A Bíblia

 

Cuộc di cư 18

Estude

   

1 Giê-trô, thầy tế lễ xứ Ma-đi-an, ông gia của Môi-se, hay được mọi điều Ðức Chúa Trời đã làm cho Môi-se cùng Y-sơ-ra-ên, là dân sự Ngài, và nghe Ngài đã dẫn dân ấy ra khỏi xứ Ê-díp-tô.

2 Người bèn dẫn Sê-phô-ra, vợ Môi-se, đã cho trở về nhà cha,

3 cùng hai con trai, một tên là Ghẹt-sôn, vì Môi-se đã nói rằng: Tôi kiều ngụ nơi ngoại bang;

4 một tên là Ê-li-ê-se, vì người lại có nói: Ðức Chúa Trời của tổ phụ tôi đã vùa giúp và giải cứu tôi khỏi gươm Pha-ra-ôn.

5 Vậy, Giê-trô, ông gia của Môi-se, đến với hai con trai và vợ Môi-se, thăm người nơi đồng vắng, chỗ đóng trại gần bên núi Ðức Chúa Trời.

6 Người bèn sai báo cùng Môi-se rằng: Ta là Giê-trô, ông gia của ngươi, ta cùng vợ ngươi và hai con trai nàng đến thăm ngươi.

7 Môi-se ra đón rước ông gia mình, mọp xuống và hôn người, hỏi thăm nhau, rồi vào trại.

8 Môi-se liền thuật cho ông gia mình biết mọi điều Ðức Giê-hô-va vì Y-sơ-ra-ên đã làm cho Pha-ra-ôn và người Ê-díp-tô, mọi điều khổ nhọc xảy đến cho mình dọc đường và Ðức Giê-hô-va đã giải thoát dân Y-sơ-ra-ên thế nào.

9 Giê-trô lấy làm vui mừng về các ơn mà Ðức Giê-hô-va đã làm cho Y-sơ-ra-ên, giải cứu dân ấy khỏi tay người Ê-díp-tô.

10 Giê-trô nói rằng: Ðáng ngợi khen Ðức Giê-hô-va thay! là Ðấng đã giải cứu các ngươi ra khỏi tay người Ê-díp-tô và tay Pha-ra-ôn, và giải cứu dân sự ra khỏi quyền của người Ê-díp-tô.

11 Bây giờ ta biết rằng Ðức Giê-hô-va là lớn hơn hết các thần, vì khi người Ê-díp-tô cậy lòng kiêu ngạo dấy lên, thì Ngài thắng được chúng nó.

12 Giê-trô, ông gia của Môi-se, bèn bày một của lễ thiêu và các lễ vật mà dâng cho Ðức Chúa Trời; rồi A-rôn và các trưởng lão Y-sơ-ra-ên đến ăn bánh cùng ông gia của Môi-se, trước mặt Ðức Chúa Trời.

13 Qua ngày sau, Môi-se ra ngồi xét đoán dân sự; dân sự đứng chực trước mặt người từ sớm mai đến chiều.

14 Ông gia thấy mọi điều người làm cho dân sự, bèn hỏi rằng: Con làm chi cùng dân sự đó? Sao con chỉ ngồi một mình, còn cả dân sự đứng chực trước mặt từ sớm mai cho đến chiều như vậy?

15 Môi-se bèn thưa rằng: Ấy vì dân sự đến cùng tôi đặng hỏi ý Ðức Chúa Trời.

16 Khi nào họ có việc chi, thì đến cùng tôi, tôi xét đoán người nầy cùng người kia, và cho họ biết những mạng lịnh và luật pháp của Ðức Chúa Trời.

17 Nhưng ông gia lại nói rằng: Ðiều con làm đó chẳng tiện.

18 Quả thật, con cùng dân sự ở với con sẽ bị đuối chẳng sai, vì việc đó nặng nề quá sức con, một mình gánh chẳng nổi.

19 Bây giờ, hãy nghe cha khuyên con một lời, cầu xin Ðức Giê-hô-va phù hộ cho. Về phần con, hãy làm kẻ thay mặt cho dân sự trước mặt Ðức Chúa Trời, và đem trình mọi việc cho Ngài hay.

