La Biblia

 

Exodus 2

Estudio

   

1 Odšed pak muž jeden z domu Léví, vzal dceru z pokolení Léví.

2 I počala žena ta, a porodila syna; a viduci, že jest krásný, kryla ho za tři měsíce.

3 A když ho nemohla déle tajiti, vzala mu ošitku z sítí, a omazala ji klím a smolou; a vložila do ní to dítě, a vyložila do rákosí u břehu řeky.

4 A postavila sestru jeho zdaleka, aby zvěděla, co se s ním díti bude.

5 A v tom sešla dcera Faraonova, aby se myla v řece; a děvečky její procházely se po břehu řeky. A uzřevši ošitku mezi rákosím, poslala děvečku svou, a vzala ji.

6 A když otevřela, uzřela dítě; a aj, plakalo pacholátko. A slitovavši se nad ním, řekla: Z dětí Hebrejských jest toto.

7 I řekla sestra jeho k dceři Faraonově: Mám-li jíti a zavolati tobě chůvy z žen Hebrejských, kteráž by odchovala tobě dítě?

8 Odpověděla dcera Faraonova: Jdi. Tedy šla děvečka a zavolala matky toho dítěte.

9 I řekla jí dcera Faraonova: Vezmi toto dítě, a odchovej mi je; a jáť dám mzdu tvou. I vzala žena dítě, a chovala je.

10 A když odrostlo pachole, dovedla je k dceři Faraonově, kteráž jej měla za syna; a nazvala jméno jeho Mojžíš, řkuci: Nebo jsem ho z vody vytáhla.

11 I stalo se ve dnech těch, když vyrostl Mojžíš, že vyšel k bratřím svým, a hleděl na trápení jejich. Uzřel také muže Egyptského, an tepe muže Hebrejského, jednoho z bratří jeho. A sem i tam se ohlédna, vida, že žádného tu není, zabil Egyptského, a zahrabal jej v písku.

12 Vyšed potom druhého dne, a aj, dva muži Hebrejští vadili se. I řekl tomu, kterýž křivdu činil: Proč tepeš bližního svého?

13 Kterýžto odpověděl: Kdo tě ustanovil knížetem a soudcí nad námi? Zdali zabiti mne myslíš, jako jsi zabil Egyptského? Protož ulekl se Mojžíš a řekl: Jistě známá jest ta věc.

14 A uslyšav Farao tu věc, hledal zabiti Mojžíše. Ale Mojžíš utekl od tváři Faraonovy, a bydlil v zemi Madianské; i usadil se podlé studnice.

15 Kníže pak Madianské mělo sedm dcer. Kteréžto přišedše, vážily vodu, a nalívaly do koryt, aby napájely dobytek otce svého.

16 I přišli pastýři, a odehnali je. Tedy Mojžíš vstav, pomohl jim a napojil dobytek jejich.

17 A když se navrátily k Raguelovi, otci svému, řekl on: Jakž jste to dnes tak brzo přišly?

18 Odpověděly: Muž Egyptský vysvobodil nás z ruky pastýřů; ano také ochotně navážil nám vody, a napojil dobytek.

19 I řekl dcerám svým: Kdež pak jest? Pročež jste pustily muže toho? Povolejte ho, ať pojí chleba.

20 A svolil Mojžíš k tomu, aby bydlil s mužem tím. Kterýžto dal Zeforu, dceru svou, Mojžíšovi.

21 I porodila syna, a nazval jméno jeho Gerson; nebo řekl: Příchozí jsem byl v zemi cizí.

22 Stalo se pak po mnohých časích, že umřel král Egyptský; a synové Izraelští úpěli pro roboty, a křičeli. I vstoupil k Bohu křik jejich pro roboty.

