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Izlazak 4

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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 # 6987

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6987. Who maketh man’s mouth? That this signifies utterance, is evident from the signification of “mouth,” as being the voice (of which above, n. 6985); and as it denotes the voice, it denotes utterance. What the “mouth” specifically signifies cannot be seen except from correspondence. The mouth together with the lips corresponds to the interior speech which is of the thought. The thought of man is active and passive; man has active thought when he speaks, and this may be called speaking thought; but his thought is passive when he does not speak; and the difference between the two can be seen by him who reflects. By the “mouth” of man is thus signified active or speaking thought, thus utterance.

[2] As regards active thought, which is signified by the “mouth,” be it known that this thought also is speaking thought in its own way, and that by the activity of this speech it excites the organs of the body corresponding thereto. It appears as if the words of the speech were in the thought, but this is a fallacy; it is only the sense of the speech which is there, the nature of which man can scarcely know, for it is the speech of his spirit, which speech is universal speech, such as is the speech of spirits in the other life. When this speech flows into the correspondent organs of the body, it presents the speech of words, which is vastly different from the thought that produces it, as is very evident from the fact that a man can think in one minute what takes him a long space of time to speak or write; and this would not be the case if this thought were composed of words, as is the speech of the mouth. It is from the correspondence of the speech of the thought and the speech of the mouth, that when a man comes after death among spirits, he knows how to speak in the universal language, thus with spirits, no matter what had been their language in the world; and that he then scarcely knows otherwise than that he speaks there as in the world, when yet the words of their speech are not words such as man uses in the body, but are the ideas which had been of his thought, one idea containing very many things. For this reason spirits can utter in a moment what a man can scarcely utter in half an hour, and even then there are many things within the same idea which cannot possibly be expressed by bodily speech.

[3] Yet the angels in heaven speak in a different way from spirits; for the angels who are in heaven have their speech from intellectual ideas, which by the philosophers are called immaterial ideas; whereas spirits have their speech from ideas of the imagination, which are called material ideas; hence in one idea of the thought of the angels there are contained very many things which spirits cannot utter by many series of their ideas, besides many things which they cannot express at all. But when a spirit becomes an angel, he is in angelic speech, just as a man when after death he becomes a spirit, is in the speech of spirits, and for a similar reason. From all this it can be seen what active thought is, namely, that it is the speech of man’s spirit.

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