Ang Bibliya

 

maastamuutto 18

pag-aaral

   

1 Ja Midianin pappi Jetro, Mooseksen appi, sai kuulla kaikki, mitä Jumala oli tehnyt Moosekselle ja kansalleen Israelille, kuinka Herra oli vienyt Israelin pois Egyptistä.

2 Ja Jetro, Mooseksen appi, otti mukaansa Sipporan, Mooseksen vaimon, jonka tämä oli lähettänyt kotiin,

3 ja hänen kaksi poikaansa; näistä oli toisen nimi Geersom, koska Mooses oli sanonut: "Minä olen muukalainen vieraalla maalla",

4 ja toisen nimi Elieser, koska hän oli sanonut: "Isäni Jumala oli minun apuni ja pelasti minut faraon miekasta".

5 Ja Jetro, Mooseksen appi, tuli hänen poikiensa ja hänen vaimonsa kanssa Mooseksen luo erämaahan, jossa tämä oli leiriytynyt Jumalan vuoren juurelle.

6 Ja hän käski sanoa Moosekselle: "Minä, Jetro, sinun appesi, ynnä vaimosi kahden poikansa kanssa olemme tulleet luoksesi".

7 Niin Mooses meni appeansa vastaan, kumarsi ja suuteli häntä. Ja kun he olivat tervehtineet toisiansa, menivät he telttaan.

8 Ja Mooses kertoi apellensa kaikki, mitä Herra oli tehnyt faraolle ja egyptiläisille Israelin tähden, ja kaikki ne vaikeudet, jotka heitä olivat kohdanneet matkalla, ja kuinka Herra oli pelastanut heidät.

9 Ja Jetro iloitsi kaikesta siitä hyvästä, mitä Herra oli tehnyt Israelille, pelastaessaan heidät egyptiläisten kädestä.

10 Ja Jetro sanoi: "Kiitetty olkoon Herra, joka on pelastanut teidät egyptiläisten ja faraon kädestä, Herra, joka on pelastanut kansansa egyptiläisten vallasta.

11 Nyt minä tiedän, että Herra on suurempi kaikkia jumalia; sillä sentähden, että egyptiläiset ylpeilivät, on heidän näin käynyt."

12 Ja Jetro, Mooseksen appi, toimitti polttouhrin ja teurasuhreja Jumalalle; ja Aaron ja kaikki Israelin vanhimmat tulivat aterioimaan Mooseksen apen kanssa Jumalan eteen.

13 Seuraavana päivänä Mooses istui tuomitsemaan kansaa, ja kansa seisoi Mooseksen ympärillä aamusta iltaan asti.

14 Kun Mooseksen appi näki kaiken, mitä hän teki kansalle, sanoi hän: "Mitä tämä puuha on, jota sinulla on kansan kanssa? Miksi sinä istut yksin ja kaikki kansa seisoo ympärilläsi aamusta iltaan asti?"

15 Mooses vastasi apellensa: "Kansa tulee minun luokseni kysymään Jumalalta neuvoa.

16 Kun heillä on jokin riita-asia, tulevat he minun luokseni, ja minä ratkaisen heidän riitansa ja ilmoitan heille Jumalan säädökset ja lait."

17 Niin Mooseksen appi sanoi hänelle: "Siinä sinä et menettele viisaasti.

18 Sinä uuvutat sekä itsesi että tämän kansan, joka on kanssasi; sillä tämä tehtävä on sinulle liian raskas, etkä sinä voi sitä yksinäsi toimittaa.

19 Kuule nyt, mitä minä sanon. Minä neuvon sinua, ja Jumala on oleva sinun kanssasi. Ole sinä kansan edusmies Jumalan edessä, ja saata sinä sen asiat Jumalan eteen. Ja opeta heille säädökset ja lait,

20 ja neuvo heille tie, jota heidän on kuljettava, ja mitä heidän on tehtävä.

21 Mutta valitse koko kansasta kelvollisia ja Jumalaa pelkääväisiä, luotettavia ja väärää voittoa vihaavia miehiä, ja aseta ne heille tuhannen, sadan, viidenkymmenen ja kymmenen päämiehiksi.

22 Nämä tuomitkoot kansaa joka aika. Kaikki suuret asiat he saattakoot sinun tietoosi, mutta kaikki vähäiset asiat ratkaiskoot itse. Huojenna näin jotakin itseltäsi, ja kantakoot he kuormaa sinun kanssasi.

23 Jos näin teet ja Jumala itse sinua näin käskee, niin sinä jaksat sen kestää; ja kaikki tämä kansa saa mennä rauhassa kotiinsa."

24 Ja Mooses noudatti appensa puhetta ja teki kaiken, mitä tämä oli sanonut.

25 Mooses valitsi kelvollisia miehiä koko Israelista ja asetti heidät kansan johtoon, tuhannen, sadan, viidenkymmenen ja kymmenen päämiehiksi.

26 Nämä tuomitsivat kansaa joka aika. Vaikeat asiat he lykkäsivät Moosekselle, mutta vähäiset asiat he ratkaisivat itse.

27 Sitten Mooses saattoi appensa matkaan, ja tämä meni omaan maahansa.

   

Mula sa Mga gawa ni Swedenborg

 

Arcana Coelestia # 8717

Pag-aralan ang Sipi na ito

  
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8717. And it shall be, every great word let them bring unto thee. That this signifies that everything is from the truth that is immediately from the Divine, is evident from the representation of Moses, as being truth immediately from the Divine (see n. 7010, 7382); that everything is from this, is signified by “every great word let them bring unto him.” It appears from the sense of the letter as if everything was to be brought to Divine truth; but as everything comes from the Lord through the truth proceeding from Him, for everything of life is from Him, therefore in the internal sense it is not signified to this truth, but from it. The case herein is as was shown concerning influx (n. 3721, 5119, 5259, 5779, 6322), namely, that influx does not take place from exteriors to interiors; but from interiors to exteriors. The reason is that all exteriors are formed to minister to interiors, as instrumental causes to their principal causes, and the former are dead causes without the latter. Be it known that in the internal sense things are set forth such as they are in themselves; not such as they appear in the sense of the letter.

