Bible

 

Izlazak 4

Studie

   

1 A Mojsije odgovori i reče: Ali neće mi verovati ni poslušati glas moj; jer će reći: Nije ti se Gospod javio.

2 A Gospod mu reče: Šta ti je to u ruci? A on odgovori: Štap.

3 A Bog mu reče: Baci ga na zemlju. I baci ga na zemlju, a on posta zmija. I Mojsije pobeže od nje.

4 A Gospod reče Mojsiju: Pruži ruku svoju, pa je uhvati za rep. I pruži ruku svoju, i uhvati je, i opet posta štap u ruci njegovoj.

5 To učini, reče Gospod, da veruju da ti se javio Gospod Bog otaca njihovih, Bog Avramov, Bog Isakov i Bog Jakovljev.

6 I opet mu reče Gospod: Turi sada ruku svoju u nedra svoja. I on turi ruku svoju u nedra svoja; a kad je izvadi iz nedara, a to ruka mu gubava, bela kao sneg.

7 A Bog mu reče: Turi opet ruku svoju u nedra svoja. I opet turi ruku svoju u nedra svoja; a kad je izvadi iz nedara, a to opet postala kao i ostalo telo njegovo.

8 Tako, reče Bog, ako ti ne uzveruju i ne poslušaju glas tvoj za prvi znak, poslušaće za drugi znak.

9 Ako li ne uzveruju ni za ta dva znaka i ne poslušaju glas tvoj, a ti zahvati vode iz reke, i prolij na zemlju, i pretvoriće se voda koju zahvatiš iz reke, i provrći će se u krv na zemlji.

10 A Mojsije reče Gospodu: Molim Ti se, Gospode, nisam rečit čovek, niti sam pre bio niti sam otkako si progovorio sa slugom svojim, nego sam sporih usta i sporog jezika.

11 A Gospod mu reče: Ko je dao usta čoveku? Ili ko može stvoriti nemog ili gluvog ili okatog ili slepog? Zar ne ja, Gospod?

12 Idi dakle, ja ću biti s ustima tvojim, i učiću te šta ćeš govoriti.

13 A Mojsije reče: Molim Te, Gospode, pošlji onog koga treba da pošalješ.

14 I razgnevi se Gospod na Mojsija, i reče mu: Nije li ti brat Aron Levit? Znam da je on rečit; i evo on će te sresti, i kad te vidi obradovaće se u srcu svom.

15 Njemu ćeš kazati i metnućeš ove reči u usta njegova, i ja ću biti s tvojim ustima i s njegovim ustima, i učiću vas šta ćete činiti.

16 I on će mesto tebe govoriti narodu, i on će biti tebi mesto usta, a ti ćeš biti njemu mesto Boga.

17 A taj štap uzmi u ruku svoju, njim ćeš činiti čudesa.

18 I otide Mojsije, i vrati se k Jotoru tastu svom, i reče mu: Pusti me da idem, da se vratim k braći svojoj u Misiru, da vidim jesu li još u životu. I reče Jotor Mojsiju: Idi s mirom.

19 I reče Gospod Mojsiju u zemlji madijanskoj: Idi, vrati se u Misir, jer su pomrli svi koji su tražili dušu tvoju.

20 I uze Mojsije ženu svoju i sinove svoje, i posadi ih na magarca, i pođe natrag u zemlju misirsku. I uze Mojsije štap Božji u ruku svoju.

21 I reče Gospod Mojsiju: Kad otideš i vratiš se u Misir, gledaj da učiniš pred Faraonom sva čudesa koja ti metnuh u ruku: a ja ću učiniti da mu otvrdne srce i ne pusti narod.

22 A ti ćeš reći Faraonu: Ovako kaže Gospod: Izrailj je sin moj, prvenac moj.

23 I kazah ti: Pusti sina mog da mi posluži. A ti ga ne hte pustiti; evo ja ću ubiti sina tvog, prvenca tvog.

24 I kad beše na putu u gostionici, dođe k njemu Gospod i htede da ga ubije.

25 A Sefora uze oštar nož, i obreza sina svog, i okrajak baci k nogama njegovim govoreći: Ti si mi krvav zaručnik.

26 Tada ga ostavi Gospod; a ona radi obrezanja reče: Krvav zaručnik.

27 A Gospod reče Aronu: Iziđi u pustinju na susret Mojsiju. I otide i srete ga na gori Božijoj, i poljubi ga.

28 I Mojsije kaza Aronu sve reči Gospodnje, za koje ga posla, i sve znake koje mu zapovedi.

29 I otidoše Mojsije i Aron, i skupiše sve starešine sinova Izrailjevih.

30 I Aron kaza sve reči, koje beše rekao Gospod Mojsiju, a Mojsije učini znake pred narodom.

31 I narod verova; i razumeše da je Gospod pohodio sinove Izrailjeve i video nevolju njihovu; i savivši se pokloniše se.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 6952

