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Izlazak 14

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1 Jahve reče Mojsiju:

2 "Reci Izraelcima da se vrate i utabore pred Pi-Hahirotom, između Migdola i mora, nasuprot Baal-Sefonu. Utaborite se nasuprot ovome mjestu, uz more.

3 Faraon će reći: 'Izraelci lutaju krajem tamo-amo; pustinja ih zatvorila.'

4 Ja ću otvrdnuti faraonu srce, i on će za njima poći u potjeru. Ali ja ću se proslaviti nad faraonom i svom njegovom vojskom. Tako će Egipćani spoznati da sam ja Jahve." Izraelci tako učine.

5 Kad su egipatskom kralju kazali da je narod pobjegao, faraon i njegovi dvorani predomisliše se o narodu. "Što ovo učinismo!" - rekoše. "Pustismo Izraelce i više nam neće služiti."

6 Zato opremi faraon svoja kola i povede svoju vojsku.

7 Uze šest stotina svojih kola sve poizbor i ostala kola po Egiptu. I u svima bijahu štitonoše.

8 Jahve otvrdnu srce faraonu, kralju egipatskom, te on krenu u potjeru za Izraelcima, koji su otišli uzdignute pesnice.

9 Egipćani, dakle, pođu za njima u potjeru. I dok su Izraelci taborovali uz more, blizu Pi-Hahirota nasuprot Baal-Sefonu, stignu ih svi faraonovi konji pod kolima, njegovi konjanici i njegovi ratnici.

10 Kako se faraon približavao, Izraelci pogledaju i opaze da su Egipćani za njima u potjeri, pa ih obuzme velik strah. I poviču Izraelci Jahvi:

11 "Zar nije bilo grobova u Egiptu", reknu Mojsiju, "pa si nas izveo da pomremo u pustinji? Kakvu si nam uslugu učinio što si nas izveo iz Egipta!

12 Zar ti nismo rekli baš ovo u Egiptu: Pusti nas! Služit ćemo Egipćane! Bolje nam je i njih služiti nego u pustinji poginuti."

13 "Ne bojte se!" - reče Mojsije narodu. "Stojte čvrsto pa ćete vidjeti što će vam Jahve učiniti da vas danas spasi: Egipćane koje danas vidite nikad više nećete vidjeti.

14 Jahve će se boriti za vas. Budite mirni!"

15 "Zašto zapomažete prema meni?" - reče Jahve Mojsiju. "Reci Izraelcima da krenu na put.

16 A ti podigni svoj štap, ispruži svoju ruku nad morem i razdijeli ga nadvoje da Izraelci mogu proći posred mora po suhu.

17 Ja ću otvrdnuti srce Egipćana, i oni će poći za njima, a ja ću se onda proslaviti nad faraonom i njegovim ratnicima, njegovim kolima i konjanicima.

18 Neka znaju Egipćani da sam ja Jahve kad se proslavim nad faraonom, njegovim kolima i njegovim konjanicima."

19 Anđeo Božji, koji je išao na čelu izraelskih četa, promijeni mjesto i stupi im za leđa. A i stup od oblaka pomakne se ispred njih i stade im za leđa.

20 Smjesti se između vojske egipatske i vojske izraelske te postade onima oblak taman, a ovima rasvjetljivaše noć, tako te ne mogoše jedni drugima prići cijele noći.

21 Mojsije je držao ruku ispruženu nad morem dok je Jahve svu noć na stranu valjao vode jakim istočnim vjetrom i more posušio. Kad su se vode razdvojile,

22 Izraelci siđoše u more na osušeno dno, a vode stajahu kao bedem njima nadesno i nalijevo.

23 Egipćani: svi faraonovi konji, kola i konjanici, nagnu za njima u more, u potjeru.

24 Za jutarnje straže pogleda Jahve iz stupa od ognja i oblaka na egipatsku vojsku i u njoj stvori zbrku.

25 Zakoči točkove njihovih kola da su se jedva naprijed micali. "Bježimo od Izraelaca!" - poviču Egipćani, "jer Jahve se za njih bori protiv Egipćana!" Tada će Jahve Mojsiju:

26 "Pruži ruku nad more da se vode vrate na Egipćane, na njihova kola i konjanike."

27 Mojsije pruži ruku nad more i u cik zore more se vrati u svoje korito. Kako su Egipćani, bježeći, jurili prema moru, Jahve ih strmoglavi usred voda.

