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Exodus 10

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1 I řekl Hospodin Mojžíšovi: Vejdi k Faraonovi, ačkoli jsem já obtížil srdce jeho, a srdce služebníků jeho, abych učinil divy tyto své u prostřed nich;

2 A abys ty vypravoval v uši synů svých i vnuků svých, co jsem učinil v Egyptě, a znamení má, kteráž jsem prokázal na nich; abyste věděli, že já jsem Hospodin.

3 I všel Mojžíš s Aronem k Faraonovi, a řekli jemu: Takto praví Hospodin Bůh Hebrejský: Dokavadž nechceš se ponížiti přede mnou? Propusť lid můj, ať mi slouží.

4 Pakli nechceš propustiti lidu mého, aj, já uvedu zítra kobylky na krajinu tvou.

5 A přikryjí svrchek země, aby nebylo viděti, a snědí ostatky pozůstalé, kteříž vám zanecháni jsou po krupobití; zhryzou vám také každý strom pučící se na poli.

6 A naplní domy tvé, i domy všech služebníků tvých, a domy všech Egyptských; čehož neviděli otcové tvoji a otcové otců tvých, od počátku bytu svého na zemi až do dne tohoto. A odvrátiv se, vyšel od Faraona.

7 Řekli pak služebníci Faraonovi k němu: Dokavadž tento bude nám osídlem? Propusť ty muže, ať slouží Hospodinu Bohu svému. Zdaž ještě nevíš, že zkažen jest Egypt?

8 I zavolán jest Mojžíš s Aronem před Faraona. Jimž řekl: Jděte, služte Hospodinu Bohu svému. Kdo jsou ti, kteříž jíti mají?

9 A odpověděl Mojžíš: S dítkami i s starými našimi půjdeme, s syny i s dcerami našimi, s ovcemi a s větším dobytkem naším odejdeme; nebo slavnost Hospodinovu držeti máme.

10 Tedy řekl jim: Nechať jest tak Hospodin s vámi, jako já propustím vás i dítky vaše. Hleďte, nebo zlé jest před tváři vaší.

11 Nebudeť tak. Jděte vy sami muži, a služte Hospodinu, nebo toho vy toliko žádáte. I vyhnáni jsou od tváři Faraonovy.

12 Tedy řekl Hospodin Mojžíšovi: Vztáhni ruku svou na zemi Egyptskou pro kobylky, ať vystoupí na zemi Egyptskou, a sežerou všelikou bylinu země té, cožkoli zůstalo po krupobití.

13 I vztáhl Mojžíš hůl svou na zemi Egyptskou; a Hospodin uvedl vítr východní na zemi, aby vál celého toho dne a celou noc. A když bylo ráno, vítr východní přinesl kobylky.

14 A vystoupily kobylky na všecku zemi Egyptskou, a připadly na všecky končiny Egyptské nesčíslně. Před těmi nebylo takových kobylek, aniž po těch takové budou.

15 I přikryly veškeren svrchek země, tak že pro ně nebylo lze znáti země; a sežraly všelikou bylinu země, a všeliké ovoce na stromích, kteréž zůstalo po krupobití; a nepozůstalo nic zeleného na stromích a bylinách polních ve vší zemi Egyptské.

16 Tedy Farao spěšně povolav Mojžíše s Aronem, řekl: Zhřešil jsem proti Hospodinu Bohu vašemu, i proti vám.

17 Ale nyní, odpusť, prosím, hřích můj aspoň tento, a modlte se Hospodinu Bohu vašemu, ať jen tuto smrt odejme ode mne.

18 Protož vyšed Mojžíš od Faraona, modlil se Hospodinu.

19 I obrátil Hospodin vítr západní tuhý velmi, kterýžto zachvátiv kobylky, uvrhl je do moře Rudého, tak že nezůstalo žádné kobylky ve vší krajině Egyptské.

20 Ale obtížil Hospodin srdce Faraonovo, a nepropustil synů Izraelských.

21 I řekl Hospodin Mojžíšovi: Vztáhni ruku svou k nebi, a bude tma na zemi Egyptské, a makati ji budou.

22 I vztáhl Mojžíš ruku svou k nebi, a byla tma přehustá po vší zemi Egyptské za tři dni.

23 Aniž viděl jeden druhého, a aniž kdo vstal z místa svého za tři dni; ale synové Izraelští všickni měli světlo v příbytcích svých.

24 Potom povolav Farao Mojžíše, řekl: Jděte, služte Hospodinu. Toliko ovce vaše a větší dobytek váš nechať zůstane, také dítky vaše půjdou s vámi.

