Библията

 

Exodus 9

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1 Tedy řekl Hospodin Mojžíšovi: Vejdi k Faraonovi, a mluv k němu: Takto praví Hospodin, Bůh Hebrejský: Propusť lid můj, ať mi slouží.

2 Pakli nebudeš chtíti propustiti, než předce držeti je budeš:

3 Aj, ruka Hospodinova bude na dobytku tvém, kterýž jest na poli, na koních, na oslích, na velbloudích, na volích a na ovcech, mor těžký velmi.

4 A učiní Hospodin rozdíl mezi dobytky Izraelských a mezi dobytky Egyptských, aby nic neumřelo ze všeho, což jest synů Izraelských.

5 A uložil Hospodin čas jistý, řka: Zítra učiní Hospodin věc takovou na zemi.

6 I učinil Hospodin tu věc na zejtří, a pomřel všecken dobytek Egyptským; z dobytku pak synů Izraelských ani jedno neumřelo.

7 I poslal Farao, a aj, neumřelo z dobytků Izraelských ani jedno. Ale obtíženo jest srdce Faraonovo, a nepropustil lidu.

8 I řekl Hospodin Mojžíšovi a Aronovi: Vezměte sobě plné hrsti své popela z peci, a ať jej sype Mojžíš k nebi před očima Faraonovýma.

9 I obrátí se v prach po vší zemi Egyptské, a budou z něho na lidech i na hovadech vředové prýštící se neštovicemi po vší zemi Egyptské.

10 Nabravše tedy popela z peci, stáli před Faraonem, a sypal jej Mojžíš k nebi. I byli vředové plní neštovic, prýštící se na lidech i na hovadech.

11 Aniž mohli čarodějníci státi před Mojžíšem pro vředy; nebo byli vředové na čarodějnících i na všech Egyptských.

12 I zsilil Hospodin srdce Faraonovo, a neposlechl jich, tak jakž byl mluvil Hospodin k Mojžíšovi.

13 Tedy řekl Hospodin Mojžíšovi: Vstana ráno, postav se před Faraonem, a rci k němu: Takto praví Hospodin, Bůh Hebrejský: Propusť lid můj, ať mi slouží.

14 Nebo já teď již pošli všecky rány své na srdce tvé, i na služebníky tvé a na lid tvůj, abys věděl, žeť není podobného mně na vší zemi.

15 Nebo nyní, když jsem vztáhl ruku svou, byl bych tebe také ranil i lid tvůj morem tím; a tak bys byl vyhlazen z země.

16 Ale však proto jsem tě zachoval, abych ukázal na tobě moc svou, a aby vypravovali jméno mé na vší zemi.

17 Ještě ty pozdvihuješ se proti lidu mému, nechtěje ho propustiti?

18 Aj, já dštíti budu zítra v tentýž čas krupobitím těžkým náramně, jakéhož nebylo v Egyptě od toho dne, jakž založen jest, až do tohoto času.

19 Protož nyní pošli, shromažď dobytek svůj a cokoli máš na poli. Na všecky lidi i hovada, kteráž by nalezena byla na poli, a nebyla by shromážděna do domu, spadne krupobití, a pomrou.

20 Kdo tedy z služebníků Faraonových ulekl se slova Hospodinova, svolal hbitě služebníky své i dobytek svůj do domu.

21 Ale kdož nepřiložil srdce svého k slovu Hospodinovu, nechal služebníků svých a dobytka svého na poli.

22 I řekl Hospodin Mojžíšovi: Vztáhni ruku svou k nebi, ať jest krupobití po vší zemi Egyptské, na lidi i na hovada i na všelikou bylinu polní v zemi Egyptské.

23 Tedy vztáhl Mojžíš hůl svou k nebi, a Hospodin vydal hřímání a krupobití. I sstoupil oheň na zem, a dštil Hospodin krupobitím na zemi Egyptskou.

24 I bylo krupobití a oheň smíšený s krupobitím těžký velmi, jakéhož nebylo nikdy ve vší zemi Egyptské, jakž v ní bydliti lidé začali.

25 I ztloukly kroupy po vší zemi Egyptské, cožkoli bylo na poli od člověka až do hovada; všecku také bylinu polní potloukly kroupy, i všecko stromoví na poli zpřerážely.

26 Toliko v zemi Gesen, v níž byli synové Izraelští, nebylo krupobití.

27 Poslav tedy Farao, povolal Mojžíše a Arona a řekl jim: Zhřešil jsem i nyní. Hospodinť jest spravedlivý, ale já a lid můj bezbožní jsme.

28 Modlte se Hospodinu, (nebo dosti jest), ať není hřímání Božího a krupobití. Tedy propustím vás, aniž déle zůstávati budete.

29 I řekl jemu Mojžíš: Když vyjdu ven z města, rozprostru ruce své k Hospodinu, a hřímání přestane, i krupobití více nebude, abys poznal, že Hospodinova jest země.

30 Ale vím, že ani ty, ani služebníci tvoji ještě se nebudete báti tváři Hospodina Boha.

31 I potlučen jest len a ječmen; nebo ječmen se byl vymetal, len také byl v hlávkách.

32 Ale pšenice a špalda nebyla ztlučena, nebo pozdní byla.

33 Tedy Mojžíš vyšed od Faraona z města, rozprostřel ruce své k Hospodinu. I přestalo hřímání a krupobití, a ani déšť nelil se na zemi.

