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2 Mózes 18

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1 És meghallá Jethró, Midián papja, Mózes ipa, mindazt a mit Isten Mózessel és Izráellel az õ népével cselekedett vala, hogy kihozta az Úr Izráelt Égyiptomból.

2 És felvevé Jethró, a Mózes ipa Czipporát, a Mózes feleségét - miután haza bocsátotta õt -

3 És az õ két fiát is, a kik közûl az egyiknek neve Gersom, mert azt mondotta vala: Bujdosó valék az idegen földön;

4 A másiknak neve pedig Eliézer; mert: Az én atyám Istene segítségül volt nékem és megszabadított engem a Faraó fegyverétõl.

5 Eljuta tehát Jethró, a Mózes ipa, az õ fiaival és feleségével Mózeshez a pusztába, a hol õ táborozott vala az Isten hegye mellett.

6 És megizené Mózesnek: Én Jethró a te ipad megyek te hozzád a te feleségeddel és az õ két fia is õ vele.

7 Kiméne azért Mózes az õ ipa eleibe és meghajtá magát és megcsókolá õt; és megkérdék egymást állapotuk felõl és bemenének a sátorba.

8 És elbeszélé Mózes az õ ipának mind azt, a mit az Úr a Faraóval és az Égyiptombeliekkel cselekedett vala Izráelért; mindazt a sok bajt, a melyek útközben érték vala õket, és [mimódon] szabadította meg õket az Úr.

9 És örvendeze Jethró mindazon a jón, a mit az Úr az Izráellel cselekedett vala, hogy megszabadítá õt az Égyiptombeliek kezébõl.

10 És monda Jethró: Áldott legyen az Úr, a ki megszabadított titeket az Égyiptombeliek kezébõl és a Faraó kezébõl; a ki megszabadította a népet az Égyiptombeliek keze alól.

11 Most tudom már, hogy nagyobb az Úr minden istennél; mert az [lett vesztökre], a mivel ellenök vétkeztek.

12 És Jethró, a Mózes ipa égõáldozattal és véresáldozattal áldozék az Istennek; Áron pedig és Izráel minden vénei jövének, hogy kenyeret egyenek a Mózes ipával Isten elõtt.

13 És lõn másod napon, leûle Mózes törvényt tenni a népnek; a nép pedig áll vala Mózes elõtt reggeltõl estig.

14 S a mikor látja vala Mózes ipa mind azt, a mit õ a néppel cselekedék, monda: Mi dolog az, a mit te a néppel cselekszel; miért ûlsz te egymagad, mind az egész nép pedig elõtted áll reggeltõl estig?

15 És monda Mózes az õ ipának: Mert a nép Isten akaratát tudakolni jön hozzám;

16 Ha ügyök-bajok van, én hozzám jõnek és törvényt teszek az ember között és felebarátja között és tudtára adom az Isten végezéseit és törvényeit.

17 Mózes ipa pedig monda néki: Nem az, a mit te cselekszel.

18 Felettébb kifáradsz te is, ez a nép is, a mely veled van; mert erõd felett való dolog ez, nem végezheted azt egymagad.

19 Most [azért] hallgass az én szavamra, tanácsot adok néked és az Isten veled lesz. Te légy a népnek szószólója az Isten elõtt, és te vidd az ügyeket Isten eleibe.

20 És tanítsd õket a rendeletekre és törvényekre és add tudtokra az útat, a melyen járniok kell és a tenni valót, a melyet tenniök kell.

21 És szemelj ki magad az egész nép közûl derék, istenfélõ férfiakat, igazságos férfiakat, a kik gyûlölik a haszonlesést és tedd közöttük elõljárókká, ezeredesekké, századosokká, ötvenedesekké és tizedesekké.

22 Ezek tegyenek ítéletet a népnek minden idõben, úgy hogy minden nagyobb ügyet te elõdbe hozzanak, minden csekélyebb dologban pedig õk ítéljenek; így könnyítve lesz rajtad, ha azt veled együtt hordozzák.

23 Ha ezt cselekszed és az Isten is parancsolja néked: megállhatsz és az egész nép is helyére jut békességben.

24 És hallgata Mózes az õ ipa szavára és mindazt megtevé, a mit mondott vala.

