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1 여호와께서 모세에게 일러 가라사대

2 사람을 보내어 내가 이스라엘 자손에게 주는 가나안 땅을 탐지하게 하되 그 종족의 각 지파 중에서 족장 된 자 한 사람씩 보내라

3 모세가 여호와의 명을 좇아 바란 광야에서 그들을 보내었으니 그들은 다 이스라엘 자손의 두령된 사람이라

4 그들의 이름은 이러하니라 르우벤 지파에서는 삭굴의 아들 삼무아요

5 시므온 지파에서는 호리의 아들 사밧이요

6 유다 지파에서는 여분네의 아들 갈렙이요

7 잇사갈 지파에서는 요셉의 아들 이갈이요

8 에브라임 지파에서는 눈의 아들 호세아요

9 베냐민 지파에서는 라부의 아들 발디요

10 스불론 지파에서는 소디의 아들 갓디엘이요

11 요셉 지파 곧 므낫세 지파에서는 수시의 아들 갓디요

12 단 지파에서는 그말리의 아들 암미엘이요

13 아셀 지파에서는 미가엘의 아들 스둘이요

14 납달리 지파에서는 웝시의 아들 나비요

15 갓 지파에서는 마기의 아들 그우엘이니

16 이는 모세가 땅을 탐지하러 보낸 자들의 이름이라 모세가 눈의 아들 호세아를 여호수아라 칭하였더라

17 모세가 가나안 땅을 탐지하러 그들을 보내며 이르되 `너희는 남방길로 행하여 산지로 올라가서

18 그 땅의 어떠함을 탐지하라 곧 그 땅 거민의 강약과 다소와

19 그들의 거하는 땅의 호불호와 거하는 성읍이 진영인지 산성인지와

20 토지의 후박과 수목의 유무니라 담대하라 또 그 땅 실과를 가져오라' 하니 그 때는 포도가 처음 익을 즈음이었더라

21 이에 그들이 올라 가서 땅을 탐지하되 신 광야에서부터 하맛 어귀 르홉에 이르렀고

22 또 남방으로 올라가서 헤브론에 이르렀으니 헤브론은 애굽 소안보다 칠년 전에 세운 곳이라 그 곳에 아낙 자손 아히만과 세새와 달매가 있었더라

23 또 에스골 골짜기에 이르러 거기서 포도 한 송이 달린 가지를 베어 둘이 막대기에 꿰어 메고 또 석류와 무화과를 취하니라

24 이스라엘 자손이 거기서 포도송이를 벤 고로 그 곳을 에스골 골짜기라 칭하였더라

25 사십일 동안에 땅을 탐지하기를 마치고 돌아와

26 바란 광야 가데스에 이르러 모세와 아론과 이스라엘 자손의 온 회중에게 나아와 그들에게 회보하고 그 땅 실과를 보이고

27 모세에게 보고하여 가로되 `당신이 우리를 보낸 땅에 간즉 과연 젖과 꿀이 그 땅에 흐르고 이것은 그 땅의 실과니이다

28 그러나 그 땅 거민은 강하고 성읍은 견고하고 심히 클 뿐 아니라 거기서 아낙 자손을 보았으며

29 아말렉인은 남방 땅에 거하고 헷인과, 여부스인과, 아모리인은 산지에 거하고 가나안인은 해변과 요단 가에 거하더이다'

30 갈렙이 모세 앞에서 백성을 안돈시켜 가로되 `우리가 곧 올라가서 그 땅을 취하자 능히 이기리라' 하나

31 그와 함께 올라갔던 사람들은 가로되 `우리는 능히 올라가서 그 백성을 치지 못하리라 그들은 우리보다 강하니라' 하고

32 이스라엘 자손 앞에서 그 탐지한 땅을 악평하여 가로되 `우리가 두루 다니며 탐지한 땅은 그 거민을 삼키는 땅이요 거기서 본 모든 백성은 신장이 장대한 자들이며

33 거기서 또 네피림 후손 아낙 자손 대장부들을 보았나니 우리는 스스로 보기에도 메뚜기 같으니 그들의 보기에도 그와 같았을 것이니라'

   

Из Сведенборгових дела

 

