Bible

 

Izlazak 4

Studie

   

1 Mojsije uzvrati: "Ali ako mi ne povjeruju i ne poslušaju me, nego mi reknu: 'Jahve ti se nije objavio?'"

2 "Što ti je to u ruci?" - zapita ga Jahve. "Štap", odgovori.

3 "Baci ga na zemlju!" - naredi mu Jahve. On ga baci na zemlju, a štap se pretvori u zmiju. Mojsije pred njom uzmače.

4 Onda Jahve reče Mojsiju: "Pruži ruku i uhvati je za rep." I on seže rukom i uhvati je za rep, a ona opet postade štap u njegovoj ruci.

5 "Tako moraju vjerovati da se Jahve, Bog njihovih otaca, Bog Abrahamov, Bog Izakov i Bog Jakovljev, tebi objavio."

6 Još mu Jahve rekne: "Uvuci ruku u njedra." On uvuče ruku u njedra. Kad ju je izvukao, gle - ruka mu gubava, bijela kao snijeg.

7 "Stavi opet ruku u njedra!" - naredi mu Jahve. On opet ruku u njedra. Kad ju je iz njedara izvukao, gle - opet je bila kao i ostali dio tijela.

8 "Ako ti ne povjeruju i ne prihvate poruku prvoga znamenja, povjerovat će poruci drugoga znamenja.

9 A ako ih oba ova znamenja ne uvjere pa ti ne povjeruju, zahvati vode iz Rijeke i prolij je po suhu. Voda što je budeš iz Rijeke uzeo na suhu će se u krv pretvoriti."

10 "Oprosti, Gospodine!" - nastavi Mojsije Jahvi. "Ja nikad nisam bio čovjek rječit; ni prije ni sada kad govoriš svome sluzi. Ja sam u govoru spor, a na jeziku težak."

11 "Tko je dao čovjeku usta?" - reče mu Jahve. "Tko ga čini nijemim i gluhim; tko li mu vid daje ili ga osljepljuje? Zar to nisam ja, Jahve!

12 Idi, dakle! Ja ću biti s tobom kad budeš govorio i kazivat ću ti što ćeš govoriti."

13 "Oprosti, Gospodine", opet će Mojsije, "ne bi li poslao koga drugoga!"

14 Razljuti se Jahve na Mojsija i reče: "Zar Aron, Levijevac, nije tvoj brat? Znam da je on vrlo rječit. Evo, baš ti izlazi u susret. Kad te vidi, obradovat će se u srcu.

15 Ti govori njemu i u njegova usta stavljaj riječi. Ja ću biti i s tobom i s njime dok budete govorili; kazivat ću obojici što ćete raditi.

16 Neka on mjesto tebe govori narodu. Tako, on će tebi biti mjesto usta, a ti ćeš njemu biti mjesto Boga.

17 Uzmi ovaj štap u ruku. Njim izvodi znamenja."

18 Zatim se Mojsije vrati svome tastu Jitru te mu reče: "Pusti me da se vratim braći u Egipat da vidim jesu li još na životu." "Pođi u miru!" - reče Jitro Mojsiju.

19 I Jahve reče Mojsiju u Midjanu: "Vrati se u Egipat, jer su pomrli svi ljudi koji su tražili tvoj život."

20 Tako Mojsije posadi na magarca svoju ženu i sinove i ode u zemlju egipatsku. A u ruku Mojsije uze Božji štap.

21 Jahve opet reče Mojsiju: "Kad se vratiš u Egipat, pobrini se da pred faraonom izvedeš sva čudesa za koja sam ti dao moć, premda ću ja tvrdim učiniti njegovo srce, tako te neće pustiti narod da ode.

22 Tada reci faraonu: 'Ovako kaže Jahve: Izrael je moj prvorođenac.

23 Tražim od tebe da mi pustiš sina da mi iskaže štovanje. Ako odbiješ da ga pustiš, ja ću ubiti tvoga prvorođenca.'"

24 Kad se na putu Mojsije zaustavi da prenoći, navali na nj Jahve da ga ubije.

25 Ali Sipora pograbi oštar kremen, obreza svoga sina i kožicom se dotakne Mojsijevih nogu: "Zaista si mi ti krvav muž", reče.

