Bible

 

Exodus 4

Studie

   

1 Moses svarede; "Hvis de nu ikke tror mig og ikke hører mig, men siger, at HE EN ikke har åbenbaret sig for mig?"

2 Da sagde HE EN til ham: "Hvad har du der i din Hånd?" Han svarede: "En Stav!"

3 Og han sagde: "Kast den til Jorden!" Da kastede han den til Jorden, og den blev til en Slange, og Moses flyede for den.

4 Og HE EN sagde til Moses: " æk Hånden ud og grib den i Halen!" Da rakte han sin Hånd ud, og den blev til en Stav i hans Hånd.

5 "For at de nemlig kan tro, at HE EN, deres Fædres Gud, Abrahams Gud, Isaks Gud og Jakobs Gud, har åbenbaret sig for dig."

6 Og HE EN sagde fremdeles til ham: "Stik din Hånd ind på Brystet!" Da stak han sin Hånd ind på Brystet, og da han trak den ud, se, da var den hvid som Sne af Spedalskhed.

7 Derpå sagde han: "Stik atter Hånden ind på Brystet!" Så stak han atter Hånden ind på Brystet, og da han trak den ud, se, da var den igen som hans øvrige Legeme.

8 "Hvis de nu ikke tror dig og lader sig overbevise af det første Tegn, så vil de tro det sidste;

9 men hvis de end ikke tror på disse to Tegn og hører på dig, tag da Vand fra Nilen og hæld det ud på Jorden, så skal Vandet, som du tager fra Nilen, blive til Blod på Jorden."

10 Men Moses sagde til HE EN: "Ak, Herre, jeg er ingen veltalende Mand, jeg var det ikke før og er det heller ikke nu, efter at du har talet til din Tjener, thi jeg har svært ved at udtrykke mig og tale for mig."

11 Da svarede HE EN ham: "Hvem har givet Mennesket Mund, og hvem gør stum eller døv, seende eller blind? Mon ikke jeg, HE EN?

12 Gå derfor kun, jeg vil være med din Mund og lære dig, hvad du skal sige!"

13 Men han sagde: "Ak, Herre, send dog enhver anden end mig!"

14 Da blussede HE ENs Vrede op imod Moses, og han sagde: "Har du ikke din Broder Aron, Leviten? Han, ved jeg, kan tale for sig. Han er også allerede på Vej for at møde dig, og han vil glæde sig i sit Hjerte, når han ser dig;

15 du skal tale til ham og lægge ham Ordene i Munden, så vil jeg være med din og hans Mund og lære eder, hvad I skal gøre.

16 Han skal tale på dine Vegne til Folket; han skal være din Mund, og du skal være som Gud for ham.

17 Tag nu i din Hånd denne Stav, som du skal gøre Tegnene med!"

18 Derefter vendte Moses tilbage til sin Svigerfader Jetro og sagde til ham: "Lad mig vende tilbage til mine Landsmænd i Ægypten og se, om de endnu er i Live!" Og Jetro svarede Mose's: "Drag bort i Fred!"

19 Da sagde HE EN til Moses i Midjan: "Vend tilbage til Ægypten, thi alle de Mænd, der stod dig efter Livet, er døde."

20 Så tog Moses sin Hustru og sin Søn og satte dem på sit Æsel og vendte tilbage til Ægypten; og Moses tog Guds Stav i Hånden.

21 Men HE EN sagde til Moses: "Når du vender tilbage til Ægypten, så mærk dig dette: Alle de Undergerninger, jeg giver dig Magt til at udføre, skal du gøre for Farao; men jeg vil forhærde hans Hjerte, så han ikke lader Folket rejse.

22 Og da skal du sige til Farao: Så siger HE EN: Israel er min førstefødte Søn;

23 men da jeg sagde til dig: Lad min Søn rejse, for at han kan dyrke mig! da nægtede du at lade ham rejse. Se, jeg dræber din førstefødte Søn!"

24 Men undervejs, i Natteherberget, kom HE EN imod ham og vilde dræbe ham.

25 Da greb Zippora en skarp Sten og afskar sin Søns Forhud og berørte hans Blusel dermed, idet hun sagde: "Du er mig en Blodbrudgom!"

26 Så lod han ham i Fred. Ved den Lejlighed brugte hun Ordet "Blodbrudgom" med Hentydning til Omskærelsen.

27 Derpå sagde HE EN til Aron: "Gå Moses i Møde i Ørkenen!" Og han gik ud og traf ham ved Guds Bjerg og kyssede ham.

28 Og Moses fortalte Aron om alt, hvad HE EN havde pålagt ham, og om alle de Tegn, han havde befalet ham at gøre.

29 Derefter gik Moses og Aron den og kaldte alle Israeliternes Ældste sammen;

30 og Aron fortalte alt, hvad HE EN havde sagt til Moses, og denne gjorde Tegnene i Folkets Påsyn.

31 Da troede Folket, og da de hørte, at HE EN havde givet Agt på Israeliterne og set til deres Elendighed, bøjede de sig og tilbad.

