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2 Mózes 33

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1 Szóla azután az Úr Mózesnek: Eredj, menj fel innen, te és a nép, a melyet kihoztál Égyiptom földérõl, a földre, a melyrõl megesküdtem Ábrahámnak, Izsáknak és Jákóbnak mondván: A te magodnak adom azt.

2 És bocsátok elõtted Angyalt, és kiûzöm a Kananeusokat, Emoreusokat, Khittheusokat, Perizeusokat, Khivveusokat és Jebuzeusokat:

3 A tejjel és mézzel folyó földre; de én nem megyek fel köztetek, mert te keménynyakú nép vagy, hogy meg ne emészszelek az úton.

4 Mikor meghallá a nép ezt a kemény beszédet, gyászba borula, és senki nem tevé fel az ékszereit.

5 Megmondotta vala az Úr Mózesnek: Mondd meg az Izráel fiainak: Keménynyakú nép vagy te, egy szempillantásban, ha közéd mennék, megemésztenélek. Azért most vesd le a te ékességeidet magadról, azután meglátom mit cselekedjem veled.

6 És lerakták magokról az Izráel fiai az õ ékességeket, a Hóreb hegyétõl fogva.

7 Mózes pedig vevé a sátort, és felvoná azt a táboron kívül, messze a tábortól, és nevezé azt gyülekezet sátorának, és lõn, hogy mind a ki az Urat keresi, ki kelle mennie a gyülekezet sátorához, a táboron kívül.

8 És lõn, hogy mikor Mózes kiméne a sátorhoz, az egész nép felkele, és kiki mind az õ sátorának ajtajában álla; nézvén Mózes után míg a sátorba beméne.

9 És lõn, mikor Mózes beméne a sátorba, hogy felhõ-oszlop szálla alá, és megálla a sátor ajtajában, és beszéle Mózessel.

10 És látá az egész nép, hogy a felhõ-oszlop a sátornak ajtaján áll, és felkele az egész nép, és kiki meghajlék az õ sátorának ajtajában.

11 Az Úr pedig beszéle Mózessel színrõl színre, a mint szokott ember szólani barátjával; és [mikor Mózes] a táborba visszatére, az õ szolgája az ifjú Józsué, Núnnak fia, nem távozék el a sátorból.

12 És monda Mózes az Úrnak: Lásd, te [azt] mondod nékem, vidd el ezt a népet, de nem mutattad meg nékem kit küldesz velem; pedig [azt] mondtad [nékem:] név szerint ismerlek téged, és kedvet találtál szemeim elõtt.

13 Most azért ha kedvet találtam szemeid elõtt, mutasd meg nékem a te útadat, hogy ismerjelek meg téged, hogy kedvet találhassak elõtted. És gondold meg, hogy e nép a te néped.

14 És monda: Az én orczám menjen-é [veletek,] hogy megnyugtassalak?

15 Monda néki [Mózes:] Ha a te orczád nem jár [velünk], ne vígy ki minket innen.

16 Mert mirõl ismerhetjük meg, hogy én és a te néped kedvet találtunk elõtted? Nem arról-é, ha velünk jársz? Így vagyunk megkülönböztetve, én és a te néped minden néptõl, a mely e földnek színén van.

17 Monda azért az Úr Mózesnek: Megteszem ezt is a mit kívántál; mert kedvet találtál szemeim elõtt, és név szerint ismerlek téged.

18 És mondá [Mózes:] Kérlek, mutasd meg nékem a te dicsõségedet.

19 És monda az Úr: Megteszem, hogy az én dicsõségem a te orczád elõtt menjen el, és kiáltom elõtted az Úr nevét: És könyörülök, a kin könyörülök, kegyelmezek, a kinek kegyelmezek.

20 Orczámat azonban, mondá, nem láthatod; mert nem láthat engem ember, élvén.

21 És monda az Úr: Ímé van hely én nálam; állj a kõsziklára.

22 És mikor átmegy elõtted az én dicsõségem, a kõszikla hasadékába állatlak téged, és kezemmel betakarlak téged, míg átvonulok.

23 Azután kezemet elveszem rólad, és hátulról meglátsz engemet, de orczámat nem láthatod.

   

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Apocalypse Explained # 149

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149. Verses 18-29. And to the angel of the church in Thyatira write: These things saith the Son of God, that hath His eyes as a flame of fire, and His feet like burnished brass, I know thy works and charity, and ministry and faith, and thine endurance, and thy works, and the last to be more than the first. But I have against thee a few things, that thou sufferest the woman Jezebel, that calleth herself a prophetess, to teach and seduce My servants to commit whoredom, and to eat idol-sacrifices. And I gave her time that she might repent of her whoredom, and she repented not. Behold, I cast her into a bed, and those that commit adultery with her into great affliction, except they repent of their works. And her sons I will kill with death; and all the churches shall know that I am He that searcheth the reins and hearts; and I will give to each one of you according to your works. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and who have not known the depths of Satan, as they say; I put upon you no other burden. Nevertheless, that which ye have hold fast till I come. And he that overcometh and keepeth My works unto the end, I will give him power over the nations. And he shall rule them with an iron rod; as earthen vessels shall they be shivered, as I also have received from My Father. And I will give him the morning star. He that hath an ear let him hear what the Spirit saith unto the churches.

