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Exodo第16章

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1 At sila'y naglakbay mula sa Elim, at ang buong kapisanan ng mga anak ni Israel ay dumating sa ilang ng Sin, na nasa pagitan ng Elim at Sinai, nang ikalabing limang araw ng ikalawang buwan, pagkatapos na sila'y makaalis sa lupain ng Egipto.

2 At inupasala ng buong kapisanan ng mga anak ni Israel si Moises at si Aaron sa ilang:

3 At sinabi sa kanila ng mga anak ni Israel, Namatay na sana kami sa pamamagitan ng kamay ng Panginoon sa lupain ng Egipto, nang kami ay nauupo sa tabi ng mga palyok ng karne, nang kami ay kumakain ng tinapay hanggang sa mabusog; sapagka't kami ay inyong dinala sa ilang na ito, upang patayin ng gutom ang buong kapisanang ito.

4 Nang magkagayo'y sinabi ng Panginoon kay Moises, Narito, kayo'y aking pauulanan ng pagkain mula sa langit; at lalabasin at pupulutin ng bayan araw-araw ang bahagi sa bawa't araw; upang aking masubok sila, kung sila'y lalakad ng ayon sa aking kautusan, o hindi.

5 At mangyayari sa ikaanim na araw, na sila'y maghahanda ng kanilang dala, na ibayo ng kanilang pinupulot sa araw-araw.

6 At sinabi ni Moises at ni Aaron sa lahat ng mga anak ni Israel, Sa kinahapunan, ay inyong malalaman, na ang Panginoon ay siyang naglabas sa inyo sa lupain ng Egipto.

7 At sa kinaumagahan, ay inyo ngang makikita ang kaluwalhatian ng Panginoon; sapagka't kaniyang naririnig ang inyong mga pagupasala laban sa Panginoon: at ano kami, na inyo kaming inuupasala?

8 At sinabi ni Moises, Ito'y mangyayari, pagbibigay ng Panginoon sa inyo sa kinahapunan ng karne na makakain, at sa kinaumagahan ng pagkain, na makabubusog; sapagka't naririnig ng Panginoon ang inyong mga pagupasala na inyong iniuupasala laban sa kaniya: at ano kami? ang inyong mga pagupasala ay hindi laban sa amin, kundi laban sa Panginoon.

9 At sinabi ni Moises kay Aaron, Sabihin mo sa buong kapisanan ng mga anak ni Israel, Lumapit kayo sa harap ng Panginoon; sapagka't kaniyang narinig ang inyong mga pagupasala.

10 At nangyari, pagkapagsalita ni Aaron sa buong kapisanan ng mga anak ni Israel, na sila'y tumingin sa dakong ilang, at, narito, ang kaluwalhatian ng Panginoon ay lumitaw sa ulap.

11 At ang Panginoon ay nagsalita kay Moises, na sinasabi,

12 Aking narinig ang mga pagupasala ng mga anak ni Israel: salitain mo sa kanila, na iyong sasabihin, Sa kinahapunan ay kakain kayo ng karne, at sa kinaumagahan, ay magpapakabusog kayo ng tinapay; at inyong makikilala na ako ang Panginoon ninyong Dios.

13 At nangyari sa kinahapunan na ang mga pugo ay nagsiahon at tinakpan ang kampamento at sa kinaumagahan, ay nalalatag sa palibot ng kampamento ang hamog.

14 At nang paitaas na ang hamog na nalalatag na, narito, sa balat ng ilang ay may munting bagay na mabilog at munti na gaya ng namuong hamog sa ibabaw ng lupa.

15 At nang makita ng mga anak ni Israel, ay nagsangusapan, Ano ito? sapagka't hindi nila nalalaman kung ano yaon. At sinabi ni Moises sa kanila, Ito ang pagkain na ibinigay ng Panginoon sa inyo upang kanin.