20 Hãy lấy mạng lịnh và luật pháp Ngài mà dạy họ, chỉ cho biết con đường nào phải đi, và điều chi phải làm.

21 Nhưng hãy chọn lấy trong vòng dân sự mấy người tài năng, kính sợ Ðức Chúa Trời, chân thật, ghét sự tham lợi, mà lập lên trên dân sự, làm trưởng cai trị hoặc ngàn người, hoặc trăm người, hoặc năm mươi người, hoặc mười người,

22 đặng xét đoán dân sự hằng ngày. Nếu có việc can hệ lớn, họ hãy giải lên cho con; còn những việc nhỏ mọn, chính họ hãy xét đoán lấy. Hãy san bớt gánh cho nhẹ; đặng họ chia gánh cùng con.

23 Nếu con làm việc nầy, và Ðức Chúa Trời ban lịnh cho con, con chắc sẽ chịu nổi được, và cả dân sự nấy sẽ đến chỗ mình bình yên.

24 Môi-se vâng lời ông gia mình, làm y như lọi điều người đã dạy.

25 Vậy, Môi-se bèn chọn trong cả Y-sơ-ra-ên những người tài năng, lập lên trên dân sự, làm trưởng cai trị, hoặc ngàn người, hoặc trăm người, hoặc năm mươi người, hoặc mười người;

26 họ xét đoán dân sự hằng ngày. Các việc khó họ giãi lên cho Môi-se; nhưng chính họ xét lấy các việc nhỏ.

27 Ðoạn, Môi-se để cho ông gia mình trở về xứ người.

   

Das Obras de Swedenborg

 

Arcana Coelestia # 8700

Estudar Esta Passagem

  
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8700. For the word is too heavy for thee. That this signifies that it is not possible because not in conformity with order, is evident from the signification of “a heavy word,” as being that it is not possible. That “a heavy word” here denotes that it is not possible, is evident from what precedes, namely, that “wearing he would wear away, and the people that were with him,” by which is signified that the truth which has been implanted would perish; and also from what follows, namely, “Thou art not able to do it, thou alone;” and afterward, “If thou do this word, thou shalt be able to stand;” by which is meant impossibility unless a change is made.

[2] That it is not possible because not in conformity with order, is because in the other life everything is possible that is in conformity with order. The Divine truth which proceeds from the Lord is what makes order, and is order itself. Consequently as everything that is according to Divine truth is according to order, it is possible; and as everything that is contrary to Divine truth is contrary to order, it is impossible. That this is the case may appear more evident from examples. It is according to order that they who have lived well shall be saved, and that they who have lived ill shall be condemned. Hence it is impossible that they who have lived well should be sent into hell, and that they who have lived ill should be raised into heaven. Consequently it is impossible that they who are in hell can of the Lord’s pure mercy be brought out therefrom into heaven and be saved; for it is the reception of the Lord’s mercy while they lived in the world through which everyone is saved. They who receive it then are in the other life in the Lord’s mercy, for they are then in the capacity of receiving it there. To give it to others, and in general to everyone at pleasure, provided they have faith, and thus believe that they are cleansed from sins, is impossible, because it is contrary to order, that is, contrary to the Divine which is order.

[3] It is according to order that faith and charity be implanted in freedom and not under compulsion, and that the faith and charity which have been implanted in freedom, endure; but not if they have been implanted under compulsion. The reason is that what is done in freedom is insinuated into the affection, and thus into the will of man, and is therefore appropriated; but not what is done under compulsion. Consequently it is impossible for man to be saved unless, seeing that he has been born in evil, he is allowed to do evil, and to desist from evil. When in this freedom he desists from evil of himself, the affection of truth and good is insinuated by the Lord, whereby he has freedom to receive the things which are of faith and charity, for freedom belongs to the affection. From this it is plain that it is impossible to compel man to salvation. If this could be done, all men in the world would be saved.

