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Исход 16

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1 Отправившись изъ Египта, пришло все общество сыновъ Израилевыхъ въ пустыню Синъ, что между Елимомъ и между Синаемъ, въ пятнадцатый день втораго мјсяца по изшествіи ихъ изъ земли Египетской.

2 И возроптало все общество сыновъ Израилевыхъ на Моисея и Аарона въ пустынј.

3 И сказали имъ сыны Израилевы: о если бы мы умерли отъ руки Іеговы въ землј Египетской, когда мы сидјли у котловъ мясныхъ, когда мы јли хлјбъ досыта! А вы привели насъ въ эту пустыню, чтобы весь сонмъ сей уморить голодомъ.

4 Тогда Іегова сказалъ Моисею: вотъ, Я какъ дождь пошлю вамъ хлјбъ съ неба; и пусть народъ выходитъ и собираетъ ежедневно, сколько нужно на день, дабы Мнј испытать его, будетъ ли онъ поступать по закону Моему, или нјтъ.

5 А въ шестой день пусть заготовляютъ, что принесутъ, и будетъ вдвое противъ того, по скольку собираютъ въ прочіе дни.

6 И сказали Моисей и Ааронъ всјмъ сынамъ Израилевымъ: вечеромъ узнаете, что Іегова вывелъ васъ изъ земли Египетской.

7 И утромъ увидите славу Іеговы, ибо слышалъ Онъ ропотъ вашъ на Іегову, а мы что значимъ, что вы на насъ ропщете?

8 И сказалъ Моисей: узнаете, когда Іегова вечеромъ дастъ вамъ мяса въ пищу, а утромъ хлјба досыта; ибо Іегова услышалъ ропотъ вашъ, который вы подняли противъ Него: а мы что? Не на насъ ропотъ вашъ, но на Іегову.

9 Аарону же сказалъ Моисей: скажи всему обществу сыновъ Израилевыхъ: предстаньте предъ лице Іеговы, ибо Онъ услышалъ ропотъ вашъ

10 И когда говорилъ Ааронъ ко всему обществу сыновъ Израилевыхъ, и они оглянулись къ пустынј, се, слава Іеговы явилась въ облакј.

11 И говорилъ Іегова Моисею и сказалъ:

12 Я услышалъ ропотъ сыновъ Израилевыхъ; скажи имъ: вечеромъ будете јсть мясо, а поутру насытитесь хлјбомъ, и узнаете, что Я Іегова Богъ вашъ.

13 Въ самомъ дјлј, вечеромъ налетјли перепелы, и покрыли станъ, а поутру начала ложиться роса около стана.

14 Когда же перестала ложиться роса: се, на поверхности пустыни оказалось нјчто мелкое, снјговидное, мелкое, какъ гололедица, на землј.

15 Увидя сіе, сыны Израилевы, говорили другъ другу: что это? Ибо не знали, что такое; Моисей же сказалъ имъ: это хлјбъ, который Іегова далъ вамъ въ пищу.

16 Вотъ повелјніе, которое далъ Іегова: собирайте онаго каждый постольку, сколько ему съјсть, по гомору на человјка; по числу душъ, сколько у кого въ шатрј, собирайте.

17 Такъ и сдјлали сыны Израилевы: и собирали, кто много, кто мало.

18 И мјряли гоморомъ, и у того, кто собралъ много, не было лишняго, и у того, кто мало, не было недостатка. Каждый собралъ, сколъко ему съјсть.

19 И сказалъ имъ Моисей: никто не оставляй сего до утра.

20 Но Моисея не послушались, и оставили онаго нјкоторые до утра; и родились черви, и оно возсмердјло; и разгнјвался на нихъ Моисей.

21 И собирали оное по утрамъ каждый сколько ему съјсть; когда же обогрјвало солнце, оно растаявало.

22 Въ шестый же день собрали хлјба вдвое, по два гомора на каждаго; и пришли всј начальники общества и донесли Моисею.

23 Моисей сказалъ имъ: вотъ, что сказалъ Іегова: завтра покой, суббота, посвященная Іеговј; что надобно варитъ, варите, и что надобно печь, пеките, а все излишнее отложите и сберегите до утра.

24 И какъ повелјлъ Моисей, отложили его до утра; и онъ не возсмердјлъ, и червей не было въ немъ.

25 И сказалъ Моисей: јшьте его сегодня, ибо сегодня суббота Іеговј; сегодня не найдете его на полј.

26 Шесть дней собирайте его; а въ седьный день суббота; не будетъ въ нее.

27 И случилось, что въ седьмый день нјкоторые изъ народа вышли собирать, но не нашли.

28 Тогда Іегова сказалъ Моисею: долго ли вамъ не слушаться и не соблюдать заповјдей Моихъ и законовъ Моихъ?

29 Смотрите, Іегова далъ вамъ субботу, посему Онъ и дастъ въ шестый день хлјба на два дня: оставайтесь каждый у себя, и никто не ходи съ мјста своего въ седьмый день.

30 И покоился народъ въ седьмый день.

31 И нарекли Израильтяне хлјбу тому имя: манна; она была какъ кишнецовое сјмя бјла, а вкусомъ какъ лепешка съ медомъ.

32 И сказалъ Моисей: вотъ повелјніе, которое далъ Іегова: наполните гоморъ и храните въ роды ваши, дабы видјли сей хлјбъ, которымъ Я питалъ васъ въ пустынј, когда вывелъ васъ изъ земли Египетской.

