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Exodus 4

പഠനം

   

1 And Moses answereth and saith, `And, if they do not give credence to me, nor hearken to my voice, and say, Jehovah hath not appeared unto thee?'

2 And Jehovah saith unto him, `What [is] this in thy hand?' and he saith, `A rod;'

3 and He saith, `Cast it to the earth;' and he casteth it to the earth, and it becometh a serpent -- and Moses fleeth from its presence.

4 And Jehovah saith unto Moses, `Put forth thy hand, and lay hold on the tail of it;' and he putteth forth his hand, and layeth hold on it, and it becometh a rod in his hand --

5 `-- so that they believe that Jehovah, God of their fathers, hath appeared unto thee, God of Abraham, God of Isaac, and God of Jacob.'

6 And Jehovah saith to him again, `Put in, I pray thee, thy hand into thy bosom;' and he putteth in his hand into his bosom, and he bringeth it out, and lo, his hand [is] leprous as snow;

7 and He saith, `Put back thy hand unto thy bosom;' and he putteth back his hand unto his bosom, and he bringeth it out from his bosom, and lo, it hath turned back as his flesh --

8 `-- and it hath come to pass, if they do not give credence to thee, and hearken not to the voice of the first sign, that they have given credence to the voice of the latter sign.

9 `And it hath come to pass, if they do not give credence even to these two signs, nor hearken to thy voice, that thou hast taken of the waters of the River, and hast poured on the dry land, and the waters which thou takest from the River have been, yea, they have become -- blood on the dry land.'

10 And Moses saith unto Jehovah, `O, my Lord, I [am] not a man of words, either yesterday, or before, or since Thy speaking unto Thy servant, for I [am] slow of mouth, and slow of tongue.'

11 And Jehovah saith unto him, `Who appointed a mouth for man? or who appointeth the dumb, or deaf, or open, or blind? is it not I, Jehovah?

12 and now, go, and I -- I am with thy mouth, and have directed thee that which thou speakest;'

13 and he saith, `O, my Lord, send, I pray thee, by the hand Thou dost send.'

14 And the anger of Jehovah burneth against Moses, and He saith, `Is not Aaron the Levite thy brother? I have known that he speaketh well, and also, lo, he is coming out to meet thee; when he hath seen thee, then he hath rejoiced in his heart,

15 and thou hast spoken unto him, and hast set the words in his mouth, and I -- I am with thy mouth, and with his mouth, and have directed you that which ye do;

16 and he, he hath spoken for thee unto the people, and it hath come to pass, he -- he is to thee for a mouth, and thou -- thou art to him for God;

17 and this rod thou dost take in thy hand, with which thou doest the signs.'

18 And Moses goeth and turneth back unto Jethro his father-in-law, and saith to him, `Let me go, I pray thee, and I turn back unto my brethren who [are] in Egypt, and I see whether they are yet alive.' And Jethro saith to Moses, `go in peace.'

19 And Jehovah saith unto Moses in Midian, `Go, turn back to Egypt, for all the men have died who seek thy life;'

20 and Moses taketh his wife, and his sons, and causeth them to ride on the ass, and turneth back to the land of Egypt, and Moses taketh the rod of God in his hand.

21 And Jehovah saith unto Moses, `In thy going to turn back to Egypt, see -- all the wonders which I have put in thy hand -- that thou hast done them before Pharaoh, and I -- I strengthen his heart, and he doth not send the people away;

22 and thou hast said unto Pharaoh, Thus said Jehovah, My son, My first-born [is] Israel,

23 and I say unto thee, Send away My son, and he doth serve Me; and -- thou dost refuse to send him away -- lo, I am slaying thy son, thy first-born.'

24 And it cometh to pass in the way, in a lodging place, that Jehovah meeteth him, and seeketh to put him to death;

25 and Zipporah taketh a flint, and cutteth off the foreskin of her son, and causeth [it] to touch his feet, and saith, `Surely a bridegroom of blood [art] thou to me;'

26 and He desisteth from him: then she said, `A bridegroom of blood,' in reference to the circumcision.

27 And Jehovah saith unto Aaron, `Go to meet Moses into the wilderness;' and he goeth, and meeteth him in the mount of God, and kisseth him,

28 and Moses declareth to Aaron all the words of Jehovah with which He hath sent him, and all the signs with which He hath charged him.

29 And Moses goeth -- Aaron also -- and they gather all the elders of the sons of Israel,

30 and Aaron speaketh all the words which Jehovah hath spoken unto Moses, and doth the signs before the eyes of the people;

31 and the people believe when they hear that Jehovah hath looked after the sons of Israel, and that He hath seen their affliction; and they bow and do obeisance.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #7022