[4] It is according to order for all in the other life to be associated together according to the life which they have acquired to themselves in the world; the evil with the evil, and the good with the good. Consequently it is not possible for the evil and the good to be together; neither is it possible for those to be in good who are evil, because good and evil are opposites, and the one destroys the other. For this reason also it is plain that it is not possible for those to be saved who are in hell; thus that it is not possible for salvation to be from mercy alone however a man has lived. They who are in hell and are there tormented, impute the torments there to the Divine, saying that the Divine can take away their torment if He will, because He is omnipotent; but that He will not, and that therefore He is the cause of their torment; for he who can and will not, they say, is the cause. But to take away such torments is impossible, because it is contrary to order; for if they were taken away, the evil would rise up against the good, and would subjugate the angels themselves, and destroy heaven. But the Divine wills nothing but good, namely, the happiness of the good, and for the sake of this, the bridling, and at the same time, the amendment, of the wicked. This being the end-the end of the Divine love and of mercy itself-it is not possible that torments should be taken away from him who is in hell. From these examples it can be seen that everything is impossible which is contrary to order, howsoever it may appear as possible to those who do not know the arcana of heaven.

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

A Bíblia

 

Exodus 18

Estude

   

1 Now Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses, and for Israel his people, how that Yahweh had brought Israel out of Egypt.

2 Jethro, Moses' father-in-law, received Zipporah, Moses' wife, after he had sent her away,

3 and her two sons. The name of one son was Gershom, for Moses said, "I have lived as a foreigner in a foreign land".

4 The name of the other was Eliezer, for he said, "My father's God was my help and delivered me from Pharaoh's sword."

5 Jethro, Moses' father-in-law, came with his sons and his wife to Moses into the wilderness where he was encamped, at the Mountain of God.

6 He said to Moses, "I, your father-in-law Jethro, have come to you with your wife, and her two sons with her."

7 Moses went out to meet his father-in-law, and bowed and kissed him. They asked each other of their welfare, and they came into the tent.

8 Moses told his father-in-law all that Yahweh had done to Pharaoh and to the Egyptians for Israel's sake, all the hardships that had come on them on the way, and how Yahweh delivered them.

9 Jethro rejoiced for all the goodness which Yahweh had done to Israel, in that he had delivered them out of the hand of the Egyptians.

10 Jethro said, "Blessed be Yahweh, who has delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who has delivered the people from under the hand of the Egyptians.

11 Now I know that Yahweh is greater than all gods because of the thing in which they dealt arrogantly against them."

12 Jethro, Moses' father-in-law, took a burnt offering and sacrifices for God. Aaron came with all of the elders of Israel, to eat bread with Moses' father-in-law before God.

13 It happened on the next day, that Moses sat to judge the people, and the people stood around Moses from the morning to the evening.

14 When Moses' father-in-law saw all that he did to the people, he said, "What is this thing that you do for the people? Why do you sit alone, and all the people stand around you from morning to evening?"

15 Moses said to his father-in-law, "Because the people come to me to inquire of God.

16 When they have a matter, they come to me, and I judge between a man and his neighbor, and I make them know the statutes of God, and his laws."

17 Moses' father-in-law said to him, "The thing that you do is not good.

18 You will surely wear away, both you, and this people that is with you; for the thing is too heavy for you. You are not able to perform it yourself alone.

19 Listen now to my voice. I will give you counsel, and God be with you. You represent the people before God, and bring the causes to God.

20 You shall teach them the statutes and the laws, and shall show them the way in which they must walk, and the work that they must do.

21 Moreover you shall provide out of all the people able men, such as fear God: men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

22 Let them judge the people at all times. It shall be that every great matter they shall bring to you, but every small matter they shall judge themselves. So shall it be easier for you, and they shall share the load with you.

23 If you will do this thing, and God commands you so, then you will be able to endure, and all of these people also will go to their place in peace."

24 So Moses listened to the voice of his father-in-law, and did all that he had said.

25 Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

26 They judged the people at all times. They brought the hard causes to Moses, but every small matter they judged themselves.

27 Moses let his father-in-law depart, and he went his way into his own land.