   


The Project Gutenberg Association at Carnegie Mellon University

Ze Swedenborgových děl

 

Arcana Coelestia # 7022

Prostudujte si tuto pasáž

  
/ 10837  
  

7022. 'And Moses took his wife' means the good linked to [the law from God]. This is clear from the representation of 'Moses' as the Lord in respect of the law or truth from God, dealt with already; and from the meaning of 'wife' as the good linked to it, dealt with in 4510, 4823. In the internal sense, and also in the highest sense in which the Lord is the subject, 'the wife' who was married to Moses represents the good that had been joined to truth, the reason for this being that every single thing in the spiritual world and in the natural world has the likeness of a marriage within it. The likeness of a marriage exists wherever there is that which is active and that which is passive; and both must be present with each other wherever anything comes into being. Unless they are joined together nothing can possibly be produced. One reason why the likeness of a marriage is present in all things is that all things have a connection with goodness and truth and so with the heavenly marriage, which is a marriage of goodness and truth; and the heavenly marriage has a connection with the Divine marriage, which is a marriage of Divine Good and Divine Truth. And another reason is, as has been stated, that nothing can be produced or brought into being unless there is that which is active and that which is passive, and so unless the likeness of a marriage exists. From all this it is plainly evident that the truth of faith devoid of the good of charity cannot produce anything, and neither can the good of charity devoid of the truth of faith. The two must be joined together to bear fruit and to establish the life of heaven in a person. Regarding the likeness of a marriage present in every single thing, see 1432, 2177, 2516, 5194. And since each detail of the Word has the marriage of goodness and truth within it, 683, 793, 801, 2516, 2712, 4138 (end), 5138, 6343, each detail of the Word has heaven within it, for heaven constitutes that actual marriage. And since each detail of the Word has heaven within it, each detail has the Lord within it, because the Lord is the All in all of heaven. All this shows how it comes about that 'the wife of Moses' represents the good that had been joined to truth, even in the highest sense in which the Lord is the subject, in the same way as Sarah the wife of Abraham represents such good, dealt with in 2063, 2065, 2172, 2173, 2198, and also Rebekah the wife of Isaac, in 3012, 3013, 3077.

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 4823

Prostudujte si tuto pasáž

  
/ 10837  
  

4823. 'And she conceived again and bore a son' means evil. This is clear from the meaning of 'a son' as truth and also good, dealt with in 264, and so in the contrary sense as falsity and also evil, though evil that arises out of falsity. Essentially this kind of evil is falsity, because it has its origin in this. For anyone who does what is evil arising out of false teaching does what is false; but because this falsity is realized in action it is called evil. The meaning which the firstborn carries of falsity and consequent evil is evident from the statement made here regarding this [second] son, to the effect that in action he did what was evil. The actual words are 'he spilled his seed on the ground, so that he should not provide seed for his brother; and what he had done was evil in the eyes of Jehovah; and He caused him to die also', verses 9-10. The fact that this evil arose out of falsity is also evident at that point. What is more, in the ancient Churches the secondborn meant the truth of faith realized in action; therefore the second son here means falsity realized in action, which is evil. It may also be recognized that evil is meant by this son from the fact that the firstborn was named Er by his father or Judah, but this son, Onan, by his mother, the daughter of Shua, as may be seen in the original language. For 'man' in the Word means falsity and his wife (mulier) evil, see 915, 2517, 4510; and so also does 'the daughter of Shua' mean evil, 4818, 4819. Therefore because he was given his name by his father, 'Er' means falsity; and because Onan was given his name by his mother, evil is meant by him. Thus the first was so to speak the father's son, the second so to speak the mother's son.

[2] In the Word the expression 'man and wife' (vir et uxor) is used many times, as also is 'husband and wife' (maritus et uxor). When 'man and wife' is used, 'man' means truth and 'wife' good; or in the contrary sense 'men' means falsity and 'wife' evil. But when 'husband and wife' is used, 'husband' means good and 'wife' truth; or in the contrary sense 'husband' means evil and 'wife' falsity. The reason underlying this arcanum is this In the celestial Church good resided with the husband and the truth of that good with the wife; but in the spiritual Church truth resided with the man and the good of that truth with the wife: Such is and was the actual relationship between the two, for in human beings interior things have undergone this reversal. This is the reason why in the Word, when celestial good and celestial truth from this are the subject, they are called 'husband and wife', but when spiritual good and spiritual truth from this are dealt with, these are called 'man and wife', or rather 'man and woman' (vir et mulier). From this, as well as from the actual expressions used, one can come to know which kind of good and which kind of truth are being dealt with in the internal sense of the Word.

[3] Here also is the reason why it has been stated already in various places that marriages represent the joining of good to truth, and of truth to good. Furthermore conjugial love has its origin in these two joined together. Among celestial people conjugial love has its origin in good joined to truth, but among spiritual people in truth joined to good. Marriages also correspond in actual fact to these joinings together. From all this one may see what is implied by the father giving the first son his name, but the mother giving the second and also the third sons theirs, as is clear from the original language. The father named the first son because the first son meant falsity, while the mother named the second son because the second son meant evil.

  
/ 10837  
  

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