25 Odpověděl Mojžíš: Dáš také v ruce naše oběti a zápaly, kteréž bychom obětovali Hospodinu Bohu našemu.

26 A protož také dobytek náš půjde s námi, a nezůstane ani kopyta; nebo z nich vezmeme ku poctě Hospodinu Bohu našemu. My pak nevíme, čím sloužiti máme Hospodinu, dokudž nepřijdeme tam.

27 Zatvrdil pak Hospodin srdce Faraonovo, tak že nechtěl propustiti jich.

28 I řekl mu Farao: Odejdi ode mne, a varuj se, abys více neviděl tváři mé; nebo v který den uzříš tvář mou, umřeš.

29 Odpověděl Mojžíš: Dobře jsi řekl; neuzřímť více tváři tvé.

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Hlavní výklad ze Swedenborgových prací:

Tajemství nebe 7628, 7629, 7630, 7631, 7632, 7633, 7634, ...

Apocalypse Explained 654

Apocalypse Revealed 503


Další odkazy Swedenborga k této kapitole:

Tajemství nebe 878, 1343, 1703, 2180, 2788, 4876, 4936, ...

Apocalypse Revealed 424, 485, 505

Božská Láska a Moudrost 345

Pravé křesťanství 635


References from Swedenborg's unpublished works:

Apocalypse Explained 419, 526, 532, 543, 706, 727, 746

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Hospodin
The Bible refers to the Lord in many different ways, which from the text seem indistinguishable and interchangeable. Understood in the internal sense, though, there...

Faraonovi
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srdce
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znamení
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Mojžíš
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praví
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slouží
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zítra
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kobylky
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krupobití
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strom
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na
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poli
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před
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noc
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ráno
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po
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spěšně
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hřích
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moře
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tma
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tři
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viděl
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vstal
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synové
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světlo
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ovce
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ruce
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Apocalypse Explained # 532

Apocalypse Explained (Tansley translation)      

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532. Since all numbers in the Word signify things and states, and the compound numbers derive their significations from the simple numbers of which they are compounded, and since the simple numbers are principally two, three, five, and seven, it is important to point out their signification in the Word, and at present, that of the number three, because it is said; "Woe, woe, woe, to them that dwell on the earth by reason of the voices of the trumpet of the three angels which are yet to sound!" That all numbers, in the Word, signify something pertaining to a thing and to state, may be seen above (n. 203, 429); and that the greater and complex numbers signify the same as the simple numbers from which they arise by multiplication, and that the simple numbers are two, three, five, and seven, may also be seen above (n. 430).

(Odkazy: Mark 16:2; Revelation 8:13; The Apocalypse Explained 203, 429, 430)


[2] That by three in the Word is signified what is full and complete, and hence an entire period, greater or less, from beginning to end, is evident from the following passages; thus in Isaiah:

"Within three years, as the years of an hireling, the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble" (xvi. 14).

Here by Moab are meant those who are in falsities from evil. His glory, and that great multitude, mean those falsities themselves. By the three years within which his glory shall be contemned, is signified that which is complete and consummated; it is therefore said, "then the remnant shall be very small," which signifies that it shall be no more. Three years are spoken of, which means consummation, thus, from beginning to end. It must be observed, that the same is signified by three years, as by three months, three weeks, three days, and three hours, for times, in the spiritual sense, signify states, and three times, whether greater or less, a full state.

(Odkazy: Isaiah 16:14)


[3] Again, in the same prophet:

"Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Cush; so shall the king of Assyria lead the captivity of Egypt, and the multitude of Cush that is to be carried away; boys and old men, naked and barefoot" (xx. 3, 4).

Egypt and Cush do not mean Egypt and Cush, but Egypt means the External or Natural as to the Scientific, and Cush the External or Natural as to worship. When these are without an internal spiritual, they are also without truth and good, for all the truth, and all the good in the natural or external man, is from influx from the Lord through the spiritual man; and when it is destitute of truth and good, then the natural or external man, as to the things therein, is like a man naked and barefoot. That there will be only reasonings from falsities, and that these things will destroy, is signified by the king of Assyria leading the captivity of Egypt, and by the multitude of Cush, that is to be carried away naked and barefoot. By the boys and old men, whom the king of Assyria shall lead away, naked and barefoot, is signified that all innocence and all wisdom would perish. Their total and complete destruction was represented by the prophet going three years naked and barefoot; three years signifying an entire period from beginning to end, and therefore, total destruction.

