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Exodus 2

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1 And there went a man from the house of Levi, and took a daughter of Levi.

2 And the woman conceived, and gave·​·birth to a son; and she saw him, that he was good, and she kept· him ·secret three months.

3 And she was· not ·able to keep· him ·secret any·​·more; and she took for him an ark of bulrush, and tarred it with tar and with pitch; and she set the child in it, and set it in the seaweed on the lip of the river.

4 And his sister stood·​·forth afar·​·off, to know what would be done to him.

5 And the daughter of Pharaoh came·​·down to bathe by the Nile; and her damsels were walking by the side* of the Nile; and she saw the ark in the midst of the seaweed, and sent her maidservant, and she took it.

6 And she opened it, and saw him, the child; and behold the lad was weeping. And she had·​·pity on him, and said, This is from the children of the Hebrews.

7 And his sister said to the daughter of Pharaoh, Shall I go and call for thee a woman, one nursing, from the Hebrew women, that she may nurse the child for thee?

8 And the daughter of Pharaoh said to her, Go. And the maiden went, and called the mother of the child.

9 And the daughter of Pharaoh said to her, Take* this child to thee, and nurse him for me, and I will give thee thy wages. And the woman took the child and nursed him.

10 And the child grew·​·up, and she brought him to the daughter of Pharaoh, and he was to her as a son. And she called his name Moses, and said, Because I drew him out of the waters.

11 And it was, in those days, and Moses grew·​·up, and he went·​·out to his brothers, and saw their burdens; and he saw an Egyptian man smiting a Hebrew man, one of his brothers.

12 And he turned· his ·face hither and thither, and saw that there was no man, and he smote the Egyptian, and concealed him in the sand.

13 And he went·​·out the second day, and behold, two Hebrew men quarreling; and he said to the wicked one, Why smitest thou thy companion?

14 And he said, Who set thee for a man, a prince, and a judge over us? Sayest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely the word is·​·known.

15 And Pharaoh heard this word, and he sought to kill Moses. And Moses ran·​·away from before Pharaoh, and dwelt in the land of Midian, and he dwelt by a well.

16 And the priest of Midian had seven daughters, and they came, and drew·​·up, and filled the troughs*, to water the flock of their father.

17 And the shepherds came, and drove· them ·away; and Moses arose, and saved them; and he watered their flock.

18 And they came to Reuel their father, and he said, Wherefore hastened you to come today?

19 And they said, An Egyptian man rescued us out of the hand of the shepherds; and also drawing he drew for us, and gave drink to the flock.

20 And he said to his daughters, And where is he? Why is this that you have left the man? Call him, that he may eat bread.

21 And Moses was·​·content to dwell with the man; and he gave Zipporah his daughter to Moses.

22 And she gave·​·birth to a son, and he called his name Gershom*; for he said, I have been a sojourner in a foreign land.

23 And it was in these many days that the king of Egypt died; and the sons of Israel sighed from the servitude, and they cried, and their outcry went·​·up to God from the servitude.

24 And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob.

25 And God saw the sons of Israel, and God knew.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 2643

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2643. 'Who would have said to Abraham, Sarah will suckle sons?' means that by His own power the Lord implanted the Human within the Divine. This is clear from the representation of 'Abraham' and also of 'Sarah', and from the meaning of 'suckling', and of 'sons'. It has been shown already that 'Abraham' represents Divine Good and 'Sarah' Divine Truth. 'Milk' means that which is spiritual from a celestial origin, that is, truth deriving from good, see 2184, so that 'suckling' means implanting that truth; And 'sons' means truths, here truths that exist in the Rational, as is clear from the meaning of 'sons', 489-491, 533. The reason why in the internal sense the words under consideration mean that the Lord by His own power implanted the Human within the Divine is that Divine Truth is one and the same as the Divine Human, and when in reference to this it is said 'to suckle sons for Abraham' the meaning is that He implanted the Human within the Divine; and as it was the Human He implanted, He did so by His own power. But scarcely any clearer and more intelligible explanation of these matters is possible. To say more would obscure still further what is meant; for these are Divine matters, which can be presented to angels alone by means of celestial and spiritual things. If presented to men in some more exalted manner those matters would fall into the material and bodily ideas which men possess.

[2] What is more, it should be recognized that it is the nature of the Lord's Divine Rational when it was first born that is being described by these words, 'God has made laughter for me; everyone that hears will laugh for me; and she said, Who would have said to Abraham, Sarah will suckle sons?' For this was in keeping with an ancient custom that when an infant was born it was given a name which served to mean the state; and at the same time a description of that state was added, as when Cain was born to Eve and Adam, Genesis 4:1, and when Seth was born to the same, Genesis 4:25; and as when Noah was born to Lamech, Genesis 5:29, Esau and Jacob to Isaac, Genesis 25:25-26, the twelve sons to Jacob, Genesis 29:32-35; 30:6, 8, 11, 13, 18, 20, 24; 35:18, Perez and Zerah to Tamar, Genesis 38:29-30, Manasseh and Ephraim to Joseph, Genesis 41:51-52, and Gershom and Eliezer to Moses, Exodus 2:22; 18:4. What all these represent, and what they mean in the internal sense, was embodied in the descriptions added to the names that were given. The same is the case here with what Isaac represents and means. What this name embodies is evident to some small extent from this brief explanation that has been given, but deeper arcana are nevertheless concealed there since they are Divine matters, which no sentences or phrases can be formed to express.

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