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Izlazak 8

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1 Onda Jahve reče Mojsiju: "Reci Aronu neka ispruži svoju ruku sa štapom povrh rijeka, prokopa i jezeraca i učini da žabe navale na egipatsku zemlju."

2 Aron pruži svoju ruku povrh egipatskih voda, i žabe iziđoše i prekriše zemlju egipatsku.

3 Ali i vračari učiniše tako svojim vračanjem, te žabe navališe na egipatsku zemlju.

4 Zovne sad faraon Mojsija i Arona i rekne: "Molite Jahvu da ukloni žabe od mene i moga puka, a ja ću pustiti narod da prinese žrtvu Jahvi."

5 Mojsije uzvrati faraonu: "Dostoj se odrediti mi kad hoćeš da molim za te, za tvoje službenike i za tvoj narod da se žabe odstrane od tebe i tvojih domova i ostanu samo u Rijeci."

6 "Sutra", reče. "Neka bude kako kažeš", odvrati Mojsije, "da znaš kako nitko nije kao Jahve, Bog naš.

7 Žabe će otići od tebe, od tvojih službenika i tvoga naroda; ostat će samo u Rijeci."

8 Mojsije i Aron odu od faraona, a onda Mojsije zazva Jahvu zbog žaba kojima je kaznio faraona.

9 I Jahve usliša Mojsija, te žabe pocrkaju po kućama, dvorištima i njivama.

10 Na hrpe su ih zgrtali, zemlja se njima usmrdjela.

11 Kad je faraon vidio da je nastupilo olakšanje, srce mu otvrdnu te ne posluša Mojsija i Arona, kako je Jahve i kazao.

12 Onda će opet Jahve Mojsiju: "Reci Aronu neka zamahne svojim štapom i udari po prahu na tlu neka se pretvori u komarce po svoj zemlji egipatskoj."

13 I učine tako: zamahne Aron rukom i štapom te udari po prahu na tlu. Komarci navale na ljude i životinje. Sav prah na tlu pretvori se u komarce po svoj zemlji egipatskoj.

14 Vračari pokušaše da svojim vračanjem stvore komarce, ali nisu mogli. Ljudi i životinje postanu plijenom komaraca.

15 Tada vračari reknu faraonu: "To je prst Božji!" Ali je faraonovo srce bilo okorjelo, pa nije poslušao Mojsija i Arona, kako je Jahve i kazao.

16 Onda Jahve reče Mojsiju: "Podrani ujutro, iziđi pred faraona kad krene k vodi, i reci mu: 'Ovako poručuje Jahve: Pusti moj narod da ode i da mi štovanje iskaže.

17 Ako ne pustiš moga naroda, pripustit ću obade na te, na tvoje službenike, na tvoj puk i tvoje domove. Egipatski domovi i samo tlo na kojem stoje vrvjet će od obada.

18 Ali ću toga dana izuzeti gošenski kraj, u kojem živi moj narod, te se ondje obadi neće pojaviti, tako da znaš da sam ja Jahve u središtu zemlje.

19 Tu ću razliku napraviti između svoga i tvoga naroda. To će znamenje biti sutra.'"

20 I učini Jahve tako. Rojevi obada nalete u faraonov dvor, na domove njegovih službenika i po svoj zemlji egipatskoj. Zemlja nastrada od obada.

21 Sad faraon pozove Mojsija i Arona pa im rekne: "Idite, prinesite žrtvu svome Bogu, ali u ovoj zemlji."

22 "Ne dolikuje da tako učinimo", odgovori Mojsije. "Žrtve koje mi prinosimo Jahvi, Bogu svome, za Egipćane su svetogrđe. Kad bismo, dakle, na njihove oči prinosili žrtve koje su Egipćanima svetogrdne, zar nas ne bi kamenovali?

23 Zato moramo u pustinju tri dana hoda te prinijeti žrtvu Jahvi, Bogu svome, kako nam je zapovjedio."

24 "Pustit ću vas da odete u pustinju", odgovori faraon, "i prinesete žrtvu Jahvi, svome Bogu, ali ne odlazite predaleko. Molite za me!"

25 Nato odvrati Mojsije: "Čim odem od tebe, zazvat ću Jahvu da sutra nestane obada s faraona, njegovih službenika i njegova puka. Ali neka faraon više ne vara! Neka pusti narod da ide i prinese žrtvu Jahvi."

26 Tako Mojsije ode od faraona i pomoli se Jahvi.

27 I Jahve učini kako je Mojsije tražio: s faraona, s njegovih službenika i s njegova puka nestane obada - ni jedan jedini nije ostao.

28 Ali opet ukruti faraon srce svoje i ne dopusti narodu da ode.

   

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Arcana Coelestia # 7437

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7437. 'behold, he goes out to the water' means that they proceeded from those evils to contemplate further falsities. This is clear from the meaning of 'going out' as proceeding in one's thinking from evils to falsities, for when people immersed in evils proceed in their thinking from those evils to falsities they are said 'to go out' because evil, belonging as it does to the will, is inmost, and falsity, since it belongs to the understanding and therefore to thought, is outside it, and this is what 'going out' means in the spiritual sense (it also means evil action proceeding from an evil will, as stated in Mark 7:20-23); and from the meaning of 'water' as truths, and in the contrary sense falsities, dealt with in 739, 790, 2702, 3058, 3424, 4976, 5668, 'the water of the river of Egypt' to which Pharaoh is going to go out meaning falsities, 7307.

[2] As regards proceeding in one's thinking from evils to falsities, it should be recognized that those who are immersed in evils cannot in their thinking do anything other than proceed from those evils to falsities, since evils are what they will and consequently love, and falsities are what they think and consequently believe. For what a person wills he also loves, and what he loves he also bolsters and defends. And evils cannot be bolstered or defended except by means of falsities, which is why, when evil is compared in the Word to a city, falsities are compared to the defensive walls surrounding the city. The reason why those immersed in evils proceed in their thinking to falsities, which they use to defend evils, is that evils are the very delights of their life, to so great an extent that they constitute their life itself. This being so, when they learn from others that those evils are indeed evils, then to guard against their being seen as such they think up falsities which they use to make people believe that the evils are not evils. But if the evils do not dare to make their appearance through falsities they are concealed inwardly and do not reveal themselves, except when fear of the law ceases to exist, or else fear of the loss of reputation for the sake of making gain or for the sake of attaining important positions. When these fears cease to exist the evils burst forth into the open either by way of duplicity or by way of hostility.

[3] From all this one may see that those who are immersed in evils cannot in their thinking do anything other than proceed from evils to falsities. The situation is also similar with those living in a state of goodness, in that in their thinking they cannot do anything other than proceed from good to truths. For goodness and truth go together, as also do evil and falsity, joined to each other so completely that a person who knows that someone is governed by good can know that he is guided by the truth that goes with his good. He can know too that a person who is immersed in evil is steeped in the falsity that goes with his evil, and that the extent to which he is steeped in falsity is determined by the strength of his ability to engage in reasoning and to pervert, and then the extent to which he fears loss of the reputation he needs to have for the sake of gain and position, and how much freedom he wishes to have to do evil. It is astonishing how after using falsities for a certain length of time to defend evils such people then convince themselves that evils are forms of good and that falsities are truths.

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