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Êxodo 18

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1 Ora Jetro, sacerdote de Midiã, sogro de Moisés, ouviu todas as coisas que Deus tinha feito a Moisés e a Israel, seu povo, como o Senhor tinha tirado a Israel do Egito.

2 E Jetro, sogro de Moisés, tomou a Zípora, a mulher de Moisés, depois que este lha enviara,

3 e aos seus dois filhos, dos quais um se chamava Gérson; porque disse Moisés: Fui peregrino em terra estrangeira;

4 e o outro se chamava Eliézer; porque disse: O Deus de meu pai foi minha ajuda, e me livrou da espada de Faraó.

5 Veio, pois, Jetro, o sogro de Moisés, com os filhos e a mulher deste, a Moisés, no deserto onde se tinha acampado, junto ao monte de Deus;

6 e disse a Moisés: Eu, teu sogro Jetro, venho a ti, com tua mulher e seus dois filhos com ela.

7 Então saiu Moisés ao encontro de seu sogro, inclinou-se diante dele e o beijou; perguntaram um ao outro como estavam, e entraram na tenda.

8 Depois Moisés contou a seu sogro tudo o que o Senhor tinha feito a Faraó e aos egípcios por amor de Israel, todo o trabalho que lhes sobreviera no caminho, e como o Senhor os livrara.

9 E alegrou-se Jetro por todo o bem que o Senhor tinha feito a Israel, livrando-o da mão dos egipcios,

10 e disse: Bendito seja o Senhor, que vos livrou da mão dos egípcios e da mão de Faraó; que livrou o povo de debaixo da mão dos egípcios.

11 Agora sei que o Senhor é maior que todos os deuses; até naquilo em que se houveram arrogantemente contra o povo.

12 Então Jetro, o sogro de Moisés, tomou holocausto e sacrifícios para Deus; e veio Arão, e todos os anciãos de Israel, para comerem pão com o sogro de Moisés diante de Deus.

13 No dia seguinte assentou-se Moisés para julgar o povo; e o povo estava em pé junto de Moisés desde a manhã até a tarde.

14 Vendo, pois, o sogro de Moisés tudo o que ele fazia ao povo, perguntou: Que é isto que tu fazes ao povo? por que te assentas só, permanecendo todo o povo junto de ti desde a manhã até a tarde?

15 Respondeu Moisés a seu sogro: É por que o povo vem a mim para consultar a Deus.

16 Quando eles têm alguma questão, vêm a mim; e eu julgo entre um e outro e lhes declaro os estatutos de Deus e as suas leis.

17 O sogro de Moisés, porém, lhe replicou: Não é bom o que fazes.

18 certamente desfalecerás, assim tu, como este povo que está contigo; porque isto te é pesado demais; tu só não o podes fazer.

19 Ouve agora a minha voz; eu te aconselharei, e seja Deus contigo: sê tu pelo povo diante de Deus, e leva tu as causas a Deus;

20 ensinar-lhes-ás os estatutos e as leis, e lhes mostrarás o caminho em que devem andar, e a obra que devem fazer.

21 Além disto procurarás dentre todo o povo homens de capacidade, tementes a Deus, homens verazes, que aborreçam a avareza, e os porás sobre eles por chefes de mil, chefes de cem, chefes de cinqüenta e chefes de dez;

22 e julguem eles o povo em todo o tempo. Que a ti tragam toda causa grave, mas toda causa pequena eles mesmos a julguem; assim a ti mesmo te aliviarás da carga, e eles a levarão contigo.

23 Se isto fizeres, e Deus to mandar, poderás então subsistir; assim também todo este povo irá em paz para o seu lugar.

24 E Moisés deu ouvidos à voz de seu sogro, e fez tudo quanto este lhe dissera;

25 e escolheu Moisés homens capazes dentre todo o Israel, e os pôs por cabeças sobre o povo: chefes de mil, chefes de cem, chefes de cinqüenta e chefes de dez.

26 Estes, pois, julgaram o povo em todo o tempo; as causas graves eles as trouxeram a Moisés; mas toda causa pequena, julgaram-na eles mesmos.

27 Então despediu Moisés a seu sogro, o qual se foi para a sua terra.

   

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Arcana Coelestia # 8658

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8658. 'Where he was encamped at the mountain of God' means near to the good of truth. This is clear from the meaning of 'encamping' as an arrangement into order of the Church's truth and good with a person, dealt with in 8103 (end), 8130, 8131, 8155; and from the meaning of 'the mountain of God' as the good of love, dealt with in 795, 796, 2722, 4210, 6435, 8327, at this point the good of truth, since the subject is the good of those belonging to the spiritual Church, who are represented by 'the children of Israel'. Good as it exists with them is the good of truth, and this good is also the good of charity. This also accounts for the words 'the mountain of God', for 'God' is used when truth is the subject, and 'Jehovah' when good is the subject, 2586, 2769, 2807, 2822, 3921 (end), 4295, 4402, 7268, 7873. From all this it is evident that 'he was encamped at the mountain of God' means an arrangement into order of the Church's good and truth near to the good of truth.