Arcana Coelestia # 8351

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8351. And the people murmured against Moses. That this signifies grief from the bitterness of the temptation, is evident from the signification of “murmuring,” as being complaint such as there is in temptations, thus grief from the bitterness of the temptation. The temptations which those underwent who were of the Lord’s spiritual church after they had been liberated from infestations; and also the temptations which those will undergo who will be of this church, are described by the murmurings of the sons of Israel in the wilderness. And as spiritual temptations are usually carried to despair (n. 1787, 2694, 5279, 5280, 7147, 7166, 8165), therefore by “murmuring” is signified complaint from grief in the temptations (see Exodus 16:2-3; 27:3; Numbers 14:27, 29, 36; 16:11). It is said “against Moses,” because it was against the Divine, for by Moses is represented Divine truth (see n. 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382).

[2] As regards the temptations which those underwent who were of the spiritual church, and which those will undergo who will be of this church, be it known that faith cannot possibly be implanted in those who are of the spiritual church except through temptations, thus neither can charity; for in temptations the man is in combat against falsity and evil. These-falsity and evil-flow into the external man from the hells, while good and truth flow in through the internal man from the Lord; thus by virtue of the combat of the internal man with the external, which is called “temptation.” And insofar, then, as the external man is reduced to obedience under the internal, so far faith and charity are implanted; for the external or natural of man is the receptacle of truth and good from the internal man. If the receptacle is not accommodated, it does not receive anything which flows in from within; but either rejects, or extinguishes, or stifles it, whence there is no regeneration. Hence it is that there must be temptation in order that the man may be regenerated, which is effected through the implanting of faith and charity, and thus through the formation of a new will and a new understanding. Therefore also the church of the Lord is called “militant” (see what has been said and shown before on this subject, n. 3928, 4249, 4341, 4572, 5356, 6574, 6611, 6657, 7090, 7122, 8159, 8168, 8179, 8273).

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

Из Сведенборгових дела

 

Arcana Coelestia # 8179

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8179. Why criest thou unto Me? That this signifies that there was no need of intercession, is evident from the signification of “crying unto Jehovah,” as being to intercede, namely, for liberation from temptation. Hence “Why criest thou unto Me?” denotes why dost thou intercede when there is no need of intercession? and therefore it follows, “speak unto the sons of Israel, that they go forward,” by which is signified that they shall have aid, but that still the temptation will be continued, even until they are prepared.

[2] As to there being no need of intercession, the case is this. They who are in temptations are wont to slack their hands and betake themselves solely to prayers, which they then ardently pour forth, not knowing that prayers will not avail, but that they must fight against the falsities and evils which are being injected by the hells. This fight is performed by means of the truths of faith, which help because they confirm goods and truths against falsities and evils. Moreover in the combats of temptations, the man ought to fight as of himself, but yet acknowledge and believe that it is of the Lord (see above n. 8176). If man does not fight as of himself, the good and truth which flow in through heaven from the Lord are not appropriated to him; but when he fights as of himself, and still believes that it is of the Lord, then they are appropriated to him. From this he has an own [proprium] that is new, which is called the heavenly own, and which is a new will.

[3] Moreover they who are in temptations, and not in some other active life than that of prayers, do not know that if the temptations were intermitted before they had been fully carried through, they would not be prepared for heaven, and thus could not be saved. For this reason, moreover, the prayers of those who are in temptations are but little heard; for the Lord wills the end, which is the salvation of the man, which end He knows, but not the man; and the Lord does not heed prayers that are contrary to the end, which is salvation. He who conquers in temptations is also confirmed in the truth stated above; whereas he who does not conquer entertains a doubt with respect to the Divine aid and power, because he is not heard; and then sometimes, because he slacks his hand, he partly yields. From all this it can be seen what is meant by there being no need of intercession, namely, that prayer is not to be relied upon. For in prayer from the Divine it is always thought and believed that the Lord alone knows whether it is profitable or not; and therefore the suppliant submits the hearing to the Lord, and immediately after prays that the will of the Lord, and not his own, may be done, according to the Lord’s words in His own most grievous temptation at Gethsemane (Matthew 26:39, 42, 44).

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