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Exodus第24章

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1 και-C *μωυσης-N1M-DSM ειπον-VBI-AAI3S αναβαινω-VZ--AAD2S προς-P κυριος-N2--ASM συ- P--NS και-C *ααρων-N---NSM και-C *ναδαβ-N---NSM και-C *αβιουδ-N---NSM και-C εβδομηκοντα-M ο- A--GPM πρεσβυτερος-A1A-GPM *ισραηλ-N---GSM και-C προςκυνεω-VF--FAI3P μακροθεν-D ο- A--DSM κυριος-N2--DSM

2 και-C εγγιζω-VF2-FAI3S *μωυσης-N1M-NSM μονος-A1--NSM προς-P ο- A--ASM θεος-N2--ASM αυτος- D--NPM δε-X ου-D εγγιζω-VF2-FAI3P ο- A--NSM δε-X λαος-N2--NSM ου-D συν αναβαινω-VF--FMI3S μετα-P αυτος- D--GPM

3 ειςερχομαι-VBI-AAI3S δε-X *μωυσης-N1M-NSM και-C διαηγεομαι-VAI-AMI3S ο- A--DSM λαος-N2--DSM πας-A3--APN ο- A--APN ρημα-N3M-APN ο- A--GSM θεος-N2--GSM και-C ο- A--APN δικαιωμα-N3M-APN αποκρινω-VCI-API3S δε-X πας-A3--NSM ο- A--NSM λαος-N2--NSM φωνη-N1--DSF εις-A1A-DSF λεγω-V1--PAPNPM πας-A3--APM ο- A--APM λογος-N2--APM ος- --APM λαλεω-VAI-AAI3S κυριος-N2--NSM ποιεω-VF--FAI1P και-C ακουω-VF--FMI1P

4 και-C γραφω-VAI-AAI3S *μωυσης-N1M-NSM πας-A3--APN ο- A--APN ρημα-N3M-APN κυριος-N2--GSM ορθριζω-VA--AAPNSM δε-X *μωυσης-N1M-NSM ο- A--ASN πρωι-D οικοδομεω-VAI-AAI3S θυσιαστηριον-N2N-ASN υπο-P ο- A--ASN ορος-N3E-ASN και-C δωδεκα-M λιθος-N2--APM εις-P ο- A--APF δωδεκα-M φυλη-N1--APF ο- A--GSM *ισραηλ-N---GSM

5 και-C εκ αποστελλω-VAI-AAI3S ο- A--APM νεανισκος-N2--APM ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM και-C αναφερω-VAI-AAI3P ολοκαυτωμα-N3M-APN και-C θυω-VAI-AAI3P θυσια-N1A-ASF σωτηριον-N2N-GSN ο- A--DSM θεος-N2--DSM μοσχαριον-N2N-APN

6 λαμβανω-VB--AAPNSM δε-X *μωυσης-N1M-NSM ο- A--ASN ημισυς-A3U-ASN ο- A--GSN αιμα-N3M-GSN ενχεω-V2I-IAI3S εις-P κρατηρ-N3H-APM ο- A--ASN δε-X ημισυς-A3U-ASN ο- A--GSN αιμα-N3M-GSN προςχεω-V2I-IAI3S προς-P ο- A--ASN θυσιαστηριον-N2N-ASN

7 και-C λαμβανω-VB--AAPNSM ο- A--ASN βιβλιον-N2N-ASN ο- A--GSF διαθηκη-N1--GSF αναγιγνωσκω-VZI-AAI3S εις-P ο- A--APN ους-N3T-APN ο- A--GSM λαος-N2--GSM και-C ειπον-VAI-AAI3P πας-A3--APN οσος-A1--APN λαλεω-VAI-AAI3S κυριος-N2--NSM ποιεω-VF--FAI1P και-C ακουω-VF--FMI1P

8 λαμβανω-VB--AAPNSM δε-X *μωυσης-N1M-NSM ο- A--ASN αιμα-N3M-ASN κατασκεδαζω-VAI-AAI3S ο- A--GSM λαος-N2--GSM και-C ειπον-VBI-AAI3S ιδου-I ο- A--ASN αιμα-N3M-ASN ο- A--GSF διαθηκη-N1--GSF ος- --GSF διατιθημι-VEI-AMI3S κυριος-N2--NSM προς-P συ- P--AP περι-P πας-A3--GPM ο- A--GPM λογος-N2--GPM ουτος- D--GPM