34 Uzřev pak Farao, že přestal déšť a krupobití a hřímání, opět hřešil; a více obtížil srdce své, on i služebníci jeho.

35 I zsililo se srdce Faraonovo, a nepropustil synů Izraelských, tak jakž byl mluvil Hospodin skrze Mojžíše.

   

От "Съчиненията на Сведенборг

 

Tajemství nebe #1703

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Засега този превод съдържа пасажи до #946. Вероятно все още е в процес на разработка. Ако натиснете стрелката наляво, ще намерите последния преведен номер.

  
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Přeložil: rev. Mgr. Pavel Heger Jazyková úprava: Mgr. Květoslava Hegrová; Návrh a zpracování obálky: dr. Jan Buchta, Vydáno vlastním nákladem r. 2017 ISBN 978-80-270-1572-6

От "Съчиненията на Сведенборг

 

Apocalypse Explained #847

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847. And his number is six hundred sixty-six, signifies that its quality nevertheless is from all falsities and all evils therefrom in the complex. This is evident from the signification of "number," as being the quality of faith separated from the life; also from the signification of "six hundred sixty-six" as being all falsities and all evils therefrom in the complex. This is the signification of that number, because "six" signifies all things, and is predicated of truths and of goods therefrom, and in the contrary sense of falsities and of evils therefrom; for that number is composed of the numbers two and three multiplied together, and the number two is predicated of goods, and in the contrary sense of evils; and the number three of truths, and in the contrary sense of falsities; and a composite number has a similar signification as the simple numbers of which it is composed. This, then, is why "six" signifies all truths and all goods therefrom in the complex, and in the contrary sense all falsities and all evils therefrom in the complex. That all these may be signified to the full, that number is tripled; and by triplication the number 666 arises. For a thing triplicated signifies completeness and fullness from beginning to end; so here it signifies that nothing whatever of truth and good remains.

[2] That every number in the Word signifies something pertaining to a thing or state, and that its quality is determined by the numbers added, may be seen above (n. 203, 429, 574, 841). That larger numbers composed of the smaller have a similar signification as the smaller and simple numbers from which they arise by multiplication may be seen above n. 430; thus the number six hundred sixty-six has a similar signification as six, and six the like as three and two, from which it arises by multiplication. That three signifies fullness, completeness, altogether, and all things from beginning to end, and is predicated of truths and falsities, may be seen above (n. 532); and that two is likewise predicated of goods and evils (n. 532, at the end). Again, six has a similar signification as twelve, because twelve arises from the multiplication of three by four; and four, like two, is predicated of goods and also of evils. From this it is clear that the number "six hundred sixty-six," which is said to be "the number of a man," and "to count" which is said to be a matter of intelligence, signifies the quality of faith separated from good works, that it is composed of all falsities and of all evils therefrom in the complex. Its being said to be a matter of intelligence to count that number does not signify that it is a matter of intelligence to know or find out the signification of that number, but that it is a matter of intelligence to inquire into and see the falsities and evils that make up the quality of faith separated from life.

[3] That the quality of that faith is such in respect to falsities will be seen in what presently follows. It is also such in respect to evils because when good works are set aside (and they are set aside when it is believed that they contribute nothing at all to justification or salvation), it follows that evil works take their place; for a man must be either in goods or in evils. That he cannot be in both together is meant by these words of the Lord:

No one can serve two masters; he will either hate the one and love the other. Ye cannot serve God and mammon (Matthew 6:24).

Therefore all evils in the complex follow from a faith that sets aside good works, which are the goods of life. Moreover, every religion has life as its end; for it teaches the evils that must be shunned, and the goods that are to be done. A religion that does not have life as its end, consequently a religion in which it is taught that the works of life are of no account, but faith alone, cannot be called a religion; and where this is taught, are not all evils of life permitted so far as they are not forbidden and restrained by the civil laws, since faith alone covers, remits, and takes them away? That this is so can be seen from this, that faith alone is said to justify the life; and yet it is taught that man is not saved by any good of life, also that he may be saved by this faith even in the last hour of death, also that he is justified at the same moment that he receives this faith, with other like things, which altogether persuade that life is not the end of that religion. And if religion does not have life as its end it follows that it must give loose reins to evils of every kind.

[4] That those who are in that faith both in doctrine and in life have all falsities in the complex is clear from the claim that this faith is the only justifying or saving faith, namely, that the Father sent the Son that He might reconcile to Him the human race by the passion of the cross and by thus taking away damnation. But it has been shown above what the quality of this faith is, and what there is in it of truth and untruth; and anyone can see that in this faith there is nothing except thought, and nothing of life; for it is said that if we believe this with trust and confidence, that is, if we acknowledge it in thought, we are saved. If in this faith alone there is salvation what need is there of knowing what love to the Lord is, what charity towards the neighbor is, what the life of man is, what the goods and evils of life are, what remission of sins is, what reformation and regeneration are? Are not all these this faith alone? If it be asked what remission of sins is, is it not this faith alone? If it be asked what charity towards the neighbor is, is it not this faith alone? If it be asked what the church is, is it not this faith alone? So in the rest. It is clear, therefore, that this faith alone has absorbed, and has swallowed up like a dragon, all the goods and truths of the Word, and thus of the church, although these are innumerable, and through these the angels have all their intelligence and wisdom, and men have all their salvation.

[5] As all the truths and goods of the church have been banished by means of this faith alone, it follows that falsities and evils therefrom have taken their place, and as a consequence the church is devastated. Yea, by means of this truth that man of himself can do no good that is good, all the truths and goods of the church are cast aside, as if this made it permissible for man to refrain from doing them, because if they are not good they are rather damnable than saving. And it is wonderful that through a single truth wrongly understood all the truths and goods of the church in the whole complex should have been cast aside. This is what is signified in the spiritual sense by "the number of the beast, six hundred sixty-six."

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