IBhayibheli

 

Eliro 18

Funda

   

1 Jitro, la Midjana pastro, la bopatro de Moseo, auxdis cxion, kion la Eternulo faris al Moseo kaj al Sia popolo Izrael, ke la Eternulo elkondukis Izraelon el Egiptujo.

2 Kaj Jitro, la bopatro de Moseo, prenis Ciporan, la edzinon de Moseo, kiun tiu forlasis;

3 kaj sxiajn du filojn, el kiuj unu havis la nomon Gersxom; cxar la patro diris:Mi estis fremdulo en fremda lando;

4 kaj la dua havis la nomon Eliezer, cxar tiu diris:La Dio de mia patro helpis min, kaj savis min kontraux la glavo de Faraono.

5 Kaj Jitro, la bopatro de Moseo, kun liaj filoj kaj lia edzino venis al Moseo en la dezerton, kie li staris tendare cxe la monto de Dio.

6 Kaj li dirigis al Moseo:Mi, via bopatro Jitro, venas al vi, kaj ankaux via edzino kaj sxiaj du filoj kun sxi.

7 Tiam Moseo eliris renkonte al sia bopatro kaj profunde salutis lin kaj kisis lin, kaj ili demandis sin reciproke pri la farto kaj eniris en la tendon.

8 Kaj Moseo rakontis al sia bopatro cxion, kion la Eternulo faris al Faraono kaj al la Egiptoj pro Izrael, kaj cxiujn malfacilajxojn, kiuj trafis ilin dum la vojo kaj el kiuj la Eternulo ilin savis.

9 Jitro gxojis je la tuta bono, kiun la Eternulo faris al Izrael, savinte lin el la mano de la Egiptoj.

10 Kaj Jitro diris:Benata estu la Eternulo, kiu savis vin el la manoj de la Egiptoj kaj el la mano de Faraono, kaj kiu savis la popolon el sub la mano de la Egiptoj.

11 Nun mi scias, ke la Eternulo estas pli granda ol cxiuj dioj; gxi estas pro tio, ke tiuj malbonintencis kontraux ili.

12 Kaj Jitro, la bopatro de Moseo, alportis al Dio bruloferon kaj bucxoferojn; kaj Aaron kaj cxiuj cxefoj de Izrael venis, por mangxi panon kun la bopatro de Moseo antaux Dio.

13 La sekvantan tagon Moseo sidigxis, por jugxi la popolon; kaj la popolo staris antaux Moseo de la mateno gxis la vespero.

14 Kaj la bopatro de Moseo vidis cxion, kion li faras por la popolo, kaj diris:Kio estas tio, kion vi faras al la popolo? kial vi sola sidas kaj la tuta popolo staras antaux vi de mateno gxis vespero?

15 Tiam Moseo diris al sia bopatro:La popolo venas al mi, por demandi Dion.

16 Kiam farigxas inter ili ia afero, ili venas al mi; kaj mi jugxas inter unu kaj alia, kaj mi sciigas la legxojn de Dio kaj Liajn instruojn.

17 Sed la bopatro de Moseo diris al li:Ne bona estas la afero, kiun vi faras.

18 Senfortigxos vi kaj cxi tiu popolo, kiu estas kun vi; cxar la afero estas tro malfacila por vi; vi ne povas plenumi gxin sola.

19 Auxskultu mian vocxon, mi donos al vi konsilon, kaj Dio estos kun vi. Vi estu por la popolo perulo antaux Dio, kaj prezentu la aferojn al Dio.

20 Instruu al ili la legxojn kaj instruojn, kaj montru al ili la vojon, kiun ili devas iri, kaj la farojn, kiujn ili devas fari.

21 Kaj vi elsercxu inter la tuta popolo homojn bravajn, timantajn Dion, homojn veramajn, neprofitamajn; kaj starigu ilin super la popolo kiel milestrojn, centestrojn, kvindekestrojn, kaj dekestrojn.

22 Kaj ili jugxadu la popolon en cxiu tempo; cxiun grandan aferon ili venigu al vi, sed cxiun malgrandan aferon jugxu ili; tiel farigxos pli facile al vi, kaj ili portos kun vi.

23 Se vi tion faros kaj Dio al vi ordonos, tiam vi povos resti forta, kaj ankaux cxi tiu tuta popolo venos al sia loko en paco.

24 Moseo obeis la vocxon de sia bopatro, kaj faris cxion, kion tiu diris.

25 Kaj Moseo elektis bravajn homojn inter la tuta Izrael, kaj faris ilin estroj super la popolo, milestroj, centestroj, kvindekestroj, kaj dekestroj.

26 Kaj ili jugxadis la popolon en cxiu tempo; malfacilan aferon ili venigadis al Moseo, kaj cxiun aferon malgrandan jugxadis ili.

