1678# ”他们回到安·密巴，就是加低斯“象征事情的持续进行，这一点从上下文中可以得知。目前的讨论焦点在于伪谬观念及其引发的邪恶；“亚玛力人”象征伪观念，“住在哈洗逊·他玛的亚摩利人”则象征由此产生的邪恶。“加低斯”象征真理，同时也涉及真理的争议。由于当前讨论的是主在他第一场争战中所克服的伪谬信念和由此产生的邪恶，这里使用了“安·密巴，就是加低斯”的表述，因为这涉及到关于真理的争议。
【2】“加低斯”象征着有争议的真理，这一点在《以西结书》中对圣地边界的描述中得到了证实：
南界是从他玛到米利巴·加低斯的水，延到埃及小河，直到大海。这是南界。（以西结书47:19；48:28）
此处的”南“象征真理之光。所提的边界，代表有关真理的争议之地，被称作”加低斯“。
【3】加低斯也是摩西击打磐石，使水流出的地方，这些水因发生争执而被称为”米利巴水“（民数记20:1，2，11，13）。在这里，“磐石”象征主，“水”在圣经的内义中象征属灵的真理。之所以称之为“米利巴水”，是因为关于这些水的争执。这些水也被称作“加低斯米利巴水”（民数记27:14；申命记32:51），经上说：
因为你们在寻的旷野，当会众争闹的时候，违背了我的命，没有在涌水之地、会众眼前尊我为圣；这水就是寻的旷野加低斯米利巴水。（民数记27:14；申命记32:51）
同样，在探子们从迦南地返回加低斯之后，以色列人在那里发出了怨言和争论，拒绝进入那块土地（民数记13:26）。
【4】从这些引文中我们可以明白，“安·密巴”或“审判之泉”，也就是“加低斯之泉”，象征着对真理的争议，从而象征着事情的持续。虽然这里提到的是历史真实的细节，描述了实际发生的事件，可能会让人认为基大老玛所到达的地方和他所击败的民族并不代表或象征任何事物。然而，圣经中的所有历史细节都具有象征意义，包含了灵性的意义，这适用于地点、民族，以及所发生的事件，这一点从圣经的历史书和先知书中的所有内容都可以清晰看出。
1678、“他们转回，来到安密巴，就是加低斯”表示延续，这从上下文清楚可知。此处论述的主题是虚假和源于它们的邪恶：“亚玛力人”表示虚假，“住在哈洗逊他玛的亚摩利人”表示源于它们的邪恶。“加低斯”既表示真理，也表示关于真理的争论。由于此处论述的主题是虚假和源于它们的邪恶，主在第一次争战中战胜了它们，所以经上说“安密巴，就是加低斯”，因为有关于真理的争论。
“加低斯”表示关于真理的争论，这一点清楚可见于以西结书，那里描述了圣地的边界：
南方向南的边界是从他玛到米利巴加低斯的水，就是朝大海的产业，这是南方向南的边界。（以西结书47:19；48:28）
此处“南方”表示真理之光；它的边界表示关于真理的争论，被称为“加低斯”。
加低斯也是摩西击打磐石、水就从中流出的地方，这些水因那里的争闹而被称为“米利巴”（民数记20:1-2，11，13）。众所周知，“磐石”表示主；就圣言的内义而言，“水”表示属灵事物，也就是真理；它们被称为“米利巴水”，是因为有关于它们的争闹。它们还被称为“加低斯争闹的水”（译注：thewatersofthecontentionofKadesh，经上或译为加低斯米利巴水），这一点清楚可见于摩西五经：
你们在寻的旷野，当会众争闹的时候，背叛了我的话，没有因水而在会众眼前尊我为圣。这是寻的旷野中加低斯争闹的水。（民数记27:14；申命记32:51）
探子从迦南地回来同样到了加低斯，加低斯是那些不愿进入那地的人发怨言并争闹的地方（民数记13:26）。
从这些事明显可知，“安密巴”，也就是“审判之泉”，或“安密巴-加低斯之泉”表示关于真理的争论，因而表示延续。由于此处这些细节都是真实的历史，并按所描述的那样发生，所以看起来好像基大老玛来到的地方，或他所击杀的民族不代表并表示这类事物。但圣言中的所有历史，包括地方、民族和事件，都代表并表示某种事物，这从圣言的历史和预言部分明显看出来。
New Century Edition
Cooper(2008,2013)
[NCE]1678. The meaning of they turned back and came into En-mishpat (that is, Kadesh) as a continuation can be seen from what precedes and from what follows. The current theme is falsity and the evil in which it results. The Amalekite symbolizes falsity and the Amorite in Hazazon-tamar symbolizes the resulting evil.
Kadesh symbolizes truth, but also disputes about truth. The theme here is falsity and the evil it results in, which the Lord overcame the first time he contended against it, so the present verse mentions En-mishpat (that is, Kadesh), since there was strife over the truth.
