Библията

 

Исход 9

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1 И сказалъ Іегова Моисею: поди къ Фараону и скажи ему: такъ говоритъ Іегова, Богъ Евреевъ: отпусти народъ Мой, дабы онъ совершилъ Мнј служеніе.

2 А если ты не хочешь отпустить, и еще будешь удерживать его:

3 то вотъ, рука Іеговы будетъ на скотј твоемъ, который въ полј, на коняхъ, на ослахъ, на верблюдахъ, на волахъ, и на овцахъ; будетъ язва весьма тяжкая.

4 И положитъ Іегова раздјленіе между скотомъ Израильскимъ и между скотомъ Египетскимъ, и изъ всего принадлежащаго сынамъ Израилевымъ не умретъ ничего.

5 И назначилъ Іегова время, сказавъ: завтра сдјлаетъ сіе Іегова въ землј сей.

6 И сдјлалъ сіе Іегова на другой день, и вымеръ весь скотъ Египетскій; изъ скота же сыновъ Израилевыхъ не умерло ничего.

7 Фараонъ послалъ узнать и воть, изъ скота Израильскаго не умерло даже ничего. Но сердце Фараоново отягчилось, и онъ не отпустилъ народа.

8 И сказалъ Іегова Моисею и Аарону: возмите полную горстъ сажи изъ печи, и пусть броситъ ее Моисей къ небу въ глазахъ Фараона.

9 И сдјлается пыль по всей землј Египетской; и будетъ на людяхъ и на скотј воспаленіе, соединенное съ нарывами, во всей землј Египетской.

10 Они взяли сажи изъ печи, и явились предъ лице Фараона. Моисей бросилъ ее къ небу, и сдјлалось воспаленіе, соединенное съ нарывами, на людяхъ и на скотј.

11 И не могли тайновјдцы стоять предъ Моисеемъ по причинј воспаленія, потому что воспаленіе было на тайновјдцахъ и на всјхъ Египтянахъ.

12 Но Іегова ожесточилъ сердце Фараона, и онъ не послушалъ ихъ, такъ какъ и говорилъ Іегова Моисею.

13 И сказалъ Іегова Моисею: завтра встань рано, и явись предъ лице Фараона, и скажи ему: такъ говоритъ Іегова, Богъ Евреевъ: отпусти народъ Мой, дабы онъ совершилъ Мнј служеніе.

14 Ибо теперь Я пошлю всј язвы Мои въ сердце твое, и на рабовъ твоихъ, и на народъ твой, дабы ты узналъ, что нјтъ подобнаго Мнј на всей землј.

15 Поелику Я уже простеръ руку Мою, то поразилъ бы тебя и народъ твой язвою, и ты истребленъ бы былъ съ земли:

16 но для того сохранилъ тебя, чтобы показать тебј силу Мою, и чтобы проповјдано было имя Мое по всей землј.

17 Еще ли ты будешь противостоять народу Моему, не отпуская его?

18 Вотъ Я пошлю завтра въ сіе самое время градъ весьма сильный, коему подобнаго не было въ Египтј, со времени основанія его, даже до нынј.

19 Итакъ пошли собрать стада твои, и все, что есть у тебя въ полј; на всјхъ людей и скотъ, которые останутся въ полј, и не соберутся въ домы, падетъ градъ, и они умрутъ.

20 Тј изъ рабовъ Фараоновыхъ, которые убоялись слова Іеговы, поспјщно собрали рабовъ своихъ и стада свои въ домы;

21 а кто не обратилъ сердца своего къ слову Іеговы, тотъ оставилъ рабовъ своихъ и стада свои въ полј.

22 И сказалъ Іегова Моисею: простри руку твою къ небу, и падетъ градъ на всю землю Египетскую, на людей, и на скотъ, и на всю траву полевую въ землј Египетской.

23 Моисей простеръ посохъ свой къ небу; и Іегова произвелъ громъ и градъ, и огонь разливался по землј, и послалъ Іегова градъ на землю Египетскую.

24 И былъ градъ, и огонь между градомъ; градъ весьма сильный, какого не было во всей землј Египетской со времени населенія оной.

25 И побилъ градъ по всей землј Египетской все, что ни было въ полј, отъ человјка до скота; и всю траву полевую побилъ градъ, и поломалъ всј деревья въ полј.

26 Только въ землј Гесемъ, гдј жили сыны Израилевы, не было града.

27 Фараонъ послалъ, призвалъ Моисея и Аарона, и сказалъ имъ: теперь я согрјшилъ; Іегова праведенъ, а я и народъ мой виновны,

28 Помолитесь Іеговј; пусть перестанутъ громы Божіи и градъ, и отпущу васъ, и вы уже не будете удержаны.

29 Моисей сказалъ ему: какъ скоро я выйду изъ города, простру руки мои къ Іеговј, громы перестанутъ, и града болје не будетъ, дабы ты узналъ, что земля Іеговы.

30 Но я знаю, что ты и рабы твои еще не убоитесь Іеговы Бога.

