and were signs of the delights and pleasant feelings that belong to spiritual and celestial affections a large number of the Psalms of David have titles indicating how they were to be accompanied, such as On Neginoth, On the Nehiloth, On the Octave, 4 Shiggaion, the Gittith Muthlabben, the Sheminith, Shoshannim, or Mahalath.

Footnotes:

1. The Latin here and in 153, 1069:2, 3081:4 means literally will adorn your timbrels, but the Hebrew is generally taken to mean adorn yourself with timbrels.

2. lit. cymbals of sound

3. lit. cymbals of clangour

4. The Hebrew means On the Sheminith.

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

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