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2 Mózes第23章

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1 Hazug hírt ne hordj; ne fogj kezet a gonoszszal, hogy hamis tanú [ne] légy.

2 Ne indulj a sokaság után a gonoszra, és peres ügyben ne vallj a sokasággal tartva, annak elfordítására.

3 Szegénynek se kedvezz az õ peres ügyében.

4 Ha elõltalálod ellenséged eltévedt ökrét vagy szamarát: hajtsd vissza néki.

5 Ha látod, hogy annak a szamara, a ki téged gyûlöl, a teher alatt fekszik, vigyázz, rajta ne hagyd; oldd le azt õ vele együtt.

6 A te szegényednek igazságát el ne fordítsd az õ perében.

7 A hazug beszédtõl távol tartsd magad, és az ártatlant s az igazat meg ne öld; mert én nem adok igazat a gonosznak.

8 Ajándékot el ne végy: mert az ajándék megvakítja a szemeseket, és elfordítja az igazak ügyét.

9 A jövevényt ne nyomorgasd; hiszen ti ismeritek a jövevény életét, mivelhogy jövevények voltatok Égyiptom földén.

10 Hat esztendeig vesd be a te földedet és takard be annak termését;

11 A hetedikben pedig pihentesd azt, és hagyd úgy, hogy egyék meg a te néped szegényei; a mi pedig ezektõl megmarad, egye meg a mezei vad. E képen cselekedjél szõlõddel és olajfáddal is.

12 Hat napon át végezd dolgaidat, a hetedik napon pedig nyúgodjál, hogy nyúgodjék a te ökröd és szamarad, és megpihenjen a te szolgálód fia és a jövevény.

13 Mindazt, a mit néktek mondtam, megtartsátok, és idegen istenek nevét ne emlegessétek; ne hallassék az a te szádból.

14 Háromszor szentelj nékem innepet esztendõnként.

15 A kovásztalan kenyér innepét tartsd meg; hét nap egyél kovásztalan kenyeret, a mint megparancsoltam néked, az Abib hónap ideje alatt; mert akkor jöttél ki Égyiptomból: és üres [kézzel senki] se jelenjék meg színem elõtt.

16 És az aratás innepét, munkád zsengéjét, a melyet elvetettél a mezõn; és a takarodás innepét az esztendõ végén, a mikor termésedet betakarítod a mezõrõl.

17 Esztendõnként háromszor jelenjék meg minden férfiad az Úr Isten színe elõtt.

18 Ne ontsd ki az én áldozatom vérét kovászos kenyér mellett, és ünnepi [áldozatom] kövére meg ne maradjon reggelig.

19 A te földed zsengéjének elsejét vidd el a te Uradnak Istenednek házába. Ne fõzd meg a gödölyét az õ anyjának tejében.

20 Ímé én Angyalt bocsátok el te elõtted, hogy megõrízzen téged az útban, és bevigyen téged arra a helyre, a melyet elkészítettem.

21 Vigyázz magadra elõtte, és hallgass az õ szavára; meg ne bosszantsd õt, mert nem szenvedi el a ti gonoszságaitokat; mert az én nevem van õ benne.

22 Mert ha hallgatándasz az õ szavára; és mindazt megcselekedénded, a mit mondok: akkor ellensége lészek a te ellenségeidnek, és szorongatom a te szorongatóidat.

23 Mert az én Angyalom te elõtted megyen és beviszen téged az Emoreusok, Khitteusok, Perizeusok, Kananeusok, Khivveusok és Jebuzeusok közé, és kiirtom azokat.

24 Ne imádd azoknak isteneit és ne tiszteld azokat, és ne cselekedjél az õ cselekedeteik szerint; hanem inkább döntögesd le azokat és tördeld össze bálványaikat.

25 És szolgáljátok az Urat a ti Istenteket, akkor megáldja a te kenyeredet és vizedet; és eltávolítom ti közûletek a nyavalyát.

26 El sem vetél, meddõ sem lesz a te földeden [semmi]; napjaid számát teljessé teszem.

27 Az én rettentésemet bocsátom el elõtted, és minden népet megrettentek, a mely közé mégy, és minden ellenségedet elfutamtatom elõtted.

28 Darazsat is bocsátok el elõtted, és kiûzi elõled a Khivveust, Kananeust és Khitteust.

29 De nem egy esztendõben ûzöm õt ki elõled, hogy a föld pusztává ne legyen, és meg ne sokasodjék ellened a mezei vad.

30 Lassan-lassan ûzöm õt ki elõled, míg megszaporodol és bírhatod a földet.

31 És határodat a veres tengertõl a Filiszteusok tengeréig vetem, és a pusztától fogva a folyóvízig: mert kezeitekbe adom annak a földnek lakosait, és kiûzöd azokat elõled.

32 Ne köss szövetséget se azokkal, se az õ isteneikkel.

33 Ne lakjanak a te földeden, hogy bûnbe ne ejtsenek téged ellenem: mert ha az õ isteneiket szolgálnád, vesztedre lenne az néked.

   

来自斯威登堡的著作

 

Arcana Coelestia#9306

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9306. Take heed of his face. That this signifies holy fear, is evident from the signification of “taking heed of the face,” when said of the Lord, who is here meant by “the angel,” as being to be afraid lest He be angry on account of evils, or lest He be provoked on account of transgressions; as follows. To fear these things is holy fear (concerning which see above, n. 2826, 3718, 3719, 5459, 5534, 7280, 7788, 8816, 8925). It is said “take heed of his face,” because by the “face” is signified the interior things that belong to the life, thus those of the thought and affection, and especially those of the faith and the love. The reason is that the face has been formed according to the image of man’s interior things, in order that those which are of the internal man may appear in the external man; thus that those which are of the spiritual world may appear before the sight in the natural world, and so affect the neighbor. That the face exhibits in a visible form, or as it were in a mirror, the things which the man thinks and loves, is known. (That such are the faces of the sincere, and especially of angels, see n. 1999, 2434, 3527, 3573, 4066, 4326, 4796-4799, 5102, 5695, 6604, 8248-8250.)