[2] The symbolism of Kadesh as truth under dispute is visible in Ezekiel, where the borders of the [visionary] holy land are defined:
The southern side toward the south will be from Tamar all the way to the waters of Meriboth- [quarrels of] kadesh,{*1} the inheritance at the Great Sea, and [this will be] the southern side toward the south. (Ezekiel 47:19; 48:28)
The south stands for the light of truth. The boundary of the place, which means quarreling over truth, is called Kadesh.
[3] Kadesh was also the place where Moses struck the rock from which water gushed, and the water was called Meribah from [a word meaning] quarrels (Numbers 20:1-2, 11, 13). A rock symbolizes the Lord, as is known.{*2} Water, on the Word's inner plane, symbolizes what is spiritual, or truth. It is called the water of Meribah because of the strife over it. The fact that it was also called "the water of quarreling in Kadesh" is clear in Moses:
You rebelled against what I said in the wilderness of Zin, in the quarreling of the congregation: that you should consecrate me with the water in view of them. This was the water of quarreling in Kadesh in the Wilderness of Zin. (Numbers 27:14; Deuteronomy 32:51)
Likewise Kadesh was where the scouts returned to from the land of Canaan and where [the people] murmured and bickered, not wanting to enter the land (Numbers 13:26).
[4] This evidence shows that En-mishpat (that is, Fountain of Judgment), or the Fountain of Mishpat (or Kadesh), symbolizes disputes over truth and so means a continuation.
Since the history here is real history and happened as described, it may seem as though such things could not be represented or symbolized by the places Chedorlaomer came to or by the nations he struck. But all the history in the Word 钬?the places, the nations, the events 钬?represents and symbolizes something, as is obvious from all the details in both the narrative and prophetic parts of the Word.
Footnotes:
{*1} This bracketed gloss is Swedenborg's. The name of the place is Meriboth-kadesh, and "Meriboth" (诪职专执讬讘谠止转 [m菨r卯岣嚸瘁汞]) means "quarrels of" in Hebrew. Schmidt 1696 offers the same gloss in his translation. "Meriboth" is a plural form; the singular is "Meribah" (诪职专执讬讘指讛 [m菨r卯岣嚹乚), mentioned just below. [LHC]
{*2} Scripture very often refers to God as a rock, directly or obliquely; see, for instance, Deuteronomy 32:4, 15, 18, 30-31; 2 Samuel 22:2-3, 32; 23:3; Psalms 18:2, 31; 31:2-3; 62:2, 6-7; Isaiah 17:10; 26:4; 30:29; 44:8; 1 Corinthians 10:4; 1 Peter 2:4-8. [LHC]
Potts(1905-1910) 1678
1678. They returned and came to En-mishpat, this is Kadesh. That this signifies a continuation, is evident from what goes before, and from what follows. Here now the falsities and the evils derived from them are treated of. The falsities are signified by "the Amalekite," and the evils that were derived from them are signified by "the Amorite in Hazezon-tamar." By "Kadesh" are signified truths, and also contentions about truths. Because the falsities, and the evils derived from them which the Lord conquered in His first combat, are here treated of, it is here said, "En-mishpat, this is Kadesh," because there was contention about truths. [2] That "Kadesh" signifies truths concerning which there is contention, is evident in Ezekiel, where the boundaries of the Holy Land are described:
The corner of the south southward from Tamar as far as the waters of Meriboth (contentions) Kadesh, an inheritance to the great sea, and the corner of the south southward (Ezek. 47:19; 48:28) where "the south" denotes the light of truth; its boundary, by which is signified contention about truths, is called "Kadesh." [3] Kadesh also was where Moses smote the rock, out of which waters came forth, which waters were called Meribah, from contention (Num. 20:1-2, 11, 13). By a "rock," as is known, the Lord is signified; by "waters," in the internal sense of the Word, are signified spiritual things, which are truths; they were called "the waters of Meribah" because there was contention about them. That they were also called "the waters of the contention of Kadesh," is evident in Moses:
Ye rebelled against My mouth in the wilderness of Zin, in the contention of the assembly, to sanctify Me by the waters in their eyes. These are the waters of contention of Kadesh in the wilderness of Zin (Num. 27:14; Deut. 32:51). So too it was to Kadesh that the spies returned from the land of Canaan, and Kadesh was the place where the Israelites murmured and contended, not being willing to enter into the land (Num. 13:26). [4] It is evident from these things that "En-mishpat," or "the Fountain of Judgment," or "the Fountain of Mishpat-Kadesh," signifies contention about truths, and thus a continuation. As these are true historicals, and this occurred just as is here stated, it may appear as if such things were not represented and signified by the places to which Chedorlaomer came, and by the nations that he smote; but all the historicals in the Word are representative and significative, both those relating to places and nations, and also those relating to things done; as may be clearly seen from all things in both the historical and the prophetical parts of the Word.