[2] How to understand all this must also be stated briefly. When a person is in the first state, that is to say, when his actions spring from truth but not as yet from good, that is, when they spring from faith but not as yet from charity, he is in the state in which temptations have to be undergone. By means of these he is brought step by step to the second state - to the one in which his actions spring from good, that is, from charity and the affection belonging to it. When therefore he is getting near to that state he is said 'to be encamped at the mountain of God', that is, at the good from which his actions later on spring. This is said because what follows refers to a new arrangement or re-ordering of truths for entrance into that state, to which members of the Church also come after they have undergone temptations and before God's law is written on their hearts. In what has gone before temptations have been the subject, and in what now follows the subject is the law issued from Mount Sinai, 'Mount Sinai' being good which holds truth within it.

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

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Arcana Coelestia # 4236

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4236. 'And Jacob said [when he saw them], This is God's camp' means heaven. 'God's camp' means heaven, for the reason that 'an army' means truths and goods, 3448, and goods and truths are arranged by the Lord in conformity with heavenly order. Hence the arrangement of them like armies when arrayed is meant by 'an encampment', and the heavenly order itself, which is heaven, by 'a camp'. This camp or order is such that it cannot in any way be broken apart by hell, despite the constant effort from hell to break it apart. This also is why this order, which is heaven, is referred to as 'a camp', and why truths and goods, that is, angels, who are arranged in conformity with that order are called 'armies'. From all this it is now evident how 'God's camp' comes to mean heaven. It is that actual order, and so heaven itself, which was represented by the encampments of the children of Israel in the wilderness; and their actual dwelling together there according to their tribes was referred to as 'the camp'. The Tabernacle pitched in the middle and around which they encamped represented the Lord Himself. Regarding the children of Israel's encampment in this manner, see Numbers 1:1-end, and 33:2-56; and regarding their encampment around the Tabernacle according to their tribes - Judah, Issachar, and Zebulun to the east; Reuben, Simeon, and Gad to the south; Ephraim, Manasseh, and Benjamin to the west; Dan, Asher, and Naphtali to the north; and the Levites in the middle next to the Tabernacle - Numbers 2:2 and following verses.

[2] The tribes' means all goods and truths in their entirety, see 3858, 3862, 3926, 3939, 4060. Consequently when Balaam saw Israel dwelling according to tribes and the Spirit of God came upon him, he delivered the utterance,

How good your tabernacles are, O Jacob; your dwelling-places, O Israel! They are like valleys that are planted, like gardens beside a river. Numbers 24:2-3, 5-6.

It is quite plain that this prophecy did not mean the people named Jacob and Israel but that it was the Lord's heaven which was represented. This also is why in other places in the Word their ordered settlements in the wilderness, or encampments according to tribes, are called camps, and in those places 'a camp' in the internal sense means heavenly order and 'encampment' an arrangement in conformity with that order, that is to say, with the order in which goods and truths exist in heaven - as in Leviticus 4:12; 8:17; 13:46; 14:8; 16:26, 28; 24:14, 23; Numbers 3; 4:4 and following verses; 5:2-4; Numbers 9:17-end; 10:1-10, 28; 11:31-32; 12:14-15; 31:19-24; Deuteronomy 23:9-14.

[3] The meaning of 'God's camp' as heaven may also be seen in Joel,

The earth quaked before Him, the heavens trembled. The sun and the moon were darkened, and the stars gathered back their shining; and Jehovah gave voice before His army, for His camp is exceedingly many; for that which executes His word is uncountable. Joel 2:10-11.

In Zechariah,

I will encamp by My house with an army set against anyone passing through and against anyone leaving, so that the oppressor passes over them no more. Zechariah 9:8.

In John,

Gog and Magog went up over the breadth 1 of the earth, and surrounded the camp of the saints, and the beloved city; but fire came down 2 from God and consumed them. Revelation 20:9.

'Gog and Magog' stands for people whose worship is external separated from internal - worship that has become idolatrous, 1151. 'The breadth of the earth' stands for truth possessed by the Church - 'breadth', or a plain, meaning truth that constitutes doctrinal teaching, 2450, and 'earth' the Church, 556, 662, 1066, 1067, 1850, 2117, 2118, 3355. 'The camp of the saints' stands for heaven or the Lord's kingdom on earth, which is the Church.

[4] Since most things in the Word also have a contrary sense, so too does the word 'camp'. In this case it means evils and falsities, and consequently hell, as in David,

Though the evil pitch camp against me, my heart will not fear. Psalms 27:3.

In the same author,

God has scattered the bones of those encamping against you; 3 you have put them to shame, for God has rejected them. Psalms 53:5.

The camp of Asshur in which the angel of Jehovah smote a hundred and eighty-five thousand, Isaiah 37:36, does not have any other meaning, nor likewise does the camp of the Egyptians, Exodus 14:19-20.

Poznámky pod čarou:

1. literally, the plain

2. The Latin means went up, but the Greek means came down, which Swedenborg has in another place where he quotes this verse.

3. The Latin means me, but the Hebrew means you.

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