La Bibbia

 

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.

   

Dalle opere di Swedenborg

 

Arcana Coelestia #7057

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7057. And kissed him. That this signifies the affection of conjunction, is evident from the signification of “kissing,” as being conjunction from affection (see n. 3573, 3574, 4353, 5929, 6260).

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

Dalle opere di Swedenborg

 

Arcana Coelestia #3573

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3573. And kiss me my son. That this signifies whether it can be united, is evident from the signification of “kissing;” as being unition and conjunction from affection. “Kissing,” which is an outward thing, signifies nothing else than the affection of conjunction, which is an inward thing; they also correspond. As is evident from what has been said above, the subject here treated of in the supreme sense is the glorification of the natural in the Lord, that is, how the Lord made the natural in Himself Divine; but in the representative sense the subject is the regeneration of the natural in man, thus the conjunction of the natural with the rational; for the natural is not regenerated until it has been conjoined with the rational. This conjunction is effected by the immediate and mediate influx of the rational into the good and truth of the natural; that is to say, from the good of the rational immediately into the good of the natural, and through this into the truth of the natural; and mediately through the truth of the rational into the truth of the natural, and thence into the good of the natural-which conjunctions are here treated of.

[2] These conjunctions are impossible except by means provided by the Divine, and indeed by such as are utterly unknown to man, and of which he can scarcely have any idea by means of the things of the world’s light, that is, which are of the natural lumen with him; but only by means of the things which are of the light of heaven, that is, which are of rational light. Nevertheless all these means have been disclosed in the internal sense of the Word, and are manifest before those who are in that sense, thus before the angels, who see and perceive innumerable things on this subject, of which scarcely one can be unfolded and explained in a manner suited to the apprehension of man.

[3] But from effects and the signs thereof it is in some measure manifest to man how the case is with this conjunction; for the rational mind (that is, man’s interior will and understanding) ought to represent itself in the natural mind just as this mind represents itself in the face and its expressions, insomuch that as the face is the countenance of the natural man, so the natural mind should be the countenance of the rational mind. When the conjunction has been effected, as is the case with those who have been regenerated, then whatever man interiorly wills and thinks in his rational presents itself conspicuously in his natural, and this latter presents itself conspicuously in his face. Such a face have the angels; and such a face had the most ancient people who were celestial men, for they were not at all afraid that others should know their ends and intentions, inasmuch as they willed nothing but good; for he who suffers himself to be led by the Lord never intends or thinks anything else. When the state is of this character, then the rational as to good conjoins itself immediately with the good of the natural, and through this with its truths; and also mediately through the truth that is conjoined with itself in the rational with the truth of the natural, and through this with the good therein; and in this way the conjunction becomes indissoluble.

[4] But how far man is at this day removed from this state, thus from the heavenly state, may be seen from the fact that it is believed to be of civil prudence to speak, to act, and also to express by the countenance, something else than what one thinks and intends, and even to dispose the natural mind in such a manner that together with its face it may act contrary to the things which it interiorly thinks and wills from an end of evil. To the most ancient people this was an enormous wickedness, and such persons were cast out from their society as devils. From these things, as from effects and their signs, it is evident in what consists the conjunction of the rational or internal of man as to good and truth with his natural or external man; and thus what is the quality of a man-angel, and what the quality of a man-devil.

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