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出エジプト記 18

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1 さて、モーセのしゅうと、ミデアンの祭司エテロは、モーセと、み民イスラエルとにされたすべての事、イスラエルエジプトから導き出されたことを聞いた

2 それでモーセのしゅうと、エテロは、さきに送り返されていたモーセのチッポラと、

3 そのふたりのとを連れてきた。そのひとりの名はゲルショムといった。モーセが、「わたしは外で寄留者となっている」と言ったからである。

4 ほかのひとりの名はエリエゼルといった。「わたしの父のはわたしの助けであって、パロのつるぎからわたしを救われた」と言ったからである。

5 こうしてモーセのしゅうと、エテロは、モーセの子を伴って、荒野に行き、神の宿営しているモーセの所にきた。

6 その時、ある人がモーセに言った、「ごらんなさい。あなたのしゅうと、エテロは、あなたのとそのふたりの子を連れて、あなたの所にこられます」。

7 そこでモーセはしゅうとを出迎えて、身をかがめ、彼に口づけして、互に安否を問い、共に天幕にはいった。

8 そしてモーセは、イスラエルのために、パロとエジプトびととにされたすべての事、道で出会ったすべての苦しみ、またが彼らを救われたことを、しゅうとに物語ったので、

9 エテロはイスラエルエジプトびとのから救い出して、もろもろの恵みを賜わったことを喜んだ。

10 そしてエテロは言った、「はほむべきかな。はあなたがたをエジプトびとのと、パロのから救い出し、民をエジプトびとのから救い出された。

11 今こそわたしは知った。実に彼らはイスラエルびとにむかって高慢にふるまったが、はあらゆる神々にまさって大いにいますことを」。

12 そしてモーセのしゅうとエテロは燔祭と犠牲をに供え、アロンとイスラエルの長老たちもみなきて、モーセのしゅうとと共に神ので食事をした。

13 あくる日モーセは座して民をさばいたが、民はから晩まで、モーセのまわりに立っていた

14 モーセのしゅうとは、彼がすべて民にしていることを見て、言った、「あなたが民にしているこのことはなんですか。あなたひとりが座し、民はみなから晩まで、あなたのまわりに立っているのはなぜですか」。

15 モーセはしゅうとに言った、「民がに伺おうとして、わたしの所に来るからです。

16 彼らは事があれば、わたしの所にきます。わたしは相互の間をさばいて、神の定めと判決を知らせるのです」。

17 モーセのしゅうとは彼に言った、「あなたのしていることは良くない。

18 あなたも、あなたと一緒にいるこの民も、必ず疲れ果てるであろう。このことはあなたに重過ぎるから、ひとりですることができない。

19 今わたしの言うことを聞きなさい。わたしはあなたに助言する。どうかがあなたと共にいますように。あなたは民のために神の前にいて、事件をに述べなさい。

20 あなたは彼らに定めと判決を教え、彼らの歩むべき道と、なすべき事を彼らに知らせなさい。

21 また、すべての民のうちから、有能な人で、を恐れ、誠実で不義の利を憎む人を選び、それを民の上に立てて、人の長、人の長、五十人の長、人の長としなさい。

22 平素は彼らに民をさばかせ、大事件はすべてあなたの所に持ってこさせ、小事件はすべて彼らにさばかせなさい。こうしてあなたを身軽にし、あなたと共に彼らに、荷を負わせなさい。

23 あなたが、もしこの事を行い、もまたあなたに命じられるならば、あなたは耐えることができ、この民もまた、みな安んじてその所に帰ることができよう」。

24 モーセはしゅうとの言葉に従い、すべて言われたようにした。

25 すなわち、モーセはすべてのイスラエルのうちから有能な人を選んで、民の上に長として立て、人の長、人の長、五十人の長、人の長とした。

26 平素は彼らが民をさばき、むずかしい事件はモーセに持ってきたが、小さい事件はすべて彼らみずからさばいた。

27 こうしてモーセはしゅうとを送り返したので、そのに帰って行った。

   

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Arcana Coelestia # 8644

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8644. 'The father-in-law of Moses' means the source of the good that was joined to God's truth. This is clear from the meaning of 'the father-in-law' as the good from which sprang the good that was joined to truth, dealt with in 6827; and from the representation of 'Moses' as God's truth, dealt with in 6752, 6771, 7010, 7014, 7382. The reason why 'the father-in-law' means the good from which sprang the good that was joined to truth is that the wife means good when the man means truth, 2517, 4510, 4823. Since the subject in what follows below is the joining together of Divine Good and Divine Truth, to the end that the arranging of truths into order may as a result take place with the member of the Church, it should be recognized that there is a difference between Divine Good and Divine Truth, in that Divine Good exists within the Lord, but that Divine Truth emanates from the Lord. They are like the fire of the sun and the light radiating from it. Fire exists within the sun but the light radiates from the sun; light holds no fire, only heat.

