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Исход 18

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1 Іоѕоръ, священникъ Мадіамскій, тесть Моисеевъ, услышалъ все, что сдјлалъ Богъ для Моисея, и для Израиля, народа Своего, когда вывелъ Іегова Израиля изъ Египта.

2 И взялъ Іоѕоръ, тесть Моисеевъ, Циппору жену Моисееву, предъ тјмъ отпущенную,

3 и двухъ сыновъ ея, изъ коихъ одному имя Герсомъ, потому что говорилъ Моисей: я пришлецъ въ чужой землј;

4 а другому имя Еліезеръ: потому что (говорилъ онъ) Богъ отца моего былъ мнј помощникомъ, и избавилъ меня отъ меча Фараонова.

5 И пришелъ Іоѕоръ, тесть Моисея, съ сыновьями его и женою его къ Моисею въ пустыню, гдј онъ стоялъ станомъ у горы Божіей.

6 И далъ знать Моисею: я тесть твой Іоѕоръ иду къ тебј, и жена твоя, и два сына ея съ нею.

7 Моисей вышелъ навстрјчу тестю своему, и поклонился, и цјловалъ его: и спросили другъ друга о здравіи, и вошли въ шатеръ.

8 И разсказалъ Моисей тестю своему о всемъ, что сдјлалъ Іегова съ Фараономъ и съ Египтянами за Израиля и о всјхъ трудностяхъ, какія встрјтили ихъ на пути, и какъ избавилъ ихъ Іегова.

9 Іоѕоръ радовался о всјхъ благодјяніахъ, которыя Іегова явилъ Израилю, когда избавилъ его изъ руки Египтянъ.

10 И сказалъ Іоѕоръ: Благословенъ Іегова, избавившій васъ изъ руки Египтянъ и изъ руки Фараона, Избавившій народъ сей изъ-подъ власти Египтянъ.

11 Нынј узналъ я, что Іегова великъ паче всјхъ боговъ, Въ томъ самомъ, чјмъ они превозносились надъ ними.

12 И принесъ Іоѕоръ, тесть Моисеевъ, всесожженіе и жертвы Богу: и пришелъ Ааронъ и всј старјйшины Израилевы јсть хлјба съ тестемъ Моисеевымъ предъ Богомъ.

13 На другой день сјлъ Моисей судить народъ; и народъ стоялъ предъ Моисеемъ отъ утра до вечера.

14 Тесть Моисеевъ видјлъ все, что онъ дјлалъ съ народомъ, и сказалъ: что это такое ты дјлаешь съ народомъ? для чего ты сидишь одинъ, а весь народъ стоитъ предъ тобою отъ утра до вечера?

15 Моисей сказалъ тестю своему: народъ приходитъ ко мнј вопрошать Бога.

16 Когда случаетея у нихъ дјло, они приходятъ ко мнј, я сужу того и другаго, и объявляю постановленія Божіи и законы Его.

17 Но тесть Моисеевъ сказалъ ему: не хорошо ты это дјлаешь.

18 Ты измучишь и себя и народъ сей, который съ тобою; ибо дјло сіе выше силъ твоихъ: ты не можешь одинъ исправлять его.

19 Итакъ послушай, что я скажу, я дамъ тебј совјтъ, и да будетъ Богъ съ тобою: будь ты посредникомъ отъ народа предъ Богомъ, и представляй Богу дјла.

20 И научай его постановленіямъ и законамъ, указывай ему путь, по коему онъ, долженъ идти, и дјла, какія онъ долженъ дјлать.

21 Ты же усмотри изъ всего народа людей способныхъ, боящихся Бога, людей правдивыхъ, ненавидящихъ корыстъ, и поставь надъ нимъ тысяченачальниками, стоначальниками, патидесятиначальниками, и десятиначальниками.

22 Пусть они судятъ народъ во всякое время, и о всякомъ важномъ дјлј доносятъ тебј, а всј малыя дјла судятъ сами: такимъ образомъ облегчи себя, и они пусть несутъ съ тобою бремя.

23 Если ты такъ поступишь, и Богъ повелитъ тебј: то ты возможешь устоять, и весь народъ сей съ миромъ пойдетъ въ свое мјсто.

24 Моисей послушалъ совјта тестя своего и сдјлалъ все, что онъ говорилъ.

