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maastamuutto第2章

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1 Niin mies Leevin huoneesta meni ja nai Levin tyttären.

2 Ja se vaimo tuli raskaaksi, ja synnytti pojan. Ja koska hän näki, että se oli ihana lapsi, salasi hän sen kolme kuukautta.

3 Ja kuin ei hän taitanut häntä enää salata, otti hän kaisilaisen arkun, ja sivui sen savella ja pijellä, ja pani lapsen siihen ja laski sen kaisilistoon, virran partaalle.

4 Ja hänen sisarensa seisoi taampana, että hän näkis, mitä hänelle tapahtuis.

5 Niin Pharaon tytär meni alas pesemään itseänsä virtaan, ja hänen piikansa käyskentelivät virran partaalla; ja kuin hän näki arkun kaisilistossa, lähetti hän piikansa ja antoi hänen ottaa ylös.

6 Ja kuin hän avasi, näki hän lapsen, ja katso, lapsi itki; niin hän armahti sen päälle, ja sanoi: tämä on Heprealaisten lapsia.

7 Niin sanoi hänen sisarensa Pharaon tyttärelle: tahdotkos että minä menen kutsumaan sinulle imettäväisen Heprealaisen vaimon, joka sinulle sen lapsen imettäis.

8 Pharaon tytär sanoi hänelle: mene. Niin piika meni ja kutsui lapsen äidin.

9 Ja Pharaon tytär sanoi hänelle: ota tämä lapsi, ja imetä häntä minulle, ja minä annan palkan sinulle. Niin vaimo otti lapsen, ja imetti sen.

10 Mutta koska lapsi oli kasvanut, toi hän sen Pharaon tyttärelle, ja hän otti sen pojaksensa, ja kutsui hänen Moses; sillä hän sanoi: vedestä olen minä hänen ottanut.

11 Siihen aikaan koska Moses oli suureksi tullut, meni hän veljeinsä tykö ja näki heidän orjuutensa, ja äkkäsi Egyptiläisen lyövän Hebrealaista miestä hänen veljistänsä.

12 Ja hän katseli ympärillensä sinne ja tänne, ja kuin hän näki, ettei yhtään läsnä ollut, tappoi hän sen Egyptiläisen ja kätki santaan.

13 Ja hän meni toisna päivänä ulos, ja katso, kaksi Heprealaista miestä tappelivat keskenänsä, ja hän sanoi väärintekiälle: miksis lyöt lähimmäistäs.

14 Hän vastasi: kuka sinun on asettanut päämieheksemme ja tuomariksemme? Tahdotkos minunkin tappaa, niinkuin sinä tapoit Egyptiläisen? Niin Moses pelkäsi, ja sanoi: tosin on tämä ilmi tullut.

15 Ja se tuli Pharaon eteen, ja hän etsi Mosesta tappaaksensa. Mutta Moses pakeni Pharaon edestä, ja seisahtui Midianin maalla, ja istui kaivon tykönä.

16 Mutta Midianin papilla oli seitsemän tytärtä; ne tulivat vettä ammuntamaan ja täyttivät ruuhet, juottaaksensa isänsä lampaita.

17 niin tulivat muutamat paimenet ja ajoivat heidät pois. Mutta Moses nousi ja autti heitä, ja juotti heidän lampaansa.

18 Ja kuin he tulivat isänsä Reguelin tykö, sanoi hän: miksi te tänäpänä niin pian jouduitte?

19 He sanoivat: Egyptin mies autti meitä paimenien käsistä, ja myös viriästi ammunsi meille, ja juotti lampaat.

20 Ja hän sanoi tyttärillensä: kussa hän on? Miksi te niin jätitte miehen? Kutsukaat häntä syömään meidän kanssamme.

21 Ja Moses mielistyi asumaan sen miehen tykönä, ja hän antoi Mosekselle tyttärensä Ziporan emännäksi.

22 Se synnytti pojan ja hän kutsui hänen nimensä Gersom; sillä hän sanoi: minä olen muukalainen vieraalla maalla.

23 Ja pitkän ajan perästä kuoli Egyptin kuningas. Ja Israelin lapset huokasivat orjuuden tähden ja huusivat, ja heidän huutonsa astui ylös Jumalan tykö heidän orjuutensa tähden.