(Odkazy: Isaiah 20:3-4)


[4] So in Hosea:

Jehovah "after two days will revive us; on the third day he will raise us up" (vi. 2).

To revive after two days, and to raise up the third day, signifies to reform and restore the church, the third day denoting full reformation and restoration, wherefore it is said, that Jehovah shall then raise them up; that neither two days are meant nor the third day is evident.

(Odkazy: Hosea 6:2)


[5] Since the number three signified completeness even to the end, therefore that number was adopted in the representative church, and used as often as completeness was represented, as is evident from these things in the Word. They were to go a three days' journey, and sacrifice (Exod. iii. 18; v. 3); in the third month after their departure from Egypt, they came to mount Sinai (Exod. xix. 1); they were commanded to prepare themselves against the third day, because on the third day Jehovah would descend upon mount Sinai (Exod. xix. 11, 15, 16, 18). For three days there was darkness in the land of Egypt (Exod. x. 22, 23). During three years the fruits of the trees planted in the land of Canaan were to be uncircumcised (Levit. xix. 23-25). No part of the flesh of the sacrifice was to be left till the third day (Levit. vii. 16, 17, 18; xix. 6, 7). The water of separation was to be sprinkled upon the unclean on the third day, and on the seventh, day (Num. xix. 11-22). Those who touched what was slain, were to be cleansed the third day, and the seventh day (Num. xxxi. 19-25). Joshua commanded the people, that within three days they should pass over Jordan (Joshua i. 11; iii. 2). Jehovah called Samuel three times, and three times Samuel ran to Eli, and the third time Eli understood that Jehovah called Samuel (1 Samuel iii. 1-8). Jonathan told David to hide himself in a field until the third evening, and afterwards Jonathan threw three arrows to the side of the stone, and David bowed himself three times to the earth before Jonathan (1 Sam. xx. 5, 12, 19, 20, 35, 36, 41). Three things, were proposed to David, of which he was to choose one, a famine of seven years, or he should flee three months before his enemies, or a pestilence should be in the land three days (2 Sam. xxiv. 11-13). Elijah stretched himself upon the son of the widow three times (1 Kings xvii. 21). Elijah commanded them to pour water upon the burnt-offering, and upon the wood three times, and they poured it three times (1 Kings xviii. 34). Jonah was in the belly of the whale three days and three nights (Jonah i. 17; Matt. xii. 40). Daniel mourned three weeks (Dan. x. 2, 3, 4). The third year was the year of tenths (Deut. xxvi. 12). The Lord said of the man who planted a vineyard, that he sent his servants three times, and afterwards his son (Mark xii. 2-6; Luke xx. 12, 13). The Lord said to Peter, that before the cock should crow twice, he would deny him thrice (Matt. xxvi. 34, 69, to the end; Luke xxii. 34, 57-61; John xiii. 38). The Lord said three times to Peter, Lovest thou me? and feed my lambs and my sheep; and the third time Peter was grieved (John xxi. 15, 16, 17). The Lord said, that the kingdom of heaven was like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened (Matt. xiii. 33; Luke xiii. 21). The Lord said, I do cures to-day and to-morrow, and the third day I shall be perfected (Luke xiii. 32, 33). The Lord said that He should be in the heart of the earth three days and three nights (Matt. xii. 40). He said that He should rise again the third day (Matt. xvi. 21; xvii. 22, 23; xx. 18, 19; Luke xviii. 32, 33; xxiv. 46). He said that He was able to destroy the temple of God, and to build it in three days (Matt. xxvi. 61; xxvii. 40; John ii. 19, 20). He prayed three times in Gethsemane (Matt. xxvi. 39, 42, 44); He was crucified at the third hour (Mark xv. 26); and then there was darkness over the whole land for three hours, from the sixth hour to the ninth, when He said, it is finished, and expired (Matt. xxvii. 45; Mark xv. 33, 37; John xix. 30). The Lord rose again the third day (Matt. xxviii. 1; Mark xvi. 2; Luke xxiv. 1; John xx. 1).

