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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 # 6907

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6907. That the king of Egypt will not allow you to go. That this signifies that falsity will oppose itself, is evident from the signification of “not allowing you to go,” as being to oppose itself, for he who does not allow, when it is said that there is a Divine command (n. 6903), and who denies leave to anyone to worship God, sets himself in opposition, as all are wont to do who are in falsity that is confirmed in themselves; from the representation of Pharaoh or the king of Egypt, as being falsity (n. 6651, 6679, 6683); and from the signification of “to go,” namely “a way of three days into the wilderness to sacrifice to Jehovah God,” as being to live according to truth in a state altogether removed from falsities, and to worship the Lord in this way (n. 6904).

[2] How the case is with those who are in falsity, and who are represented by the king of Egypt, in that they set themselves in opposition to those who are in truths, must be told. In the world they who are in falsity do not openly oppose themselves to those who are in truth, for external bonds restrain them, which are fears lest they should appear to be against the laws of the realm and of the church, so that they could not seem to be good citizens; for in this world everyone wishes to seem just and true in outward form, and the wicked more so than the well-disposed, in order that they may captivate the minds of others, and deceive for the sake of gain and honors. Nevertheless inwardly they set themselves in opposition, for whenever they hear anyone professing the truths of the church, not from his office but from zeal, they ridicule inwardly, and they would openly deride if external bonds did not then restrain them. When such come into the other life, external bonds no longer restrain them, for these are then taken away from them in order that everyone may appear in his true character; and then they openly set themselves in opposition to those who are in truths, and infest them in every possible way. This is then the very delight of their life; and when they are warned not to do such things, because if they do not desist, they will at last be removed altogether and thrust down into hell, still they pay no attention to this, but constantly persist in the infestation as before, so greatly are they in the delight of life from falsity, and this taking such possession of them that they do not admit anything which is of intelligence. These are the things signified by the words “the king of Egypt will not allow you to go,” and which are represented by Pharaoh, in that he so often set himself in opposition. The removal of such spirits, and the thrusting of them down into hell, is represented by the destruction of Pharaoh and the Egyptians in the sea Suph.

[3] They who are in evil of life, and from this in falsity, are in the light of the world, for this is the light by which intellectual objects are seen; this light, with those who are in falsity from evil, has a ruddy glow, and the more so in proportion as they are more in falsity from evil. The glory of the world, which is from the love of self, kindles this light, and causes its glow; and because this is so, truths appear therein wholly as falsities, and falsities wholly as truths. The reason is that heavenly light cannot flow into a beam of that light, but becomes thick darkness when with it; hence it is that such are in a strong persuasion in favor of falsities against truths; because in that light they see them in this way. But with those who are in truths from good, the light of the world does not glow, but is obscure; while the light of heaven with them is clear and bright, and because this light is so clear, truths appear in it as truths, and falsities as falsities. For when this light falls upon falsities, which in the light of the world separate from the light of heaven appear as truths, it not only obscures but altogether extinguishes them. This light, namely, the light of heaven, becomes successively brighter and brighter with them, and at last so much so that the light of the world cannot be compared to it. From all this appears the reason why they who are in falsities from evil, from so strong a persuasion oppose themselves to those who are in truths, which opposition has been treated of above.

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