IBhayibheli

 

2 Mose 3

Funda

   

1 Und Mose weidete die Herde Jethros, seines Schwiegervaters, des Priesters von Midian. Und er trieb die Herde hinter die Wüste und kam an den Berg Gottes, an den Horeb.

2 Da erschien ihm der Engel Jehovas in einer Feuerflamme mitten aus einem Dornbusche; und er sah: und siehe, der Dornbusch brannte im Feuer, und der Dornbusch wurde nicht verzehrt.

3 Und Mose sprach: Ich will doch hinzutreten und dieses große Gesicht sehen, warum der Dornbusch nicht verbrennt.

4 Und als Jehova sah, daß er herzutrat, um zu sehen, da rief Gott ihm mitten aus dem Dornbusche zu und sprach: Mose! Mose! Und er sprach: Hier bin ich.

5 Und er sprach: Nahe nicht hierher! Ziehe deine Schuhe aus von deinen Füßen, denn der Ort, auf dem du stehst, ist heiliges Land.

6 Und er sprach: Ich bin der Gott deines Vaters, der Gott Abrahams, der Gott Isaaks und der Gott Jakobs. Da verbarg Mose sein Angesicht, denn er fürchtete sich, Gott anzuschauen.

7 Und Jehova sprach: Gesehen habe ich das Elend meines Volkes, das in Ägypten ist, und sein Geschrei wegen seiner Treiber habe ich gehört; denn ich kenne seine Schmerzen.

8 Und ich bin herabgekommen, um es aus der Hand der Ägypter zu erretten und es aus diesem Lande hinaufzuführen in ein gutes und geräumiges Land, in ein Land, das von Milch und Honig fließt, an den Ort der Kanaaniter und der Hethiter und der Amoriter und der Perisiter und der Hewiter und der Jebusiter.

9 Und nun siehe, das Geschrei der Kinder Israel ist vor mich gekommen; und ich habe auch den Druck gesehen, womit die Ägypter sie drücken.

10 Und nun gehe hin, denn ich will dich zu dem Pharao senden, daß du mein Volk, die Kinder Israel, aus Ägypten herausführest.

11 Und Mose sprach zu Gott: Wer bin ich, daß ich zu dem Pharao gehen und daß ich die Kinder Israel aus Ägypten herausführen sollte?

12 Und er sprach: Weil ich mit dir sein werde; und dies sei dir das Zeichen, daß ich dich gesandt habe: wenn du das Volk aus Ägypten herausgeführt hast, werdet ihr auf diesem Berge Gott dienen.

13 Und Mose sprach zu Gott: Siehe, wenn ich zu den Kindern Israel komme und zu ihnen spreche: Der Gott eurer Väter hat mich zu euch gesandt, und sie zu mir sagen werden: Welches ist sein Name? was soll ich zu Ihnen sagen?

14 Da sprach Gott zu Mose: Ich bin, der ich bin. Und er sprach: Also sollst du zu den Kindern Israel sagen: "Ich bin" hat mich zu euch gesandt.

15 Und Gott sprach weiter zu Mose: Also sollst du zu den Kindern Israel sagen: Jehova, der Gott eurer Väter, der Gott Abrahams, der Gott Isaaks und der Gott Jakobs, hat mich zu euch gesandt. Das ist mein Name in Ewigkeit, und das ist mein Gedächtnis von Geschlecht zu Geschlecht.

16 Gehe hin und versammle die Ältesten Israels und sprich zu ihnen: Jehova, der Gott eurer Väter, ist mir erschienen, der Gott Abrahams, Isaaks und Jakobs, und hat gesagt: Angesehen habe ich euch und was euch in Ägypten geschehen ist,

17 und ich habe gesagt: Ich will euch aus dem Elend Ägyptens heraufführen in das Land der Kanaaniter und der Hethiter und der Amoriter und der Perisiter und der Hewiter und der Jebusiter, in ein Land, das von Milch und Honig fließt.

18 Und sie werden auf deine Stimme hören; und du sollst hineingehen, du und die Ältesten Israels, zu dem Könige von Ägypten, und ihr sollt zu ihm sagen: Jehova, der Gott der Hebräer, ist uns begegnet; und nun laß uns doch drei Tagereisen weit in die Wüste ziehen, daß wir Jehova, unserem Gott, opfern.

19 Aber ich weiß wohl, daß der König von Ägypten euch nicht ziehen lassen wird, auch nicht durch eine starke Hand.

20 Und ich werde meine Hand ausstrecken und Ägypten schlagen mit allen meinen Wundern, die ich in seiner Mitte tun werde; und danach wird er euch ziehen lassen.

21 Und ich werde diesem Volke Gnade geben in den Augen der Ägypter, und es wird geschehen, wenn ihr ausziehet, sollt ihr nicht leer ausziehen:

22 und es soll jedes Weib von ihrer Nachbarin und von ihrer Hausgenossin silberne Geräte und goldene Geräte und Kleider fordern; und ihr sollt sie auf eure Söhne und auf eure Töchter legen und die Ägypter berauben.

