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Izlazak 6

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1 A Gospod reče Mojsiju: Sad ćeš videti šta ću učiniti Faraonu; jer pod rukom krepkom pustiće ih, i isteraće ih iz zemlje svoje pod rukom krepkom.

2 Još govori Bog Mojsiju i reče mu: Ja sam Gospod.

3 I javio sam se Avramu, Isaku i Jakovu imenom Bog Svemogući, a imenom svojim, Gospod, ne bih im poznat.

4 I učinih zavet svoj s njima da ću im dati zemlju hanansku, zemlju u kojoj behu došljaci, u kojoj življahu kao stranci.

5 I čuh uzdisanje sinova Izrailjevih, koje Misirci drže u ropstvu, i opomenuh se zaveta svog.

6 Zato kaži sinovima Izrailjevim: Ja sam Gospod, i izvešću vas ispod bremena misirskih, i oprostiću vas ropstva njihovog, i izbaviću vas mišicom podignutom i sudovima velikim.

7 I uzeću vas da mi budete narod, i ja ću vam biti Bog, te ćete poznati da sam ja Gospod Bog vaš, koji vas izvodim ispod bremena misirskih.

8 Pak ću vas odvesti u svoju zemlju, za koju podigoh ruku svoju zaklinjući se da ću je dati Avramu, Isaku i Jakovu; i daću vam je u nasledstvo, ja Gospod.

9 I Mojsije kaza tako sinovima Izrailjevim; ali ne poslušaše Mojsija od slabosti duha svog i od ljutog ropstva.

10 I Gospod reče Mojsiju govoreći:

11 Idi, kaži Faraonu, caru misirskom, neka pusti sinove Izrailjeve iz zemlje svoje.

12 A Mojsije progovori pred Gospodom i reče: Eto, sinovi Izrailjevi ne poslušaše me, a kako će me poslušati Faraon, kad sam neobrezanih usana?

13 Ali Gospod govori Mojsiju i Aronu, i zapovedi im da idu k sinovima Izrailjevim i k Faraonu, da izvedu sinove Izrailjeve iz zemlje misirske.

14 Ovo su poglavice u domovima otaca svojih: sinovi Ruvima, prvenca Izrailjevog: Enoh i Faluj, Asron i Harmija; to su porodice Ruvimove.

15 A sinovi Simeunovi: Jemuilo i Jamin i Aod i Ahin i Sar i Saul, sin neke Hananejke; to su porodice Simeunove.

16 A ovo su imena sinova Levijevih po porodicama njihovim: Girson i Kat i Merarije; a Levije požive sto i trideset i sedam godina.

17 A ovo su sinovi Girsonovi: Lovenije i Semej po porodicama svojim.

18 A sinovi Katovi: Amram i Isar i Hevron i Ozilo; a Kat požive sto i trideset i tri godine.

19 A sinovi Merarijevi: Molija i Musija. To su porodice Levijeve po lozama svojim.

20 A Amram se oženi Johavedom bratučedom svojom, i ona mu rodi Arona i Mojsija. A požive Amram sto i trideset i sedam godina.

21 A sinovi Isarovi behu: Korej i Nafek i Zehrija.

22 A sinovi Ozilovi: Misailo i Elisafan i Segrija.

23 A Aron se oženi Jelisavetom kćerju Aminadavovom, sestrom Nasonovom; i ona mu rodi Nadava i Avijuda i Eleazara i Itamara.

24 A sinovi Korejevi behu: Asir i Elkana i Avijasar. To su porodice Korejeve.

25 I Eleazar, sin Aronov, oženi se jednom od kćeri Futilovih, i ona mu rodi Finesa. To su poglavice između otaca levitskih po svojim porodicama.

26 To je Aron i Mojsije, kojima reče Gospod: Izvedite sinove Izrailjeve iz zemlje misirske u četama njihovim.

27 To su koji govoriše Faraonu, caru misirskom, da izvedu sinove Izrailjeve iz Misira; to je Mojsije i to je Aron.

28 I kad Gospod govoraše Mojsiju u zemlji misirskoj,

29 Reče Gospod Mojsiju govoreći: Ja sam Gospod; kaži Faraonu caru misirskom sve što sam ti kazao.

30 I Mojsije reče pred Gospodom: Evo sam neobrezanih usana, pa kako će me poslušati Faraon?

   

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Arcana Coelestia # 7193

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7193. 'And I appeared to Abraham, to Isaac, and to Jacob, as God Shaddai' means the temptations which the Lord underwent in His Human and the temptations that faithful believers undergo, and the subsequent periods of consolation. This is clear from the meaning of 'appearing' or 'being seen', when used in reference to Jehovah, as perception from the Divine, dealt with in 2150, 3764, 4567, 5400; and from the representation of 'Abraham, Isaac, and Jacob' as the Lord in respect of the Divine itself and the Divine Human, dealt with in 6804, 6847. But here, since Jehovah is the speaker and says that He had appeared to them, the Lord in respect of the Human, that is, the Human before it had been made Divine, is meant, 'Abraham' meaning the celestial degree within that Human, 'Isaac' the spiritual degree, and 'Jacob' the natural degree.

[2] The reason why the Lord in respect of the Human, not the Divine itself and the Divine Human, is meant here by these three is that temptations are being referred to, and the Lord's Human before it was made Divine was able to be tempted, but not the Divine Human, still less the Divine itself; for the Divine is beyond any kind of temptation. Those in hell who are tempters cannot approach even celestial angels, for when they do approach them they are seized by a feeling of dread and anguish, and feel as if they were being deprived of air. Since they cannot approach celestial angels, because of the Divine presence among those angels, far less can they approach the Divine who is infinitely higher than the angelic level. From all this it may be recognized that the Lord took infirm humanity from His mother in order that He might undergo temptation, and by means of temptations might restore to order everything in heaven and in hell, and at the same time glorify His human, that is, make it Divine.

[3] For the meaning of 'God Shaddai' as temptations and subsequent periods of consolation, see 1992, 3667, 4572, 5628. The expression 'subsequent periods of consolation' is used because it is in keeping with Divine order that feelings of grief which temptations bring should be followed by those of comfort, just as evening and night are followed by morning and the dawn. These are also corresponding conditions, for there are alternations of states in the next life, just as there are alternations of times of day in the world. States involving temptations and molestations, and also states involving desolations, constitute evening and night in that life, while states which are periods of consolation and festivity constitute morning and dawn there. The reason why the same words, the words 'I appeared to Abraham, to Isaac, and to Jacob', also mean the temptations that faithful believers undergo, and subsequent periods of consolation, is that a person's regeneration, which is effected by means of temptations, is an image of the Lord's glorification, 3138, 3212, 3296, 3490, 4402, 5688, and therefore the things in the Word which relate in the highest sense to the Lord relate in the comparable internal sense to faithful believers.

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