23 A uslyšel Bůh naříkání jejich, a rozpomenul se Bůh na smlouvu svou s Abrahamem, Izákem a Jákobem.

24 I vzhlédl Bůh na syny Izraelské, a poznal Bůh.

   

De obras de Swedenborg

 

Arcana Coelestia #6784

Estudiar este pasaje

  
/ 10837  
  

6784. 'And they said, An Egyptian man delivered us out of the hand of the shepherds' means because true factual knowledge that was attached to the Church prevailed over the power of the teachings that presented falsity arising from evil. This is clear from the meaning of 'an Egyptian man' as true factual knowledge, for 'a man' means truth, 3134, and 'an Egyptian' factual knowledge, 1164, 1165, 1186, 1462, 4749, 4964, 4966, 4967, 5700, 6004, 6692 (the reason why Moses is called 'an Egyptian man' here is that at this point 'Moses' represents the kind of truth which those guided by the truth that goes with simple good possess, which is meant by 'the daughters of the priest of Midian'; and they are guided by that kind of truth because they are members of the external Church, 6775, which also accounts for the description 'true factual knowledge that was attached to the Church'); and from the meaning of 'delivering out of the hand of the shepherds' as its prevailing over the power of falsity from evil. 'Delivering' is prevailing over because he who delivers someone from the hand of others prevails over them. 'Hand' means power, 878, 3387, 4931-4937, 5327, 5328, 5544, and 'shepherds' those who teach, here those who teach falsity arising from evil, 6779; and since teachers are meant their kind of teaching is meant also.

[2] The reason why true factual knowledge prevails over the power of the teaching of falsity from evil is that the Divine is present in all truth that springs from good. But in falsity springing from evil the opposite is present, and what is the opposite of the Divine is totally unable to prevail. In the next life therefore a thousand under the influence of falsity springing from evil are totally unable to prevail against a single one governed by truth springing from good. At the presence of this single one the thousand flee; or if they do not flee they suffer pain and torment. The expression falsity from evil is used because that kind of falsity really is falsity, whereas falsity that does not spring from evil but from ignorance of the truth is not really such. Evil is what stands opposed to heaven, not falsity due to ignorance. Indeed if this ignorance has some measure of innocence within it, that falsity is accepted by the Lord as if it were truth, for those subject to that kind of falsity accept the truth.

  
/ 10837  
  

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

De obras de Swedenborg

 

Arcana Coelestia #3134

Estudiar este pasaje

  
/ 10837  
  

3134. 'Who said, Thus the man spoke to me' means the leanings of truth in the natural man. This likewise is clear from the affection that occurs here, and also from what the man, or Abraham's servant, said to Rebekah, from which it is evident that the leanings of truth are meant; and from the meaning of 'the man' as truth, dealt with in 265, 749, 1007, here truth within the natural man and coming from the Divine, as he is Abraham's oldest servant, who means the natural man, see 3019. In the prophetical part of the Word especially 'man' (vir) is a word that occurs often - in the expressions 'man and wife', 'man and woman', 'man and inhabitant', and also 'man and human being' (vir et homo). In those expressions 'man' in the internal sense means that which belongs to the understanding, which is truth, while 'wife', 'woman', 'inhabitant', and 'human being' mean that which belongs to the will, which is good. As in Isaiah,

I look, and there is no man, and from these there is no counsellor. Isaiah 41:28.

'No man' stands for no one having intelligence, and so for no truth.

[2] In the same prophet,

I came, and there was no man; I called and no one answered. Isaiah 50:2.

Here the meaning is the same. In the same prophet,

Truth has stumbled in the street, and uprightness has been unable to come in, and truth has been removed, and he who retreats from evil is insane. Jehovah saw, and it was evil in His eyes that there was no judgement. And He saw, and there was no man, and wondered. Isaiah 59:14-16.

'No man' clearly stands for no one having intelligence, and so in the universal sense for no truth. These verses in Isaiah refer to the final period of the Church when no truth at all exists any longer. Hence the statement 'truth has stumbled in the street, uprightness cannot come in, and truth has been removed'. 'The street' too has reference to truth, see 2336, as does 'judgement', 2235. In Jeremiah,

Run to and fro through the streets of Jerusalem and see now, and take note, and search in its broad places, if you find a man, if anyone is executing judgement and seeking truth. Jeremiah 5:1.

Here also 'a man' clearly stands for one having intelligence, and for truth. In Zephaniah,

I will make their streets desolate with none passing through; their cities will be devastated, with not a man and not an inhabitant there. Zephaniah 3:6.

'Not a man' stands for no truth, 'not an inhabitant' for no good, 2268, 2451, 2712. The same occurs in many other places besides these.

  
/ 10837  
  

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