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1 Но Моисей въ отвјтъ сказалъ: а можетъ быть, они ее повјрятъ мнј, и не послушаютъ гласа моего, и скажутъ: не явился тебј Іегова?

2 На сіе сказалъ ему Іегова: что это въ рукј у тебя? онъ сказалъ: посохъ.

3 Іегова сказалъ: брось его на землю: онъ бросилъ его на землю, и посохъ превратился въ змјя, и Моисей побјжалъ отъ него.

4 И сказалъ Іегова Моисею: простри руку твою, и возьми его за хвостъ. Онъ простеръ руку свою и взялъ его, и онъ сталъ посохомъ въ рукј его.

5 Это дла того, чтобы повјрили, что явился тебј Іегова, Богъ отцевъ ихъ, Богъ Авраамовъ, Богъ Исааковъ и Богъ Іаковлевъ.

6 Еще сказалъ ему Іегова: положи руку свою къ себј въ пазуху: и онъ положилъ руку свою къ себј въ пазуху. Вынулъ ее, и вотъ, рука его прокаженна какъ снјгъ.

7 И сказалъ Іегова: положи опять руку свою къ себј въ пазуху; и онъ положилъ руку свою къ себј въ пазуху. Вынулъ ее изъ пазухи своей, и вотъ, она опять стала такою же, какъ тјло его.

8 Если они не повјрятъ тебј, и не послушаютъ гласа перваго знаменія, то повјрятъ гласу другаго знаменія.

9 Если же не повјрятъ и двумъ симъ знаменіямъ, и не послушаютъ гласа твоего: то возми воды изъ рјки и вылей на сушу; и вода, взятая изъ рјки, сдјлается кровью на сушј.

10 Но Моисей сказалъ Іеговј: о! Господи! я человјкъ нерјчистый, и таковъ былъ и вчера и третьяго дня, и когда Ты началъ говорить съ рабомъ Твоимъ, я тяжело говорю п косноязыченъ.

11 И сказалъ ему Іегова: кто далъ уста человјку? кто дјлаетъ нјмымъ, или глухимъ, или зрячимъ, или слјпымъ? не Я ли Іегова?

12 Итакъ поди: и Я буду съ устами твоими, и научу тебя, что тебј говорить.

13 Моисей сказалъ: Господи! пошли другаго, кого можешь послать.

14 И возгорјлся гнјвъ Іеговы на Моисея, и Онъ сказалъ: развј нјтъ у тебя Аарона брата Левитянина? Я знаю, что онъ можетъ хорошо говорить; и вотъ, онъ выйдетъ на встрјчу тебј, и увидјвъ тебя, возрадуется въ сердцј своемъ.

15 Ты будешь ему говорить и влагать слова въ уста его: а Я буду съ устами твоими, и съ устами его, и буду учить васъ, что вамъ дјлать.

16 Онъ будетъ говорить вмјсто тебя къ народу. Такимъ образомъ онъ будетъ твоими устами; а ты будешь ему вмјсто Бога.

17 И посохъ сей возми въ руку твою, чтобы творить имъ знаменія.

18 Моисей пошелъ, возвратился къ Іоѕору тестю своему, и сказалъ ему: пойду я, и возвращусь къ братьямъ моимъ, которые въ Египтј, и посмотрю живы ли еще они? И сказалъ Іоѕоръ Моисею: поди съ миромъ.

19 И сказалъ Іегова Моисею въ землј Мадіамской: поди, возвратись въ Египетъ: ибо умерли всј искавшіе души твоей.

20 И взялъ Моисей жену свою и сыновей своихъ, посадилъ ихъ на ословъ, и отправился въ землю Египетскую. Посохъ же Божій Моисей взялъ въ руку свою.

21 И сказалъ Іегова Моисею: когда пойдешь и возвратишься въ Египетъ: смотри, всј чудеса, которыя Я вручилъ тебј, сдјлай предъ лицемъ Фараоновымъ. А Я ожесточу сердце его, и онъ не будетъ отпускать народа.