16 Ito ang bagay na iniutos ng Panginoon, Pumulot ang bawa't tao ayon sa kaniyang kain; isang omer sa bawa't ulo, ayon sa bilang ng inyong mga tao, ang kukunin ng bawa't tao para sa mga nasa kaniyang tolda.

17 At gayon ginawa ng mga anak ni Israel, at may namulot ng marami, at may kaunti.

18 At nang timbangin sa omer, ang namulot ng marami ay walang higit, at ang namulot ng kaunti ay hindi nagkulang; bawa't tao ay pumulot ng ayon sa kaniyang kain.

19 At sinabi ni Moises sa kanila, Huwag magtira niyaon ang sinoman ng hanggang sa umaga.

20 Gayon ma'y hindi sila nakinig kay Moises; kungdi ang iba sa kanila ay nagtira niyaon hanggang sa umaga, at inuod at bumaho; at naginit sa kanila si Moises.

21 At sila'y namumulot tuwing umaga, bawa't tao ayon sa kaniyang kain: at pagka ang araw ay umiinit na, ay natutunaw.

22 At nangyari, na nang ikaanim na araw, ay pumulot sila ng pagkain na ibayo ang dami, dalawang omer sa bawa't isa: at lahat ng puno sa kapisanan ay naparoon at nagsaysay kay Moises.

23 At kaniyang sinabi sa kanila, Ito ang sinalita ng Panginoon, Bukas ay takdang kapahingahan, banal na sabbath sa Panginoon: ihawin ninyo ang inyong iihawin, at lutuin ninyo ang inyong lulutuin; at lahat na lalabis ay itago ninyo sa ganang inyo, na inyong itira hanggang sa kinabukasan.

24 At kanilang itinago hanggang sa kinaumagahan, gaya ng iniutos ni Moises: at hindi bumaho, ni nagkaroon ng anomang uod.

25 At sinabi ni Moises, Kanin ninyo yaon ngayon; sapagka't ngayo'y sabbath na ipinangingilin sa Panginoon: ngayo'y hindi kayo makakasumpong sa parang.

26 Anim na araw na inyong pupulutin; datapuwa't sa ikapitong araw ay sabbath, hindi magkakaroon.

27 At nangyari sa ikapitong araw, na lumabas ang iba sa bayan upang mamulot, at walang nasumpungan.

28 At sinabi ng Panginoon kay Moises, Hanggang kailan tatanggihan ninyo ganapin ang aking mga utos at ang aking mga kautusan?

29 Tingnan ninyo, na sapagka't ibinigay ng Panginoon sa inyo ang sabbath, kung kaya't kaniyang ibinibigay sa inyo sa ikaanim na araw ang pagkain ng sa dalawang araw; matira ang bawa't tao sa kaniyang kinaroroonan, huwag umalis ang sinoman sa kaniyang kinaroroonan, sa ikapitong araw.

30 Kaya ang bayan ay nagpahinga sa ikapitong araw.

31 At yao'y pinanganlan ng sangbahayan ng Israel na Mana: at kaparis ng buto ng kulantro, maputi; at ang lasa niyaon ay kasinglasa ng manipis na tinapay na may pulot.

32 At sinabi ni Moises, Ito ang bagay na iniutos ng Panginoon, Punuin ninyo ang isang omer ng mana, na inyong ingatan sa buong panahon ng inyong mga lahi; upang kanilang makita ang pagkain, na aking ipinakain sa inyo sa ilang nang kayo'y aking ilabas sa lupain ng Egipto.

33 At sinabi ni Moises kay Aaron, Kumuha ka ng isang palyok at sidlan mo ng isang omer na puno ng mana, at ilagay mo sa harap ng Panginoon, upang maingatan sa buong panahon ng inyong mga lahi.

34 Kung paanong iniutos ng Panginoon kay Moises, ay gayon inilagay ni Aaron sa harap ng Patotoo upang ingatan.

35 At ang mga anak ni Israel ay kumain ng mana na apat na pung taon, hanggang sa sila'y dumating sa lupaing tinatahanan; sila'y kumain ng mana hanggang sa sila'y dumating sa mga hangganan ng lupain ng Canaan.