Wherefore in the original tongue “the face” is a general term employed to describe the affections which exist and appear in a man, such as gratitude, favor, benevolence, help, kindness; and also as unmercifulness, anger, revenge; consequently in that tongue “the face,” taken with what it is joined to, means “near to,” “with,” “before,” “for the sake of,” and also “against;” thus whatever is in oneself, from oneself, for oneself, and against oneself; for as before said, the face is the man himself, or that which is in the man and shows itself.

[2] From all this it can be known what is signified by the “face of Jehovah,” or by the “face of the angel,” by whom is here signified the Lord as to His Divine Human; namely, the Divine good of the Divine love, and the Divine truth from this Divine good; for these are in Jehovah or the Lord, and they are from Him; nay, they are Himself (n. 222, 223, 5585). From this it is evident what is signified by the “faces of Jehovah” in the benediction:

Jehovah make His faces to shine upon thee, and be merciful unto thee; Jehovah lift up His faces unto thee, and give thee peace (Numbers 6:25-26).

God be merciful unto us, and bless us, and cause His faces to shine upon us (Psalms 67:1).

In like manner in Psalms 80:3, 7, (Psalms 80:7)19; 119:135; Daniel 19:17 and elsewhere.

[3] Hence it is that the Lord as to the Divine Human is called “the angel of the faces of Jehovah” in Isaiah:

I will make mention of the mercies of Jehovah. He will recompense them according to His mercies, and according to the multitude of His mercies; and He became their Savior; and the angel of His faces saved them, because of His love, and because of His pity (Isaiah 63:7-9).

That the Lord as to the Divine Human is called “the angel of the faces of Jehovah” is because the Divine Human is the Divine Itself in face, that is, in form, as the Lord also teaches in John:

If ye had known Me, ye had known My Father also; and from henceforth ye have known Him, and have seen Him. Philip said, Show us the Father. Jesus said unto him, Am I so long time with you, and hast thou not known Me, Philip? He that hath seen Me hath seen the Father. I am in the Father, and the Father in Me. Believe Me that I am in the Father, and the Father in Me (John 14:7-11).

[4] By “the face of Jehovah” or the Lord is also signified anger, vengeance, punishment, and evil, for the reason that from the common idea that all things are from God the simple believe that evil also is from Him, especially the evil of punishment; and therefore in accordance with this common idea, and also according to the appearance, anger, vengeance, punishment, and evil are attributed to Jehovah or the Lord; when yet these are not from the Lord, but from man (on which subject see n. 1861, 2447, 5798, 6071, 6832, 6991, 6997, 7533, 7632, 7877, 7926, 8197, 8227, 8228, 8282, 8483, 8632, 8875, 9128). Such is the signification here of “take heed of his face, provoke him not, for he will not endure your transgression.” And also in Leviticus:

Whosoever shall eat any blood, I will set My faces against the soul that eateth blood, and will cut him off from the midst of his people (Leviticus 17:10).

I have set my faces against the city for evil, and not for good (Jeremiah 21:10).

The face of Jehovah is against them that do evil, to cut off the remembrance of them from the earth (Psalms 34:16).

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

来自斯威登堡的著作

 

Arcana Coelestia#7926

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7926. To inflict a plague on Egypt. That this signifies whence comes damnation to those of the church who have been in faith separate from charity, is evident from the signification of “plague,” which here is the death of the firstborn, as being the damnation of those of the church who are in faith separate from charity (see n. 7766, 7778). For by “Egypt” or “the Egyptians” are signified those who have been in the memory-knowledge of such things as are of the church, but who have separated life from doctrine, that is, charity from faith. Moreover, the Egyptians were of this character, for they had a memory-knowledge of the things which were of the church of that time, which church was representative. They were acquainted with the representations of spiritual things in natural, which then constituted the rituals of the church; consequently they were acquainted with correspondences, as can be plainly seen from their hieroglyphics, which were images of natural things that represented spiritual things; consequently by “the Egyptians” are also signified those who are in the memory-knowledge of the things of faith, but in a life of evil. Such in the other life are vastated as to all things of faith, or as to all things of the church, and finally are damned, which damnation is what in the internal sense is meant by the death of the firstborn in Egypt.

[2] As it is said that “Jehovah will pass through to inflict a plague on Egypt,” and thereby is signified the presence of the Divine, whence comes the damnation of those of the church who are in faith separate from charity, it must be told how this is. Jehovah or the Lord does not render Himself present with those who are in hell in order to bring damnation, and yet it is His presence that causes it. For the hells continually desire to infest the good, and also continually strive to ascend into heaven and disturb those who are there, but they cannot force their way higher than to those who are in the lowest limits of heaven; for there is in them a spirit of enmity which continually breathes hostility and violence. But the Lord constantly provides that they who are in the uttermost borders of heaven may be kept in safety and quiet; this is effected by His presence among them. Accordingly, when the infernals introduce themselves where the Lord is present, that is, into His presence, they cast themselves into the evils of vastation, and finally into damnation; for the presence of the Lord into which they rush occasions such effects, as has already been shown in various places. From this it is evident that the Lord does not render Himself present among them in order to bring on them the evils of punishment, but that they cast themselves into them. From all this it is evident that nothing but good comes from the Lord, and that all evil is from those who are in evil, thus that the evil bring themselves into vastations, damnation, and hell in the same way it can be seen how it is to be understood that “Jehovah will pass through to inflict a plague on Egypt.”

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