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2 Mózes第4章

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1 Felele Mózes és monda: De õk nem hisznek nékem s nem hallgatnak szavamra, sõt azt mondják: nem jelent meg néked az Úr.

2 Az Úr pedig monda néki: Mi az a kezedben? S õ monda: Vesszõ.

3 Vesd azt - úgymond - a földre. És veté azt a földre és lõn kígyóvá; és Mózes elfutamodék elõle.

4 Monda pedig az Úr Mózesnek: Nyújtsd ki kezedet és fogd meg a farkát! És kinyújtá kezét és megragadá azt, és vesszõvé lõn az õ kezében.

5 Hogy elhigyjék, hogy megjelent néked az Úr, az õ atyáik Istene, Ábrahám Istene, Izsák Istene és Jákób Istene.

6 És ismét monda néki az Úr: Nosza dugd kebeledbe a kezed; és kebelébe dugá kezét és kihúzá: ímé az õ keze poklos vala, olyan mint a .

7 És monda: Dugd vissza kebeledbe a kezed: és visszadugá kezét kebelébe és kivevé azt kebelébõl és ímé ismét olyanná lõn mint teste.

8 És ha úgy lenne, hogy nem hisznek néked és nem hallgatnak az elsõ jel szavára, majd hisznek a második jel szavának.

9 És ha úgy lenne, hogy ennek a két jelnek sem hisznek és nem hallgatnak szavadra: akkor meríts vizet a folyóvízbõl és öntsd a szárazra, és a víz, a mit a folyóvízbõl merítettél, vérré lesz a szárazon.

10 És monda Mózes az Úrnak: Kérlek, Uram, nem vagyok én ékesenszóló sem tegnaptól, sem tegnap elõttõl fogva, sem azóta, hogy szólottál a te szolgáddal; mert én nehéz ajkú és nehéz nyelvû vagyok.

11 Az Úr pedig monda néki: Ki adott szájat az embernek? Avagy ki tesz némává vagy siketté, vagy látóvá vagy vakká? Nemde én, az Úr?

12 Most hát eredj és én lészek a te száddal, és megtanítlak téged arra, a mit beszélned kell.

13 Õ pedig monda: Kérlek, Uram, csak küldd, a kit küldeni akarsz.

14 És felgerjede az Úr haragja Mózes ellen és monda: Nemde atyádfia néked a Lévi nemzetségbõl való Áron? Tudom, hogy õ ékesenszóló és ímé õ ki is jõ elõdbe s mihelyt meglát, örvendezni fog az õ szívében.

15 Beszélj azért vele, és add szájába a beszédeket, és én lészek a te száddal és az õ szájával és megtanítlak titeket arra, a mit cselekedjetek.

16 És õ beszél majd helyetted a néphez és õ lesz néked száj gyanánt, te pedig leszesz néki Isten gyanánt.

17 Ezt a vesszõt pedig vedd kezedbe, hogy véghez vidd vele ama jeleket.

18 És méne Mózes és visszatére az õ ipához Jethróhoz és monda néki: Hadd menjek és térjek vissza az én atyámfiaihoz Égyiptomba, hogy meglássam, ha élnek-e még? És monda Jethró Mózesnek: Eredj el békességgel.

19 Az Úr pedig monda Mózesnek Midiánban: Eredj, térj vissza Égyiptomba; mert meghaltak mindazok a férfiak, a kik téged halálra kerestek vala.

20 És felvevé Mózes az õ feleségét és az õ fiait és felülteté õket a szamárra és visszatére Égyiptom földére. Az Isten vesszejét pedig kezébe vevé Mózes.

21 És monda az Úr Mózesnek: Mikor elindulsz, hogy visszatérj Égyiptomba, meglásd, hogy mindazokat a csudákat véghez vidd a Faraó elõtt, melyeket kezedbe adtam; én pedig megkeményítem az õ szívét, és nem bocsátja el a népet.

22 Ezt mondd azért a Faraónak: Így szólt az Úr: Elsõszülött fiam az Izráel.

23 Ha azt mondom néked: Bocsásd el az én fiamat, hogy szolgáljon nékem és te vonakodol elbocsátani: ímé én megölöm a te elsõszülött fiadat.

24 És lõn az úton, egy szálláson, eleibe álla az Úr és meg akarja vala õt ölni.

25 De Czippora egy éles követ veve és lemetszé az õ fiának elõbõrét és lába elé veté mondván: Bizony, vérjegyesem vagy te nékem!

26 És békét hagya néki. Akkor monda: Vérjegyes a körûlmetélkedésért.

27 Áronnak pedig monda az Úr: Eredj Mózes eleibe a pusztába! És elméne és találkozék vele az Isten hegyénél és megcsókolá õt.

28 Mózes pedig elbeszélé Áronnak az Úr mindama szavait, melyekkel õt elküldötte vala és mindazokat a jeleket, melyeket reá bízott vala.

29 És méne Mózes és Áron és egybegyûjték Izráel fiainak minden véneit.

30 És elmondá Áron mindazokat a beszédeket, melyeket mondott vala az Úr Mózesnek és megcselekedé a jeleket a nép szemei elõtt.

31 És hitt a nép, és megértette, hogy meglátogatta az Úr Izráel fiait és megtekintette nyomorúságukat. És meghajták magokat és leborulának.

