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Exodo 2

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1 At isang lalake sa lipi ni Levi ay yumaon, at nagasawa sa isang anak na babae ng lipi ni Levi.

2 At ang babae ay naglihi, at nanganak ng isang lalake: at nang kaniyang makita na maganda, ay kaniyang itinagong tatlong buwan.

3 At nang hindi na niya maitatagong malaon ay ikinuha niya ng isang takbang yantok, at pinahiran niya ng betun at ng sahing; at kaniyang isinilid ang bata roon, at inilagay sa katalahiban sa tabi ng ilog.

4 At tumayo sa malayo ang kaniyang kapatid na babae, upang maalaman ang mangyayari sa bata.

5 At ang anak na babae ni Faraon ay lumusong upang maligo sa ilog; at nagsipaglakad ang kaniyang mga abay sa tabi ng ilog; at kaniyang nakita ang takba sa katalahiban, at ipinakuha sa kaniyang abay.

6 At kaniyang binuksan, at nakita niya ang bata: at narito, ang sanggol ay umiyak. At kaniyang kinaawaan at sinabi, Ito'y isa sa mga anak ng mga Hebreo.

7 Nang magkagayo'y sinabi ng kaniyang kapatid na babae sa anak ni Faraon, Yayaon ba ako at itatawag kita ng isang sisiwa sa mga babaing Hebrea, na makapagalaga sa iyo ng batang ito?

8 At sinabi sa kaniya ng anak ni Faraon, Yumaon ka. At ang dalaga ay yumaon, at tinawag ang ina ng bata.

9 At sinabi ng anak ni Faraon, sa kaniya, Dalhin mo ang batang ito, at alagaan mo sa akin, at bibigyan kita ng iyong kaupahan. At kinuha ng babae ang bata, at inalagaan.

10 At ang bata ay lumaki, at kaniyang dinala sa anak ni Faraon, at siya'y kaniyang inaring anak. At kaniyang pinanganlang Moises, at sinabi, Sapagka't aking sinagip siya sa tubig.

11 At nangyari nang mga araw na yaon, ng malaki na si Moises, na kaniyang nilabas ang kaniyang mga kapatid, at minasdan ang atang sa kanila: at kaniyang nakita ang isang Egipcio, na nananakit ng isang Hebreo, na isa sa kaniyang mga kapatid.

12 At siya'y nagmasid sa magkabikabilang dako, at nang siya'y walang makitang tao, ay kaniyang pinatay ang Egipcio at kaniyang tinabunan sa buhanginan.

13 At siya'y lumabas ng ikalawang araw, at, narito, na may dalawang lalaking Hebreo, na nagbababag: at kaniyang sinabi roon sa umaapi, Bakit mo sinasaktan ang iyong kasama?

14 At sinabi niya, Sinong naglagay sa iyong pangulo at hukom sa amin? Iniisip mo bang patayin ako, na gaya ng pagpatay mo sa Egipcio? At natakot si Moises, at nagsabi, Tunay na ang bagay na yaon ay nahayag.

15 Nang mabalitaan nga ni Faraon ang bagay na ito, ay minithi niyang patayin si Moises. Datapuwa't si Moises ay tumakas sa harapan ni Faraon, at tumahan sa lupain ng Madian: at siya'y umupo sa tabi ng isang balon.

16 Ang saserdote nga sa Madian ay may pitong anak na babae: at sila'y naparoon at umigib ng tubig, at kanilang pinuno ang mga inuman upang painumin ang kawan ng kanilang ama.

17 At ang mga pastor ay dumating, at sila'y pinalayas: datapuwa't si Moises ay tumayo, at sila'y tinulungan, at pinainom ang kanilang kawan.

18 At nang sila'y dumating kay Raquel na kanilang ama, ay sinabi niya, Bakit kayo tumindig na madali ngayon?

19 At kanilang sinabi, Ipinagsanggalang kami ng isang Egipcio sa kamay ng mga pastor, at saka iniigib pa niya kami ng tubig, at pinainom ang kawan.

20 At kaniyang sinabi sa mga anak niya, At saan naroon siya? bakit ninyo iniwan ang lalaking yaon? tawagin ninyo siya upang makakain ng tinapay.