9 και-C αναβαινω-VZI-AAI3S *μωυσης-N1M-NSM και-C *ααρων-N---NSM και-C *ναδαβ-N---NSM και-C *αβιουδ-N---NSM και-C εβδομηκοντα-M ο- A--GSF γερουσια-N1A-GSF *ισραηλ-N---GSM

10 και-C οραω-VBI-AAI3P ο- A--ASM τοπος-N2--ASM ου-D ιστημι-VXI-YAI3S εκει-D ο- A--NSM θεος-N2--NSM ο- A--GSM *ισραηλ-N---GSM και-C ο- A--NPN υπο-P ο- A--APM πους-N3D-APM αυτος- D--GSM ωσει-D εργον-N2N-NSN πλινθος-N2--GSF σαπφειρος-N2--GSF και-C ωσπερ-D ειδος-N3E-NSN στερεωμα-N3M-GSN ο- A--GSM ουρανος-N2--GSM ο- A--DSF καθαριοτης-N3--DSF

11 και-C ο- A--GPM επιλεκτος-A1B-GPM ο- A--GSM *ισραηλ-N---GSM ου-D διαφωνεω-VAI-AAI3S ουδε-C εις-A3--NSM και-C οραω-VVI-API3P εν-P ο- A--DSM τοπος-N2--DSM ο- A--GSM θεος-N2--GSM και-C εσθιω-VBI-AAI3P και-C πινω-VBI-AAI3P

12 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM αναβαινω-VZ--AAD2S προς-P εγω- P--AS εις-P ο- A--ASN ορος-N3E-ASN και-C ειμι-V9--PAD2S εκει-D και-C διδωμι-VF--FAI1S συ- P--DS ο- A--APN πυξιον-N2--APN ο- A--APN λιθινος-A1--APN ο- A--ASM νομος-N2--ASM και-C ο- A--APF εντολη-N1A-APF ος- --APF γραφω-VAI-AAI1S νομοθετεω-VA--AAN αυτος- D--DPM

13 και-C αναιστημι-VH--AAPNSM *μωυσης-N1M-NSM και-C *ιησους-N---NSM ο- A--NSM παραιστημι-VXI-XAPNSM αυτος- D--DSM αναβαινω-VZI-AAI3P εις-P ο- A--ASN ορος-N3E-ASN ο- A--GSM θεος-N2--GSM

14 και-C ο- A--DPM πρεσβυτερος-A1A-DPM ειπον-VAI-AAI3P ησυχαζω-V1--PAD2P αυτου-D εως-C αναστρεφω-VA--AAS1P προς-P συ- P--AP και-C ιδου-I *ααρων-N---NSM και-C *ωρ-N---NSM μετα-P συ- P--GP εαν-C τις- I--DSM συνβαινω-VZ--AAS3S κρισις-N3I-NSF προςπορευομαι-V1--PMD3P αυτος- D--DPM

15 και-C αναβαινω-VZI-AAI3S *μωυσης-N1M-NSM και-C *ιησους-N---NSM εις-P ο- A--ASN ορος-N3E-ASN και-C καλυπτω-VAI-AAI3S ο- A--NSF νεφελη-N1--NSF ο- A--ASN ορος-N3E-ASN

16 και-C καταβαινω-VZI-AAI3S ο- A--NSF δοξα-N1S-NSF ο- A--GSM θεος-N2--GSM επι-P ο- A--ASN ορος-N3E-ASN ο- A--ASN *σινα-N----S και-C καλυπτω-VAI-AAI3S αυτος- D--ASN ο- A--NSF νεφελη-N1--NSF εξ-M ημερα-N1A-APF και-C καλεω-VAI-AAI3S κυριος-N2--NSM ο- A--ASM *μωυσης-N1M-ASM ο- A--DSF ημερα-N1A-DSF ο- A--DSF εβδομος-A1--DSF εκ-P μεσος-A1--GSM ο- A--GSF νεφελη-N1--GSF

17 ο- A--NSN δε-X ειδος-N3E-NSN ο- A--GSF δοξα-N1S-GSF κυριος-N2--GSM ωσει-D πυρ-N3--NSN φλεγω-V1--PAPNSN επι-P ο- A--GSF κορυφη-N1--GSF ο- A--GSN ορος-N3E-GSN εναντιον-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM

18 και-C ειςερχομαι-VBI-AAI3S *μωυσης-N1M-NSM εις-P ο- A--ASN μεσος-A1--ASN ο- A--GSF νεφελη-N1--GSF και-C αναβαινω-VZI-AAI3S εις-P ο- A--ASN ορος-N3E-ASN και-C ειμι-V9--IAI3S εκει-D εν-P ο- A--DSN ορος-N3E-DSN τεσσαρακοντα-M ημερα-N1A-APF και-C τεσσαρακοντα-M νυξ-N3--APF