26 I Jahve ga pusti. Ona je to zbog obrezanja rekla "krvav muž".

27 Onda rekne Jahve Aronu: "Zaputi se prema pustinji, u susret Mojsiju!" On ode i s njim se sastane na Božjem brdu. Poljubi ga.

28 Mojsije pripovjedi Aronu sve što mu je Jahve povjerio i sva znamenja koja mu je naredio da ih učini.

29 Sad odu Mojsije i Aron i skupe sve starješine Izraelaca.

30 Aron izloži sve što je Jahve govorio Mojsiju, a Mojsije izvede znamenja naočigled naroda.

31 Narod je bio uvjeren, i pošto čuše da je Jahve pohodio Izraelce i pogledao na njihove jade, popadaše ničice i pokloniše se.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 7007

Prostudujte si tuto pasáž

  
/ 10837  
  

7007. 'And will teach you the things you will do' means that the Divine will therefore be within every single thing that is going to happen. This is clear from the meaning of 'teaching' as flowing in, and when it is used as it is here in reference to the Divine, as going forth, as above in 6999; and from the meaning of 'the things you will do' as things that are going to happen. Every single one is meant because what is said refers to the Divine. Something must be said here about what is meant by the Divine within every single thing that happens in a person's life. To man this seems to be altogether untrue, because he thinks that if the Divine were present in every single thing that happens no evil deeds would be done and no one would be damned either, and also that justice would always prevail, the upright would prosper in the world rather than those who are not upright, and many other conditions like these. But because they see the opposite of such conditions they do not believe that the Divine is in every single thing. As a consequence they attribute matters of a specific nature to themselves and their own prudence, and merely general, overall control to the Divine, calling everything else fortune and chance, which to them are blind natural forces.

[2] But a person thinks in that kind of way because he has no knowledge of the arcana of heaven, which are that the Lord leaves each person in freedom, for unless a person is in freedom he cannot be reformed at all. What a person does under compulsion does not reform him because compulsion does not allow anything to take root; for anything a person does under compulsion is not an act of willing, whereas what he does in freedom is an act of willing. What is good and true, if it is to be present in a person as his own, must take root in his will. What is outside the will is not the person's own. And since everyone is for that reason left in freedom people are allowed to think what is evil and, so far as outward fears do not hold them back, to do what is evil; and - since everyone is in freedom - those who are not upright rejoice and glory in the world seemingly more than those who are upright. But the glorying and rejoicing of those who are not upright is external or of the body and in the next life it is turned into hellish misery, whereas the glorying and rejoicing of those who are upright, being internal or of the spirit, remains and becomes heavenly bliss.

[3] Furthermore high rank and wealth bring worldly but not eternal happiness. This being so, that happiness may be experienced both by those who are not upright and by those who are upright; and if the upright are denied it, it is in order that such things may not divert them from what is good. And since a person thinks that Divine blessings consist in worldly kinds of goodness and bliss, his weakness leads him into errors about God's providence when He sees the opposite taking place. He also draws conclusions from present circumstances as he sees them. He gives no thought to the idea that Divine Providence has what is eternal in view, working especially to bring all things into a state of order in heaven, and also in hell, and so to ensure that heaven will unceasingly resemble a single human being, hell will exist opposite it, and equilibrium will therefore result. He gives no thought to the idea that these things cannot be brought about at all except by means of Divine providence at work in the most specific details of all, thus unless the Divine is constantly governing and directing people's freedom.

[4] For anything further on the subject see what has been stated and shown already regarding Divine providence:

The Lord's providence cannot be overall unless it is present in the most specific details, 1919 (end), 4319, 5122 (end), 5894 (end), 6481-6486, 6490.

The Lord's providence has in view what is eternal, 5264, 6490.

The Lord foresees what is evil and makes provision for what is good, 5155, 5195, 6489.

The Lord turns evil that He foresees into good, 6574.

Things that happen by chance are all part of providence, 5508, 6493, 6494.

One's own prudence is like dust thinly distributed in the air, while providence is, like the entire atmosphere, 6485.

Quite a number of mistaken ideas deny the presence of Divine providence in specific details, 6481.

  
/ 10837  
  

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