33 И сказалъ Моисей Аарону: возьми одинъ сосудъ, и положи въ него полный гоморъ манны, и поставь его предъ Іеговою, для сохраненія въ роды ваши.

34 И поставилъ его Ааронъ предъ ковчегомъ откровенія для сохраненія, какъ поввлјлъ Іегова Моисею.

35 Сыны Израилевы јли манну сорокъ лјтъ, доколј не пришли въ землю обитаемую; манну јли они, доколј не пришли къ предјламъ земли Ханаанской.

36 А гоморъ есть десятая часть ефы.

   

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Arcana Coelestia # 8560

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8560. 'At the mouth of Jehovah' means in the Lord's providence. This is clear from the meaning of 'the mouth of Jehovah' as God's truth in accordance with which they were led; for 'the mouth of Jehovah' here is taken to mean Divine utterance and being led in accordance with it, which is providence. God's providence is different from any other kind of leading or guidance in that it constantly has in view what is eternal and is constantly leading to salvation. It does so through various states, sometimes joyful and at other times miserable; and though these are beyond the person's comprehension they all nevertheless make a contribution towards his life into eternity. These things are meant by 'travels at the mouth of Jehovah', 'Jehovah' in the Word being the Lord, see 1343, 1736, 2004, 2005, 2018, 2025, 2156 2329, 2447, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905.

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

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Arcana Coelestia # 2329

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2329. 'He said, Behold now, my Lords' means interior acknowledgement and confession of the Lord's Divine Human and His Holy proceeding. This is clear from the acknowledgement and humiliation already referred to just above. Confession follows immediately after them here, for confession is meant by his saying, 'Behold now, my Lords'. Interior confession belongs to the heart, and manifests itself in humiliation and at the same time in the affection for good, whereas exterior confession belongs to the lips, which may manifest itself in a spurious humiliation and a spurious affection for good which is none at all, as with people who confess the Lord for the sake of their own reputation or rather worship of self, and for the sake of their own material gain. What these people confess with the lips they deny in the heart.

[2] The plural 'my Lords' is used for the same reason that 'three men' are spoken of in the previous chapter. For just as the three there mean the Divine itself, the Divine Human, and the Holy proceeding, so the two mentioned here mean the Lord's Divine Human and His Holy proceeding, as stated above. That these make one is well known to anyone inside the Church, and because they make one they are also referred to in the singular further on,

So it was, when they had brought them outside, that he said, Escape for your life. Verse 17.

Behold now, your servant has found grace in your eyes, and you have magnified your mercy which you have shown to me. Verse 19.

And he said to him, Behold, I have accepted you as regards this matter also, that I will not overthrow the city. Verse 21.

For I cannot do anything until you come to it. Verse 22.

[3] That the Divine itself, the Divine Human, and the Holy proceeding are Jehovah is clear from the previous chapter, where in various places the three men are called Jehovah, namely,

Jehovah said to Abraham. Verse 13.

Will anything be too wonderful for Jehovah? Verse 14.

Abraham still stood before Jehovah. Verse 22.

Jehovah departed, when He had finished speaking to Abraham. Verse 33.

Consequently the Divine Human and the Holy proceeding are Jehovah, for this name is used for both in verse 24 of the present chapter.

And Jehovah rained on Sodom and Gomorrah brimstone and fire from Jehovah out of heaven. Verse 24.

The internal sense of these words will be seen later on. As regards the Lord being Jehovah Himself, who is mentioned so many times in the historical and prophetical sections of the Old Testament, see 1736.

[4] Those who are truly members of the Church, that is, who are governed by love to the Lord and by charity towards the neighbour, know about and acknowledge the Trinity; but nevertheless they humble themselves before the Lord and worship Him alone. They do so because they know that there is no other way of reaching the Divine itself, called the Father, except through the Son, and that all the Holiness which the Holy Spirit possesses proceeds from Him. When this idea exists with them they worship none except Him, through whom and from whom all things have their being, and so worship One Being. Nor do they disperse their ideas among three, as many others inside the Church are wont to do.

[5] This is evident from very many people in the next life, including some learned, who during their lifetime have presumed themselves to have a firmer grip on the arcana of faith than all others. When these people have been examined in the next life to see what idea they had had concerning the one God - whether there were three Uncreated, three Infinites, three Eternals, three Almighties, and three Lords - it was quite obvious that they had had the idea of three beings (for in that world the communication of ideas takes place). They have had that idea even though the creed states explicitly that there are not three Uncreated, or three Infinites, or three Eternals, or three Almighties, or three Lords, but one - which is also the truth. They accordingly confessed that with their lips they had indeed spoken of God being one; but in spite of this they had thought of - and some had believed in - three whom they could separate in idea but not join together.

[6] The reason is that for all arcana, even the deepest, some idea exists, for without the existence of an idea nothing is able to be thought about nor indeed anything retained in the memory. In the next life therefore the nature of the thought, and consequently of the faith, that anyone has formulated for himself concerning the One God is clear as daylight. Indeed when Jews in the next life hear that the Lord is Jehovah and that only one God exists they have nothing to say; but when they perceive that Christians' ideas are divided into three they say that they themselves worship one God whereas Christians worship three. What is more, nobody is able to join together three thus separated in idea except those who have the faith that comes with charity - for the Lord accommodates their minds to Himself.

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