22 И скажи Фараону: такъ говоритъ Іегова: Израиль есть сынъ Мой, первенецъ Мой.

23 Я тебј говорю: отпусти сына Моего, чтобъ онъ совершилъ Мнј служеніе; а если не отпустишь его, то вотъ, Я убью сына твоего, первенца твоего.

24 Дорогою на ночлегј случилось, что встрјтилъ его Іегова и хотјлъ умертвить его.

25 Тогда Циппора, взявши ножъ, обрјзала крайнюю плоть сына своего, и бросивъ къ ногамъ его, сказала: ты женихъ крови у меня.

26 И отошелъ отъ него Іегова. Сказала же она: женихъ крови, въ отношеніи къ обрјзанію.

27 Между тјмъ Іегова сказалъ Аарону: поди навстрјчу Моисею въ пустыню. И онъ пошелъ и встрјтился съ нимъ при горј Божіей и облобызалъ его.

28 И извјстилъ Моисей Аарона о всјхъ словахъ Іеговы, Который его послалъ, и о всјхъ знаменіяхъ, которыя Онъ повелјлъ ему сдјлать.

29 И пошелъ Моисей съ Аарономъ и собрали всјхъ старјйшинъ сыновъ Израилевыхъ;

30 и пересказалъ Ааронъ всј слова, которыя говорилъ Іегова Моисею, и сдјлалъ Моисей знаменіе предъ глазами народа.

31 Народъ повјрилъ; и услышали, что Іегова посјтилъ сыновъ Израилевыхъ, и что узрјлъ страданіе ихъ, и пали, и поклонились.

   

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Arcana Coelestia # 7268

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7268. 'See, I have made you a god to Pharaoh' means the law of God and the power it has over those steeped in falsities. This is clear from the meaning of 'making you a god' as Divine Truth, or what amounts to the same thing, the Divine Law, and also the power it has, for in the Word when truth and also the power of truth are referred to the name 'God' appears, but when good is referred to the name 'Jehovah' does so, see 300, 2586, 2769, 2807, 2822, 3910, 3921 (end), 4287, 4295, 4402, 7010; and from the representation of 'Pharaoh' as those who are steeped in falsities and engage in molestation, dealt with in 6651, 6679, 6683. To pursue further the meaning of GOD, it should be recognized that in the highest sense 'God' is the Divine which is above the heavens, but that in the internal sense 'God' is the Divine which is within the heavens. The Divine which is above the heavens is Divine Good, whereas the Divine within the heavens is Divine Truth. For Divine Good is the source from which Divine Truth springs, and Divine Truth springing from Divine Good makes heaven and brings order into it. What is properly called heaven is nothing other than the Divine that has been given form there, for the angels in heaven are human forms receptive of the Divine, which together constitute an all-embracing form which is that of a Human Being.

[2] The use of 'God' in the Old Testament Word to mean Divine Truth within the heavens explains why the word for God in the original language is Elohim, a plural form. It also explains why the angels in heaven, being receivers of Divine Truth, are called 'gods', as in David,

Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6-8.

In the same author,

Give to Jehovah, O sons of gods, give to Jehovah glory and strength. Psalms 29:1.

In the same author,

I said, You are gods, and sons of the Most High, all of you. Psalms 82:6.

In John,

Jesus said, Is it not written in your Law, I said, You are gods? If 1 He called them gods, with whom the Word of God came to be . . . John 10:34-35.

In addition there are those places in which the Lord is called 'God of gods' and 'Lord of lords', such as Genesis 46:2, 7; Deuteronomy 10:17; Numbers 16:22; Daniel 11:36; Psalms 136:2-3. From all this one may see in what sense Moses is called 'a god', here 'a god to Pharaoh' and in Exodus 4:16 'a god to Aaron' - that he was called such because Moses represented the Divine Law, which is Divine Truth and is called the Word. This also explains why here Aaron is called his 'prophet', and in a previous place his 'mouth', that is, one who declares in a way suitable for the understanding Divine Truth which comes forth directly from the Lord and surpasses all understanding And since a prophet is one who teaches and declares Divine Truth in a way suitable for the understanding, 'a prophet' also means the teachings of the Church, a subject dealt with in what follows next.