ഈ ഭാഗം പഠിക്കുക

  
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7022. 'And Moses took his wife' means the good linked to [the law from God]. This is clear from the representation of 'Moses' as the Lord in respect of the law or truth from God, dealt with already; and from the meaning of 'wife' as the good linked to it, dealt with in 4510, 4823. In the internal sense, and also in the highest sense in which the Lord is the subject, 'the wife' who was married to Moses represents the good that had been joined to truth, the reason for this being that every single thing in the spiritual world and in the natural world has the likeness of a marriage within it. The likeness of a marriage exists wherever there is that which is active and that which is passive; and both must be present with each other wherever anything comes into being. Unless they are joined together nothing can possibly be produced. One reason why the likeness of a marriage is present in all things is that all things have a connection with goodness and truth and so with the heavenly marriage, which is a marriage of goodness and truth; and the heavenly marriage has a connection with the Divine marriage, which is a marriage of Divine Good and Divine Truth. And another reason is, as has been stated, that nothing can be produced or brought into being unless there is that which is active and that which is passive, and so unless the likeness of a marriage exists. From all this it is plainly evident that the truth of faith devoid of the good of charity cannot produce anything, and neither can the good of charity devoid of the truth of faith. The two must be joined together to bear fruit and to establish the life of heaven in a person. Regarding the likeness of a marriage present in every single thing, see 1432, 2177, 2516, 5194. And since each detail of the Word has the marriage of goodness and truth within it, 683, 793, 801, 2516, 2712, 4138 (end), 5138, 6343, each detail of the Word has heaven within it, for heaven constitutes that actual marriage. And since each detail of the Word has heaven within it, each detail has the Lord within it, because the Lord is the All in all of heaven. All this shows how it comes about that 'the wife of Moses' represents the good that had been joined to truth, even in the highest sense in which the Lord is the subject, in the same way as Sarah the wife of Abraham represents such good, dealt with in 2063, 2065, 2172, 2173, 2198, and also Rebekah the wife of Isaac, in 3012, 3013, 3077.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #6343

ഈ ഭാഗം പഠിക്കുക

  
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6343. 'You are my might' means that through faith comes the power which good possesses. This is clear from the representation of Reuben, to whom 'you' refers here, as faith in the understanding, referred to immediately above in 6342; and from the meaning of 'might' as the power which good possesses. As regards power - the power to think and will, perceive, do what is good, believe, dispel falsities and evils - it comes wholly from good through truth, good being its primary source and truth merely the channel through which it comes, 3563, 4931, 5623. The reason the power that good possesses is meant is that 'might' means that power, whereas 'strength' means the power of truth. Thus it is that 'the beginning of my strength', which comes next, means the initial power that truth possesses; for the word used in the original language to express 'strength' has reference in the Word to truth, whereas the word used to express 'might' has reference to good.

[2] The fact that the Word is holy, extremely holy in its inner senses, is plainly evident from the consideration that the heavenly marriage, which is the marriage of goodness and truth, thus heaven itself, is present within every detail of the Word. In the inmost sense every detail embodies the marriage of the Lord's Divine Human with His kingdom and Church; indeed the theme in the highest sense of all is the union of the Divine Itself and the Divine Human within the Lord. These extremely holy subjects contained in every detail of the Word are a plain indication that the Word has come down from the Divine. The truth of all this may be recognized from the consideration that where good is spoken of, so too is truth, and where what is internal is spoken of, so too is what is external. Also, there are expressions which always mean good, those which always mean truth, and those which mean both - both good and truth. Or if they do not mean them directly, they are nevertheless used with reference to them or else imply them. And such reference of those expressions to good and truth or their meaning them directly shows that every detail, as has been stated, embodies the marriage of goodness and truth, which is the heavenly marriage, and that the inmost and highest sense holds the Divine marriage which exists in the Lord, thus holds the Lord Himself, within it.

[3] All this reveals itself in every part of the Word, yet not plainly except in those places where the repetition of some matter occurs that is no more than a change of words, as in the present chapter, where Reuben is dealt with,

You are my might, and the beginning of my strength.

Also,

Excelling in eminence and excelling in worth.

Here 'might' is used in reference to good, and 'strength' to truth; 'excelling in eminence' is used in reference to truth, and 'excelling in worth' to good. Likewise in the next verse regarding Reuben,

You went up to your father's bed; at that time you profaned it - he went up to my couch.

Similarly further on, where Simeon and Levi are dealt with,

Cursed be their anger, for it is fierce, and their wrath, for it is hard. I will divide them in Jacob, and will scatter them in Israel. Verse 7.

Here 'anger' means a turning away from good and 'wrath' a turning away from truth. 'Jacob' is the external aspect of the Church and 'Israel' the internal aspect of it. Then where Judah is dealt with,

Your brothers will praise you; your father's sons will bow down to you. Verse 8.

Further on,

He binds his young ass to the vine, and the foal of his she-ass to the outstanding vine; he washes his clothing in wine, and his garment in the blood of grapes. Verse 11.

Where Zebulun is dealt with,

He will dwell at the haven of the seas, and he will be at the haven of ships. Verse 13.

Where Dan is dealt with,

He will be a serpent on the road, a darting serpent on the path. Verse 17.

[4] Similar examples occur frequently in the Psalms and among the Prophets, as in Isaiah,

Babel will not be dwelt in ever again, it will not be lived in even from generation to generation. Its time is near and about to come, and its days will not be prolonged. Isaiah 13:20, 22.

In the same prophet,

Search from above in the Book of Jehovah, and read: None of these will be missing, not one will not be left longing for its mate; 1 for He has commanded with His mouth, and His Spirit has gathered them. The Same has cast the lot for them, and His hand has distributed to them by means of a measuring rod. Even for ever they will possess it, from generation to generation they will dwell in it. Isaiah 34:16-17.

More examples may be found in a thousand other places. Anyone who does not know that expressions are used in the Word to mean spiritual and celestial realities, and that some are used to refer to good but others to truth, will inevitably think that such usages are no more than repetitions that serve solely as fillers and so are in themselves meaningless. Thus it is that people who think ill of the Word also add this to the arguments they use in vilifying it. Yet utterly Divine things are concealed within those repetitions; that is to say, the heavenly marriage, which is heaven itself, and the Divine Marriage, which is the Lord Himself, are concealed in them. This [highest] sense is 'the glory' in which the Lord is present, while the literal sense is 'the cloud' in which that glory is present, Matthew 24:30; Luke 21:27. See Preface to Genesis 18, and also 5922.

അടിക്കുറിപ്പുകൾ:

1. literally, not one will be desiring the other

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