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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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Tajemství nebe # 7722

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Tento překlad zatím obsahuje pasáže až po #946. Pravděpodobně se na něm ještě pracuje. Pokud stisknete šipku doleva, najdete toto poslední přeložené číslo.

  
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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

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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.