25 És választa Mózes az egész Izráelbõl derék férfiakat és a nép fejeivé tevé õket, ezeredesekké, századosokká, ötvenedesekké, és tizedesekké.

26 És ítélik vala a népet minden idõben; a nehéz dolgokat Mózes elé viszik vala, minden kisebb dologban pedig õk ítélnek vala.

27 És elbocsátá Mózes az õ ipát, és ez elméne hazájába.

   

З творів Сведенборга

 

Arcana Coelestia #8588

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8588. 'And Meribah' means the essential nature of the complaining. This is clear from the consideration that in the original language Meribah means contention or wrangling, and 'wrangling' means complaining, 8563, 8566; and since also names mean the essential nature of something, 8587, 'Meribah' here means the essential nature of the complaining. As regards the specific temptation here and the essential nature of it, it should be recognized that those people are being described here who in temptations almost give in; that is to say, they complain against heaven, also against the Divine Himself, and at length almost cease to believe in God's providence. These things are meant in the internal sense by what has gone before and also by what follows in the present verse; they are the essential nature of the state of the temptation, meant by 'Massah', and the essential nature of the complaining in the temptation, meant by 'Meribah'. The fact that the latter is meant here by 'Meribah' is evident in David,

You called on Me in distress, and I rescued you; I answered you in the hiding place. I tested you by the waters of Meribah. Psalms 81:7.

[2] But the internal historical sense, in which the religious condition of the Israelite nation is the subject, describes the nature of their attitude towards Jehovah. It was such that when they asked Him for aid they refused to plead for it, and instead demanded it. The reason for this was that when they saw miracles their acknowledgement of Jehovah as the Supreme Deity did not exist in their heart, only on their lips. The fact that there was no acknowledgement of Him in their heart is perfectly clear from the Egyptian calf which they made for themselves and worshipped, saying that these were their gods, and also from their frequent apostasy, regarding which see 8301. These are the matters that the internal historical sense describes here; but the internal spiritual sense describes the essential nature of the temptation when those undergoing it are brought to the final phase before their deliverance.

[3] The fact that the character of the Israelite nation and their religious condition are described by their contending with Moses at Massah and Meribah is also clear in David,

Do not harden your heart as in Meribah, as in the day of Massah, in the wilderness, where your fathers tempted Me; they tempted Me, and saw My work. For forty years I loathed [that] generation, and said, They are a people who err in their heart and have not known My ways, to whom I swore in My anger, They shall not enter My rest. Psalms 95:8-11.

In Moses,

You shall not tempt Jehovah your God, as you tempted [Him] in Massah. Deuteronomy 6:16.

In the same author,

Furthermore in Taberah and in Massah and in Kibroth Hattaavah, you were rebels against Jehovah from the day I knew you. Deuteronomy 9:22, 24.

In the same author,

Of Levi he said, Your Thummim and your Urim shall be for the Holy Man (Vir) whom you tempted in Massah; you contended with Him at the waters of Meribah. Deuteronomy 33:8-9

'The Holy Man' here stands for the Lord, whom they tempted, and whom

Moses and Aaron 'did not honour as holy'.

[4] In the internal historical sense, in which the religious condition of the

Israelite nation is the subject, Moses and Aaron do not represent God's truth, but the religious condition of that nation, whose leaders and heads they were, 7041. Since that religious condition was such as has been mentioned above, it was declared to the two that they would not lead the people into the land of Canaan. This is stated in the Book of Numbers as follows,

Jehovah said to Moses and Aaron, Because you did not believe in Me and honour Me as holy in the eyes of the children of Israel, therefore you will not bring this congregation into the land which I have given them. These are the waters of Meribah, because the children of Israel contended with Jehovah. Numbers 20:12-13; 27:14.

And in the same book,

Aaron will be gathered to his people, and will not enter the land which I have given to the children of Israel, because you rebelled against My word 1 at the waters of Meribah. Numbers 20:24.

The like is said of Moses at Deuteronomy 32:49-51.

