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Exodus 10

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1 And Jehovah said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I may show these my signs in the midst of them,

2 and that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought upon Egypt, and my signs which I have done among them; that ye may know that I am Jehovah.

3 And Moses and Aaron went in unto Pharaoh, and said unto him, Thus saith Jehovah, the God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.

4 Else, if thou refuse to let my people go, behold, to-morrow will I bring locusts into thy border:

5 and they shall cover the face of the earth, so that one shall not be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:

6 and thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians; as neither thy fathers nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned, and went out from Pharaoh.

7 And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve Jehovah their God: knowest thou not yet that Egypt is destroyed?

8 And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve Jehovah your God; but who are they that shall Go?

9 And Moses said, We will go with our young and with our old; with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto Jehovah.

10 And he said unto them, So be Jehovah with you, as I will let you go, and your little ones: look to it; for evil is before you.

11 Not so: go now ye that are men, and serve Jehovah; for that is what ye desire. And they were driven out from Pharaoh's presence.

12 And Jehovah said unto Moses, Stretch out thy hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.

13 And Moses stretched forth his rod over the land of Egypt, and Jehovah brought an east wind upon the land all that day, and all the night; and when it was morning, the east wind brought the locusts.

14 And the locusts went up over all the land of Egypt, and rested in all the borders of Egypt; very grievous were they; before them there were no such locusts as they, neither after them shall be such.

15 For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing, either tree or herb of the field, through all the land of Egypt.

16 Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against Jehovah your God, and against you.

17 Now therefore forgive, I pray thee, my sin only this once, and entreat Jehovah your God, that he may take away from me this death only.

18 And he went out from Pharaoh, and entreated Jehovah.

19 And Jehovah turned an exceeding strong west wind, which took up the locusts, and drove them into the Red Sea; there remained not one locust in all the border of Egypt.

20 But Jehovah hardened Pharaoh's heart, and he did not let the children of Israel go.

21 And Jehovah said unto Moses, Stretch out thy hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.

22 And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days;

23 they saw not one another, neither rose any one from his place for three days: but all the children of Israel had light in their dwellings.

24 And Pharaoh called unto Moses, and said, Go ye, serve Jehovah; only let your flocks and your herds be stayed: let your little ones also Go with you.

25 And Moses said, Thou must also give into our hand sacrifices and burnt-offerings, that we may sacrifice unto Jehovah our God.

26 Our cattle also shall go with us; there shall not a hoof be left behind: for thereof must we take to serve Jehovah our God; and we know not with what we must serve Jehovah, until we come thither.

27 But Jehovah hardened Pharaoh's heart, and he would not let them go.

28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die.

29 And Moses said, Thou hast spoken well. I will see thy face again no more.

   

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Arcana Coelestia #7737

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7737. 'Take care not to see my face again' means that it should not enter their mind. This is clear from the meaning of 'not seeing his face again' as not entering their mind ever again, for 'the face' means the interiors, 1999, 2434, 3527, 3631, 4066, 4796-4798, 5102, 5165, 5168, 5695, in particular as regards affections. Thus the mind 1 is meant by 'face'.

Бележки под линия:

1. i.e. the seat of intentions

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

От "Съчиненията на Сведенборг

 

Arcana Coelestia #5165

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5165. 'And he restored the chief of the cupbearers to his supervision over [Pharaoh's] drink' means that the sensory impressions belonging to the understanding part were accepted and made subordinate. This is clear from the representation of 'the chief of the cupbearers' as in general the sensory impressions subject to the understanding part, dealt with above; and from the meaning of 'restoring to his supervision over [Pharaoh's] drink' as restoring to order beneath the understanding part. 'Restoring to a position' means restoring to order so as to occupy the lowest position, see 5125; but here a restoration to supervision over the drink is spoken of because that supervision and the kinds of drink that were the objects of it, such as wine, new wine, strong drink, and water, have reference to things of the understanding, as also do giving to drink and actual drinking, 3069, 3168, 3772, 4017. From this it is evident that 'restoring the chief of the cupbearers to his supervision over [Pharaoh's] drink' means a restoration to order of the sensory impressions belonging to the understanding, and thus the acceptance and subordination of them.

[2] Those sensory impressions are accepted and made subordinate when they minister to and serve interior things as the means both to the realization of these in actions and to the acquisition of insights into them. For within the sensory impressions present in his exterior natural a person can see interior things, in much the same way as he sees people's affections within their faces and even more interior affections within their eyes. Without an interior face or mirror such as this no one is able, while living in the body, to engage in any thought at all about things that are above the senses; for what he sees within the sensory impressions may be likened to someone's recognition of other people's affections and thoughts within their faces, without the payment of any attention by him to their actual faces. Or it may be likened to someone listening to another speaking; he pays no attention to the words the speaker uses, only to the meaning of what is uttered by him. The actual words that are used are a mirror in which the inner meaning can be seen. The same is so with the exterior natural; if this did not serve interior things as a mirror in which they see themselves as if in a looking-glass, a person could not engage in any thought at all. This being so, the mirror is formed first - in earliest childhood onwards. But these are matters about which people have no knowledge because what is going on inside a person is not evident unless one stops to reflect on. what takes place inwardly.

[3] The nature of the exterior natural is plainly evident in the next life, for the faces of spirits and of angels are shaped by and in conformity with it. In the light of heaven interior things, especially intentions and ends in view, shine through those faces. If love to the Lord and charity towards the neighbour have formed the interiors, then these cause a brightness to shine in the face, and the face itself is a visual form of love and charity. But if self-love and love of the world, and therefore all kinds of hatred, revenge, cruelty, and the like, have formed the interiors, these cause a devilish appearance to be manifested in the face, and the face itself is a visual form of hatred, revenge, and cruelty. From this one may see what the exterior natural is and the use it serves, also what it is like when made subject to interior things, and what it is like when these are made subject to itself.

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