27 Kaj Moseo lasis sian bopatron foriri, kaj tiu iris en sian landon.

   

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #8649

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

8649. And her two sons. That this signifies the goods of truth, is evident from the signification of “sons,” as being truths (see n. 489, 491, 533, 1147, 2159, 2623, 3704, 4257), in this case the goods of truth, because they are called “sons of the wife,” as is plain from the original tongue, in like manner as in the sixth verse following. Consequently as by “wife” is signified good conjoined with truth (n. 8647), by the “sons” are here signified the goods of truth. The goods of truth are truths which have become of the will and consequently of the life, and constitute the new will with the man of the spiritual church.

  
Yiya esigabeni / 10837  
  

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

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #2159

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

2159. That the “servant” denotes the human that appertained to the Lord, before it was made Divine, may be seen from many passages in the Prophets. The reason is-as already shown several times-that until He had put it off and made it Divine the human that appertained to the Lord was merely a servant. The human that appertained to Him was from the mother, thus was infirm, having with it from the mother an hereditary which by means of the combats of temptations He overcame and utterly expelled, insomuch that nothing was left of that which was infirm and hereditary from the mother, nay, at last there remained not anything whatever from the mother. Thus He entirely put off all that was from the mother, and therefore was no longer her son, as also He himself says in Mark:

They said unto Him, Behold Thy mother and Thy brethren without seek for Thee: and He answered them, saying, Who is My mother, or My brethren? And looking round on them that sat about Him, He said, Behold My mother and My brethren; for whosoever shall do the will of God, the same is My brother, and My sister, and My mother (Mark 3:32-35; Matthew 12:46-49; Luke 8:20-21).

[2] And when He had put off this human, He put on the Divine Human, from which He called Himself the “Son of man,” as we find many times in the Word of the New Testament; and also the “Son of God;” and by the “Son of man” He meant the truth itself, and by the “Son of God” the good itself, which belonged to His Human Essence when this was made Divine. The former state was that of the Lord’s humiliation, but the latter that of His glorification (treated of before, n. 1999).

[3] In the former state, namely, that of humiliation, when as yet He had appertaining to Him an infirm human, He adored Jehovah as one other than Himself, and indeed like a servant; for relatively to the Divine the human is nothing else, on which account in the Word the term “servant” is predicated of that human, as in Isaiah:

I will defend this city to save it, for Mine own sake, and for My servant David’s sake (Isaiah 37:35),

where the Assyrians are treated of, in whose camp a hundred and eighty-five thousand were smitten by an angel. “David” denotes the Lord, who, as He was to come, in respect to the human is called a “servant.” (That in the Word “David” denotes the Lord, may be seen above, n. 1888.)

[4] In the same Prophet:

Behold My servant upon whom I will lean; My chosen, My soul is well pleased. I have put My spirit upon him; he shall bring forth judgment unto the nations (Isaiah 42:1),

manifestly concerning the Lord, of whom, when He was in the human, the terms “servant” and “chosen” are predicated.

Again:

Who is blind but My servant? and deaf, as the angel I will send? who is blind as the perfect one, and blind as the servant of Jehovah? (Isaiah 42:19),

where also the Lord is spoken of; and of whom in like manner the terms “servant” and “angel” are predicated when He was in the human.

[5] Again:

Ye are My witnesses, saith Jehovah, and My servant whom I have chosen; that ye may know and believe Me, and understand that I am He (Isaiah 43:10).

Again:

Said Jehovah, My Former from the womb to be His servant; to bring Jacob again unto Him, and that Israel be gathered unto Him; and He said, Thou art a slight thing that thou shouldest be My servant, to set up the tribes of Jacob; I have given thee for a light of the nations to be My salvation unto the extremity of the earth (Isaiah 49:5-6),

where also the Lord and His human are manifestly treated of before He was made the “light of the nations,” and “salvation unto the extremity of the earth.” Again:

Who is among you that feareth Jehovah, that heareth the voice of His servant, who walketh in darkness, and hath no brightness? let him trust in the name of Jehovah, and lean upon His God (Isaiah 50:10).

“Servant” here also denotes the human that appertained to the Lord; and that He was in this human and taught the way of truth, is the “voice of the servant of Jehovah.”

[6] Again:

Jehovah goeth before you, and the God of Israel gathereth you. Behold, My servant shall act prudently, he shall be lifted up, and shall be exalted, and shall be raised up exceedingly (Isaiah 52:12-13).

It is evident that “servant” is here predicated of the Lord when He was in the human; for it is said of Him that He “shall be lifted up, exalted, and raised up.” Again:

He hath no form and no honor; we saw him, but there was no appearance; He was despised, a man of sorrows, acquainted with disease. Jehovah willed to bruise him; He made him infirm; if he shall make his soul guilt, he shall see seed, he shall prolong days, and the will of Jehovah shall prosper by his hand; he shall see of the labor of his soul, he shall be satisfied; by his knowledge shall My righteous servant justify many; and he himself hath carried their iniquities (Isa;. 53:2-3, 10-11).

Here, as in the whole of this chapter, the Lord’s state of humiliation is openly treated of; and it is also said that He was then in an infirm human, namely, that He was a “man of sorrows, acquainted with disease, infirm, was in the labor of His soul,” besides a number of other statements, in which state He is called “servant.”

  
Yiya esigabeni / 10837  
  

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