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Izlazak 18

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1 A Jotor sveštenik madijanski, tast Mojsijev, ču sve što učini Gospod Mojsiju i Izrailju narodu svom, kako izvede Gospod Izrailja iz Misira;

2 I uze, Jotor tast Mojsijev, Seforu ženu Mojsijevu, koju beše poslao natrag,

3 I dva sina njena, od kojih jednom beše ime Girsam, jer reče: Tuđin sam u zemlji tuđoj,

4 A drugom beše ime Elijezer, jer, reče, Bog oca mog bi mi u pomoći i ote me od mača Faraonovog.

5 I pođe Jotor, tast Mojsijev, sa sinovima njegovim i sa ženom njegovom k Mojsiju u pustinju, gde beše u logoru pod gorom Božijom.

6 I poruči Mojsiju: Ja tast tvoj Jotor idem k tebi i žena tvoja i oba sina njena s njom.

7 I Mojsije izađe na susret tastu svom i pokloni mu se i celiva ga; i upitaše se za zdravlje, pa uđoše pod šator njegov.

8 I pripovedi Mojsije tastu svom sve što učini Gospod Faraonu i Misircima radi Izrailja, i sve nevolje, koje ih nalaziše putem, i kako ih izbavi Gospod.

9 I radovaše se Jotor svemu dobru što učini Gospod Izrailju izbavivši ga iz ruke misirske;

10 I reče Jotor: Blagosloven da je Gospod, koji vas izbavi iz ruke misirske, i iz ruke Faraonove, koji izbavi narod iz ropstva misirskog.

11 Sad vidim da je Gospod veći od svih bogova, jer čim se ponošahu onim ih samim nadvisi.

12 I uze Jotor, tast Mojsijev i prinese Bogu žrtvu paljenicu i prinos; i dođe Aron i sve starešine izrailjske, i jedoše s tastom Mojsijevim pred Bogom.

13 A sutradan sede Mojsije da sudi narodu; i stajaše narod pred Mojsijem od jutra do večera.

14 A tast Mojsijev gledajući sve šta radi s narodom, reče: Šta to radiš s narodom? Zašto sediš sam, a sav narod stoji pred tobom od jutra do večera.

15 A Mojsije reče tastu svom: Jer dolazi narod k meni da pita Boga.

16 Kad imaju šta među sobom, dolaze k meni, te im sudim i kazujem naredbe Božje i zakone Njegove.

17 A tast Mojsijev reče mu: Nije dobro šta radiš.

18 Umorićeš se i ti i narod koji je s tobom; jer je to teško za tebe, nećeš moći sam vršiti.

19 Nego poslušaj mene; ja ću te svetovati, i Bog će biti s tobom; ti budi pred Bogom za narod, i stvari njihove javljaj Bogu;

20 I uči ih naredbama i zakonima Njegovim, i pokazuj im put kojim će ići i šta će raditi.

21 A iz svega naroda izaberi ljude poštene, koji se boje Boga, ljude pravedne, koji mrze na mito, pa ih postavi nad njima za poglavare, hiljadnike, stotinike, pedesetnike i desetnike;

22 Oni neka sude narodu u svako doba; pa svaku stvar veliku neka javljaju tebi, a svaku stvar malu neka raspravljaju sami; tako će ti biti lakše, kad i oni stanu nositi teret s tobom.

23 Ako to učiniš, i Bog ti zapovedi, možeš se održati, i sav će narod doći mirno na svoje mesto.

24 I Mojsije posluša tasta svog, i učini sve što reče.

25 I izabra Mojsije iz svega Izrailja ljude poštene, i postavi ih za poglavare nad narodom, hiljadnike, stotnike, pedesetnike i desetnike.