[2] Furthermore in the next life the Lord is the Sun, and He is the Light too. The Sun there, that is, He Himself, is Divine fire, which is the Divine Good of Divine Love. That Sun is the source of Divine light, which is Divine Truth emanating from Divine Good. This Divine Truth also holds within it Divine Good, though not such as it is in the Sun; it is modified for its reception in heaven. Unless it had been modified for reception, heaven could not have come into existence; for no angel can bear the flame coming from Divine Love. An angel would be consumed by it instantly, just as anyone would be the instant that the flame of the sun in the world breathed on him.

[3] But the way in which the Divine Good of the Lord's Divine Love is modified for reception cannot be known by anyone, not even by angels in heaven, because it is a modification of the Infinite for the finite. The Infinite is such that it lies far beyond all the power of understanding which the finite possesses, so far beyond that when that power of understanding tries to fix its attention on the Infinite it falls away like someone sinking into the depths of the sea and perishes. Regarding the Lord, that He is the Sun in heaven, that the Sun there is the Divine Good of His Divine Love, and that the Light from it is Divine Truth, the source of intelligence, see 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3190, 3195, 3222, 3223, 3225, 3339, 3341, 3636, 3643, 3993, 4180, 4302, 4408, 4409, 4415, 4523, 4533, 4696, 7083, 7171, 7174, 7270, 8197.

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

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Arcana Coelestia # 4823

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4823. 'And she conceived again and bore a son' means evil. This is clear from the meaning of 'a son' as truth and also good, dealt with in 264, and so in the contrary sense as falsity and also evil, though evil that arises out of falsity. Essentially this kind of evil is falsity, because it has its origin in this. For anyone who does what is evil arising out of false teaching does what is false; but because this falsity is realized in action it is called evil. The meaning which the firstborn carries of falsity and consequent evil is evident from the statement made here regarding this [second] son, to the effect that in action he did what was evil. The actual words are 'he spilled his seed on the ground, so that he should not provide seed for his brother; and what he had done was evil in the eyes of Jehovah; and He caused him to die also', verses 9-10. The fact that this evil arose out of falsity is also evident at that point. What is more, in the ancient Churches the secondborn meant the truth of faith realized in action; therefore the second son here means falsity realized in action, which is evil. It may also be recognized that evil is meant by this son from the fact that the firstborn was named Er by his father or Judah, but this son, Onan, by his mother, the daughter of Shua, as may be seen in the original language. For 'man' in the Word means falsity and his wife (mulier) evil, see 915, 2517, 4510; and so also does 'the daughter of Shua' mean evil, 4818, 4819. Therefore because he was given his name by his father, 'Er' means falsity; and because Onan was given his name by his mother, evil is meant by him. Thus the first was so to speak the father's son, the second so to speak the mother's son.

[2] In the Word the expression 'man and wife' (vir et uxor) is used many times, as also is 'husband and wife' (maritus et uxor). When 'man and wife' is used, 'man' means truth and 'wife' good; or in the contrary sense 'men' means falsity and 'wife' evil. But when 'husband and wife' is used, 'husband' means good and 'wife' truth; or in the contrary sense 'husband' means evil and 'wife' falsity. The reason underlying this arcanum is this In the celestial Church good resided with the husband and the truth of that good with the wife; but in the spiritual Church truth resided with the man and the good of that truth with the wife: Such is and was the actual relationship between the two, for in human beings interior things have undergone this reversal. This is the reason why in the Word, when celestial good and celestial truth from this are the subject, they are called 'husband and wife', but when spiritual good and spiritual truth from this are dealt with, these are called 'man and wife', or rather 'man and woman' (vir et mulier). From this, as well as from the actual expressions used, one can come to know which kind of good and which kind of truth are being dealt with in the internal sense of the Word.

[3] Here also is the reason why it has been stated already in various places that marriages represent the joining of good to truth, and of truth to good. Furthermore conjugial love has its origin in these two joined together. Among celestial people conjugial love has its origin in good joined to truth, but among spiritual people in truth joined to good. Marriages also correspond in actual fact to these joinings together. From all this one may see what is implied by the father giving the first son his name, but the mother giving the second and also the third sons theirs, as is clear from the original language. The father named the first son because the first son meant falsity, while the mother named the second son because the second son meant evil.

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