[5] Among that nation representative worship of God was nevertheless established because representative worship could have been established among any nation that thought the outward things of worship were holy and venerated them in a virtually idolatrous manner. For a representative has no regard to the person who represents, only to the reality represented, 1361; and that nation was by disposition such, more than any other nation, that outward things devoid of anything internal were altogether venerated by them as being holy and Divine. They were such that they revered their fathers - Abraham, Isaac, and Jacob, and later on Moses and David - as demi-gods. In addition they venerated as being holy and Divine, and worshipped, every piece of stone or wood dedicated to their worship of God, such as the Ark, the tables there, the lampstand, the altar, Aaron's vestments, the Urim and Thummim, and later on the temple. By means of outward things such as these at that time communication of the angels of heaven with mankind was in the Lord's providence made possible; for the Church, or a representative of the Church, must exist somewhere, in order that heaven may be in communication with the human race. And since that nation more than any other could make Divine worship consist in outward things, and so could act as a representative of the Church, that nation was the one to be adopted.

[6] The communication with angels in heaven by means of representatives was effected at that time in the following way. People's outward worship was conveyed to angelic spirits who are simple and give no thought to inward values, though they are themselves nevertheless good inwardly. Such spirits are those who in the Grand Man correspond to the skin. They pay no attention at all to what is in a person inwardly, only to what is visible outwardly; and if this is seen by them to be holy they think that what is inward is so too. The more internal angels of heaven saw in these spirits the realities that were being represented, consequently the corresponding heavenly and Divine values; for they could reside with these spirits and see those values, but not with men, except through those spirits. Angels dwell with men in their inward values; but when no inward values are there, they dwell in the interiors of simple spirits; for the wisdom of angels extends only to spiritual and celestial values, which are the inward realities of representatives. From this brief explanation one may recognize how communication with heaven through such a people could be made possible. But see what has been shown already on this matter:

Among the Jews the holiness of their worship was carried up outside themselves into heaven in a miraculous fashion, 4307. The descendants of Jacob were able to represent what was holy, irrespective of what they were really like, provided that the religious observances which had been commanded were carried out precisely, 3147, 3479, 3480, 3881 (end), 4208, 4281, 4288, 4289, 4293, 4307, 4444, 4500, 4680, 4825, 4844, 4847, 4899, 4912, 6304, 6306, 7048, 7051, 8301 (end).

Примітки:

1. literally, mouth

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

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Exodus 17

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1 All the congregation of the children of Israel traveled from the wilderness of Sin, by their journeys, according to Yahweh's commandment, and encamped in Rephidim; but there was no water for the people to drink.

2 Therefore the people quarreled with Moses, and said, "Give us water to drink." Moses said to them, "Why do you quarrel with me? Why do you test Yahweh?"

3 The people were thirsty for water there; and the people murmured against Moses, and said, "Why have you brought us up out of Egypt, to kill us, our children, and our livestock with thirst?"

4 Moses cried to Yahweh, saying, "What shall I do with these people? They are almost ready to stone me."

5 Yahweh said to Moses, "Walk on before the people, and take the elders of Israel with you, and take the rod in your hand with which you struck the Nile, and go.

6 Behold, I will stand before you there on the rock in Horeb. You shall strike the rock, and water will come out of it, that the people may drink." Moses did so in the sight of the elders of Israel.

7 He called the name of the place Massah, and Meribah, because the children of Israel quarreled, and because they tested Yahweh, saying, "Is Yahweh among us, or not?"

8 Then Amalek came and fought with Israel in Rephidim.

9 Moses said to Joshua, "Choose men for us, and go out, fight with Amalek. Tomorrow I will stand on the top of the hill with God's rod in my hand."

10 So Joshua did as Moses had told him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill.

11 It happened, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.

12 But Moses' hands were heavy; and they took a stone, and put it under him, and he sat on it. Aaron and Hur held up his hands, the one on the one side, and the other on the other side. His hands were steady until sunset.

13 Joshua defeated Amalek and his people with the edge of the sword.

14 Yahweh said to Moses, "Write this for a memorial in a book, and rehearse it in the ears of Joshua: that I will utterly blot out the memory of Amalek from under the sky."

15 Moses built an altar, and called its name Yahweh our Banner.

16 He said, "Yah has sworn: 'Yahweh will have war with Amalek from generation to generation.'"