ബൈബിൾ

 

Exodo 3

പഠനം

   

1 Inalagaan nga ni Moises ang kawan ni Jethro na kaniyang biyanan, na saserdote sa Madian: at kaniyang pinatnubayan ang kawan sa likuran ng ilang, at napasa bundok ng Dios, sa Horeb.

2 At ang anghel ng Panginoon ay napakita sa kaniya, sa isang ningas ng apoy na mula sa gitna ng isang mababang punong kahoy; at siya'y nagmasid, at, narito, ang kahoy ay nagniningas sa apoy, at ang kahoy ay hindi natutupok.

3 At sinabi ni Moises, Ako'y liliko ngayon, at titingnan ko itong dakilang panoorin, kung bakit ang kahoy ay hindi natutupok.

4 At nang makita ng Panginoon na panonoorin niya, ay tinawag siya ng Dios mula sa gitna ng mababang punong kahoy, at sinabi, Moises, Moises. At kaniyang sinabi, Narito ako.

5 At sinabi, Huwag kang lumapit dito, hubarin mo ang iyong panyapak sa iyong mga paa, sapagka't ang dakong iyong kinatatayuan ay banal na lupa.

6 Bukod dito ay sinabi, Ako ang Dios ng iyong ama ang Dios ni Abraham, ang Dios ni Isaac, at ang Dios ni Jacob. At si Moises nga ay nagtakip ng kaniyang mukha; sapagka't siya'y natakot na tumingin sa Dios.

7 At sinabi ng Panginoon, Akin ngang nakita ang kadalamhatian ng aking bayan na nasa Egipto, at aking dininig ang kanilang daing dahil sa mga tagapagpaatag sa kanila; sapagka't talastas ko ang kanilang kapanglawan.

8 At ako'y bumaba upang iligtas sila sa kamay ng mga Egipcio at upang sila'y isampa sa isang mabuting lupain at malawak, mula sa lupaing yaon, sa isang lupaing binubukalan ng gatas at pulot sa dako ng Cananeo, at ng Hetheo, at ng Amorrheo, at ng Pherezeo, at ng Heveo at ng Jebuseo.

9 At ngayon narito, ang daing ng mga anak ni Israel ay umabot sa akin; saka aking nakita ang kapighatian na ipinipighati sa kanila ng mga Egipcio.

10 Halika nga ngayon, at ikaw ay aking susuguin kay Faraon, upang iyong ilabas sa Egipto ang aking bayan na mga anak ni Israel.

11 At sinabi ni Moises sa Dios, Sino ako, upang pumaroon kay Faraon, at upang ilabas sa Egipto ang mga anak ni Israel?

12 At kaniyang sinabi, Tunay na ako'y sasaiyo; at ito'y magiging tanda sa iyo, na ikaw ay aking sinugo: pagka iyong nailabas na sa Egipto ang bayan ay maglilingkod kayo sa Dios sa bundok na ito.

13 At sinabi ni Moises sa Dios, Narito, pagdating ko sa mga anak ni Israel, at sasabihin ko sa kanila, Sinugo ako sa inyo ng Dios ng inyong mga magulang; at sasabihin nila sa akin: Ano ang kaniyang pangalan? anong sasabihin ko sa kanila?

14 At sinabi ng Dios kay Moises, AKO YAONG AKO NGA; at kaniyang sinabi, Ganito ang sasabihin mo sa mga anak ni Israel, Sinugo ako sa inyo ni AKO NGA.

15 At sinabi pa ng Dios kay Moises, Ganito ang sasabihin mo sa mga anak ni Israel, Sinugo ako sa inyo ng Panginoon, ng Dios ng inyong mga magulang, ng Dios ni Abraham, ng Dios ni Isaac, at ng Dios ni Jacob: ito ang aking pangalan magpakailan man, at ito ang aking pinakaalaala sa lahat ng mga lahi.

16 Yumaon ka at tipunin mo ang mga matanda sa Israel, at sabihin mo sa kanila, Ang Panginoon, ang Dios ng inyong mga magulang, ang Dios ni Abraham, ni Isaac, at ni Jacob; ay napakita sa akin, na nagsasabi, tunay na kayo'y aking dinalaw, at aking nakita ang ginagawa sa inyo sa Egipto.

17 At aking sinabi, Aking aalisin kayo sa kapighatian sa Egipto at dadalhin ko kayo, sa lupain ng Cananeo, at ng Hetheo, at ng Amorrheo, at ng Pherezeo, at ng Heveo, at ng Jebuseo, sa isang lupaing binubukalan ng gatas at pulot.

18 At kanilang didinggin ang iyong tinig: at ikaw ay paroroon, ikaw at ang mga matanda sa Israel, sa hari sa Egipto, at inyong sasabihin sa kaniya, Ang Panginoon, ang Dios ng mga Hebreo, ay nakipagtagpo sa amin: at ngayo'y pahintulutan mo kami na maglakbay, na tatlong araw sa ilang, upang kami ay makapaghain sa Panginoon naming Dios.

19 At talastas ko, na hindi kayo pababayaang yumaon ng hari sa Egipto, kung hindi sa pamamagitan ng isang makapangyarihang kamay.

20 At aking iuunat ang aking kamay, at sasaktan ko ang Egipto ng aking buong kababalaghan na aking gagawin sa gitna niyaon at pagkatapos niyaon ay pahihintulutan niya kayong yumaon.