36 Ang isang omer nga ay ikasangpung bahagi ng isang efa.

   

来自斯威登堡的著作

 

Arcana Coelestia#8281

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8281. Thy right hand, O Jehovah, is magnified in strength. That this signifies that the Lord’s omnipotence has been shown, is evident from the signification of the “right hand of Jehovah,” as being omnipotence, of which below; and from the signification of “is magnified in strength,” as being shown, for Divine power is shown by the strength by which it is magnified. That the “right hand of Jehovah” denotes omnipotence, is because by “hand” in the Word is signified power, and thus by “right hand” eminent power; consequently when the “hand” or “right hand” is said of Jehovah, it denotes Divine power, or omnipotence. (That “hand” and “right hand” denote power, see n. 878, 4931-4937, 6292, 6947, 7188, 7189, 7518; and when predicated of Jehovah, omnipotence, n. 3387, 7518, 7673, 8050, 8069, 8153)

[2] That the “right hand of Jehovah” denotes Divine power, or omnipotence, is also evident from the following passages in the Word, in Matthew:

Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matthew 26:64; Mark 14:62).

From henceforth shall the Son of man be sitting at the right hand of the power of God (Luke 22:69).

The saying of Jehovah unto my Lord, Sit at my right hand, until I make thine enemies a footstool for thy feet; thou art a priest forever after the manner of Melchizedek, the Lord at thy right hand hath smitten kings in the day of anger (Psalms 110:1, 4-5; Matthew 22:44).

He who does not know that the “right hand,” when said of Jehovah, signifies omnipotence, cannot receive any other idea from these words of the Lord, than that the Lord will sit at the right hand of His Father, and have dominion like one who sits at the right hand of a king on earth. But the internal sense teaches what is meant in these passages by “sitting at the right hand,” namely, the Divine omnipotence; consequently it is also said, “to sit at the right hand of power,” and “at the right hand of the power of God.”

[3] That it is the Lord who has omnipotence, is manifest; for this is said of the Lord, and by “the Lord” in David is meant the Lord in respect to Divine truth, and also by the “Son of man” in the Evangelists; for Divine truth is that which has omnipotence from Divine good. (That Divine truth has omnipotence, see n. 6948, 8200; in general that power belongs to truth from good, n. 3091, 3563, 4231, 6344, 6493; and that consequently “hand” is predicated of truth, n. 3091, 4931; and that the “Son of man” denotes the Divine truth proceeding from the Lord, n. 2159, 2803, 2813, 3704)

[4] Divine power or omnipotence is also signified by the “right hand” in the following passages in David:

Now know I that Jehovah saveth His anointed; they will answer Him in heaven through the powers of the salvation of His right hand (Psalms 20:6).

O Jehovah, look from the heavens, and see, and visit this vine; and the shoot which Thy right hand hath planted, upon the son Thou hadst made strong for Thyself (Psalms 80:14-15, 80:17).

Thou hast an arm with might; strong is Thy hand, exalted shall be Thy right hand (Psalms 89:13).

My strength and song is Jah, He is become my salvation; the voice of shouting and of salvation is in the tents of the righteous, the right hand of Jehovah hath done valiantly, the right hand of Jehovah is exalted, the right hand of Jehovah hath done valiantly (Psalms 118:14-16).