Prostudujte si tuto pasáž

  
/ 10837  
  

6952. 'Put out your hand and take hold of the tail' means the power of raising something from the last part of the sensory level. This is clear from the meaning of 'hand' as power, dealt with above in 6947; and from the meaning of 'the serpent's tail' as the lowest part of the sensory level - 'a serpent' is the sensory level, see above in 6949, so that 'its tail' is the last or lowest part of it. Raising something is meant by 'putting out and taking hold', for a person who puts out his hand and takes hold of some creature crawling on the ground raises it up. Since 'a serpent' means the separated sensory level and the resulting reasoning based on the illusions of the senses regarding the truths of faith, 'the serpent's tail' means falsity itself, for this falsity constitutes the last and lowest part. A person ruled by falsity, thus by what is last and lowest, looks altogether downwards and outwards, that is, in a worldly and earthly direction, not upwards and inwards, that is, to heaven and the Lord.

[2] The fact that these kinds of things are meant by 'the serpent's tail' is clear in John,

The locusts had tails like scorpions, and stings were in their tails, and their power, in order that they might do people harm. Revelation 9:10.

'Tails like scorpions' and 'stings in the tails' are artful reasonings based on falsities by means of which they can convince and thereby damage people; and this is why it says that the power they have is 'to do people harm'.

[3] In the same author,

The horses' tails were like serpents, having heads; and by means of them they do harm. Revelation 9:19.

Here likewise 'tails like serpents' stands for reasonings based on falsities by means of which they cause harm, especially as it is said that such tails were those of horses and had heads. For 'horses' and also 'head' mean the area of understanding in the mind, and therefore 'tails' here means the more artful kinds of reasonings against truths that are based on illusions and consequent falsities. These reasonings are the lowest, for the more artful the reasonings against truths are, the lower they are.

[4] In the same author,

The dragon's tail drew a third part of the stars of heaven and cast them down to the earth. Revelation 12:4.

'The dragon's tail' stands in a similar way for reasonings based on falsities. 'The stars of heaven' stands for cognitions of goodness and truth, 'casting them down to the earth' for destroying them. The dragon is the serpent which uses reasonings based on falsities to lead people astray and which led astray in paradise 'the mother of living ones', who was Eve, because of the tree of knowledge, that is, by means of factual knowledge based on sensory evidence, thus on illusions. This is also made plain in John,

The great dragon was cast out, the serpent of old, who is called the devil and satan, who leads the whole world astray. Revelation 12:9.

[5] The fact that 'the tail' in general is the separated sensory level of the mind which does not look upwards but downwards, thus not in a heavenly but an earthly direction, and that consequently it means falsity is clear in Isaiah,

Jehovah will cut off from Israel head and tail, the branch and the bulrush. The old and the honourable [in face] is the head, but the prophet, the teacher of a lie, is the tail. Isaiah 9:14-15.

Here 'tail' plainly stands for falsity, which the Word calls 'a lie'. In the same prophet,

There will not be for Egypt [any] work which the head and tail, branch and bulrush, may do. Isaiah 19:15.

'Bulrush' stands for that which is lowest. In Moses,

So Jehovah will give you to be the head, and not to be the tail, in order that you may be tending only upwards, but not be tending downwards, when you obey the commandments of your God. Deuteronomy 18:13.

[6] 'The tail' stands for the lowest part which looks downwards or outwards, that is, in a worldly and earthly direction and not towards heaven and the Lord. For the interior parts of the human mind together with sensory levels are raised upwards by the Lord when a person is governed by the good of faith and charity. But if he is governed by evil and falsity, then the interior parts together with the sensory levels look downwards and so solely to things in the world. As a consequence he sheds his human nature and assumes a beast-like nature, for wild beasts look downwards or solely to things on earth. The person who looks downwards wills what is evil and thinks what is false, but one whom the Lord raises upwards wills what is good and thinks what is true. A raising by the Lord does in actual fact take place and therefore a removal from evils and falsities. Angels have the actual feeling of being raised up; it is like the force drawing things towards the centre of attraction, the centre being where the Lord is within His Sun. Angels have their heads raised in this direction, but those in hell their feet, so that the angels look upwards but those in hell downwards, 3641, 3643. In the same book,

The foreigner who is in the midst of you will rise above you, upwards more and more, but you will go down, downwards more and more; he will be the head, but you will be the tail. Deuteronomy 28:43, 44.

Here the meaning is similar. In Isaiah,

Say to him, Beware, and be quiet; do not fear, and do not let your heart become soft on account of the two tails of these smoking firebrands, on account of the blazing anger of Rezin and Syria, and the son of Remaliah. Isaiah 7:4.

'Rezin king of Syria' stands for cognitions or knowledge of what is evil, 'Syria' meaning cognitions of what is good, see 1232, 1234, 3680, and so in the contrary sense cognitions of what is evil; and 'the son of Remaliah king of Samaria' stands for knowledge or cognitions of what is false. The latter and the former kinds of cognitions are 'tails' because they constitute what is lowest. 'Smoking firebrands' stands for blazing anger.

  
/ 10837  
  

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