   

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #6857

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

6857. Flowing with milk and honey. That this signifies the pleasantness and delight thence, is evident from the signification of “milk,” as being the celestial spiritual, or the truth of good (see n. 2184); and as it denotes the truth of good, it denotes also the pleasantness thereof, for these are conjoined; and from the signification of “honey,” as being delight (n. 5620). From what was shown above (n. 6854) it can be seen what is meant by “making to come up out of that land to a land good and broad, flowing with milk and honey,” namely, that they who had been detained in the lower earth in pits there until the Lord’s coming, should then be raised to heaven where are the good of charity and the truth of faith and the derivative pleasantness and delight. These things are specifically signified by these words; but in general are signified all of the spiritual church who are in temptation and are liberated from it.

  
Yiya esigabeni / 10837  
  

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

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #4748

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

4748. With their camels bearing spices and balsam and stacte. That this signifies interior natural truths, is evident from the signification of “camels,” as being in general those things of the natural man that serve the spiritual, and specifically general memory-knowledges in the natural man (n. 3048, 3071, 3114, 3143, 3145, 4156); and from the signification of “spices, balsam, and stacte,” as being interior natural truths conjoined with good in the natural man (of which in what follows). In the holy worship of the ancients use was made of sweet smelling and fragrant things, among which were their frankincense and incenses; and the like things were also mixed with the oils with which they were anointed. But the origin of this practice is at this day unknown, because it is entirely unknown that the things which were used in the worship of the ancients originated in spiritual and celestial things which are in the heavens, and corresponded to them. Man has so far removed himself from the things of heaven, and plunged into natural, worldly, and bodily things, that he is in obscurity, and many are in the negative, as to the existence of anything spiritual or celestial.

[2] The reason why frankincense and incenses were used in sacred rites among the ancients, is that odor corresponds to perception, and a fragrant odor, such as that of spices of various kinds, to a grateful and pleasing perception, such as is that of truth from good, or of faith from charity. Indeed the correspondence is such that in the other life, whenever it is the good pleasure of the Lord, perceptions themselves are changed into odors (as may be seen in wha (1517-1519) (4624-4634) t has been said above from experience, n. 925, 1514, 1517-1519, 3577, 4624-4634). What is here signified in detail by “spices, balsam, and stacte,” may be seen from other passages in which they are mentioned. In general they signify interior truths in the natural, but such as are from good therein; for truths by themselves do not make the natural, but good by truths. Hence its varieties are according to the quality of the truth conjoined with good, consequently according to the quality of the good; for good has its quality from truths.

[3] As by “Gilead” is signified exterior good such as is of the senses and is called pleasure (n. 4117, 4124), and as by “Egypt” in a good sense are signified memory-knowledges which are the external truths of the natural man corresponding to this good, or agreeing with it (n. 1462), therefore by Ishmaelites from Gilead carrying on camels those spices down to Egypt is signified that they carried their interior truths from their own memory-knowledges, to the memory-knowledges signified by Egypt (of which hereafter). Interior truths are conclusions from exterior truths, or from memory-knowledges; for the memory-knowledges of the natural man serve as a means for drawing conclusions about, and thus viewing, interior things; in like manner as anyone views the mind of another in his countenance, in the vibration of the light in his eyes, and in the life of the tone of his voice, and in that of his gesture and action.

[4] As it is by such truths that man’s natural is perfected and also amended, healing is therefore ascribed to spices of this kind-as to balsam in Jeremiah:

Is there no balsamic gum in Gilead? Is there no physician there? Why then doth not the health of my people go up? (Jeremiah 8:22).

Go up into Gilead, and take balsam, O virgin daughter of Egypt; in vain hast thou multiplied medicines; there is no healing for thee (Jeremiah 46:11).

Babylon is suddenly fallen and shattered, howl upon her, take balsam for her pain, if so be she may be healed (Jeremiah 51:8).

[5] That such things have a spiritual signification is very evident in Revelation:

The merchants of the earth shall weep and mourn over Babylon; for no man buyeth their merchandise any more; merchandise of gold, and silver, and precious stone, and pearl, and fine linen, and crimson, and silk, and scarlet; and all thyine wood, and every vessel of ivory, and every vessel made of most precious wood, and brass, and iron, and marble; and cinnamon, and incense, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep, and horses, and chariots, and bodies and souls of men (Revelation 18:11-13).

These things would never have been so specifically enumerated unless each one of them signified such things as are in the Lord’s kingdom and in His church, for otherwise they would have been words without meaning. It is known that by “Babylon” are signified those who have turned aside all worship of the Lord to the worship of self, and who are thus in a profane internal while they are in a holy external, wherefore by their “merchandise” are signified the things which they have studiously and artfully invented for the sake of self-worship, and also doctrinal things and knowledges of good and truth from the Word which they have perverted in their own favor. Thus by the particulars here mentioned such things are specifically signified, and by “cinnamon,” “incense,” “ointment,” and “frankincense” truths from good; but in relation to them truths perverted and falsities from evil.

[6] The same is true of what is related in Ezekiel of the merchandise of Tyre:

Judah and the land of Israel were thy traders; in wheat of Minnith, and Pannag, in honey and oil, and balsam, they furnished thy trading (Ezekiel 27:17);

here also by “balsam” is signified truth from good. To one who does not believe in the internal sense of the Word, all the foregoing expressions must be bare words, thus vessels containing nothing within; and yet Divine, celestial, and spiritual things are in them.

  
Yiya esigabeni / 10837  
  

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