21 At si Moises ay natuwa na makisuno sa lalaking yaon: at kaniyang pinapag-asawa kay Moises si Zephora na kaniyang anak.

22 At nanganak ng isang lalake, at kaniyang pinanganlan ng Gersom; sapagka't kaniyang sinabi, Ako'y nakipamayan sa ibang bayan.

23 At nangyari pagkaraan ng maraming araw na ang hari sa Egipto ay namatay; at ang mga anak ni Israel ay nagbuntong hininga dahil sa pagkaalipin, at sila'y dumaing at ang kanilang daing ay umabot sa Dios dahil sa pagkaalipin.

24 At dininig ng Dios ang kanilang hibik, at naalaala ng Dios ang kaniyang tipan kay Abraham, kay Isaac, at kay Jacob,

25 At nilingap ng Dios ang mga anak ni Israel, at sila'y kinilala ng Dios.

   

Des oeuvres de Swedenborg

 

Arcana Coelestia #6762

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6762. 'And hid him in the sand' means that he banished it to where falsities were. This is clear from the meaning of 'hiding' as banishing; and from the meaning of 'the sand' as true factual knowledge, or in the contrary sense false factual knowledge. The reason why these are meant by 'the sand' is that 'stone', from which the sand is formed, has both those meanings, 1298, 7720, 3769, 3771, 3773, 3789, 3798, 6426. Truth is meant by 'the sand' in Moses, Zebulun and Issachar will call peoples to the mountain; there they will offer sacrifices of righteousness, because they will suck the plentifulness of the sea, and the hidden treasures of the secrets of the sand. Deuteronomy 33:18-19.

'Calling peoples to the mountain' stands for acting so that truths may become forms of good, or faith become charity; for 'peoples' are the truths of faith, and 'the mountain' is the good of charity. 'Offering sacrifices of righteousness' stands for worship that springs from charity, 'sucking the plentifulness of the sea' for abounding in true factual knowledge, and 'the hidden treasures of the secrets of the sand' for the arcana concealed within true factual knowledge. Now since 'the sand' means true factual knowledge, it also means in the contrary sense false factual knowledge; for the majority of things in the Word also have a contrary meaning, and what that contrary meaning is like may be recognized from the genuine one. With regard to the explanation here, a banishment among falsities - which are meant by 'he hid him in the sand' - the situation is this: When hellish spirits who are steeped in falsities have been in the world of spirits, trying to destroy the truths present with those undergoing temptation, they are after that relegated to hells from which they cannot ever again come out. Very many experiences have allowed me to know of this. An operation such as this is what is meant by a relegation to a place among falsities.

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

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Arcana Coelestia #3798

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3798. That Jacob came near and rolled the stone from over the mouth of the well' means that the Lord, by virtue of natural good, disclosed the interior contents of the Word. This is clear from the representation of 'Jacob' as the Lord's Divine Natural, dealt with already, here as regards the good in it, and from the meaning of 'rolling the stone from over the mouth of the well' as disclosing the interior contents of the Word, dealt with in 3769, 3771, 3773, 3789. The reason why the highest sense here means that the Lord by virtue of natural good disclosed the interior contents of the Word is that 'Jacob' here represents good within the Natural. For Jacob takes on the representation of good because truth had now to be allied to it through the affection which 'Rachel' represents, see just above in 3775, 3793; and it is by virtue of good that the interior contents of the Word are disclosed, 3773.

[2] It is plainly evident that the Word is disclosed by virtue of good. Everyone looks from the love present in him at the things that belong to that love; and what he sees he calls truths because these are in harmony with it. Everyone's love holds the light of his life within it, for love is like a flame which radiates light. The nature of a person's love or flame therefore determines that of the light of truth with him. Those who are stirred by a love of good are able to see the things belonging to that love, and so to see the truths that are in the Word. They do so according to the amount and the quality of their love of good, for light or intelligence flows in from heaven, that is, from the Lord by way of heaven. This is why, as already stated, no one is able to see and acknowledge the interior contents of the Word except one whose life is governed by good.

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