   

来自斯威登堡的著作

 

Apocalypse Explained#937

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937. That Moses signifies the Word of the Old Testament, is evident from certain passages in the Word where he is mentioned. In some places, however, by Moses is meant the law in its strictest sense, which is the law published from Mount Sinai. In some, the law in a broader sense, which is the historical Word, is meant by him. But in the present case the Word of the Old Testament is meant, both historical and prophetical. The reason why Moses signifies the Word is, that the Ten Precepts, and afterwards the Five Books, which were the first [portion] of the Word, were not from himself but from the Lord through him.

That Moses is mentioned instead of the law and the Word is plain from the following passages. In Luke:

"Abraham said unto him, They have Moses and the prophets, let them hear them: if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead" (16:29, 31).

Here by Moses and the Prophets is meant the same as elsewhere by the Law and the Prophets, namely, the historical and prophetical Word.

In the same:

Jesus, "beginning from Moses and all the prophets, interpreted in all the scriptures the things concerning himself" (24:27).

In the same:

"All things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me" (24:44).

In John:

Philip said, "We have found him, of whom Moses hath written in the law" (1:45).

In the same:

"In the law Moses commanded us" (8:5).

In Daniel:

"The curse hath poured down upon us; and the oath, which is written in the law of Moses, the servant of God; because we have sinned against him. As it is written in the law of Moses, every evil cometh upon us" (9:11, 13).

In Joshua:

Joshua wrote upon the stone of the altar "a copy of the law of Moses" (8:32).

In John:

"Moses gave to you the law, Moses gave to you circumcision. If a man receive circumcision on the Sabbath, thus that the law of Moses might not be broken" (7:19, 22, 23).

In Mark:

"Moses hath said, Honour thy father and thy mother" (7:10).

[2] Because on account of the representation, that is attributed to Moses which was done by the Lord through him, therefore the law of Moses and the law of the Lord are both mentioned in Luke:

"When the days of their purification were fulfilled according to the law of Moses, they brought him to Jerusalem (even as it is written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord) to offer the sacrifice, according to that which is said in the law of the Lord, a pair of turtle doves, and two young pigeons" (2:22-24, 29).

[3] Because Moses represented the law, it was allowed him to enter in to the Lord upon Mount Sinai, and not only to receive there the Tables of the Law, but also to hear the statutes and judgments of the Law; and to command them to the people. And it is also said, that they might thence believe in Moses for ever:

"Jehovah said unto Moses, Behold I will come to thee in the mist of a cloud, that the people may hear, when I shall speak unto thee; and also may believe in thee for ever" (Exodus 19:9).

[4] It is said, in the mist of a cloud, because by a cloud is signified the Word in the letter. Hence also when Moses entered in to the Lord on Mount Sinai,

He entered into a cloud (Exodus 20:21; 24:2, 18; 35:2-4).

That a cloud signifies the sense of the letter of the Word may be seen (n. 36, 594, 905, 906).

Because Moses represented the Lord as to the law or the Word, therefore,

"When he came down from Mount Sinai, the skin of his face shone; therefore when he spake with the people, he put a veil upon his face" (Exodus 34:28 to end).

The radiation of the face signified the internal of the law; for this is in the light of heaven. The reason of his veiling his face when he spake with the people was, became the internal of the Word was covered, and so obscured to that people, that they could not sustain anything of the light thence.

[5] Since Moses represented the Lord as to the historical Word, and Elias the Lord as to the prophetical Word, therefore, when the Lord was transfigured, Moses and Elias were seen talking with Him (Matthew 17:3). Nor could any others speak with the Lord when His Divine appeared in the world, but those who signified the Word; for all discourse with the Lord is by means of the Word. That Elias represented the Lord as to the Word may be seen above (n. 624).

And because both Moses and Elias, together, represented the Word, therefore, where Elias being sent before the Lord is treated of, both are mentioned in Malachi:

"Remember ye the law of Moses, my servant, which I commanded him in Horeb for all Israel, the statutes and the judgments. Lo, I send to you Elias the prophet, before the great and terrible day of Jehovah cometh" (Malachi 4:4-6).

By Elias the prophet is meant John the Baptist, because by him, as by Elias, the Word was represented; see above (n. 624, 724).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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