(Odkazy: 1 Kings 17:21, 18:34; 1 Samuel 3:1-8, 20:5, 20:12, 20:19-20, 20:35-36, 20:41; 2 Samuel 24:11-13; Daniel 10:2-4; Deuteronomy 26:12; Exodus 3:18, 5:3, 10:22-23, 19:1, 19:11, 19:15-16, 19:18; John 2:19-20, 13:38, 19:30, 20:1, 21:15-17; Jonah 1:17; Joshua 1:11, 3:2; Leviticus 7:16-18, 19:6-7, 19:23-25; Luke 13:21, 13:32-33, 18:32-33, 20:12-13, 22:34, 22:57-61, 24:1, 24:46; Mark 12:2-6, 12:2, 12:4-6, 15:25, 15:33, 15:37, 16:2; Matthew 12:40, 13:33, 16:21, 17:22-23, Matthew 20:18-19, 20:19, 26:34, 26:39, 26:42, 26:44, 26:61, 26:69-75, 27:15, 27:40, Matthew 27:45, Matthew 27:50, 28:1; Numbers 19:11-22, 31:19-24, Numbers 31:19-25)


[6] It is evident from these references that the number three signified what was consummated or complete to the end, and therefore an entire period, greater or less, from beginning to end. From this simple number many compound numbers derive their significations, as 6, 9, 12, 60, 72, which consequently signify all truths and goods in the aggregate. Similarly the numbers 30, 300, 3000; for, as shown above, the compound numbers derive their significations from the simple numbers of which they are compounded. Moreover, it is to be observed, that the number three, in the Word, is used in reference to truths, and two and four, to goods. The reason of this is that two and four signify conjunction, while three signifies fulness; and spiritual conjunction is love, and all good is of love, and spiritual fulness is formed by means of truths. Those who do not know that all numbers in the Word are significative, think and believe that nothing more is meant when the numbers two and three, also three and four, are mentioned, than two and three, or a few, whereas they denote all who are in good and truth, as in the following passages.

[7] Thus, in Isaiah:

"Gleaming grapes shall be left in it, as in the shaking of an olive tree, two-three berries in the top of the bough, four-five in the branches of the fruit-bearing [olive]" (xvii. 6).

The subject here is the vastation of the church, and these words are said of the remaining few who are in good and truth. Comparison is made with the shaking of an olive tree, because the olive tree signifies the church as to the good of love, and the branches the truths therefrom. Two-three signify the few who are in good, and thence in truths, two denoting good, and three denoting truths; and four-five signify the few who are in good, four denoting those who are in good, and five denoting few. And because four-five signify the few who are in good, therefore it is said, four-five, in the branches of the fruit- bearing [olive], the fruit-bearing olive signifying those in the church who are in good as to life; and in consequence of this signification of those numbers, it is said two-three, four-five, and not two and three, four and five.

(Odkazy: Isaiah 17:6)


[8] So in Amos:

"Two-three cities wandered into one city, to drink waters, but yet they were not satisfied" (iv. 8).

This is said respecting the defect of truth at the end of the church, and means that they who then desire truth from a spiritual affection will not find any in doctrines, wherever they may enquire. It is therefore said, "two-three cities wandered into one city, to drink waters, but yet they were not satisfied." By two-three cities are signified those who are in the affection of truth from good. City signifies the truth of doctrine. By drinking waters is signified to learn truths; by wandering is signified to enquire; and by not being satisfied is signified not to find truth which in itself is truth. Two-three cities are mentioned, because by two-three are signified those who are in good and thence in truths.

(Odkazy: Amos 4:8)


[9] So in Zechariah:

"It shall come to pass, that in all the earth, two parts therein shall be cut off, they shall expire; but the third shall be left therein. Yet I will bring the third part through the fire, and will try them" (xiii. 8, 9).

Here also the subject is the vastation of the church as to good. That all good is about to perish is signified by its being said, "In all the earth two parts therein shall be cut off, and they shall expire," in the whole earth denoting the church universal, and two parts all good. That something of truth would remain, but scarcely any genuine truth, is signified by, "The third part shall be left therein, yet I will bring the third part through the fire, and will prove them." By the third part are meant the remaining truths; proving the genuineness of these is signified by bringing them through the fire. To prove by fire is to prove by the affection of love, with which if the truth does not agree it is not genuine truth, for fire, in the Word, signifies love; when the good of love perishes, the truth also becomes not truth, because all truth derives its essence from good.

(Odkazy: Zechariah 13:8-9)


[10] The signification of these words of the Lord in Matthew is therefore evident:

"Where two and three are gathered together in my name, there am I in the midst of them" (xviii. 20).

Here, two and three do not mean two and three, but they who are in good and in truths thence; neither by the name of the Lord is meant His name, but all the good of love and the truth of faith by which He is worshipped (see above, n. 102, 135).

(Odkazy: Matthew 18:20; The Apocalypse Explained 102, 135)


[11] From this also the signification of the words of the Lord in Luke is evident:

"From henceforth there shall be five in one house divided, three against two, and two against three" (xii. 52).