18. "And to the angel of the church in Thyatira write," signifies those of the church with whom the internal and external, or the spiritual and natural man, make one n. 150; "These things saith the Son of man" 1 signifies the Lord in respect to the Divine Human, from which is that essential of the church n. 151; "that hath His eyes as a flame of fire," signifies Divine Providence from His Divine love and Divine wisdom and intelligence communicated to those who are in love towards Him and from that in faith in Him n. 152; "and His feet like burnished brass," signifies the ultimate of Divine order, which is the natural, full of Divine love (n. 153).

19. "I know thy works and charity," signifies the internal of those who are of the church n. 154; "and ministry and faith," signifies good and truth therein n. 155; "and thine endurance," signifies conjunction with the external [and consequent combat] (n. 156); "and thy works, and the last to be more than the first," signifies the externals that are therefrom n. 157.

20. "But I have against thee a few things," signifies that heed should be taken (n. 158); "that thou sufferest the woman Jezebel," signifies the delight of the love of self and of the world (159); "that calleth herself a prophetess, to teach and to seduce My servants," signifies that the doctrine of all falsities is therefrom n. 160; "to commit whoredom and to eat idol-sacrifices," signifies the falsifications of truth and the adulterations of good (n. 161).

21. "And I gave her time that she might repent of her whoredom, and she repented not," signifies that those who are in falsities therefrom do not turn themselves to truths by means of truths n. 162.

22. "Behold, I cast her into a bed," signifies that they are left to their natural man, and to the doctrine of falsities therein n. 163; "and those that commit adultery with her into great affliction," signifies the grievous temptations of those who addict themselves to the falsities of such (n. 164); "except they repent of their works," signifies except they separate themselves from them (n. 165).

23. "And her sons I will kill with death," signifies that thus falsities are extinguished (n. 166); "and all the churches shall know that I am He that searcheth the reins and hearts," signifies the acknowledgment of all who are of the church that the Lord alone knows and explores the exteriors and interiors, and the things that are of faith and of love n. 167; "and I will give to each one of you according to your works" signifies eternal blessedness according to one's internal in the external (n. 168).

24. "But unto you I say, and unto the rest in Thyatira," signifies to all and each one with whom the internal is conjoined to the external (n. 169); "as many as have not this doctrine," signifies with whom external delight, which is the delight of the love of self and of the world, is not dominant (n. 170); "and who have not known the depths of Satan, as they say," signifies entanglement with these (n. 171); "I put upon you no other burden," signifies that this alone should be guarded against (n. 172).

25. "Nevertheless, that which ye have hold fast till I come," signifies steadfastness in a state of love and of faith, even until visitation (n. 173).

26. "And he that overcometh and keepeth My works unto the end," signifies perseverance in love and faith after combat against these loves, and their removal as far as possible (n. 174); "I will give him power over the nations," signifies over the evils within him, which will then be scattered by the Lord. n. 175).

27. "And he shall rule them with an iron rod," signifies that he is about to chastise evils by means of truths, that are in the natural man n. 176; "as earthen vessels shall they be shivered," signifies the total dispersion of falsities n. 177; "as I also have received from My Father," signifies comparatively as the Lord from His Divine, when He glorified His Human (n. 178).

28. "And I will give him the morning star," signifies intelligence and wisdom from the Lord's Divine Human (n. 179).

29. "He that hath an ear let him hear what the Spirit saith unto the churches," signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are of His church (n. 180).

Poznámky pod čarou:

1. In Greek: "Son of God," as just above; but here the Latin has "Son of man," as also in Apocalypse Explained 98, 250; Apocalypse Revealed 70, 125.

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

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Arcana Coelestia # 1754

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1754. 'Aner, Eshkol, and Mamre' means the things residing with them. This is clear from what has been stated about the same three at verse 13 above, that is to say, that by the names of these men are meant the goods and truths from which the battle was fought rather than the angels themselves; for, as has been stated, angels are meant by the expressions 'young men' and 'men', since angels do not ever have personal names but are distinguished from one another by the kinds of goods and truths with them. This is why in the Word nothing else is meant by 'a name' than the essence and the nature or character of the named, as shown already in 144, 145, 340, and as becomes clear also in Isaiah, where the Lord is spoken of,

His name will be called, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6-7.

'Name' is here used to mean His nature, that is to say, that He is Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace.

[2] In Jeremiah, where also the Lord is spoken of,

This is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:5-6.

Here it is quite clear that the 'name' is Righteousness. Then in Moses, where also the Lord is spoken of,

He will not endure your transgression for My name is in the midst of Him. Exodus 23:21.

Here too 'name' stands for Essence - that it is Divine. The same is in addition clear from many other places in the Word where it is said that men called on the name of Jehovah, that they should not take Jehovah's name in vain; and in the Lord's Prayer, Hallowed be Your name. The same applies with the names of angels, as it does here with the names Eshkol, Aner, and Mamre, who represent angels, in that those names mean the things that exist with angels.

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