Poznámky pod čarou:

1. Reading si (if) which accords with the Greek and which Swedenborg has in another place where he quotes this verse, for sic (thus).

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

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Arcana Coelestia # 4295

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4295. 'And Jacob asked and said, Tell me, I pray, your name' means the angelic heaven and the nature of that heaven. This becomes clear from the representation of Jacob' as the Lord's Divine Natural, dealt with already, and from the meaning of 'God' whose name he asked for, and also of 'men', with whom he contended as a prince and prevailed, as truths and goods, and so as those who are governed by truths and goods, dealt with above in 4287. And since the angelic heaven is heaven by virtue of truths and goods it is that heaven specifically which is meant by God and men with whom the Lord prevailed. Angels are also sometimes called 'gods' in the Word, it being by virtue of truths and goods that they are called such, as in David,

God stands in the assembly of God, in the midst of the gods will He judge. I said, You are gods, and sons of the Most High, all of you. Psalms 82:1, 6.

Here it is quite plain that 'the assembly of God' and 'the gods' are the angelic heaven. In the same author,

Who in the sky will be compared to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6.

In the same author,

Confess the God of gods; confess the Lord of lords Psalms 136:2-3.

From these quotations it is evident - as it is also from the fact that no one can contend as a prince with God and prevail, and likewise from the fact that the one who is called a god was unwilling to reveal his name - that it was the angelic heaven with which the Lord fought. It is quite plain from the actual words themselves 'Why is it that you ask my name?' that an arcanum lies within them, for if he had been Jehovah God he would not have concealed his name. Nor would Jacob have asked 'What is your name?' for asking the name implies some person or persons other than God Himself.

[2] The truth that the Lord at length fought with actual angels, indeed with the whole angelic heaven, is an arcanum which has not been disclosed up to now. But the implications of this are as follows: Angels do indeed possess supreme wisdom and intelligence, yet all their wisdom and intelligence comes to them from the Lord's Divine. They have no wisdom or intelligence at all that originates in themselves, that is, in their proprium. Therefore it is only insofar as they are governed by truths and goods received from the Lord's Divine that they are wise and intelligent. The fact that angels have no wisdom or intelligence at all originating in themselves they themselves openly confess. Indeed they are also quite angry if anyone attributes to them any wisdom or intelligence at all, for they know and perceive that it would be taking away from the Divine that which is His and it would be claiming for themselves that which is not theirs, and so would be engaging in the crime of spiritual theft. Angels also say that their entire proprium consists in evil and falsity, both because of their heredity and also because of their own conduct in the world when they were men, 1880. Nor, they say, is evil or falsity separated - that is, wiped away - from them, whereby they are made righteous; rather, the whole of it remains with them, though the Lord withholds them from that evil and falsity and keeps them in good and truth, 1581. These things are confessed by every angel, and no one is allowed into heaven if he does not know and believe them. For otherwise they cannot dwell in the light of wisdom and intelligence coming from the Lord, nor consequently in good and truth. From this one can also know how the words in Job 15:15 stating that heaven is not pure in the eyes of God are to be understood.

[3] This being so, in order that the Lord might bring the whole of heaven into proper heavenly order, He even allowed angels into Himself to tempt Him, who, insofar as they acted from their proprium, did not do so from good and truth. These temptations are the inmost of all, for they go to work solely on the ends one has in view and with a subtlety such as can by no means be detected. But insofar as angels do not act from their proprium they act from good and truth and are unable to tempt anyone. What is more, angels are being perfected constantly by the Lord, and yet their perfection cannot ever reach the point when their wisdom and intelligence can be compared with the Lord's Divine wisdom and intelligence, since they are finite whereas the Lord is Infinite, and no comparison of finite with Infinite is possible. From all this one may now see what 'God with whom Jacob contended as a prince' is used to mean, and also why he was unwilling to reveal his name.

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