These words mean, that after the coming of the Lord, when He Himself has become known, and the interior things of the Word have been revealed by Him, and with Him, then both in the church in general, and with the man of the church in particular, there will be dissension between good and truth, and between truth and good. This is understood by five being divided in one house, three against two, and two against three; house denoting the church in general, and with the man of the church in particular, and three denoting truths, and two denoting goods. The statement that five shall be divided, signifies that such dissension shall exist with those who are reformed; therefore, it follows also that "the father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother" (ver. 53). For father signifies the good of the church, son the truth of the church, mother the truth of the church, and daughter its good. Who cannot see that the numbers five, two, and three, would not be mentioned here unless they were significative? Five, in the Word, when two and three follow, signifies all those; but when preceded or followed by the numbers ten or twenty, five then signifies some and few.

(Odkazy: Luke 12:1, Luke 12:52, 12:53)


[12] Similar things are meant in the precept of the decalogue by "the third and fourth generation," or by "the third and fourth sons," upon whom Jehovah will visit the iniquity of the parents (Exod. xx. 5; Num. xiv. 18; Deut. v. 9, 10). By the third and fourth generation are signified all who are in falsities from evil. The third generation signifies those who are in falsities of evil, and the fourth generation those who are in evils of falsity; for, in the opposite sense, three signifies falsities, and four evils. Who does not see that it would be contrary to the Divine justice to visit the iniquity of the parents upon the sons, even to the third and fourth generation? For the Lord teaches that "The soul that sinneth, it shall die; the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the justice of the just shall be upon him, and the wickedness of the wicked shall be upon him" (Ezek. xviii. 20; Deut. xxiv. 16; 2 Kings xiv. 6). It is evident therefore, that the expression third and fourth generation does not mean third and fourth generation, but that which those numbers signify. Similar things are signified by "For three and four transgressions" (Amos i. 3, 6, 9, 11, 13; ii. 1, 4, 6). From this it is evident how great are the interior things contained merely in numbers in the Word, and these things no one can know without the spiritual sense.

(Odkazy: 2 Kings 14:6; Amos 1:3, 1:6, 1:9, 1:11, 1:13, 2:1, 2:4, 2:6; Deuteronomy 5:9-10, 24:16; Exodus 20:5; Ezekiel 18:20; Luke 12, 12:52-53; Matthew 27:45, Matthew 27:50; Numbers 14:18, Numbers 31:19-24; Revelation 8:13)

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From Swedenborg's Works

References from Swedenborg's unpublished works:

Apocalypse Explained 528, 548, 569, 627, 638, 658, 680, 732, 811, 816, 847, 924, 1000, 1019, 1115


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

Bible

 

Luke 12

English: King James Version         

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1 In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.

2 For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.

3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.

4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.

5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.

6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God?

7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.

8 Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:

9 But he that denieth me before men shall be denied before the angels of God.

10 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.

11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:

12 For the Holy Ghost shall teach you in the same hour what ye ought to say.

13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.

14 And he said unto him, Man, who made me a judge or a divider over you?

15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.

16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:

17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?

18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.

19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.

20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?

21 So is he that layeth up treasure for himself, and is not rich toward God.

22 And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.

23 The life is more than meat, and the body is more than raiment.

24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?

25 And which of you with taking thought can add to his stature one cubit?

26 If ye then be not able to do that thing which is least, why take ye thought for the rest?

27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.

28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?

29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.

30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.

31 But rather seek ye the kingdom of God; and all these things shall be added unto you.

32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

34 For where your treasure is, there will your heart be also.

35 Let your loins be girded about, and your lights burning;

36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.

37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.

38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

39 And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.

40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?

42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?

43 Blessed is that servant, whom his lord when he cometh shall find so doing.

44 Of a truth I say unto you, that he will make him ruler over all that he hath.

45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;

46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.

47 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.

48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

49 I am come to send fire on the earth; and what will I if it be already kindled?

50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished!

51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:

52 For from henceforth there shall be five in one house divided, three against two, and two against three.

53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

54 And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.

55 And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass.

56 Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?

57 Yea, and why even of yourselves judge ye not what is right?

58 When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.

59 I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.

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Shrnutí kapitoly

Explanation of Luke 12      

By Rev. John Clowes M.A.

Verses 1-2. That hypocrisy in spiritual things out especially to be shunned, since every evil of life, and every false principle of doctrine, must, sooner or later, be detected.

Verse 3. And the truth, which was in obscurity, will be perceived in brightness, and the good, which was received in obedience, will be made sensible in will's love.