   

来自斯威登堡的著作

 

Arcana Coelestia#7041

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7041. 'And he was on the way in the lodging-place' means that the attention of the descendants of Jacob was focused on outward forms without their inner meaning. This becomes clear from the representation of 'Moses' here. In what has gone before and in what will follow the subject in the internal sense is the spiritual Church, meant by 'the children of Israel'; but the three verses here deal with how the Church was to have been established among Jacob's descendants but could not in fact be established among them because their attention was focused on outward forms without their inner meaning. Here therefore Moses does not represent the Law or the Word; instead he represents that nation, descendants of Jacob, whose leader he was to become, and so represents that nation's worship as well. For everywhere in the Word a leader, judge, or else king represents the nation or people whose leader, judge, or king he is since he is its head, see 4789. This explains why Moses is not referred to here by name, though he is meant by the one who 'was on the way in the lodging-place', and why Jehovah at this point 'came to meet him and sought to kill him', when yet previously He had commanded him so clearly to go and return to Egypt. His being 'on the way means what is established, while 'the lodging-place' means the external natural or that which exists on the level of the senses, 5495. And since, as has been stated, the subject is the Church that was to have been established among Jacob's descendants, the level on which that nation focused is meant, namely an external level without any internal level, and so an external natural level or that of the senses, separated from any inner level. When separated from any inner level the sensory level is full of illusions and consequently falsities, and it stands in opposition to forms of the truth and good of faith, see 6948, 6949.

[2] Before the things that come next are explained, see what has been shown already regarding the descendants of Jacob:

Among them there was a representative of the Church, but no real Church, 4281, 4288, 6304.

Divine worship among them was wholly external without anything internal, and they were driven to that worship by external means, 4281, 4433, 4844, 4847, 4865, 4899, 4903.

They were not chosen, yet they stubbornly insisted that they should be the Church, 4290, 4293.

They were such that they could represent holy things even though they were governed by bodily and worldly kinds of love, 4293, 4307.

That nation was like this right from the start, 4314, 4316, 4317.

Very many other things which have been shown concerning that nation, 4444, 4459 (end), 4503, 4750, 4815, 4818, 4820, 4825, 4832, 4837, 4868, 4874, 4911, 4913, 5057, 6877.

  
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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#4433

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4433. 'And he took her, and lay with her, and ravished her' means that there was no other way in which it could be joined to the affection for truth meant by the sons of Jacob, her brothers. This is clear from the meaning of 'taking her, lying with her, and ravishing her' as being joined together, though not in the rightful way, which is through betrothal. But the meaning these words carry, that there was no other way in which they could be joined together, cannot be seen by anyone unless he knows the fuller implications of them. Interior truth received from the Ancients, which is meant by 'Shechem the son of Hamor the Hivite', is the truth which among the Ancients had served the internal dimension of the Church, and so had been the internal dimension of their statutes, judgements, and laws, in short of their religious observances and the like. Those truths were their matters of doctrine on which they based their lives, which were in fact matters of doctrine concerning charity; for in ancient times those who belonged to the genuine Church had no other kind of doctrine. These same truths may be called, in relation to doctrine, the interior truths of faith, but in relation to life, goods. If a Church was to be established among the nation descended from Jacob it was necessary for them to be introduced into those truths and goods. For unless internal things are present within external ones, that is, unless people have internal things in mind when involved with external ones - and unless at the same time they feel an affection for internal things or at least unless they feel an affection for external things on account of internal ones, nothing of the Church is there. Internal things constitute the Church, for the Lord is present within these; that is to say, spiritual and celestial things originating in Him are present within them.

[2] But the nation descended from Jacob, that is, the Israelitish and Jewish nation, was unable to be introduced in the rightful way which is through betrothal, for the reason that their external worship did not correspond [to anything internal]. For they received from their fore-fathers - from Abraham, Isaac, and Jacob - the worship established by Eber, which was different externally from the worship of the Ancient Church, see 1238, 1241, 1343, 2180. And because that worship was different, interior truths which existed among the Ancients were not able to be joined to it in the rightful way through betrothal, only in the way described in this chapter. This enables one to understand what is involved in the assertion that there was no other way in which it could be joined to the affection for truth meant by 'the sons of Jacob, Dinah's brothers'.

[3] But although a joining together could have been effected in this way, in accordance with the law, also known to the Ancients, which is set out in Exodus 22:16; Deuteronomy 22:28-29, the character of that nation was nevertheless such that it would by no means allow any joining of interior truth received from the Ancients to the external forms of worship that existed among the descendants of Jacob, 4281, 4290, 4293, 4307, 4314, 4316, 4317. Among that nation therefore no Church could be established, but instead merely that which was a representative of the Church, see 4281, 4288, 4307. The character of that nation, which was such that it was not only unable to receive interior truths but also completely annihilated them among themselves, is represented in this chapter by the sons of Jacob answering Shechem and Hamor deceitfully, verse 13; and after that by Simeon and Levi's smiting the city with the edge of the sword and killing Shechem and Hamor, verses 25-26; and by the rest of the sons coming upon the slain and plundering the city, and taking away the flocks, the herds, and whatever there was in the city, in the field, and in the houses, verses 27-29. This shows what is meant by the prophetical utterances of Jacob, who by then was Israel,

Simeon and Levi are brothers; instruments of violence are their swords. Into their secret place let my soul not come; in their congregation let not my glory be united; for in their anger they killed a man, and in their pleasure they hamstrung an ox. Cursed be their anger, for it is fierce, and their fury, for it is severe. I will divide them in Jacob, and will scatter them in Israel. Genesis 49:5-7.

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