Die Bibel

 

出エジプト記 18

Lernen

   

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。

   

Aus Swedenborgs Werken

 

Arcana Coelestia #8644

studieren Sie diesen Abschnitt

  
/ 10837  
  

8644. Moses’ father-in-law. That this signifies from which is good conjoined with truth Divine, is evident from the signification of “father-in-law,” as being the good from which is the good that is conjoined with truth (see n. 6827); and from the representation of Moses, as being truth Divine (n. 6752, 6771, 7010, 7014, 7382). The reason why “a father-in-law” signifies good from which is good conjoined with truth, is that “a wife” signifies good when “the man” signifies truth (n. 2517, 4510, 4823). As in what follows, the conjunction of Divine good with Divine truth is treated of, whereby a setting in order may be effected in the man of the church, be it known that between Divine good and Divine truth there is this distinction: that Divine good is in the Lord, and Divine truth is from the Lord. It is as with the fire of the sun and the light which is therefrom; the fire is in the sun, and the light is from the sun; in the light there is not fire but heat.

[2] Moreover in the other life the Lord is the Sun, and also is the light. In the Sun there, which is Himself, is Divine fire, which is the Divine good of the Divine love. From that Sun is Divine light, which is Divine truth from Divine good. In this Divine truth there is also Divine good, but not such as is in the Sun, it being accommodated to reception in heaven; for unless it were accommodated to reception, heaven could not have come into existence, because no angel can bear the flame from the Divine love. He would be consumed in a moment, as would a man if the flame of the sun of this world should blow directly upon him.

[3] But how the Divine good of the Lord’s Divine love is accommodated to reception, cannot be known by anyone, not even by the angels in heaven, because it is an accommodation of the Infinite to the finite; and the Infinite is such as to transcend all the understanding of the finite, insomuch that when the understanding of the finite desires to look in that direction, it falls as into the depth of the sea and perishes. (That the Lord is the Sun in heaven, and that the Sun there is the Divine good of His Divine love, and that the light therefrom is Divine truth, from which is intelligence, see n. 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)

  
/ 10837  
  

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

Aus Swedenborgs Werken

 

Arcana Coelestia #7270

studieren Sie diesen Abschnitt

  
/ 10837  
  

7270. Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh. That this signifies the reception of the influx of the Divine and its communication, is evident from the representation of Moses, who was to speak, as being Divine truth; and from the representation of Aaron, as being the doctrine thence derived (see n. 7089); from the signification of “speaking,” as being influx and its reception (see n. 5797); and from the signification of “commanding” as also being influx (n. 5486, 5732), here the reception of influx. From all this it is evident that by “speaking” is signified the mediate influx of Divine truth into doctrine, that is, with one who teaches (for the meaning is that Moses—who denotes Divine truth—should speak to Aaron - who denotes doctrine or one who teaches—that which Jehovah commanded, thus should speak to him who was to communicate it); and that by “commanding” is signified the immediate Divine influx into the Divine law which is represented by Moses.

[2] How these things are to be understood can be seen from what was said above (n. 7009, 7010), namely, that Moses represents the truth which proceeds immediately from the Divine, and Aaron the truth which proceeds mediately. He who does not know how the case is with order in successive things, cannot know how it is with influx; wherefore it must be briefly told. The truth which proceeds immediately from the Lord, being from the infinite Divine Itself, cannot possibly be received by any living substance which is finite, thus not by any angel; and therefore the Lord created successive things by which as media the Divine truth that proceeds immediately can be communicated. But the first in succession from this is more full of the Divine than can as yet be received by any living substance which is finite, thus by any angel, and therefore the Lord created another successive through which the Divine truth that proceeds immediately might be in part received; this successive is the truth Divine which is in heaven. The first two are above the heavens, and are as it were radiant belts of flame which encompass the sun, which is the Lord. Such is the successive order down to the heaven nearest the Lord, which is the third heaven, where are those who are innocent and wise. From this the successives are continued down to the ultimate heaven, and from the ultimate heaven down to the sensuous and bodily of man, which receives the influx last.

[3] From all this it is evident that there are continued successions from the First, that is, from the Lord, down to the ultimate things that are in man, nay, to the ultimate things that are in nature. The ultimate things in man, as also those in nature, are relatively inert, and thence cold, and are relatively general, and thence obscure. From this it is also evident that by means of these successions there is a continuous connection of all things with the First being. Influx is according to these successions, for the Divine truth which proceeds immediately from the Divine good, flows in successively; and in the way, or in connection with each new successive, it becomes more general, thus grosser and more obscure; and it becomes more slow, thus more inert and cold. From this it is clear what is the Divine order of successives, and thence of influxes.

[4] But be it well known that the truth Divine which flows into the third heaven nearest the Lord, also at the same time and without successive formation flows in down to the ultimates of order, and there from the First immediately also rules and provides each and all things; whereby the successives are held together in their order and connection. That this is so can also in some measure be seen from a maxim not unknown to the learned in the world, that there is only one substance which is substance, and that all other things are formations thence; and that in the formations that one only substance reigns, not only as form, but also as non-form, as in its origin. Unless this were so, a thing formed could not possibly subsist and act. But these things are said for the intelligent.

  
/ 10837  
  

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