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Exodus第18章

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1 When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt;

2 Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back,

3 And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land:

4 And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh:

5 And Jethro, Moses' father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God:

6 And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.

7 And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent.

8 And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way, and how the LORD delivered them.

9 And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians.

10 And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians.

11 Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them.

12 And Jethro, Moses' father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses' father in law before God.

13 And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening.

14 And when Moses' father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?

15 And Moses said unto his father in law, Because the people come unto me to inquire of God:

16 When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws.

17 And Moses' father in law said unto him, The thing that thou doest is not good.

18 Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone.

19 Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to Godward, that thou mayest bring the causes unto God:

20 And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.

21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:

22 And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee.

23 If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace.

24 So Moses hearkened to the voice of his father in law, and did all that he had said.

25 And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

26 And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.

27 And Moses let his father in law depart; and he went his way into his own land.

   

来自斯威登堡的著作

 

Arcana Coelestia#8781

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8781. 'Behold, I am coming to you in the thickness of a cloud' means that it will be made in a form utterly natural. This is clear from the meaning of 'coming to you' - when said by Jehovah to Moses, who represents the truth from God which the spiritual Church possesses, 8760 - as revelation; and from the meaning of 'the thickness of a cloud' as in a form utterly natural, like that in which the Old Testament Word exists in the letter. For the meaning of 'a cloud' as the Word in the letter, see preface to Genesis 18, and 4060, 4391, 5922, 6343 (end), 6752, 8106, 8443. 'Thickness' means dimness, such as that of a person's thought when it is lit solely by the inferior light of the senses, that is, by wholly natural light. It was in dimness such as this that the descendants of Jacob at that time thought about the Divine, and also that the Jews at the present day think about Him; for the Divine cannot be seen by anyone except in ways that are in keeping with his state of life and consequent discernment. So it is that heavenly light cannot be seen by those ruled by self-love and love of the world, which that nation more than others was ruled by, except as 'the thickness of a cloud'. The letter of the Word, especially the prophetical part, is nothing else in contrast to its internal sense. In its internal sense light exists such as may be compared to the light of the sun on top of clouds, the light which in the Word is called 'the glory'. This also explains why the Word says that Jehovah is carried on top of the clouds, rides above the clouds, flies above them, has His triclinium 1 above them, that the Lord is going to come in the clouds of heaven, and many more statements like these, which would never have been made to describe Jehovah, that is, the Lord, unless they had meant the bright light of truth in which He is present in heaven, and 'clouds' had meant a shadowy light of truth in which those below heaven see.

脚注:

1. i.e. either a dining-room or the couch around the table in a dining-room

  
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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#4391

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4391. 'And made booths for his cattle' means a similar increase in good and truth at that time. This is clear from the meaning of 'cattle' as goods and truths in general, and from the meaning of 'making booths', which are tents, as something similar to what is meant by 'building a house', namely receiving an increase of good from truth. The two phrases differ in that 'building a house' means that which is less general, and so rather more internal, while 'making booths', or tents, means that which is more general, and so rather more external. The house was intended for themselves, that is to say, for Jacob, his womenfolk and children, the booths for the servants, flocks and herds. In the Word 'booths' or tents, strictly speaking, means the holiness of truth, and they are distinguished from tabernacles, which too are called tents, by the fact that the latter mean the holiness of good, 414, 1102, 2145, 2152, 4128. The word in the original language for booths is 'succoth', whereas that for tabernacles is 'ohalim'. The holiness of truth is the good which springs from truth.

[2] This meaning carried by the booths or tents called 'succoth' is further evident from the following places in the Word: In David,

Jehovah God rode on a cherub, and flew, and was borne on the wings of the wind. He made darkness His hiding-place, and His surroundings His tent - darkness of waters, clouds of the heavens. Psalms 18:10-11.

And elsewhere,

He bowed the heavens when He came down, and thick darkness was under His feet. And He rode on a cherub, and new, and was borne on the wings of the wind. And He made tents of darkness around Him, clusters of water, clouds of the heavens. 2 Samuel 22:10-12.

This refers to Divine revelation, or the Word. 'Bowing the heavens when He came down' stands for hiding the interior truths of the Word. 'Thick darkness under His feet' stands for the fact that compared with interior truths, those visible to man are like darkness, the literal sense of the Word being of such a nature. 'Riding on a cherub' stands for the fact that it was provided in this way. 'Making tents of the darkness around Him' or 'making His surroundings His tent' stands for the holiness of truth concealed in its hiding-place, that is to say, inwardly - within the literal sense. 'Clusters of waters and clouds of the heavens' means the Word in the letter. Regarding 'clouds of the heavens' meaning the Word in the letter, see Preface to Chapter 18 of Genesis, and 4060.

[3] The same is meant by the following in Isaiah,

Jehovah will create over every habitation of mount Zion, and over her assemblies, a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a covering. And there will be a tent for shade by day, and for a refuge and hiding-place from deluge and rain. Isaiah 4:5-6.

Here again 'cloud' means the literal sense of the Word and 'the glory' the internal sense, as they do in Matthew 24:30; Mark 13:26; Luke 21:27. Again also 'a tent' stands for the holiness of truth. Interior truths are said to be in a hiding-place for the reason that if they had been revealed they would have been made profane, see 3398, 3399, 4289, a point that is also expressed in the following words in David,

In the hiding-place of Your face You conceal them from the treacherous plans of man; You hide them in a tent from the strife of tongues. Psalms 31:20.

[4] The fact that 'a tent' means the holiness of truth is also evident in Amos,

On that day I will raise up the tent of David that is fallen down, and I will close up the breaches, and I will raise up its destroyed places, and I will build it as in the days of old. Amos 9:11.

'Raising up the tent of David that is fallen down' stands for reestablishing the holiness of truth after it has perished. 'David' stands for the Lord as regards Divine Truth, 1888, since 'a king' means Divine Truth, 2015, 2069, 3009. Because 'tent' meant the holiness of truth and 'dwelling in tents' means worship that was the product of this, the feast of tents, called the feast of tabernacles, was established in the Jewish and Israelitish Church, Leviticus 23:34, 42-43; Deuteronomy 16:13, 16, where also that feast is called the feast of succoth, or of tents.

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