圣经文本

 

2 Mose第17章

学习

   

1 Und die ganze Gemeine der Kinder Israel zog aus der Wüste Sin, ihre Tagereisen, wie ihnen der HERR befahl, und lagerten sich in Raphidim. Da hatte das Volk kein Wasser zu trinken.

2 Und sie zankten mit Mose und sprachen: Gebet uns Wasser, daß wir trinken! Mose sprach zu ihnen: Was zanket ihr mit mir? Warum versuchet ihr den HERRN?

3 Da aber das Volk daselbst dürstete nach Wasser, murreten sie wider Mose und sprachen: Warum hast du uns lassen aus Ägypten ziehen, daß du uns, unsere Kinder und Vieh Durst sterben ließest?

4 Mose schrie zum HERRN und sprach: Wie soll ich mit dem Volk tun? Es fehlet nicht weit, sie werden mich noch steinigen.

5 Der HERR sprach zu ihm: Gehe vorhin vor dem Volk und nimm etliche Älteste von Israel mit dir; und nimm deinen Stab in deine Hand, damit du das Wasser schlugest, und gehe hin.

6 Siehe, ich will daselbst stehen vor dir auf einem Fels in Horeb; da sollst du den Felsen schlagen, so wird Wasser heraus laufen, daß das Volk trinke. Mose tat also vor den Ältesten von Israel.

7 Da hieß man den Ort Massa und Meriba um des Zanks willen der Kinder Israel, und daß sie den HERRN versucht und gesagt hatten: Ist der HERR unter uns oder nicht?

8 Da kam Amalek und stritt wider Israel in Raphidim.

9 Und Mose sprach zu Josua: Erwähle uns Männer, zeuch aus und streite wider Amalek; morgen will ich auf des Hügels Spitze stehen und den Stab Gottes, in meiner Hand haben.

10 Und Josua tat, wie Mose ihm sagte, daß er wider Amalek stritte. Mose aber und Aaron und Hur gingen auf die Spitze des Hügels.

11 Und dieweil Mose seine Hände emporhielt, siegte Israel; wenn er aber seine Hände niederließ, siegte Amalek.

12 Aber die Hände Moses waren schwer; darum nahmen sie einen Stein und legten ihn unter ihn, daß er sich darauf setzte. Aaron aber und Hur unter hielten ihm seine Hände, auf jeglicher Seite einer. Also blieben seine Hände steif, bis die Sonne unterging.

13 Und Josua dämpfte den Amalek und sein Volk durch des Schwerts Schärfe.

14 Und der HERR sprach zu Mose: Schreibe das zum Gedächtnis in ein Buch und befiehl es in die Ohren Josuas; denn ich will den Amalek unter dem Himmel austilgen, daß man sein nicht mehr gedenke.

15 Und Mose bauete einen Altar und hieß ihn: Der HERR Nissi.

16 Denn er sprach: Es ist ein Malzeichen bei dem Stuhl des HERRN, daß der HERR streiten wird wider Amalek von Kind zu Kindeskind.

   

来自斯威登堡的著作

 

Arcana Coelestia#8351

学习本章节

  
/10837  
  

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.

  
/10837  
  

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

来自斯威登堡的著作

 

Arcana Coelestia#4931

学习本章节

  
/10837  
  

4931. CORRESPONDENCE WITH THE GRAND MAN - continued

IN THIS SECTION THE CORRESPONDENCE OF THE HANDS, THE ARMS, THE FEET, AND THE LOINS WITH IT

It has been shown already that the whole of heaven bears resemblance to a human being, together with each of his organs, members, and viscera. It has been shown too that this is so because heaven bears resemblance to the Lord; for the Lord is the All in all of heaven, so much its All that, properly speaking, heaven is essentially Divine Good and Divine Truth received from the Lord. For this reason heaven is distinguished into many so to speak separate provinces, as many as there are in a person's viscera, organs, and members, with which also there is a correspondence. Unless such a correspondence existed of the human being with heaven, and through heaven with the Lord, he could not remain in existence for even a single moment, all things being held in connection with one another by means of influx.

[2] But all those provinces are linked to two kingdoms - the celestial kingdom and the spiritual kingdom. The first of these - the celestial kingdom - is the kingdom of the heart within the Grand Man; the second - the spiritual kingdom - is the kingdom of the lungs there. And in the same way as in the human being, the heart reigns, and so do the lungs, in every single part of the Grand Man. These two kingdoms combine in a marvellous way. Their combination likewise is represented in the combination of the heart and lungs in the human being, and in the combined workings of the two within each member and interior organ.

[3] While a person is an embryo, that is, while still in the womb, he is in the kingdom of the heart. But once he has struggled out of the womb he enters the kingdom of the lungs. Then, if he allows the truths of faith to lead him into the good of love, he returns from the kingdom of the lungs within the Grand Man to the kingdom of the heart. For thereby he enters the womb a second time and is born again. Once again those two kingdoms become combined in him, but the order has been turned around. Previously the kingdom of the heart in him was under the control of the lungs, but now the kingdom of the lungs comes under the control of the heart. That is, first of all the truth of faith has dominion in him, but afterwards the good of charity does so. For the correspondence of the heart with the good of love and that of the lungs with the truth of faith, see 3635, 3883-3896.

  
/10837  
  

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