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2 Mose 18

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1 Und Jethro, der Priester von Midian, der Schwiegervater Moses, hörte alles, was Gott an Mose und an Israel, seinem Volke, getan, daß Jehova Israel aus Ägypten herausgeführt hatte.

2 Und Jethro, der Schwiegervater Moses, nahm Zippora, das Weib Moses, nach ihrer Heimsendung,

3 und ihre zwei Söhne, von denen der Name des einen Gersom war, denn er sprach: Ein Fremdling bin ich geworden in fremdem Lande, (S. Kap. 2,22)

4 und der Name des anderen Elieser: (Mein Gott ist Hülfe) denn der Gott meines Vaters ist meine Hülfe gewesen und hat mich errettet vom Schwerte des Pharao;

5 und Jethro, der Schwiegervater Moses, und seine Söhne und sein Weib kamen zu Mose in die Wüste, wo er gelagert war am Berge Gottes.

6 Und er ließ Mose sagen: Ich, dein Schwiegervater Jethro, bin zu dir gekommen, und dein Weib und ihre beiden Söhne mit ihr.

7 Da ging Mose hinaus, seinem Schwiegervater entgegen, und beugte sich nieder und küßte ihn; und sie fragten einer den anderen nach ihrem Wohlergehen und gingen ins Zelt.

8 Und Mose erzählte seinem Schwiegervater alles, was Jehova an dem Pharao und an den Ägyptern getan hatte um Israels willen, all die Mühsal, die sie auf dem Wege getroffen, und daß Jehova sie errettet habe.

9 Und Jethro freute sich über all das Gute, das Jehova an Israel getan, daß er es errettet hatte aus der Hand der Ägypter.

10 Und Jethro sprach: Gepriesen sei Jehova, der euch errettet hat aus der Hand der Ägypter und aus der Hand des Pharao, der das Volk errettet hat unter der Hand der Ägypter hinweg!

11 Nun weiß ich, daß Jehova größer ist als alle Götter; denn in der Sache, worin sie in Übermut handelten, war er über ihnen.

12 Und Jethro, der Schwiegervater Moses, nahm ein Brandopfer und Schlachtopfer für Gott; und Aaron und alle Ältesten Israels kamen, um mit dem Schwiegervater Moses zu essen vor dem Angesicht Gottes.

13 Und es geschah am anderen Tage, da setzte sich Mose, um das Volk zu richten; und das Volk stand bei Mose vom Morgen bis zum Abend.

14 Und der Schwiegervater Moses sah alles, was er mit dem Volke tat, und er sprach: Was ist das, das du mit dem Volke tust? warum sitzest du allein, und alles Volk steht bei dir vom Morgen bis zum Abend?

15 Und Mose sprach zu seinem Schwiegervater: Weil das Volk zu mir kommt, um Gott zu befragen.

16 Wenn sie eine Sache haben, so kommt es zu mir, und ich richte zwischen dem einen und dem anderen und tue ihnen die Satzungen Gottes und seine Gesetze kund.

17 Da sprach der Schwiegervater Moses zu ihm: Die Sache ist nicht gut, die du tust;

18 du wirst ganz erschlaffen, sowohl du, als auch dieses Volk, das bei dir ist; denn die Sache ist zu schwer für dich, du kannst sie nicht allein ausrichten.

19 Höre nun auf meine Stimme, ich will dir raten, und Gott wird mit dir sein: (O. sei mit dir) Sei du für das Volk vor Gott, und bringe du die Sachen zu Gott;

20 und erläutere ihnen die Satzungen und die Gesetze, und tue ihnen kund den Weg, auf dem sie wandeln, und das Werk, das sie tun sollen.

21 Du aber ersieh dir aus dem ganzen Volke tüchtige, gottesfürchtige Männer, Männer der Wahrheit, die den ungerechten Gewinn hassen, und setze sie über sie: Oberste über tausend, Oberste über hundert, Oberste über fünfzig und Oberste über zehn,

22 daß sie das Volk richten zu aller Zeit; und es geschehe, daß sie jede große Sache vor dich bringen und daß sie jede kleine Sache selbst richten; so erleichtere es dir, und sie mögen mit dir tragen.

23 Wenn du dieses tust und Gott es dir gebietet, so wirst du bestehen können, und auch dieses ganze Volk wird in Frieden an seinen Ort kommen.

24 Und Mose hörte auf die Stimme seines Schwiegervaters und tat alles, was er gesagt hatte.

25 Und Mose wählte tüchtige Männer aus ganz Israel und setzte sie zu Häuptern über das Volk: Oberste über tausend, Oberste über hundert, Oberste über fünfzig und Oberste über zehn.

26 Und sie richteten das Volk zu aller Zeit: die schwierige Sache brachten sie vor Mose, und jede kleine Sache richteten sie selbst.

