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2 Mose 2

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1 Und es ging hin ein Mann vom Hause Levi und nahm eine Tochter Levis.

2 Und das Weib ward schwanger und gebar einen Sohn. Und da sie sah, daß es ein fein Kind war, verbarg sie ihn drei Monden.

3 Und da sie ihn nicht länger verbergen konnte, machte sie ein Kästlein von Rohr und verklebte es mit Ton und Pech und legte das Kind drein und legte ihn in das Schilf am Ufer des Wassers.

4 Aber seine Schwester stund von ferne, daß sie erfahren wollte, wie es ihm gehen würde.

5 Und die Tochter Pharaos ging hernieder und wollte baden im Wasser; und ihre Jungfrauen gingen an dem Rande des Wassers. Und da sie das Kästlein im Schilf sah, sandte sie ihre Magd hin und ließ es holen.

6 Und da sie es auftat, sah sie das Kind; und siehe, das Knäblein weinete. Da jammerte es sie, und sprach: Es ist der ebräischen Kindlein eins.

7 Da sprach seine Schwester zu der Tochter Pharaos: Soll ich hingehen und der ebräischen Weiber eine rufen, die da säuget, daß sie dir das Kindlein säuge?

8 Die Tochter Pharaos sprach zu ihr: Gehe hin! Die Jungfrau ging hin und rief des Kindes Mutter.

9 Da sprach Pharaos Tochter zu ihr: Nimm hin das Kindlein und säuge mir's, ich will dir lohnen. Das Weib nahm das Kind und säugete es.

10 Und da das Kind groß ward, brachte sie es der Tochter Pharaos, und es ward ihr Sohn; und hieß ihn Mose, denn sie sprach: Ich habe ihn aus dem Wasser gezogen.

11 Zu den Zeiten, da Mose war groß worden, ging er aus zu seinen Brüdern und sah ihre Last und ward gewahr, daß ein Ägypter schlug seiner Brüder, der ebräischen, einen.

12 Und er wandte sich hin und her, und da er sah, daß kein Mensch da war, erschlug er den Ägypter und verscharrete ihn in den Sand.

13 Auf einen andern Tag ging er auch aus und sah zween ebräische Männer sich miteinander zanken; und sprach zu dem Ungerechten: Warum schlägest du deinen Nächsten?

14 Er aber sprach: Wer hat dich zum Obersten oder Richter über uns gesetzt? Willst du mich auch erwürgen, wie du den Ägypter erwürget hast? Da fürchtete sich Mose und sprach: Wie ist das laut worden?

15 Und es kam vor Pharao, der trachtete nach Mose, daß er ihn erwürgete. Aber Mose floh vor Pharao und hielt sich im Lande Midian und wohnete bei einem Brunnen.

16 Der Priester aber in Midian hatte sieben Töchter, die kamen, Wasser zu schöpfen, und fülleten die Rinnen, daß sie ihres Vaters Schafe tränketen.

17 Da kamen die Hirten und stießen sie davon. Aber Mose machte sich auf und half ihnen und tränkte ihre Schafe.

18 Und da sie zu ihrem Vater Reguel kamen, sprach er: Wie seid ihr heute so bald kommen?

19 Sie sprachen: Ein ägyptischer Mann errettete uns von den Hirten und schöpfte uns und tränkte die Schafe.

20 Er sprach zu seinen Töchtern: Wo ist er? Warum habt ihr den Mann gelassen, daß ihr ihn nicht ludet, mit uns zu essen?

21 Und Mose bewilligte, bei dem Manne zu bleiben. Und er gab Mose seine Tochter Zipora.

22 Die gebar einen Sohn: und er hieß ihn Gersom; denn er sprach: Ich bin ein Fremdling worden im fremden Lande. (Und sie gebar noch einen Sohn, den hieß er Elieser, und sprach: Der Gott meines Vaters ist mein Helfer und hat mich von der Hand Pharaos errettet.)

23 Lange Zeit aber danach starb der König in Ägypten. Und die Kinder Israel seufzeten über ihre Arbeit und schrieen; und ihr Schreien über ihre Arbeit kam vor Gott.

24 Und Gott erhörete ihr Wehklagen und gedachte an seinen Bund mit Abraham, Isaak und Jakob.

25 Und er sah drein und nahm sich ihrer an.

   

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Arcana Coelestia #6750

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6750. 'And she brought him to Pharaoh's daughter' means an affection for factual knowledge. This is clear from the representation of 'Pharaoh's daughter' as a kind of religion, dealt with in 6729, but here as an affection for factual knowledge. For a third state is what this verse describes, and at this point 'daughter' means an affection, 2362, 3963, while 'Pharaoh' means factual knowledge in general, 6015, so that 'Pharaoh's daughter' means an affection for factual knowledge. This is also evident from the train of thought in the internal sense, for since Moses represents the Lord in respect of the law of God, he could not have been brought to Pharaoh's daughter and been a son to her if she meant the kind of religion that was practised, as she had done previously. Furthermore factual knowledge is what those who are being regenerated must learn first, for that knowledge is the groundwork for things that compose the understanding, and the understanding is what receives the truth of faith, 6125, and the truth of faith what receives the good of charity. From this it may be seen that factual knowledge constitutes the first level to be laid down when a person is being regenerated.

