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Izlazak 16

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1 Od Elima se podigoše, i sav zbor sinova Izrailjevih dođe u pustinju Sin, koja je između Elima i Sinaja, petnaestog dana drugog meseca pošto iziđoše iz zemlje misirske.

2 I stade vikati sav zbor sinova Izrailjevih na Mojsija i na Arona u pustinji,

3 I rekoše im sinovi Izrailjevi: Kamo da smo pomrli od ruke Gospodnje u zemlji misirskoj, kad sedasmo kod lonaca s mesom i jeđasmo hleba izobila! Jer nas izvedoste u ovu pustinju da pomorite sav ovaj zbor glađu.

4 A Gospod reče Mojsiju: Evo učiniću da vam daždi iz neba hleb, a narod neka izlazi i kupi svaki dan koliko treba na dan, da ga okušam hoće li hoditi po mom zakonu ili neće.

5 A šestog dana neka zgotove šta donesu, a neka bude dvojinom onoliko koliko nakupe svaki dan.

6 I reče Mojsije i Aron svim sinovima Izrailjevim: Doveče ćete poznati da vas je Gospod izveo iz zemlje misirske;

7 A sutra ćete videti slavu Gospodnju; jer je čuo viku vašu na Gospoda. Jer šta smo mi da vičete na nas?

8 I reče Mojsije: Doveče će vam dati Gospod mesa da jedete a ujutru hleba da se nasitite; jer je čuo Gospod viku vašu, kojom vičete na Nj. Jer šta smo mi? Nije na nas vaša vika nego na Gospoda.

9 I reče Mojsije Aronu: Kaži svemu zboru sinova Izrailjevih: Pristupite pred Gospoda, jer je čuo viku vašu.

10 I kad reče Aron svemu zboru sinova Izrailjevih, pogledaše u pustinju, i gle, slava Gospodnja pokaza se u oblaku.

11 I Gospod reče Mojsiju govoreći:

12 Čuo sam viku sinova Izrailjevih. Kaži im i reci: Doveče ćete jesti mesa, a sutra ćete se nasititi hleba, i poznaćete da sam ja Gospod Bog vaš.

13 I uveče doleteše prepelice i prekriliše logor, a ujutru pade rosa oko logora;

14 A kad se diže rosa, a to po pustinji nešto sitno okruglo, sitno kao slana po zemlji.

15 I kad vide sinovi Izrailjevi, govorahu jedan drugom: Šta je ovo? Jer ne znahu šta beše. A Mojsije im reče: To je hleb što vam dade Gospod da jedete.

16 To je za šta zapovedi Gospod: kupite ga svaki dan koliko kome treba za jelo, po gomor na glavu, po broju duša vaših, svaki neka uzme za one koji su mu u šatoru.

17 I učiniše tako sinovi Izrailjevi; i nakupiše koji više koji manje.

18 Pa meriše na gomor, i ne dođe više onom koji nakupi mnogo, niti manje onom koji nakupi malo, nego svaki nakupi koliko mu je trebalo da jede.

19 I reče im Mojsije: Niko da ne ostavlja od toga za sutra.

20 Ali ne poslušaše Mojsija, nego neki ostaviše od toga za sutra, te se ucrva i usmrde. I rasrdi se Mojsije na njih.

21 Tako ga kupljahu svako jutro, svaki koliko mu trebaše za jelo; a kad sunce ogrevaše, tada se rastapaše.

22 A u šesti dan nakupiše hleba dvojinom, po dva gomora na svakog; i dođoše sve starešine od zbora, i javiše Mojsiju.

23 A on im reče: Ovo kaza Gospod: Sutra je subota, odmor svet Gospodu; šta ćete peći, pecite, i šta ćete kuvati, kuvajte danas; a šta preteče, ostavite i čuvajte za sutra.

24 I ostaviše za sutra, kao što zapovedi Mojsije, i ne usmrde se niti beše crva u njemu.

25 I reče Mojsije: Jedite to danas, jer je danas subota Gospodnja, danas nećete naći u polju.

26 Šest ćete dana kupiti, a sedmi je dan subota, tada ga neće biti.

27 I u sedmi dan iziđoše neki od naroda da kupe, ali ne nađoše.

28 A Gospod reče Mojsiju: Dokle ćete se protiviti zapovestima mojim i zakonima mojim?

29 Vidite, Gospod vam je dao subotu, zato vam daje šestog dana hleba na dva dana. Stojte svaki na svom mestu, i neka ne odlazi niko sa svog mesta u sedmi dan.