Verses 4-5. Therefore none ought to cherish natural fear, but spiritual fear, lest by evils of life and falsities of doctrine they should avert the Divine love in themselves, and thereby hurt it.

Verses 6-7. Since all and singular things belonging to man's intellectual principle are under the view and protection of the Lord ; how much more so the things of charity and faith!

Verse 8. That whoever has communication and conjunction by faith and love with the Lord's Divine Human principle, has communication and conjunction at the same time with the essential Divine principle.

Verse 9. But whoever has not conjunction by faith and love with the Lord's Divine Human principle, cannot have any conjunction with the essential Divine principle.

Verse 10. Such conjunction however does not imply that man does not interpret the sense of the letter of the Word according to appearances, but it implies that he does not deny the Divine Truth proceeding from the Lord's Divine Human principle, and also that he does not adulterate its essential goods, and falsify its essential truths.

Verses 11-12. Nevertheless it is expedient that man should testify concerning the Lord's Divine Human principle, notwithstanding all opposition of evils and falsities, since in such testimony he will be instructed and confirmed by Divine Truth proceeding from Divine Good.

Verses 13-15. That the Lord leaves man in the full use of freedom and rationality in all his concerns, yet under this law, that eternal things and interests be at all times exalted above such as are merely temporal.

Verses 16-22. For temporal things and interests, if separated from eternal, cannot profit man.

Verses 17-19. Whatsoever may be their abundance, and in whatever degree they may excite natural delight.

Verse 20. Since they cease to be his property when the soul is separated from the material body.

Verse 21. And that this is the case with all knowledge, if it be received only in self love, and not submitted to the guidance and government of the Divine Love.

Verses 22-23. Which love with its intelligence, and all the truths of faith, are continually provided for man by the Lord.

Verse 24. Insomuch that the rational principle of man is under the Lord's auspices, much more therefore the principles of spiritual and celestial life.

Verses 25-26. So that man cannot give increase to intelligence and love by any care of his own, separate from the Divine providence.

Verse 27. Which, in like manner, provides all inferior truths, replenishing them with Divine Truth and Good.

Verse 28. If then the Lord's providence thus extends to the lowest things and principles of regenerate life, how much more to the higher!

Verses 29-30. Man therefore ought to depend on the Divine providence for sustenance in all degrees of his life, more than on his own prudence, and not to be as the unregenerate, who are more solicitous about external or natural life than about internal or spiritual life, when yet the former life ought to administer to the latter.

Verse 31. And thus spiritual truth and good ought to be exulted above natural, in which case both are preserved.

Verses 32-33. And the spiritual man ought not to be subject to fear like the natural man, but to alienate from himself the things proper to himself, which are nothing but evils and falsities, that so he may receive goods and truths from the Lord.

Verse 34. For such as is man's reception of goods and truths, such will be the elevation of his will or love.

Verses 35-36. The good of love therefore, and the truths of faith ought to be exalted in man's will and understanding above all other things, that so he may live at all times under the Lord's Divine influence, and enjoy continual communion with him.

Verses 37-38. In which case he will be gifted by the Lord with every good, and will have conjunction with the Lord in every state of intelligence and wisdom.

Verse 39. And will not be deprived of good and truth by any secret machinations of false principles from beneath.

Verse 40. But will at all times submit himself to the guidance of good and truth, which. flow in perpetually from the Lord.

Verses 41-45. Until he discovers that those principles are in connection with the Divine Human principle of the Lord, and have thence dominion over all inferior principles.

Verses 45-46. That a contrary lot is the portion of those who are not attentive to Divine influence, and who therefore pervert all truths and their affections, and appropriate to themselves evils and falsities, and thus separate themselves from conjunction of life with heaven and the Lord.

Verses 47-48. Therefore it is better not to know truths, and especially not to acknowledge them, than to know and acknowledge, and yet not to live accordingly.

Verses 49-54. That Truth Divine from the Lord's Divine Human principle, combating against evils and falsities, is intended to make manifest the disagreement between the internal and external man, and that therefore man must undergo temptation-combats, before the disagreement can be removed, and internal peace restored.

Verses 54-55. For every coming of the Lord is attended with an influx of Divine Truth and Divine Good, and from this influx arise contentions and combats against what is false and evil.

Verse 56. Yet this influx and its effects are not attended to, by reason of the blindness induced by falsities.

Verse 57. When nevertheless man is endowed by the Lord with the capacity of attending to it.

Verses 58-59. And therefore in all states of spiritual combat, he ought to consider whence it arises, and so to put his whole trust in the Lord, that he may escape condemnation and spiritual imprisonment.