[2] Factual knowledge also constituted the first level to be laid down in the Lord when He made His Human Divine Truth or the Divine Law. This is what is meant by the Lord's being taken to Egypt when He was a young child, Matthew 2:13-14, and so by the prophecy in Hosea,

Out of Egypt have I called My Son. Hosea 11:1; Matthew 1:15.

It has been shown quite a number of times that 'Egypt' means factual knowledge. By factual knowledge however one should understand not secular knowledge but knowledge that the Church possesses, regarding which see 4749, 4964-4966, 6004. The latter kind of knowledge is also what is meant by 'Egypt' in the genuine sense. As regards its providing the level to be laid down first, see 5901.

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

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Arcana Coelestia #6125

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6125. 'In exchange for horses' means factual knowledge supplied from the understanding. This is clear from the meaning of 'horses' as ideas forming the understanding, dealt with in 2760-2762, 3217, 5321; and since they are spoken of in connection with Egypt, which means factual knowledge, 'horses' here are factual knowledge supplied from the understanding. But what factual knowledge supplied from the understanding is must be stated. There is an understanding part and there is a will part in the human mind, and these are situated not only in his internal man but also in his external. The human understanding is developing and growing from early childhood through to manhood, and it consists in a discernment of things gained from experience and formal knowledge, also a discernment of causes from effects as well as of consequences from a chain of causes. Thus the understanding part consists in a comprehension and perception of such things as are part of everyday life, public and private. An inflowing of light from heaven brings it into existence, and for that reason everyone's understanding is capable of being made more perfect. Understanding is given to everyone in accordance with his effort to make use of what he knows, in accordance with the life he leads, and in accordance with his individual character; no one lacks it provided he is of sound mind. A person is given it to the end that he may have freedom of choice, that is, have the freedom to choose good or evil. Unless he possesses an understanding like the one just described, he has no power of his own to make that choice; thus nothing could possibly be made his own.

[2] In addition to this it should be recognized that the understanding part of a person's mind is that which receives what is spiritual, so that it is the recipient of spiritual truth and good. For no good at all, that is, no charity, nor any truth at all, that is, any faith, can be instilled into anyone if he does not have that understanding part; but they are instilled in the measure that he does have it. This also explains why a person is not regenerated by the Lord until adult life when he does possess an understanding. Till then the good of love and the truth of faith fall like seed into utterly infertile soil. But once a person has been regenerated his understanding serves the function of enabling him to see and perceive what good is and from this what truth is. For the understanding converts things belonging to the superior light of heaven into those belonging to the inferior light of the natural world, as a consequence of which the former are then seen within the latter in the same way as a person's inner affections are seen in his face when it lacks all pretence. And because the understanding serves that function, many places in the Word where the spiritual side of the Church is referred to refer also to its power of understanding, a matter which will in the Lord's Divine mercy be dealt with elsewhere.

[3] From all this one may now see what is meant by factual knowledge supplied from the understanding, namely known facts which lend support to the things a person grasps and perceives with his understanding, whether those things are bad or good. Such facts are what are meant in the Word by 'horses from Egypt', as in Isaiah,

Woe to those who go down into Egypt for help, and rely on horses and trust in chariots because they are many, and on horsemen because they are extremely strong, but do not look to the Holy One of Israel and do not seek Jehovah. For Egypt is man (homo), not God; and his horses are flesh, not spirit. Isaiah 31:1, 3.

'Horses from Egypt' stands for factual knowledge supplied from a perverted understanding.

[4] In Ezekiel,

He rebelled against him by sending his ambassadors to Egypt, that ha might give him horses and many people. Will he prosper? Will he who does this be rescued? Ezekiel 17:15.

'Horses from Egypt' again stands for factual knowledge supplied from a perverted understanding, which knowledge is resorted to in matters of faith, though there is no belief in the Word, that is, in the Lord, apart from what that knowledge provides. Thus no belief ever comes to exist, for within a perverted understanding a negative attitude reigns.

[5] The destruction which such factual knowledge underwent is represented by the drowning of Pharaoh's horses and chariots in the Sea Suph; and since that knowledge is meant by 'horses' and false matters of doctrine by 'chariots', his horses and chariots are mentioned so many times in the description of that event, see Exodus 14:17-18, 27, 26, 28. And the Song of Moses and Miriam consequently contains these words,

Pharaoh's horse went, also his chariot, also his horsemen, into the sea; but Jehovah made the waters of the sea come back over them. Sing to Jehovah, for He has highly exalted Himself; He has thrown the horse and its rider into the sea. Exodus 15:19, 21.

[6] Similar factual knowledge is also meant by the things required before-hand for a king over Israel, in Moses,

If they desire a king, from among their brothers shall a king be set over them. Only let him not multiply horses for himself nor lead the people back into Egypt in order to multiply horses. Deuteronomy 17:15-16.

'A king' represented the Lord as regards Divine Truth, 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966, 5044, 5068, thus as regards intelligence since this comes, when it is genuine, from Divine Truth. The need for intelligence to be acquired through the Word, which is Divine Truth, and not through factual knowledge taken from one's own understanding is meant by the injunction that the king should not multiply horses or lead the people back into Egypt in order to multiply horses.

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