30 I počinu narod u sedmi dan.

31 I dom Izrailjev prozva taj hleb mana; a beše kao seme korijandrovo, beo, i na jeziku kao medeni kolači.

32 I reče Mojsije: Ovo je zapovedio Gospod: napuni gomor toga, neka se čuva od kolena do kolena vašeg, da vide hleb, kojim sam vas hranio u pustinji kad vas izvedoh iz zemlje misirske.

33 I reče Mojsije Aronu: Uzmi krčag i naspi pun gomor mane, i metni pred Gospoda da se čuva od kolena do kolena vašeg.

34 I ostavi ga Aron pred svedočanstvom da se čuva, kao što zapovedi Gospod Mojsiju.

35 A sinovi Izrailjevi jedoše manu četrdeset godina dok ne dođoše u zemlju u kojoj će živeti; jedoše manu dok ne dođoše na među zemlje hananske.

36 A gomor je desetina efe.

   

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Arcana Coelestia # 3579

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3579. 'And God will give to you of the dew of heaven' means from Divine Truth; 'and of the fatness of the land' means from Divine Good. This is clear from the meaning of 'the dew of heaven' as truth, dealt with below, and from the meaning of 'fatness' as good, dealt with in 353. In the highest sense in which they have reference to the Lord both are Divine. As for the multiplication of truth and the fruitfulness of good, they involve this: When the rational flows into the natural its own good presented by it in the natural appears in a general form. Through this good it produces truths there, almost in the way that life develops tissues in man and organizes them into different forms according to the functions they perform. By means of these truths organized into a heavenly order, this good produces further good, and through this further truths, which are derivatives. It is possible to have a natural idea such as this concerning the formation of truth from good, and of further good through that truth, through which yet again truth is formed. But it is not possible for anyone to have a spiritual idea except those in the next life, for in that life ideas are formed from the light of heaven, which light holds intelligence within it.

[2] As regards 'the dew' meaning truth, this too is clear from other places in the Word, as in Zechariah,

The seed of peace, the vine will give its fruit, and the land will give its increase, and the heavens will give their dew. Zechariah 8:12.

This refers to a new Church. 'The vine will give its fruit' stands for the fact that the spiritual element of the Church, which is the truth of faith, will yield good, while 'the land will give its increase' stands for the fact that the celestial element of the Church, which is the good of charity, will yield truth, 'the dew which the heavens will give' being that good and truth. In Haggai,

Because of My house which lies waste the heavens above you have withheld their dew, and the earth has withheld its increase. Haggai 1:9-10.

'The dew of the heavens' and 'the increase of the earth' which were held back stand for similar things.

[3] In David,

From the womb of the dawn You have the dew of Your nativity. Psalms 110:3-4.

This refers to the Lord. 'The dew of nativity' stands for the celestial element of love. In Moses,

Blessed by Jehovah is his land, of the precious things of heaven, of the dew, of the deep also Lying below. Deuteronomy 33:13.

This refers to Joseph. 'The precious things of heaven' are spiritual things, 3166, which are 'the dew', 'the deep Lying below' being natural things. In the same author,

Israel dwelt securely. alone at Jacob's spring, in a land of grain and new wine; even his heavens distilled dew. Deuteronomy 33:28.

Here 'even his heavens distilled dew' stands for spiritual things, which are those of truth.

[4] 'Dew' in the genuine sense is the truth of good which is the product of a state of innocence and peace, for by 'the morning' or dawn when the dew comes down are meant those states of innocence and peace, 2333, 2405, 2540, 2780. This also was why the manna from heaven accompanied the dew which used to come down in the morning time, as becomes clear in Moses,

In the morning there was a deposit of dew around the camp, and when the deposit of dew went up, behold, on the face of the wilderness a round congealed thing, a congealed thing like hoar frost on the earth. Exodus 16:13-14.

When the dew came down over the camp at night, the manna came down on it. Numbers 11:9.

Because 'the manna' was heavenly bread it meant in the highest sense the Lord as regards Divine Good, and consequently with men the celestial element of love, for this originates in the Lord's Divine, 276, 680, 1798, 2165, 2177, 3464, 3478. 'The dew' on which and with which the manna came down stands in the highest sense for Divine Truth, and in the relative sense for spiritual truth with men. 'The morning time' is the state of peace in which those goods and truths are present, 92, 93, 1726, 2780, 3170.

[5] Because 'the dew' means truth which comes from good, or what amounts to the same, that which is spiritual originating in that which is celestial, spiritual truth is for that reason also compared in the Word to the dew, for the objects used as signs of spiritual things are also used as comparisons with those same things, as in Isaiah,

Thus said Jehovah to me, I will be still and I will behold in My dwelling-place; like clear warmth on the light, like a cloud of dew when the harvest is warm. Isaiah 18:4.