Swedenborg

Hlavní výklad ze Swedenborgových prací:

Apocalypse Explained 532, 724


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 1017, 2371, 2826, 3021, 3069, 3703, 4843, ...

Apocalypse Revealed 3, 128, 158, 206, 217, 218, 543, ...

Conjugial Love 523

Divine Providence 25, 179, 220, 231, 284, 332

The Lord 25, 50, 51

Heaven and Hell 462, 507

True Christian Religion 182

The New Jerusalem and its Heavenly Doctrine 270


References from Swedenborg's unpublished works:

Apocalypse Explained 120, 155, 187, 200, 220, 252, 274, ...

De Domino 10

Spiritual Experiences 252, 2706

Marriage 51

Scriptural Confirmations 4, 31, 35

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Word/Phrase Explanations

multitude
'A multitude' relates to truths.

disciples
A disciple in Matthew 10:41 signifies charity and at the same time, faith from the Lord. It disciple signifies the truth of life, and a...

leaven
Leaven' signifies evil and falsity, which should not be mixed with good and true things. In Leviticus 2:11, it says, 'no meat offering which ye...

Pharisees
The Pharisees were a sect of the Jewish church at the time of the New Testament. The name comes from a root that means "separate",...

heard
Thanks to modern science, we now understand that hearing actually happens in the brain, not the ears. The ears collect vibrations in the air and...

Closets
Closets, as in Luke 12:3, signify the interiors of man ; viz., that which he thinks, intends, etc.

housetops
'A house-top,' as mentioned in Matthew 24:13, signifies the superior state of a person, and consequently, his state as to good.

friends
A friend, as in John 15:14, 15, signifies the spiritual man.

body
The body (Matt. 6:22), signifies the man (homo). "His body shall not remain all night upon the tree" (Deut. 21:23), signifies lest it should be...

killed
The Lord is love itself, and that love is the ultimate source of all energy and thus of all life. It follows, then, that the...

power
Power,' as in Revelation 4, signifies salvation, because all divine power regards this as its final purpose. A person is reformed by divine power, and...

Fear not
Fear not, as in Revelation 1:17; Daniel 10:5, 12; Matthew 17:5, 7; 28:10, etc., signifies resuscitation to life, and at the same time adoration from...

son of man
The Lord, in some places, calls Himself 'the son of God,' at other times, 'the son of man (ἄνθρωπος).' This is always according to the...

angels
"Angels" in the Bible represent qualities of the Lord himself, or a variety of things that come directly from the Lord. On a lower level...

word
'Sayings' denotes persuasion. 'Sayings,' when related to Jehovah, signify informing or instructing.

ghost
'The seven spirits' in Matthew 12:45 signify all falsities of evil, and as a result, a total extinction of goodness and truth. 'The seven spirits'...

thought
Those who are 'anxious' are not content with their own lot, and do not trust the Divine, but only themselves. They only look to worldly...

hour
The Writings tell us that time and space are aspects of the physical world, but do not exist as we know them in the spiritual...

Company
A company, congregation, and a multitude, in the Word, are predicated of truths.

said
As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

over
'Upon' or 'over' signifies being within.

life
In John 14:6, 'the way is doctrine,' 'the truth' is every thing pertaining to doctrine, and 'the life' is the essential good which is the...

spake
Like "say," the word "speak" refers to thoughts and feelings moving from our more internal spiritual levels to our more external ones – and ultimately...

to
'To jubilate' or 'make a joyful noise' signifies worship from the delight of good.

Put
'To put' has reference to order, arrangement, application, and influx.

Raiment
Soft raiment,' as in Matthew 11:9, represents the internal sense of the Word.

ravens
'A raven,' as in Genesis 8:7, signifies falsities. The spiritual self only knows general truths from the Word, and forms its conscience from these, and...

sow
'To sow,' as in Isaiah 28:24, signifies learning. 'To sow beside all waters,' as in Isaiah 32:20, relates to people who allow themselves to be...

Reap
'To reap' signifies executing judgment. 'Reaping' denotes the reception of truth in good.

least
The idea of "least" is not addressed directly in Swedenborg, but a central idea is relatively clear from several references to Matthew 25:40: And the...

Grow
‘To grow’ signifies to be perfected.