25 И выбралъ Моисей изъ всего Израиля способныхъ людей, и поставилъ ихъ начальниками народа, тысяченачальниками, стоначальниками, пітидесятиначальниками, и десятиначальниками.

26 И они судили народъ во всякое время; о дјлахъ трудныхъ доносили Моисею; а всј малыя дјла судили сами.

27 Потомъ отпустилъ Моисей тестя своего, и онъ пошелъ въ землю свою,

   

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Arcana Coelestia # 8680

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8680. 'And Jethro, the father-in-law of Moses, took a burnt offering and sacrifices for God' means worship springing from the good of love and the truths of faith. This is clear from the meaning of 'a burnt offering and sacrifices' as representatives of celestial and spiritual realities that belong to internal worship, 'burnt offerings' being representative of celestial realities, that is, aspects of the good of love, and 'sacrifices' being representative of spiritual ones, that is, aspects of the truth of faith, dealt with in 922, 923, 1823, 2180, 2805, 2807, 2830, 3218, 3519, 6905. The representation of 'burnt offerings' as aspects of the good of love, and of 'sacrifices' as aspects of the truth of faith, is clear from their institution - from the requirement that in burnt offerings everything was to be burnt, both the flesh and the blood, but that in sacrifices the flesh was to be eaten, as may be seen in chapters 1-5 of Leviticus; Numbers 28; and in Deuteronomy, where the following words occur,

You are to present, your burnt offerings, the flesh and the blood, on the altar of Jehovah your God; the blood of the sacrifices shall be poured out on the altar of Jehovah your God, and the flesh you shall eat. Deuteronomy 12:27.

The reason why those two realities were represented by the burnt offerings and sacrifices is that burnt offerings and sacrifices represented all worship of God in general, 923, 6905; and worship of God in general is founded on love and faith. Without these it is not worship, only ritual such as is performed by the external man who has no internal and so no life within him.

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

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Arcana Coelestia # 2807

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2807. 'Abraham said, God will see for Himself to the animal for a burnt offering, my son' means the reply: The Divine Human will provide those who are to be sanctified. This is clear from the meaning of 'seeing to for oneself', when used in reference to God, as foreseeing and providing - for 'to see' in the internal sense nearest to the literal means to understand, 2150, 2325, whereas in the sense yet more interior it means having faith, 897, 2325, while in the highest sense it means foreseeing and providing; and also from the meaning of 'the animal for a burnt offering' as those members of the human race who are to be sanctified, dealt with just above in 2805. That 'the animal for a burnt offering' is here used to mean those who are spiritual is evident from what follows. The kinds of animals used for burnt offering and sacrifice each had a different meaning. That is to say, a lamb meant one thing, a sheep another, a kid and she-goat another, a ram and he-goat another, an ox yet another, as did a young bull and a calf. And young pigeons and turtle doves had meanings different again. It is quite clear that each kind of animal had its own meaning from the fact that it was laid down explicitly which kind were to be sacrificed on each particular day, at each particular religious festival, when atonement was being made, cleansing effected, inauguration carried out, and all other occasions. Which kinds were to be used on which occasions would never have been laid down so explicitly unless each one had possessed some specific meaning.

[2] Clearly all the religious observances or forms of external worship which existed in the Ancient Church, and subsequently in the Jewish, represented the Lord, so that the burnt offerings and sacrifices in particular represented Him since these were the chief forms of worship among the Hebrew nation. And because they represented the Lord they also at the same time represented among men those things that are the Lord's, that is to say, the celestial things of love, and the spiritual things of faith, and as a consequence of this represented the people themselves who were celestial and spiritual or who ought to have been so. This is why 'the animal' here means those who are spiritual, that is, those who belong to the Lord's spiritual Church. As regards 'God will see for Himself to the animal for a burnt offering, my son' meaning that the Divine Human will provide them, this is clear from the fact that here it is not said that 'Jehovah' will see to it but that 'God' will do so. When both of these names occur, as they do in this chapter, Jehovah is used to mean the same as 'the Father', and God the same as 'the Son', so that here the Divine Human is meant; and a further reason for the usage is that the spiritual man, whose salvation comes from the Divine Human, is the subject, see 2661, 2716.

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