In Hosea,

What shall I do to you, O Ephraim? What shall I do to you, O Judah? For your holiness - like a dawn cloud, and like the dew that falls in the morning - [is going away]. Hosea 6:4; 13:3.

In the same prophet,

I will be as the dew to Israel, he will blossom 1 as the lily, and strike root like Lebanon. Hosea 14:5.

In Micah,

The remnant of Jacob will be in the midst of many peoples, like dew from Jehovah, like raindrops on the grass. Micah 5:7.

In David,

It is like the good oil upon the head, that runs down over the collar 2 of Aaron's robes. It is like the dew of Hermon which runs down over the mountains of Zion, for there Jehovah has commanded the blessing of life even for evermore. Psalms 133:2-3.

In Moses,

My doctrine will flow down like the rain, My word will distill like the dew, like showers on the tender grass, and like raindrops on the grass. Deuteronomy 32:2.

Here 'the dew' stands for the multiplication of truth that comes from good, and for the fruitfulness of good through truth. And because the dew is that which every morning causes field and vineyard to be fruitful, good and truth themselves are meant by the grain and new wine referred to next in this verse.

Poznámky pod čarou:

1. literally, sprout

2. literally, the mouth

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

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Arcana Coelestia # 2333

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2333. 'And in the morning you may rise up and go your way' means being strengthened in this way in good and truth. This becomes clear from the meaning of 'rising up in the morning', and also from the meaning of 'going on one's way'. In the Word 'the morning' means the Lord's kingdom and whatever belongs to the Lord's kingdom, and so primarily the good that flows from love and charity. This will be confirmed from the Word at verse 15. 'Way' however means truth, see 627. From this it follows that after they had been in his house and spent the night there, which meant that they dwelt in the good of charity with him, 'they rose up in the morning and went their way', which means that in this way they were confirmed in good and truth.

[2] These phrases, as do all the rest, show how far removed the internal sense is from the sense of the letter and therefore how hidden from view it is, especially in the historical parts of the Word. They show that this sense is not discernible unless individual expressions are explained according to the meaning they have all through the Word. Consequently when ideas are confined to the sense of the letter, the internal sense is seen as something altogether dark and obscure. Conversely when ideas are confined to the internal sense, the sense of the letter in a similar way is seen as something obscure. Indeed angels see it as nothing, for angels no longer have worldly and bodily ideas as man does, but spiritual and celestial ones, into which the expressions of the sense of the letter are marvellously converted when the Word which man is reading rises up to the sphere in which angels dwell, that is, up to heaven. This happens because of the correspondence of spiritual things with worldly, and of celestial with bodily, a correspondence which is absolutely consistent but whose nature has not been disclosed until now in the explanation of expressions, names, and numbers in the Word as to their internal sense.

[3] So that the nature of that correspondence may be known, or what amounts to the same, how worldly and bodily ideas pass over into corresponding spiritual and celestial ideas when they are raised towards heaven, let 'the morning' and 'way' be taken as examples: When a person reads of 'the morning', as in the phrase here 'rising up in the morning', angels do not conceive the idea of the start to a new day but the idea which 'morning' has in the spiritual sense. The idea they conceive is similar to the statement in Samuel,

The Rock of Israel . . . He is like morning light, when the sun rises on a cloudless morning. 2 Samuel 23:3-4.

And in Daniel,

The Holy One said to me, Up to the evening when it is becoming morning, two thousand three hundred times. Daniel 8:14, 26.

Thus instead of 'the morning' angels perceive the Lord, or His kingdom, or celestial things of love and charity. This they do varyingly according to the train of thought in the Word which a person is reading.

[4] Similarly where a person reads of 'a way', as in 'going on your way' here, they cannot have any idea of a way, but a spiritual or a celestial idea, that is to say, like that in John, when the Lord said,

I am the way and the truth. John 14:6.

Also the idea in David,

Make Your ways known to me, O Jehovah, guide my way in truth. Psalms 25:4-5.

And in Isaiah,

He made him know the way of understanding. Isaiah 40:14.

Thus instead of 'a way' angels perceive truth. They do so in the historical as well as the prophetical sections of the Word; in fact angels no longer have any interest in matters of history as these are not at all in keeping with the ideas they have. Consequently in place of historical details they perceive such things as belong to the Lord and His kingdom, which also follow on one after another in marvellous array and perfect sequence in the internal sense. For this reason, so that the Word may serve angels as well, all historical details there are representative, and each expression serves to mean such things. This special feature is what makes the Word different from all other literature.

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