27 Und Mose ließ seinen Schwiegervater ziehen, und er zog hin in sein Land.

   

Iz Swedenborgovih djela

 

Arcana Coelestia #8661

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8661. 'I your father-in-law Jethro [come to you], and your wife, and her two sons with her' means levels of God's good in their order. This is clear from the representation of Jethro, the father-in-law of Moses, as Divine Good, dealt with in 8643, 8644; from the representation of Zipporah, the wife of Moses, as good originating in that Divine Good and joined to God's truth, dealt with in 8647; and from the representation of 'her sons' as forms of the good of truth, dealt with in 8649 8651. Thus they are levels of good in their order. Levels of good in their order are interior and exterior forms of good that come in order one after another - in degrees, about which see 3691, 4154, 5114, 5145, 5146, 8603.

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

Iz Swedenborgovih djela

 

Arcana Coelestia #3688

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3688. 'The sister of Nebaioth, as a wife in addition to the wives he had' means an affection for celestial truth more internally. This is clear from the meaning of 'a sister' as intellectual or rational truth, dealt with in 1495, 2508, 2524, 2556, 3386; from the representation of 'Nebaioth' as the good that constitutes the spiritual Church, dealt with in 3268 - therefore 'the sister of Nebaioth' means the affection for celestial truth, or what amounts to the same, the affection for spiritual good; from the meaning of 'wives' or the daughters of Heth as affections for truth from a non-genuine source, dealt with in 3470, 3620-3622, 3686, and from the meaning of 'taking a wife' as being brought into association or joined together. From all these meanings it is evident that these words, together with those that come immediately before them, mean the joining together of the good represented by 'Esau' with truth from a Divine source, thus with the affection for celestial truth more internally.

[2] The actuality of these matters is indeed as stated already, yet they are of such a nature that they can hardly be understood at all as long as the most general features of the subject remain unknown. Furthermore they are the kind of things in which the world of today does not have any interest, for it is earthly things, not heavenly ones, in which it is interested, for the reason, as people even say, that they see and know earthly things, but they do not see or know the heavenly. Now because what is contained in the internal sense of the Word has to be not merely disclosed but also explained, let an example be taken to show what the expressions the truth of good, which 'Esau' represents, and the good of truth, which 'Jacob' represents, are used to mean. At the same time the example will clarify the point that until a person has been regenerated the good of truth in relation to the truth of good exists inversely, but after he has been regenerated they are joined together. This example will accordingly illustrate the matters stated so far.

[3] Take as our example the kind of person who can be regenerated; for the Lord foresees that he can be, and because He foresees it He also makes provision for it. At the outset while a young child he does not yet know what the works of charity towards the neighbour are, for he does not yet know what charity is or what the neighbour is. Consequently because he knows from the Word that one ought to give to the poor and that anyone who does so has his reward in heaven he helps beggars more than all others for he believes that these are the poor who are meant in the Word. He does not take into account the fact that the kind of people who beg on the streets for the most part lead godless and even criminal lives, despise everything associated with Divine worship, and surrender themselves completely to laziness and inactivity. Nonetheless a person in the first stages of regeneration helps those people with all his heart. These good actions are examples of the good which springs from external truth and with which his regeneration begins. The truth of good, which is more internal, flows accordingly into those actions, fashioning these as directed by the cognitions which the child knows?

[4] At a later stage however, when more enlightened, he is willing to do good to all he believes to be poor and needy, but he still makes scarcely any distinction between the godly poor and needy and the ungodly poor and needy. He believes that all are to be regarded and rated equally as the neighbour. But when he becomes more enlightened in these matters he does make a distinction and provides help only to the good and upright. He knows that providing help to the evil does harm to many, for by the aid and support these get he gives them the opportunity to harm others. At length when he is being regenerated he does not do good to any but the good and the godly, for at this point he is not stirred by an affection simply for the person he does good to but by the good itself residing with that person. And since the Lord is present within all good and godliness he accordingly bears witness also, through his affection towards what is good, to his love to the Lord. When he is at heart moved by charity such as this he can become regenerate.

[5] From this it is evident that in relation to this state his previous state was an inverse one, that is to say, he believed that to be good which was not in fact good. Nevertheless at the beginning of regeneration he still had to put into practice that which, though not in fact good, he believed to be so since what he knew went no further and since more interior good that flows from charity was not able to enter into any truth apart from that of which he actually knew. It is also evident that more interior good was always present and fashioning it, and this good could not have manifested itself previously until by means of cognitions he had been gradually enlightened about the nature of goods and truths. From this it is evident to some extent what is meant by the good of truth, which 'Jacob' represents here, what is meant by the truth of good, which 'Esau' represents, and that at first these exist inversely but subsequently are joined together.

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