[2] In itself the fact is that by means of the truth proceeding from Himself the Lord directs all things down to the veriest singulars; not as a king in the world, but as God in heaven and in the universe. A king in the world exercises only a care over the whole, and his princes and officers a particular care. It is otherwise with God, for God sees all things, and knows all things from eternity, and provides all things to eternity, and from Himself holds all things in their order. From this it is evident that the Lord has not only a care over the whole, but also a particular and individual care of all things, otherwise than as a king in the world. His disposing is immediate through the truth Divine from Himself, and is also mediate through heaven. But the mediate disposing through heaven is also as it were immediate from Himself, for what comes out of heaven comes through heaven from Him. That this is so the angels in heaven not only know, but also perceive in themselves. (That the Divine disposing or providence of the Lord is in all things and each, nay, in the veriest singulars of all, howsoever otherwise it appears before man, see n. 4329, 5122, 5904, 6058, 6481-6487, 6490, 6491.)

[3] But this subject falls with difficulty into the idea of any man, and least of all into the idea of those who trust in their own prudence; for they attribute to themselves all things that happen prosperously for them, and the rest they ascribe to fortune, or chance; and few to the Divine Providence. Thus they attribute the things that happen to dead causes, and not to the living cause. When things turn out happily they indeed say that it is of God, and even that there is nothing that is not from Him; but few, and scarcely any, at heart believe it. In like manner do those who place all prosperity in worldly and bodily things, namely, in honors and riches, and believe that these alone are Divine blessings; and therefore when they see many of the evil abound in such things, and not so much the good, they reject from their heart and deny the Divine Providence in individual things, not considering that Divine Blessing is to be happy to eternity, and that the Lord regards such things as are of brief duration, as relatively, are the things of this world, no otherwise than as means to eternal things. Wherefore also the Lord provides for the good, who receive His mercy in time, such things as contribute to the happiness of their eternal life; riches and honors for those to whom they are not hurtful; and no riches and honors for those to whom they would be hurtful. Nevertheless to these latter He gives in time, in the place of honors and riches, to be glad with a few things, and to be more content than the rich and honored.

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

Mula sa Mga gawa ni Swedenborg

 

Arcana Coelestia # 4329

Pag-aralan ang Sipi na ito

  
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4329. There came spirits at some height who from the sound heard appeared to be many, and it was discovered from the ideas of their thought and speech as conducted to me, that they seemed to be in no distinct idea, but in a general idea of many things. From this I supposed that nothing distinct could be perceived by them, but only something general and indistinct, and thus obscure; for I was of the opinion that what is general cannot be otherwise. That their thought was general or in common (that is, that of many together), I was able to plainly observe from the things which flowed in from them into my thought.

[2] But there was given them an intermediate spirit, through whom they spoke with me; for such a general thing could not fall into speech except through others. When I spoke with them through the intermediate, I said (as was my opinion), that generals cannot present a distinct idea of anything, but only one so obscure that it is as it were no idea. But after a quarter of an hour they showed that they had a distinct idea of generals, and of many things in the generals; and especially by this, that they accurately and distinctly observed all the variations and changes of my thoughts and affections, together with the singulars of them, so that no other spirits could do it better. From this I was able to conclude that it is one thing to be in a general idea which is obscure, as are those who have but little knowledge, and are thus in obscurity in regard to all things; and that it is another thing to be in a general idea which is clear, as are those who have been instructed in the truths and goods which are insinuated into the general in their order and series, and are so well-ordered as to be distinctly seen from the general.

[3] These are they who in the other life constitute the general voluntary sense, and are those who by knowledges of good and truth have acquired the faculty of looking at things from the general, and thence contemplating things broadly together, and distinguishing instantly whether a thing is so. They do indeed see the things as it were in obscurity, because they see from the general the things that are therein, but as these are well ordered in the general, they are for this reason nevertheless in clearness to them. This general voluntary sense falls to none but the wise. That these spirits were of this character was also proved, for they viewed in me all things both in general and particular from which inference could be drawn, and from these they drew inferences so skillfully in regard to the interiors of my thoughts and affections that I began to be afraid to think any more; for they disclosed things which I did not know to be in me, and yet from the inferences made by them I could not but acknowledge them. Hence I perceived in myself a torpor in speaking with them, and when I took note of this torpor it appeared as if it were a hairy thing, with something in it speaking mutely; and it was said that by this was signified the general sensitive corporeal that corresponds to these spirits. On the following day I again spoke with them, and once more found that they had a general perception not obscure, but clear; and that as the generals and the states of the generals were varied, so were the particulars and their states varied, because the latter relate in order and series to the former.

[4] It was said that general voluntary senses still more perfect exist in the interior sphere of heaven; and that when the angels are in a general or universal idea, they are at the same time in the singulars, which are set in distinct order by the Lord in the universal; also that the general and universal are not anything unless there are particulars and singulars in them from which they exist and are so called, and that they exist just insofar as these are in them; and that from this it is evident that a universal providence of the Lord, without the veriest singulars being in it, and from which it exists, is nothing at all; and that it is stupid to maintain that there exists with the Divine a universal, and then to take away the singulars from it.

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