31 Тогда и ленъ и ячмень были побиты, потому что ячмень колосился, а ленъ далъ головки.

32 А пшеница и полба не были побиты, потому что онј были позднія.

33 И вышелъ Моисей отъ Фараона изъ города, и простеръ руки свои къ Іеговј; и прекратились громъ и градъ, и дождь пересталъ литься на землю.

34 Фараонъ увидјлъ, что пересталъ дождь и градъ, и громъ, и продолжалъ согрјшать, и отягчилъ сердце свое, самъ и рабы его.

35 И ожесточилось сердце Фараона, и онъ не отпустилъ сыновъ Израилевыхъ, какъ и говорилъ Іегова чрезъ Моисея.

   

От "Съчиненията на Сведенборг

 

Arcana Coelestia #7523

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7523. 'And there will be on man and on beast' means the products of interior and exterior evil. This is clear from the meaning of 'man' as the affection for good, and in the contrary sense as the desire for evil; and 'beast' is similar in meaning. But when 'man' and 'beast' are mentioned together, 'man means interior affection or desire and 'beast' exterior; regarding both, see 7424. Interior good or else interior evil, which is meant by 'man', is that connected with intentions or ends in view, for intentions or ends in view are at a person's core, whereas exterior good or else exterior evil, which is meant by 'beast', is that connected with thought and consequently, if nothing stands in the way, with action. Exterior good is meant by 'beast' because a person is in respect of his external or natural man no different from a beast; for he is endowed with similar desires and also cravings, as well as appetites and senses. And interior good is meant by 'man because it is in respect of his internal or spiritual man that a person is a human being, on which internal level he is endowed with affections for what is good and true such as exist with the angels in heaven, and because he controls his natural or animal man, which is 'a beast', by means of that internal man. Regarding the meaning of 'beast' as the affection for good and in the contrary sense the desire for evil, see 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3218, 3519, 5198.

[2] These things are what are meant by 'man and beast' in the following places too: In Jeremiah,

My anger and My wrath have been poured out on this place, on man and on beast. Jeremiah 7:20

In the same prophet,

I will strike the inhabitants of this city, both man and beast; they will die of a great pestilence. Jeremiah 21:6.

In the same prophet,

It will make her land a desolation, so that none may dwell in it; both man and beast have scattered themselves, they have gone away. Jeremiah 50:3.

In Ezekiel,

When a land has sinned against Me by committing great transgression, I will cut off from it man and beast. Ezekiel 14:13, 19, 21.

In the same prophet,

I will stretch out My hand over Edom, and cut off from it man and beast, and make it a waste. Ezekiel 25:13.

In Zephaniah,

I will consume man and beast, I will consume the birds of the air and the fish of the sea, and the stumbling-blocks with the wicked; and I will cut off man from the surface of the earth. Zephaniah 1:3.

[3] 'Man and beast' stands for interior and exterior good in the following places: In Jeremiah,

I have made the earth, man and beast, by My great strength. Jeremiah 27:5.

In the same prophet,

Behold, the days are coming, said Jehovah, in which I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast. Jeremiah 31:17.

In the same prophet,

A desolation will the earth be, so that man and beast are not there. Jeremiah 32:43.

In the same prophet,

In the cities of Judah, and in the streets of Jerusalem, that have been devastated, there is no man and inhabitant, and there is no beast. Jeremiah 33:10; 51:62.

In David,

Your righteousness is like the mountains of God, Your judgements a great deep; You preserve man and beast, O Jehovah. Psalms 36:6.

It was because 'man and beast' meant such things that the firstborn of the Egyptians died, not only of men but also of beasts, Exodus 12:29, and that the firstborn were consecrated [to Jehovah], not only of men but also of beasts, Numbers 18:15, and also that the king of Nineveh, following sacred religious practice, commanded that not only man but also beast should fast and also be clothed in sackcloth, Jonah 3:7-8.

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

От "Съчиненията на Сведенборг

 

Arcana Coelestia #3519

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3519. 'And take for me from there two good kids of the she-goats' means truths born from that good. This is clear from the meaning of 'kids of the she-goats' as truths born from good, dealt with below. The reason for having 'two' was that as in the rational so in the natural there are things of the will and those of the understanding. Things in the natural that belong to the will are delights, while those that belong to the understanding are facts. These two have to be joined together if they are to be anything at all.

[2] As regards 'kids of the she-goats' meaning truths born from good, this becomes clear from those places in the Word where kids and she-goats are mentioned. It should be recognized that all gentle and useful beasts mentioned in the Word mean in the genuine sense celestial things, which are forms of good, and spiritual things, which are forms of truth, see 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 2781, 3218. And since there are various genera of celestial things or forms of good, and consequently there are various genera of spiritual things or forms of truth, one beast has a different meaning from another; that is to say, a lamb has one meaning, a kid another, and a sheep, she-goat, ram, he-goat, young bull, or ox another, while a horse or a camel has yet another meaning. Birds have a different meaning again, as also do beasts of the sea, such as sea monsters, and fish. The genera of celestial and spiritual things, and consequently of forms of good and truth, are more than anyone can number, even though when that which is celestial or good is mentioned, and also when that which is spiritual or truth, this is not envisaged as being anything complex, consisting of many parts, but as a single entity. Yet how complex both of these are, that is, how countless the genera are of which they consist, may be seen from what has been stated about heaven in 3241, to the effect that it is distinguished into countless separate communities, according to the genera of celestial and spiritual things, that is, of goods of love and of derivative truths of faith. Furthermore each genus of good and each genus of truth has countless species into which the communities of each genus are separated. And each species in a similar way has separate sub-species.