24 Ja Jumala kuuli heidän huokauksensa: ja muisti liittonsa Abrahamin, Isaakin ja Jakobin kanssa.

25 Ja Jumala katsahti Israelin lasten puoleen, ja Jumala piti heistä murheen.

   


SWORD version by Tero Favorin (tero at favorin dot com)

来自斯威登堡的著作

 

Arcana Coelestia#6716

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6716. 'A man from the house of Levi went' means truth which has its origin in good. This is clear from the meaning of 'a man as truth, dealt with in 3134; from the meaning of being 'from the house' as the origin; and from the representation of 'Levi' as good. In the highest sense 'Levi' represents Divine Love, dealt with in 3875, and in the internal sense spiritual love, 3875, 4497, 4502, 4503; and since he represents love, he represents good, because all good comes from love. As regards truth which has its origin in good, meant here by 'a man from the house of Levi', it should be recognized that the verses which follow deal in the highest sense with the Lord, with the way in which His Human became the law of God, that is, real Truth. It is well known that the Lord was born like anyone else and that when He was a young child he learned to talk like any other young child, after which He grew in knowledge, and also in intelligence and wisdom.

[2] From this it is evident that His Human was not Divine when He was born but that He made it Divine by His own power. He made it Divine by His own power because He had been conceived from Jehovah, as a result of which the inmost core of His life was Jehovah Himself. For the inmost core of anyone's life, called the soul, is derived from the father, whereas that which clothes what is inmost, called the body, is derived from the mother. The inmost core of life derived from the father is constantly flowing into and having an effect on the external derived from the mother, endeavouring even in the womb to make it similar to itself. This may be recognized in the fact that children are born with their father's disposition, and sometimes grandchildren and great grandchildren with their grandfather's and great grandfather's disposition. The reason for this is that the soul, which is derived from the father, constantly wishes to make the external derived from the mother similar to itself and an image of itself.

[3] Seeing that this is what goes on with man, one may recognize that it was what went on especially with the Lord. The inmost part of Him was the Divine Itself because it was Jehovah Himself, for He was Jehovah's only-begotten Son. And since that inmost part was the Divine Itself, how, more so than with any man, could the Divine fail to make the external derived from the mother an image of itself, that is, similar to itself, so that the Human - the external, derived from the mother - would be made Divine? This He accomplished by His own power because the Divine, which was the Inmost by which He had an effect on His Human, was His in the same way as a person's soul, which is the inmost part of him, belongs to that person. And because the progress which the Lord made conformed to Divine order, He made His Human, while He was in the world, to be Divine Truth; but after that, when He was fully glorified, He made it to be Divine Good, and so one with Jehovah.

[4] How this was accomplished is what is described in the highest sense of the present chapter. But since the contents of the highest sense, which all have to do with the Lord, surpass human understanding, let what follows be an explanation of the things contained in the internal sense of the chapter. These have to do with the beginnings and the succeeding states of God's truth with a member of the Church, that is, with a person who is being regenerated, 6713, 6714. The reason why these are the things contained in the internal sense is that human regeneration is an image of the glorification of the Lord's Human, see 3138, 3212, 3245, 3246, 3296, 3490, 4402, 5688.

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

来自斯威登堡的著作

 

Arcana Coelestia#3138

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3138. These three verses deal with the preparation and enlightenment of the natural man so that the truth which was to be joined to good in the Rational might be summoned from there. With regard to that preparation and enlightenment the position is that there are two kinds of light which shape man's intellectual concepts - the light of heaven, and the light of the world. The light of heaven comes from the Lord who to angels in the next life is the Sun and Moon, see 1053, 1521, 1529, 1530. The light of the world comes from the sun and moon which a person sees with his physical eyes. The internal man receives his sight and understanding from the light of heaven whereas the external man receives his sight and understanding from the light of the world. The influx of the light of heaven into ideas formed in the light of the world produces enlightenment and at the same time recognition - the recognition of truth if a correspondence exists, the recognition of falsity instead of truth if that correspondence does not exist. But enlightenment and recognition are not possible unless affection or love is present, which is spiritual warmth and imparts life to the things illumined by the light. This may be compared to the light of the sun. It is not the light of the sun but the warmth within the light that imparts life to plants, as is evident from the seasons of the year.

[2] The verses which follow immediately after this describe the preparation further - the light of heaven, which is the Lord's Divine light, flowed into the ideas formed in the light of the world in His natural man so that He might bring forth from there the truth that was to be joined to good in the Rational. Thus it was to be brought forth in what is the ordinary way. Therefore to make His Human Divine the Lord came into the world in the ordinary way, that is, He was willing to be born as any other person is born, to receive instruction as any other does, and to be born again as any other, but with this difference: Man is born again from the Lord, whereas the Lord not only regenerated Himself from Himself, but also glorified Himself, that is, made Himself Divine; also man is made new through the influx of charity and faith, whereas the Lord was made so through the influx of Divine Love that was within Him and that was His own. From this it may be seen that man's regeneration is an image of the Lord's glorification, or what amounts to the same, that in the process of man's regeneration as the image one can envisage, though remotely, the process of the Lord's glorification.

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