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Exodus 3

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1 Mooses karjatas oma äia, Midjani preestri Jitro lambaid ja kitsi. Kord ajas ta karja kõrbe taha ja jõudis Jumala mäe Hoorebi juurde.

2 Seal ilmutas ennast temale Issanda ingel tuleleegis keset kibuvitsapõõsast, ja ta vaatas, ja ennäe, kibuvitsapõõsas põles tules, aga kibuvitsapõõsas ei põlenud ära.

3 Ja Mooses mõtles: 'Ma põikan kõrvale ja vaatan seda imet, miks kibuvitsapõõsas ära ei põle.'

4 Kui Issand nägi, et ta pöördus vaatama, siis Jumal hüüdis teda kibuvitsapõõsast ja ütles: 'Mooses, Mooses!' Ja tema vastas: 'Siin ma olen!'

5 Siis ta ütles: 'Ära tule siia, võta jalatsid jalast, sest paik, kus sa seisad, on püha maa!'

6 Ja ta jätkas: 'Mina olen sinu vanemate Jumal, Aabrahami Jumal, Iisaki Jumal ja Jaakobi Jumal!' Aga Mooses kattis oma näo, sest ta kartis Jumalale otsa vaadata.

7 Ja Issand ütles: 'Ma olen küllalt näinud oma rahva viletsust, kes on Egiptuses, ja ma olen kuulnud nende kisendamist sundijate pärast; seetõttu ma tean nende valu

8 ja olen alla tulnud neid egiptlaste käest päästma ja neid sellelt maalt viima heale ja avarale maale, maale, mis piima ja mett voolab, kaananlaste, hettide, emorlaste, perislaste, hiivlaste ja jebuuslaste asupaika.

9 Vaata, nüüd on Iisraeli laste hädakisa jõudnud minuni ja ma olen ka näinud rõhumist, millega egiptlased neid rõhuvad.

10 Tule nüüd, ma läkitan su vaarao juurde, ja vii mu rahvas, Iisraeli lapsed, Egiptusest välja!'

11 Kuid Mooses ütles Jumalale: 'Kes olen mina, et võiksin minna vaarao juurde ja viia Iisraeli lapsed Egiptusest välja?'

12 Aga tema kostis: 'Mina olen sinuga, ja see olgu sulle tähiseks, et mina sind olen läkitanud: kui sa rahva Egiptusest oled välja viinud, siis te teenite Jumalat sellel mäel.'

13 Siis Mooses ütles Jumalale: 'Vaata, kui ma lähen Iisraeli laste juurde ja ütlen neile: Teie vanemate Jumal on mind läkitanud teie juurde, aga nemad küsivad minult: Mis ta nimi on?, mis ma siis neile pean vastama?'

14 Ja Jumal ütles Moosesele: 'Ma olen see, kes ma Olen!' Ja ta jätkas: 'Ütle Iisraeli lastele nõnda: 'Ma Olen' on mind läkitanud teie juurde.'

15 Ja Jumal ütles Moosesele veel: 'Ütle Iisraeli lastele nõnda: Jahve, teie vanemate Jumal, Aabrahami Jumal, Iisaki Jumal ja Jaakobi Jumal, on mind läkitanud teie juurde; see on igavesti mu nimi ja nõnda peab mind hüütama põlvest põlve!

16 Mine ja kogu kokku Iisraeli vanemad ja ütle neile: Issand, teie vanemate Jumal, on ennast mulle ilmutanud, Aabrahami, Iisaki ja Jaakobi Jumal, ja on öelnud: Ma olen tõesti pidanud silmas teid ja seda, mis teiega Egiptuses on tehtud.

17 Ja ma olen öelnud: Mina viin teid välja Egiptuse viletsusest kaananlaste, hettide, emorlaste, perislaste, hiivlaste ja jebuuslaste maale, maale, mis piima ja mett voolab.

18 Siis nad kuulavad su sõna; sina ja Iisraeli vanemad aga peate minema Egiptuse kuninga juurde ja temale ütlema: Issand, heebrealaste Jumal, kohtas meid. Lase meid nüüd minna kolme päeva tee kõrbesse ja oma Jumalale ohverdada!