[5] In these passages the “right hand of Jehovah” denotes omnipotence; and in the supreme sense the Lord as to Divine truth. This is more evident elsewhere in David:

Let Thy hand, O Jehovah, be for the man of Thy right hand, for the son of man Thou hast made strong for Thyself (Psalms 80:17); where “the man of the right hand of Jehovah,” and “the son of man,” denote the Lord as to Divine truth. In the same:

Thou hast driven out the nations with Thy hand, not by their sword have they possessed the land, and their arm hath not saved them, but Thy right hand, and Thine arm, and the light of Thy faces (Psalms 44:2-3); where “the light of the faces of Jehovah” denotes Divine truth from Divine good; so also “the right hand,” and “the arm.” And in Isaiah:

God hath sworn by His right hand, and by the arm of His strength (62:8);

here also the “right hand of God,” and the “arm of His strength” denote the Lord as to Divine truth; for Jehovah or the Lord does not swear by any other than Himself (n. 2842), thus by the Divine truth, for this is Himself, because from Himself.

[6] Hence it is that in the Word throughout the Lord is called not only the “right hand” and “arm” of Jehovah, but also “the strength by which He breaks in pieces enemies,” and likewise “the hammer,” as in Jeremiah 51:20-21, seq . Moreover the Lord came into the world, and there became Divine truth, and afterward Divine good from which is Divine truth, in order that He might shut up all evils and falsities in the hells, and gather together goods and truths into the heavens, and there dispose them into Divine order. From all this it is now evident that by “the right hand of Jehovah” in the Word is signified the omnipotence which the Divine has by means of Divine truth. That “the right hand” denotes eminent power, derives its origin from the fact that they who in the Grand Man or heaven have relation to the shoulders, the arms, and the hands, are they who are powerful from the truth which is from good; that is, from the faith which is from love (n. 4931-4937, 7518).

  
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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#4231

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4231. Now learn a parable from the fig-tree. When her branch is now become tender, and putteth forth leaves, ye know that the summer is nigh;

signifies the first of a new church; the “fig-tree” is the good of the natural; her “branch” is the affection of this; and the “leaves” are truths. The “parable from which they should learn” is that these things are signified. He who is not acquainted with the internal sense of the Word, cannot possibly know what is involved in the comparison of the Lord’s coming to a fig-tree and its branch and leaves; but as all the comparisons in the Word are also significative (n. 3579), it may be known from this signification what is meant. A “fig-tree” wherever mentioned in the Word signifies in the internal sense the good of the natural (n. 217); that her “branch” is the affection of this, is because affection springs forth from good as a branch from its trunk; and that “leaves” are truths may be seen above (n. 885). From all this it is now evident what the parable involves, namely, that when a new church is being created by the Lord, there then appears first of all the good of the natural, that is, good in the external form together with its affection and truths. By the good of the natural is not meant the good into which man is born, or which he derives from his parents, but a good which is spiritual in respect to its origin. Into this no one is born, but is led into it by the Lord through the knowledges of good and truth. Therefore until a man is in this good (that is, in spiritual good), he is not a man of the church, however much from a good that is born with him he may appear to be so.

[2] So also ye, when ye see all these things, know that it is nigh, even at the doors;

signifies that when those things appear which are signified in the internal sense by the words spoken just before (verses 29-31), and by these concerning the fig-tree, then it is the consummation of the church, that is, the Last Judgment, and the Coming of the Lord; consequently that the old church is then being rejected, and a new one is being set up. It is said, “at the doors,” because the good of the natural and its truths are the first things which are insinuated into a man when he is being regenerated and is becoming the church.

Verily I say unto you, This generation shall not pass away, till all these things be accomplished;

signifies that the Jewish nation shall not be extirpated like other nations, for the reason shown above (n. 3479).

[3] Heaven and earth shall pass away, but My words shall not pass away;

signifies that the internals and the externals of the former church would perish, but that the Word of the Lord would abide. (That “heaven” is the internal of the church, and “earth” its external, may be seen above, n. 82, 1411, 1733, 1850, 2117, 2118, 3355 at the end). By the Lord’s “words” are plainly meant not only these now spoken respecting His coming and the consummation of the age, but also all that are in the Word. These words were said immediately after what was said about the Jewish nation, because that nation was preserved for the sake of the Word, as may be seen from the number already cited (n. 3479). From all this it is now evident that the beginnings of a New Church are here foretold.

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