Glory
Glory, wisdom, and thanksgiving signify the Lord's divine spiritual principle. Honor, virtue and might signify his divine celestial principle, as in Revelation 7:12.

morrow
'Tomorrow' signifies eternity.

cast
For something to be cast down or cast out generally refers to a rather dramatic move from a higher spiritual state to a lower one....

seek
The meaning of "to seek" in the Bible is pretty straightforward, but there is a bit of nuance: Swedenborg tells us that in most cases...

world
The term "world" has both general and more specific meanings in the Bible, including the relatively literal sense of the natural, physical world. In more...

kingdom
In the most general sense, a kingdom in the Bible represents a church. In a more specific sense, a kingdom represents a church in regards...

treasure
'Treasure,' as in Matthew 13:44, signifies divine truth in the Word.

heavens
"Air" in the Bible represents thought, but in a very general way – more like our capacity to perceive ideas and the way we tend...

thief
In Revelation 3:3, it says 'the Lord will come like a thief,' because a person in dead worship is deprived of the external good of...

moth
'A moth' denotes falsities and evils in the extreme borders of the natural mind. 'A moth' corresponds to evil uses.

lights
(Luke 15:8.) By the woman lighting a candle to find the piece of silver she had lost, is signified inquisition in herself from affection.

wedding
When the Bible talks about marriage, marrying, and weddings, it is also talking on a deeper level about the spiritual marriage of good and truth,...

knocketh
Behold I stand at the door and knock,' as in Revelation 3:20, signifies the perpetual presence and operation of the Lord with a person.

Open
To open,' as in Revelation 9, signifies communication and conjunction.

serve
Generally speaking, those who are at lower levels of an organization serve those at higher levels. Bosses boss and their employees serve; coaches devise strategy...

third
The Writings talk about many aspects of life using the philosophical terms "end," "cause" and "effect." The "end" is someone’s goal or purpose, the ultimate...

watched
'Watching' denotes a course of life according to the teachings of faith.

peter
Peter – born Simon, son of Jonah – is certainly one of the Bible's most important figures, second only to Jesus in the New Testament....

us
Angels do give us guidance, but they are mere helpers; the Lord alone governs us, through angels and spirits. Since angels have their assisting role,...

wise
At its heart, wisdom is love's imperative desire to take form. That's a tricky statement, but think of it this way: If you love someone,...

steward
A steward (or manager) is someone who handles and oversees someone else's possessions. They're responsible for them and their use, but they don't own them,...

truth
There's a great deal of talk in Swedenborg about "truth" as a concept – it's how we learn the Lord's will, what we must seek...

coming
Coming (Gen. 41:14) denotes communication by influx.

unbelievers
'Unfaithful,' as in Revelation 21:8, signifies people not in charity towards their neighbor. These people are insincere and fraudulent, so unfaithful.

prepared
In general, when something is "prepared" in the Bible it means that it is in the proper spiritual order, which happens when our hearts and...

worthy
People in truths from the Lord, because they are in conjunction with Him, are called 'worthy,' as in Revelation 3:4. All worth in the spiritual...

peace
In ordinary life, we tend to think of "peace" as essentially "a lack of conflict." As a nation, if we're not at war, it's a...

tell
'To tell' signifies perceiving, because in the spiritual world, or in heaven, they do not need to tell what they think because they communicate every...

mother
Father, son, mother, and daughter, as in Luke 12:51, 53: By father against son, and by son against the father, is understood evil against truth,...

see
The symbolic meaning of "seeing" is "understanding," which is obvious enough that it has become part of common language (think about it; you might see...

rise
It is common in the Bible for people to "rise up," and it would be easy to pass over the phrase as simply describing a...

west
'The west' signifies people in obscured good, and in an opposite sense, people in evil. 'The west' signifies the affection of truth.

right
He is said to be 'just' in a spiritual sense, who lives according to divine laws. They on the right hand being called 'just,' as...

goest
In the physical world, the places we inhabit and the distances between them are physical realities, and we have to get our physical bodies through...

Officer
'Officer' denotes doctrines or principles of interpretation.

prison
'To be in prison,' as in Revelation 2:10, signifies being infested by evils from hell, because this is like being bound in prison, because they...

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 Contentment
Worship Talk | Ages 7 - 14

 Does God Know if I'm Going to Heaven?
Lesson and activities exploring true freedom and how the Lord helps us on the path of life.
Religion Lesson | Ages over 15

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Religion Lesson | Ages over 15

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 Prayers for Children: The Kingdom of Heaven
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 Ready to Go!
Read and reflect on a verse from the Word and let it inspire you to respond with a spiritual task. With color photograph illustration.
Activity | Ages over 15

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What is trust in the Lord? One who trusts in the Lord loves Him and looks to Him in all things. And this trust brings peace, because it opens a person’s mind to the Lord’s infinite love and wisdom.
Worship Talk | Ages over 18


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