28 Tako vode, slijevajući se natrag, potope kola, konjanike i svu vojsku faraonovu koja bijaše pošla u potjeru za Izraelcima - u more. I ne ostade od njih ni jedan jedini.

29 A Izraelci išli suhim posred mora, vode im stale kao zid zdesna i slijeva.

30 Tako Jahve u onaj dan izbavi Izraela iz šaka egipatskih, i vidje Izrael pomorene Egipćane na morskome žalu.

31 Osvjedoči se Izrael i o silnoj moći koju Jahve pokaza nad Egipćanima. Narod se poboja Jahve i povjerova Jahvi i njegovu sluzi Mojsiju.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 8142

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8142. And it was told the king of Egypt that the people fled. That this signifies the thought of those who were in mere falsities from evil, that they were completely separated, is evident from the signification of anyone’s being told, as being to think and reflect (see n. 2862, 5508); from the representation of Pharaoh, as being those who are in falsities from evil (n. 8132, 8135), and who when he is called “king of Egypt” denotes those who are in mere falsities (n. 7220, 7228), for by “king” are signified truths (n. 1672, 2015, 2069, 4575, 4581, 4966, 5044, 6148), consequently in the opposite sense falsities; and from the signification of “fleeing,” as being to be separated.

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

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Arcana Coelestia # 5508

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5508. And told him all that had befallen them. That this signifies reflection from the good of that truth upon the things hitherto provided, is evident from the signification of “telling,” as being to think and reflect (see n. 2862), for what is told anyone is thought of from reflection; and from the signification of “all that had befallen,” as being what is of providence, or what is provided (of which in what follows). The reason why the reflection was from the good of truth is that they told Jacob their father, by whom the good of truth is represented (n. 5506). The reason why the reflection was not from the truths represented by the sons of Jacob, as the sense of the letter implies, is that all the reflection and thence thought that the lower or exterior has, comes from the higher or interior, although it appears to come from the lower or exterior; and as the good of truth that Jacob represents is interior, therefore reflection from the good of truth is signified.

[2] That the things which befell them are things of providence or things provided, is because everything that befalls or happens, which in other words is called accidental, and is ascribed to chance or fortune, is of providence. Divine providence works thus invisibly and incomprehensibly in order that man may in freedom ascribe an event either to providence or to chance; for if providence acted visibly and comprehensibly, there would be danger of man’s believing, from what he sees and comprehends, that it is of providence, and afterward changing into the contrary. Thus truth and falsity would be conjoined in the interior man, and truth would be profaned, which profanation is attended with eternal damnation. Therefore it is better for such a man to be kept in unbelief than to be in faith and then recede from it.

[3] This is what is meant in Isaiah:

Say to this people, Hearing hear ye, but understand not; and seeing see ye, and know not. Make the heart of this people fat, and make their ears heavy, and besmear their eyes; lest they see with their eyes, and hear with their ears, and their heart should understand, and they should turn again, and be healed (Isaiah 6:9-10; John 12:40).

It is for this reason also that miracles are not wrought at this day, for these, like all visible and comprehensible things, would compel men to believe, and whatever compels takes away freedom; when yet all the reformation and regeneration of man is effected in his freedom. That which is not implanted in freedom does not stay. It is implanted in freedom when the man is in the affection of good and truth (see n. 1937, 1947, 2744, 2870-2893, 3145, 3146, 3158, 4031).

[4] That miracles so great were wrought among the posterity of Jacob was for the sake of their being compelled to observe the statutes in their outward form; for this was sufficient for those who, being only in the representatives of a church, were in external things separate from internal, and therefore could not be reformed as to the interiors; for they entirely rejected interior things, and therefore they could not profane truths (n. 3147, 3398, 3399, 3480, 4680). Men like these could be compelled without danger of profaning what is holy.

[5] That man at this day ought to believe what he does not see, is evident from the Lord’s words to Thomas, in John:

Because thou hast seen Me, Thomas, thou hast believed: blessed are they who do not see, and yet believe (John 20:29).

That the things which happen (in other words which are ascribed to chance or fortune) are of the Divine providence, the church indeed acknowledges, but still does not believe; for who does not say, when apparently by chance he comes out of some great peril, that he has been preserved by God, and also gives God thanks? And likewise when he is exalted to honors, and also when he becomes wealthy, he calls it a blessing from God. Thus the man of the church acknowledges that what happens is of providence, but still does not believe. But on this subject, of the Lord’s Divine mercy more will be said elsewhere.

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