8179.“你为什么向我哀求呢”表不需要代祷。这从“向耶和华哀求”的含义清楚可知，“向耶和华哀求”是指代祷，也就是祈求他们从试探得释放；因此，“你为什么向我哀求呢”表示当不需要代祷时，你为什么代祷呢？由此可推知，“你吩咐以色列人往前行”表示百姓要被给予帮助，但试探仍将继续，直到他们做好准备。
至于不需要代祷，情况是这样：那些处于试探剧痛的人通常松开双手，只依靠祷告；这时，他们狂热地倾吐祷告的话，殊不知，祷告无济于事；相反，他们必须与地狱正在注入的虚假和邪恶争战。这种争战通过信之真理进行，信之真理因强化反对虚假和邪恶的良善和真理而能提供帮助。此外，在试探的争战中，此人应当貌似凭自己的力量争战，然而仍承认并相信他如此行是靠着主（参看8176节）。一个人若不貌似凭自己的力量争战，那么就不能将经由天堂从主所流入的良善和真理变成自己的。但当一个人貌似凭自己的力量争战，却仍相信他如此行是靠着主时，他就会将这些东西变成自己的。他由此获得一种新的自我，这新自我被称为天堂自我，就是一个新的意愿。
此外，处于试探的剧痛，除了祷告之外不采取其它行动的人没有意识到，如果试探在全程进行完之前就结束，他们就不会为天堂做好准备，因而不能得救。因此，那些处于试探剧痛之人的祷告也很少蒙垂听；因为主意愿目的，这目的就是此人的拯救。主知道这个目的，但此人并不知道，主不垂听违背这个目的，即拯救的祷告。在试探中得胜的人也会更加坚定地确认上述真理；而没有得胜的人则对神的帮助和能力存疑，因为他没有被垂听。有时他因松开双手而在某种程度上屈服。由此可见当如何理解不需要代祷，即：人不可依赖祷告。因为在祷告中，当受神启示时，总会思考并相信，唯独主知道所求的是否有益；因此，祷告的人会让主去决定是否垂听他所求的，然后相应地祈求成就的是主的旨意，而不是他自己的意思，正如主在客西马尼园经受最严厉的试探时所说的（马太福音26:39，42，44）。
Potts(1905-1910) 8179
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 (Matt. 26:39, 42, 44).
Elliott(1983-1999) 8179
8179. 'Why do you cry to Me?' means that there is no need of intercession. This is clear from the meaning of 'crying to Jehovah' as interceding, that is, pleading for them to be delivered from temptation, and therefore the question 'Why do you cry to Me?' means, Why do you intercede when there is no need of intercession? And as there is no need of it the words 'Speak to the children of Israel, and let them travel on' immediately follow, meaning that the people will be given help, but that temptation will still go on until their preparation has been accomplished.
[2] With regard to there being no need of intercession, the situation is that when people are in the throes of temptation they usually stay their hands and resort solely to prayers, which they then pour forth feverishly, unaware that such prayers achieve nothing, but that they should battle against the falsities and evils which the hells introduce. The truths of faith are the means for fighting that battle, and they are of help because they strengthen the forms of good and the truths opposed to falsities and evils. In the conflicts brought by temptations furthermore a person should fight as if he did so in his own strength, yet he should acknowledge and believe that he does so in the Lord's, see above in 8176. If a person does not fight as if in his own strength he does not make his own the goodness and truth which flow in from the Lord by way of heaven. But when a person does fight as if in his own strength and yet believes that he does so in the Lord's, he does make those things his own. This gives him a new proprium or selfhood, called a heavenly proprium, which is a new will.
[3] Moreover people in the throes of temptation who take no action other than to send up prayers do not realize that if their temptation were terminated before running its full course their preparation for heaven would not be accomplished, and so they could not be saved. For this reason also little heed is paid to the prayers of those in the throes of temptation; for the Lord desires the end in view, which is the person's salvation. The Lord knows that end, but the person does not, and the Lord does not do what prayers ask for if that is contrary to the end, which is salvation. The truth of this also becomes more firmly established with the person who conquers in temptations; but one who does not conquer entertains doubts about God's help and power because he is not heard. Then sometimes, because he stays his hands, he gives in to a degree.
From all this one may see how to understand the explanation that there is no need of intercession, namely that one should not rely on prayer. For in prayer, when inspired by God, there is always the thought and belief that the Lord alone knows whether what is sought would be beneficial or not. Therefore the one who prays leaves the Lord to decide whether to listen to what he asks for, then accordingly pleads that the Lord's will may be done, not his own, in keeping with the Lord's words uttered in Gethsemane during His severest temptation, Matt 26:39, 42, 44.
Latin(1748-1756) 8179
8179. `Quid clamas ad Me?': quod significet quod intercessione non opus, constat ex significatione `clamare ad Jehovam' quod sit intercedere, nempe pro liberatione a tentatione, inde `quid clamas ad Me?' est, cur intercedis cum intercessione non opus? quare sequitur `loquere ad filios Israelis, et proficiscantur,' per quae significatur quod auxilium {1}habebunt, sed quod usque tentatio continuabitur usque dum praeparati. 2 Cum hoc quod intercessione non opus, ita se habet: qui in tentationibus sunt solent remittere manus et se unice ad preces, quas tunc ardenter fundunt, conferre, non scientes quod preces non efficiant, sed quod pugnandum contra falsa et mala {2} quae ab infernis injiciuntur; pugna illa fit per vera fidei; haec juvant, quia confirmant bona et vera contra falsa et mala; {3} in pugnis tentationum {4}etiam debet homo pugnare sicut a se, sed usque agnoscere et credere quod sit a Domino, videatur supra n. 8176; si homo non pugnat sicut a se, non appropriatur ei bonum et verum quod influit per caelum a Domino; at cum pugnat sicut a se, et usque credit quod a Domino, tunc illa appropriantur ei; inde ei novum proprium, quod vocatur proprium caeleste, quod est nova voluntas. 3 Praeterea qui in tentationibus sunt, et non in vita alia activa quam {5}precum, illi non sciunt quod, si tentationes intermitterentur, priusquam {6}plene peractae {7}sunt, non ad caelum praeparati sint, ita quod non salvari possint; quamobrem etiam preces illorum qui in tentationibus {8} parum audiuntur; Dominus enim vult finem, qui est salvatio hominis, quem Ipse novit, non autem homo, et Dominus pro precibus contra finem, qui est salvatio, non agit; qui in tentationibus vincit, is quoque in illo vero confirmatur; qui autem non vincit, is, quia non auditur, de Divina ope et potentia versat dubium, et quandoque tunc, quia remittit manum, quoad partem succumbit. Ex his constare potest quid intelligitur per quod intercessione non opus, quod nempe non fidendum orationi; nam in oratione ex Divino tunc semper cogitatur et creditur quod Dominus solus sciat num conducat vel non, quare orans auditionem submittit Domino, (c)ac tunc juxta supplicat ut Domini voluntas non sua fiat, secundum verba Domini in gravissima Ipsius tentatione in Gethsemane, Matth. xxvi 39, 42, 44. @1 feret$ @2 i cogitationum et voluntatis$ @3 i nam$ @4 homo debet$ @5 in vita precum seu supplicationum,$ @6 plenae I$ @7 sint$ @8 i sunt$