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出エジプト記 17

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1 イスラエルの人々の全会衆は、主の命に従って、シンの荒野を出発し、旅路を重ねて、レピデムに宿営したが、そこには民の飲むがなかった。

2 それで、民はモーセと争って言った、「わたしたちに飲むをください」。モーセは彼らに言った、「あなたがたはなぜわたしと争うのか、なぜを試みるのか」。

3 民はその所でにかわき、モーセにつぶやいて言った、「あなたはなぜわたしたちをエジプトから導き出して、わたしたちを、供や家畜と一緒に、かわきによって死なせようとするのですか」。

4 このときモーセに叫んで言った、「わたしはこの民をどうすればよいのでしょう。彼らは、今にも、わたしを石で打ち殺そうとしています」。

5 モーセに言われた、「あなたは民のに進み行き、イスラエルの長老たちを伴い、あなたがナイル川を打った、つえをに取って行きなさい。

6 見よ、わたしはホレブのの上であなたのに立つであろう。あなたはを打ちなさい。がそれから出て、民はそれを飲むことができる」。モーセイスラエルの長老たちので、そのように行った。

7 そして彼はその所の名をマッサ、またメリバと呼んだ。これはイスラエルの人々が争ったゆえ、また彼らが「はわたしたちのうちにおられるかどうか」と言ってを試みたからである。

8 ときにアマレクがきて、イスラエルとレピデムで戦った。

9 モーセはヨシュアに言った、「われわれのために人を選び、出てアマレクと戦いなさい。わたしはあす神のつえをに取って、丘の頂に立つであろう」。

10 ヨシュアはモーセが彼に言ったようにし、アマレクと戦った。モーセとアロンおよびホルは丘の頂に登った。

11 モーセを上げているとイスラエルは勝ち、を下げるとアマレクが勝った。

12 しかしモーセのが重くなったので、アロンとホルがを取って、モーセの足もとに置くと、彼はその上に座した。そしてひとりはこちらに、ひとりはあちらにいて、モーセのをささえたので、彼のは日没までさがらなかった。

13 ヨシュアは、つるぎにかけてアマレクとその民を打ち敗った。

14 モーセに言われた、「これを書物にしるして記念とし、それをヨシュアの耳に入れなさい。わたしは天がからアマレクの記憶を完全に消し去るであろう」。

15 モーセは一つの祭壇を築いてその名を「はわが旗」と呼んだ。

16 そしてモーセは言った、「主の旗にむかってを上げる、は世々アマレクと戦われる」。

   

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Arcana Coelestia #8561

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8561. 'And encamped in Rephidim' means arranging interior things for undergoing a temptation having to do with truth, the essential nature of that temptation being meant by 'Rephidim'. This is clear from the meaning of 'encamping' as arranging truth and good for undergoing temptations, dealt with in 8130, 8131, 8155, at this point for undergoing a temptation having to do with truth, a temptation which is represented by their having no water, dealt with in the next paragraph. Interior things are said to be arranged because truth and good constitute a member of the Church interiorly. The reason why 'Rephidim' means the essential nature of that temptation is that place-names mean the essential nature of the state of whatever the subject may be, in this instance the state of a temptation that has to do with truth since that is the subject here.

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

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Arcana Coelestia #5041

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5041. 'And Jehovah was with Joseph' means that the Divine was inwardly present, that is, present within the Lord, who is represented in the highest sense by 'Joseph'. At this point the Divine presence in temptations is meant, temptations being the subject here. For the Divine itself is Jehovah, whose existence or presence within the Lord is meant by 'Jehovah was with Joseph'. Because the sense of the letter is dealing with Joseph the expression 'with Joseph' is used, but in the internal sense, where the Lord is the subject, 'within the Lord' is meant. Anybody within the Church can recognize this from the consideration that the Lord was conceived from Jehovah and for that reason calls Him His Father on so many occasions. A person's essential being (esse) and consequently the inmost centre of life in him is received from his father, its coverings or outward clothing from his mother. Therefore the Lord's Essential Being (Esse) and consequently the inmost centre of life in Him was the Divine because it was Jehovah Himself, while its coverings or outward clothing constituted the human which He took upon Himself from His mother by being born from her. The nature of this human was such that it could undergo temptation, for it was defiled by hereditary evil received from His mother. But because the inmost centre of Him was the Divine, He was able by means of the power that was His own to cast out that hereditary evil received from His mother. This casting out took place in succeeding stages by means of temptations, until He underwent the final temptation, that on the Cross, at which point He fully glorified His Human, that is, made it Divine. From this one may see what is meant when it is said that the Divine was inwardly present.

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