Elliott(1983-1999) 1678
1678. That 'they returned and came to An-mishpat, that is, to Kadesh' means a continuation is clear from what comes before and after. The subject at this point is falsities and derivative evils, falsities being meant by 'the Amalekites' and derivative evils by 'the Amorites in Hazezon-tamar'. 'Kadesh' means truths, and also strife over truths. The subject at this point being the falsities and derivative evils which the Lord overcame in the first of His conflicts, the expression 'An-mishpat, that is, Kadesh' is used, for there was strife over truths.
[2] That 'Kadesh' means truths over which there is strife is clear in Ezekiel where the boundaries of the Holy Land are described,
The corner of the south southwards will be from Tamar to the waters of Meriboth (strife) Kadesh. an inheritance towards the Great Sea, and the corner of the south southwards. Ezek 47:19; 48:28.
Here 'the south' stands for the light of truth. Its boundary, by which strife over truths is meant, is called 'Kadesh'.
[3] Kadesh was also the place where Moses struck the rock from which water came out, water that was called Meribah on account of the strife there, Num 20:1, 2, 11, 13. 'A rock', as is well known, means the Lord, and 'water' in the internal sense of the Word means spiritual things, which are truths. They were called 'the waters of Meribah' because there was strife over them The fact that they were also called 'the waters of the strife of Kadesh' is clear in Moses,
You rebelled against My Worda in the wilderness of Zin, during the strife of the congregation, in that you sanctified Me by the waters in their eyes. These are the waters of the strife of Kadesh in the wilderness of Zin. Num 27:14; Deut 32:51.
It was likewise to Kadesh that the spies returned from the land of Canaan, and it was there that those who were unwilling to enter the land murmured and strove, Num 13:26.
[4] From these references it is clear that An-mishpat, or the fountain of judgement or the fountain of Mishpat-Kadesh, means strife over truths, and thus a continuation. Since the details here are historically true and so describe actual events, it may seem as though such things were not represented or meant by the places which Chedorlaomer came to and by the nations that he smote. All historical details in the Word however are representative and carry a spiritual meaning, and this applies both to places and to nations, and to accomplished facts as well, as becomes quite clear from everything that appears both in the historical and the prophetical sections of the Word.
Latin(1748-1756) 1678
1678. 'Reversi sunt et venerunt in {1} En-mishpat, haec Kadesh': quod significet continuationem, constat ab illis quae praecedunt et illis quae sequuntur; agitur hic nunc de falsis et malis inde; falsa significantur per 'Amalekitam,' et mala inde per 'Emoraeum Hazezon-tamar': per 'Kadesh' significantur vera, tum quoque contentiones de veris; hic quia de falsis, et de malis inde, agitur, quae evicit Dominus in prima sua pugna, hic nominatur 'En-mishpat haec Kadesh' quia contentio fuit de veris. [2] Quod 'Kadesh' significet vera de quibus contenditur, constat apud Ezechielem ubi termini Terrae Sanctae describuntur, Angulus meridiei versus austrum, a Tamar usque ad aquas Meriboth (contentionum) Kadeshum, hereditatem ad mare magnum, et angulum austri versus meridiem, xlvii 19; xlviii 28;ubi 'meridies' pro luce veritatis; terminus ejus quo significatur contentio de veris, dicitur 'Kadesh.' [3] Kadesh quoque fuit ubi Moses percussit petram, e qua exiverunt aquae, quae aquae vocatae sunt Meribah ex contentione, Num. xx 1, 2, 11, 13;
per 'petram,' ut notum, significatur Dominus, per 'aquas' in sensu interno Verbi, spiritualia quae sunt vera: 'aquae Meribah' dictae quia de illis contentio: quod etiam dictae 'aquae contentionis Kadesh,' constat apud Mosen, Rebellastis ori Meo in deserto Zin, in contentione contionis, ut sanctificaretis Me per aquas in oculis eorum, hae aquae contentionis Kadesh deserti Zin, Num. xxvii 14; Deut. xxxii 51. Similiter fuit in Kadesh, quo reversi exploratores e terra Canaane, et ubi murmurarunt et contenderunt, non volentes intrare in terram, Num. xiii 26. [4] Ex his constat quod 'En-mishpat' seu fons judicii aut fons Mishpat Kadesh significet contentionem de veris, et sic continuationem. Quia hic historica vera sunt ac ita factum, apparere potest sicut non talia repraesentata sint et significata per loca quo venit, et per gentes quas percussit Kedorlaomer; sed historica omnia in Verbo sunt repraesentativa et significativa, tam quoad loca quam quoad gentes, ut et quoad facta, ut manifeste constare potest ab omnibus tam in historicis Verbi quam in propheticis. @1 So I, but ad elsewhere.$