26 Koji suđahu narodu u svako doba, a stvari teške javljahu Mojsiju, a male stvari raspravljahu sami.

27 Posle otpusti Mojsije tasta svog, koji se vrati u svoju zemlju.

   

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Arcana Coelestia # 8760

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8760. 'And Moses went up to God' means the truth from God which was below heaven joining itself to Divine Truth in heaven. This is clear from the representation of 'Moses' as the truth from God, dealt with in 6771, 6827, 7014, at this point the truth from God which was below heaven, since he now represents the children of Israel as their head, and so represents those belonging to the spiritual Church not yet in heaven because they are not as yet governed by good formed from truths, 8753, 8754; and from the meaning of 'going up' as joining oneself to, for someone who goes up to the Divine joins himself to Him, even as the words 'going up into heaven' mean man's being joined to the Lord, and the words 'coming down from heaven' mean His being joined to man. Divine Truth in heaven, to which the other was joined, is what 'God' is used to mean; for in the Word the Lord is called 'God' by virtue of Divine Truth, and Jehovah' by virtue of Divine Good, 2586, 2769, 2807, 2822, 3921 (end), 4402, 7010, 7268, 7873, 8301. And since the joining of Divine Truth to Divine Good is the subject here, this verse first says 'God', then 'Jehovah' just after, in these words, And Moses went up to God, and Jehovah called to him from the mountain.

[2] The expression Divine Truth in heaven is used, and then Divine Good in heaven, because the Divine Himself is far above the heavens; not only Divine Goodness itself is far above them but also Divine Truth itself which goes forth directly from Divine Good. The reason why they are far above heaven is that in Himself the Divine is the Infinite, and the Infinite cannot be joined to finite beings, thus not even to angels in heaven, unless He puts on some finite clothing and in that way adapts Himself for reception. Also Divine Good as it exists in itself is a flame of infinite intensity or love, a flame which no angel in heaven can bear; for he would be devoured by it, as a person in the world would be if the flame of the sun were to reach him without anything between them to moderate it. The light also from the flame of God's love, which is Divine Truth, would blind all who are in heaven if it were to flow in without abatement of its fiery brightness. All this goes to show what the difference is between Divine Good and Divine Truth that are above the heavens and Divine Good and Divine Truth in the heavens, which are the subject here.

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

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Arcana Coelestia # 2586

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2586. 'For Jehovah had completely closed every womb of Abimelech's house' means sterility, that is to say, of doctrine. This is clear from the meaning of 'completely closing the womb' as preventing conception itself, and from the meaning of 'Abimelech's house' as the good that belongs to the doctrine of faith, from which it is evident that sterility is meant. The reason why in this chapter the name 'God' is used up to this point, and 'Jehovah' for the first time now, is that 'God' is used when truth is the subject but 'Jehovah' when good is the subject. Doctrine is conceived wholly from good as the father, but birth is given to it through truth as the mother, as stated several times already. Here it is the conception of it that is dealt with, and because it is conceived from good the name 'Jehovah' is used; but above it is the birth of it that is dealt with, and because it is given birth through truth the name 'God' is used, as in the previous verse, 'God healed Abimelech, his wife, and his women servants, and they gave birth'.

[2] Similarly in other places in the Word where conception is referred to, as in Isaiah,

Jehovah has called me from the womb. Jehovah who formed me from the womb has said.... I will at that time be precious to Jehovah, and my God will be my strength. Isaiah 49:1, 5.

'Strength' has reference to truth and therefore 'God' is used. In the same prophet,

Thus said Jehovah, your Maker, and He who formed you from the womb. Isaiah 44:2, 24.

And elsewhere. For the same reason also the phrase 'Abimelech's house' is used, which means the good that belongs to the doctrine of faith. As regards 'a house' meaning good, see 2048, 2233, and 'Abimelech' the doctrine of faith, 2509, 2510. The statements that 'they gave birth' and 'the wombs of Abimelech's house were closed on account of Sarah', it is evident, hold a Divine arcanum within them, but this arcanum cannot possibly be disclosed except by means of the internal sense.

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