19 Ma tean, et Egiptuse kuningas ei lase teid minna, isegi mitte vägeva käe sunnil.

20 Aga ma sirutan oma käe välja ja löön Egiptust kõiksugu imetegudega, mis ma seal tahan teha; pärast seda ta laseb teid minna.

21 Ja ma annan sellele rahvale armu egiptlaste silmis, nõnda et te ära minnes ei lähe mitte tühje käsi:

22 iga naine küsigu oma naabrinaiselt ja võõrana ta kojas elavalt naiselt hõbe- ja kuldriistu ning riideid; pange need selga oma poegadele ja tütardele ja võtke nõnda egiptlastelt saaki!'

   

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Arcana Coelestia # 1748

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1748. That from a thread even to the thong [or latchet] of a shoe. That this signifies all natural and corporeal things that were unclean, is evident from the signification of “the thong of a shoe.” In the Word the sole of the foot and the heel signify the ultimate natural (as before shown, n. 259). A shoe is that which covers the sole of the foot and the heel; a “shoe” therefore signifies what is natural still further, thus the corporeal itself. The signification of a “shoe” is according to the subject. When predicated of goods it is taken in a good sense; and when of evil, in a bad sense; as here in treating of the substance of the king of Sodom, by whom evil and falsity are signified, the “thong of a shoe” signifies unclean natural and corporeal things. By the “thread of a shoe” falsity is signified, and by the “thong of a shoe” evil, and this the most worthless of all, because the word is a diminutive.

[2] That such things are signified by a “shoe,” is evident also from other passages in the Word; as when Jehovah appeared to Moses out of the midst of the bush, and said to Moses:

Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground (Exodus 3:5).

The prince of the army of Jehovah said in like manner to Joshua:

Put off thy shoe from off thy foot; for the place whereon thou standest is holiness (Josh. 5:15).

Here everyone can see that the shoe would take away nothing from the holiness, provided the man were holy in himself; but that it was said for the reason that the shoe represented the ultimate natural and corporeal which was to be put off.

[3] That it is the unclean natural and corporeal, is also plain in David:

Moab is my washpot, upon Edom will I cast My shoe (Psalms 60:8).

The command to the disciples involves what is similar:

Whosoever shall not receive you, nor hear your words, as ye go out of that house or that city, shake off the dust of your feet (Matthew 10:14; Mark 6:11; Luke 9:5); where the “dust of the feet” has a signification like that of a “shoe,” namely, uncleanness from evil and falsity, because the sole of the foot is the ultimate natural. They were commanded to do this because they were at that time in representatives, and thought that heavenly arcana were stored up in these alone, and not in naked truths.

[4] Because a “shoe” signified the ultimate natural, the putting off of the shoe, or the shoe-loosing, signified that one should be divested of the ultimate things of nature; as in the case of him who was not willing to fulfill the duty of brother-in-law, spoken of in Moses:

If the man is not willing to fulfill the duties of a husband’s brother, then his brother’s wife shall come unto him in the eyes of the elders, and draw his shoe from off his foot, and spit in his face; and she shall answer and say, So shall it be done to the man that doth not build up his brother’s house. And his name shall be called in Israel, The house of him that hath his shoe taken off (Deuteronomy 25:5-10);

meaning that which is devoid of all natural charity.

[5] That a “shoe” signifies the ultimate natural, in a good sense also, is likewise evident from the Word; as in Moses, concerning Asher:

Blessed be Asher above the sons; let him be acceptable unto his brethren, and let him dip his foot in oil; iron and brass shall thy shoe be (Deuteronomy 33:24-25); where the “shoe” denotes the ultimate natural; a “shoe of iron” natural truth, a “shoe of brass” natural good, as is evident from the signification of iron and brass (see n. 425, 426). And because a “shoe” signified the ultimate natural and corporeal, it became a symbol of what is least and most worthless; for the ultimate natural and corporeal is the most worthless of all things in man. This was meant by John the Baptist, when he said,

There cometh One that is mightier than I, the latchet of whose shoes I am not worthy to unloose (Luke 3:16; Mark 1:7; John 1:27).

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