21 At pagkakalooban ko ang bayang ito ng biyaya sa paningin ng mga Egipcio: ay mangyayari, na pagyaon ninyo, ay hindi kayo yayaong walang dala:

22 Kundi bawa't babae ay hihingi sa kaniyang kapuwa, at sa tumatahan sa kaniyang bahay, ng mga hiyas na pilak, at mga hiyas na ginto at mga damit: at inyong ipagsusuot sa inyong mga anak na lalake at babae; at inyong sasamsaman ang mga Egipcio.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #6791

ഈ ഭാഗം പഠിക്കുക

  
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6791. 'And let him eat bread' means being made stronger in good. This is clear from the meaning of 'bread' as the good of love, dealt with in 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735. The reason why eating bread' is being made stronger in good is that 'eating' is used here to mean a banquet which in the Word is called a feast. Banquets or feasts were held among the ancients within the Church for the sake of joining people together and making them stronger in good, see 3596, 3832, 5161.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #4211

ഈ ഭാഗം പഠിക്കുക

  
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4211. 'And called his brothers to eat bread' means [an invitation] to make the good from the Lord's Divine Natural their own. This is clear from the meaning of 'brothers' as those who were now to be joined together by the covenant, that is, by friendship, and in the internal sense as those who are governed by good and truth (for such people are called 'brothers', see 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the meaning of 'eating' as making one's own, dealt with in 3168, 3513 (end), 3832 (for meals taken together and feasts among the ancients meant making things their own and being joined together by means of love and charity, 3596); and from the meaning of 'bread' as good that stems from love, dealt with in 276, 680, 1798, 3478, 3735, and in the highest sense means the Lord, 2165, 2177, 3478, 3813. Since 'bread' in the highest sense means the Lord it therefore means everything holy which comes from Him, that is, it means everything good and true. And since no other good exists which is good except the good of love and charity, 'bread' therefore means love and charity. Sacrifices in former times had no other meaning, and for that reason were referred to by the single word 'bread', see 2165. And some of the flesh of the sacrifices was eaten so that the heavenly feast - that is, a joining together through good flowing from love and charity - might be represented. The same is meant today by the Holy Supper, for this has replaced sacrifices and feasts of consecrated things. The Holy Supper is in the Church an external practice that has an internal reality within it, and by means of this reality it joins one who is governed by love and charity to heaven, and by means of heaven to the Lord. For in the Holy Supper too 'eating' means making one's own - 'the bread' being celestial love and 'the wine' spiritual love - so much so that while it is being eaten by one in a state of holiness nothing else is perceived in heaven.

[2] The reason why the phrase 'making the good from the Lord's Divine Natural their own' is used is that the subject is the good that exists with the gentiles, for it is this good that 'Laban' represents now, 4189. When man is joined to the Lord he is not joined to His Supreme Divine itself but to His Divine Human, for man cannot have any idea at all of the Lord's Supreme Divine, because this lies so far beyond anything he can conceive of that it fades from view altogether and ceases to mean anything to him. But he is able to have an idea of His Divine Human. For everyone is joined through thought and affection to one of whom he can have some idea but not to one of whom he cannot have any idea. If, when a person thinks about the Lord's Human, holiness is present in his ideas he also thinks of the holiness which comes from the Lord and fills heaven, and at the same time he thinks of heaven, since heaven in its entirety corresponds to a complete human being, which correspondence has its origin in the Lord, 684, 1276, 2996, 2998, 3624-3649. This explains why it is not possible to be joined to the Lord's Supreme Divine, only to His Divine Human, and through that Divine Human to His Supreme Divine. Hence the statement in John 1:18 about nobody, except the only begotten Son, ever having seen God, also the statement about there being no way to the Father except through Him; as well as from the statement that He is the Mediator. The truth of all this can be plainly recognized from the fact that all within the Church who declare their belief in a Supreme Being and yet set the Lord at nought are people who have no belief in anything at all, not even in the existence of heaven or of hell, and who worship nature. And if such people are ready to learn from experience it will be clear to them that the wicked, even those who are extremely so, declare a like belief.

[3] But the way in which people think of the Lord's Human varies, one person's ideas being different from another's, and one person's more holy than another's. Those within the Church are able to think that His Human is Divine, and also that He is one with the Father, as He Himself says that the Father is in Him and He is in the Father. But those outside the Church are unable to do this, for one thing because they do not know anything about the Lord and for another because their idea of the Divine is gained solely from visible images and tangible idols. Nevertheless the Lord joins Himself to them by means of the good they do from the charity and obedience present within their crude notions of Him. And this is why mention is made here about them making the good from the Lord's Divine Natural their own. For when the Lord is joined to man the state of thought and consequent affection in him determines the exact nature of that conjunction. Those who have an entirely holy conception of the Lord and who at the same time have a true knowledge of and affections for what is good and true - as those within the Church are able to have - have been joined to the Lord as to His Divine Rational. Those however who do not have so holy a notion of Him and who do not have so interior a notion and affection, and yet the good of charity exists with them, have been joined to the Lord as regards His Divine Natural. And those whose holiness is cruder still are joined to the Lord as to His Divine Sensory Perception. This last type of joining is what is represented by 'the bronze serpent', in that those who looked at it recovered from serpent-bites, Numbers 21:9. This is the type of joining together which those among the gentiles have who worship idols and yet lead charitable lives in accordance with their own religion. From these considerations one may now see what is meant by making the good from the Lord's Divine Natural their own, meant by 'Jacob called his brothers to eat bread'.

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