[3] The commonest genera of good and truth are what the living creatures offered as burnt offerings and sacrifices represented. And because the genera are quite distinct and separate, people were explicitly commanded to use those living creatures and no others, that is to say, in some sacrifices lambs and ewe-lambs, and also kids and female kids of she-goats were to be used, in other sacrifices rams and sheep, and also he-goats, were to be used, while in other sacrifices again, calves, young bulls, and oxen, or else pigeons and doves, were to be used, see 992, 1823, 2180, 2805, 2807, 2830, 3218. What kids and she-goats meant however becomes clear both from the sacrifices in which they used to be offered and from other places in the Word. These show that lambs and ewe-lambs meant innocence belonging to the internal or rational man, and kids and she-goats innocence belonging to the external or natural man, and so the truth and the good of the latter.

[4] The fact that truth and good present in the innocence that belongs to the external or natural man is meant by a kid and a she-goat is clear from the following places in the Word: In Isaiah,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, the calf also and the young lion and the sheep together; and a little child will lead them. Isaiah 11:6.

This refers to the Lord's kingdom and to the state there in which people have no fear of evil, that is, no dread of hell, because they are with the Lord. 'The lamb' and 'the kid' stand for people who have innocence within them, and who, being the most secure of all, are mentioned first.

[5] When all the firstborn of Egypt were smitten the people were commanded to kill from among the lambs or among the kids a male without blemish, and to put some of the blood on the doorposts and on the lintel of their houses; and so the destroyer would not strike them with the plague, Exodus 12:5, 7, 13. 'The firstborn of Egypt' means the good of love and charity that was wiped out, 3325. 'The lambs' and 'the kids' are states of innocence, in which those with whom these exist are secure from evil. Indeed all in heaven are kept secure by the Lord through states of innocence. That security was represented by the killing of the lamb or kid, and putting the blood on the doorposts and on the lintel of the houses. .

[6] To avert his own death when a person saw Jehovah manifested as an angel he would sacrifice 'a kid of the she-goats', as Gideon did when he saw Him, Judges 6:19, and also Manoah, Judges 13:15-16, 19. The reason they offered a kid was that Jehovah or the Lord cannot appear to anybody, not even to an angel, unless the one to whom He appears is in a state of innocence. Therefore as soon as the Lord is present people are brought into a state of innocence, for the Lord enters in by way of innocence, even with angels in heaven. Consequently no one is able to enter heaven unless he has a measure of innocence, according to the Lord's words recorded in Matthew 18:3; Mark 10:15; Luke 18:17. Regarding people's belief that they would die when Jehovah appeared to them if they did not offer such a burnt offering, see Judges 13:22-23.

[7] Since genuine conjugial love is innocence itself, 2736, it was customary in the representative Church for a man to go to his wife with the gift of a kid of the she-goats, as one reads of Samson in Judges 15:1, and also of Judah when he visited Tamar, Genesis 38:17, 20, 23. The fact that 'a kid' and 'a she-goat' meant innocence is also evident from the sacrifices made as guilt offerings that a person would offer if he had sinned through error, Leviticus 1:10; 4:28; 5:6. Sinning through error is sinning through ignorance that has innocence within it. The same is evident from the following Divine command in Moses,

You shall bring the first of the firstfruits of your land to the house of Jehovah your God. You shall not boil a kid in its mother's milk. Exodus 23:19; 34:26.

Here the requirement 'to bring the firstfruits of the land to the house of Jehovah' means the state of innocence which exists in early childhood; and 'not boiling a kid in its mother's milk' means that they were not to destroy the innocence of early childhood. This being their meaning, the one command, in both places referred to, follows directly after the other. In the literal sense there seems to be no connection at all between them as there is in the internal sense.

[8] Because kids and she-goats, as has been stated, meant innocence it was also required that the curtains over the tabernacle should be made from she-goat hair, Exodus 25:4; 26:7; 35:5-6, 23, 26; 36:14, as a sign that all the holy things represented in it depended for their very being on innocence. 'She-goat hair' means the last or outermost degree of innocence present in ignorance, such as exists with gentiles who in the internal sense are meant by the curtains of the tabernacle. These considerations now show what truths born of good are, and what the nature of these is, meant by the two good kids of the she-goats which Rebekah his mother spoke about to Jacob. That is to say, they are truths belonging to innocence or early childhood, meant also by the things which Esau was to bring to Isaac his father, dealt with in 3501, 3508. They were not in fact such truths, but initially they appeared to be. Thus it was that Jacob pretended by means of them to be Esau.

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