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Exodus 8

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1 Derpå sagde HE EN til Moses: "Gå til Farao og sig til ham: Så siger HE EN: Lad mit Folk rejse, for at de kan dyrke mig!

2 Men hvis du vægrer dig ved at lade dem rejse, se, da vil jeg plage hele dit Land med Frøer;

3 Nilen skal vrimle af Frøer, og de skal kravle op og trænge ind i dit Hus og dit Sovekammer og på dit Leje og i dine Tjeneres og dit Folks Huse, i dine Bagerovne og dine Dejgtruge;

4 ja på dig selv og dit Folk og alle dine Tjenere skal Frøerne kravle op."

5 Da sagde HE EN til Moses: "Sig til Aron: æk din Hånd med Staven ud over Floderne, Kanalerne og Dammene og få Frøerne til at kravle op over Ægypten!"

6 Og Aron rakte sin Hånd ud over Ægyptens Vande. Da kravlede Frøerne op og fyldte Ægypten.

7 Men Koglerne gjorde det samme ved Hjælp af deres hemmelige Kunster og fik Frøerne til at kravle op over Ægypten.

8 Da lod Farao Moses og Aron kalde og sagde: "Gå i Forbøn hos HE EN, at han skiller mig og mit Folk af med Frøerne, så vil jeg lade Folket rejse, at de kan ofre til HE EN."

9 Moses svarede Farao: "Du behøver kun at befale over mig! Til hvilken Tid skal jeg gå i Forbøn for dig, dine Tjenere og dit Folk om at få Frøerne bort fra dig og dine Huse, så de kun bliver tilbage i Nilen?"

10 Han svarede: "I Morgen!" Da sagde han: "Det skal ske, som du siger, for at du kan kende, at der ingen er som HE EN vor Gud;

11 Frøerne skal vige bort fra dig, dine Huse, dine Tjenere og dit Folk; kun i Nilen skal de blive tilbage."

12 Moses og Aron gik nu bort fra Farao, og Moses råbte til HE EN om at bortrydde Frøerne, som han havde sendt over Farao;

13 og HE EN gjorde, som Moses bad: Frøerne døde i Husene, i Gårdene og på Markerne,

14 og man samlede dem sammen i Dynger, så Landet kom til at stinke deraf.

15 Men da Farao så, at han havde fået Luft, forhærdede han sit Hjerte og hørte ikke på dem, således som HE EN havde sagt.

16 Derpå sagde HE EN til Moses: "Sig til Aron: æk din Stav ud og slå Støvet på Jorden med den, så skal det blive til Myg i hele Ægypten!"

17 Og de gjorde således; Aron udrakte sin Hånd med Staven og slog Støvet på Jorden dermed. Da kom der Myg over Mennesker og Dyr; alt Støvet på Jorden blev til Myg i hele Ægypten.

18 Koglerne søgte nu også ved Hjælp af deres hemmelige Kunster at fremkalde Myg, men de magtede det ikke. Og Myggene kom over Mennesker og Dyr.

19 Da sagde Koglerne til Farao: "Det er Guds Finger!" Men Faraos Hjerte blev forhærdet, så han ikke hørte på dem, således som HE EN havde sagt.

20 Derpå sagde HE EN til Moses: "Træd i Morgen tidlig frem for Farao, når han begiver sig ned til Vandet, og sig til ham: Så siger HE EN: Lad mit Folk rejse, for at de kan dyrke mig!

21 Men hvis du ikke lader mit Folk rejse, se, da sender jeg Bremser over dig, dine Tjenere, dit Folk og dine Huse, og Ægypternes Huse skal blive fulde af Bremser, ja endog Jorden, de bor på;

22 men med Gosens Land, hvor mit Folk bor, vil jeg til den Tid gøre en Undtagelse, så der ingen Bremser kommer, for at du kan kende, at jeg HE EN er i Landet;

23 og jeg vil sætte Skel mellem mit Folk og dit Folk; i Morgen skal dette Tegn ske!"

24 Og HE EN gjorde således: Vældige Bremsesværme trængte ind i Faraos og hans Tjeneres Huse og i hele Ægypten, og Landet hærgedes af Bremserne.

25 Da lod Farao Moses og Aron kalde og sagde: "Gå hen og bring eders Gud et Offer her i Landet!"

26 Men Moses sagde: "Det går ikke an at gøre således, thi til HE EN vor Gud ofrer vi, hvad der er Ægypterne en Vederstyggelighed; og når vi for Øjnene af Ægypterne ofrer, hvad der er dem en Vederstyggelighed, mon de da ikke stener os?

27 Lad os drage tre Dagsrejser ud i Ørkenen og ofre til HE EN vor Gud, således som han har pålagt os!"

28 Farao sagde: "Jeg vil lade eder rejse hen og ofre til HE EN eders Gud i Ørkenen; kun må I ikke rejse for langt bort; men gå i Forbøn for mig!"

29 Moses svarede: "Se, så snart jeg kommer ud herfra, skal jeg gå i Forbøn hos HE EN, og Bremserne skal vige bort fra Farao, hans Tjenere og hans Folk i Morgen. Blot Farao så ikke igen narrer os og nægter at lade Folket rejse hen og ofre til HE EN!"

30 Derpå gik Moses bort fra Farao og gik i Forbøn hos HE EN.

31 Og HE EN gjorde, som Moses bad, og Bremserne veg bort fra Farao, hans Tjenere og hans Folk; der blev ikke EN eneste tilbage.

32 Men Farao forhærdede også denne Gang sit Hjerte og lod ikke Folket rejse.

   


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia # 7463

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7463. 'And Moses said, Behold, I go out from you' means the removal of the appearance of God's truth among them. This is clear from the representation of 'Moses' as the law of God, dealt with in 6723, 6752, thus God's truth also, 7014, 7381; and from the meaning of 'going out' as a removal, as above in 7404. For 'Pharaoh called Moses and Aaron' means the presence of God's truth, 7451, and therefore 'going out from him' here means a removal. In considering the presence and removal of God's truth among the evil, one should realize that truth from God sometimes appears to them, and that it does so through the presence of an angel near them. But with them truth from God does not come in by way of their interiors, as it does with the good, because their interiors are closed. It has an effect only on their exteriors. When this happens they are filled with fear and consequently self-abasement, for the presence of truth from God perturbs them and strikes fear into them that is like the fear of death. But when the truth from God is removed they return to their previous state of mind and have no fear. This is what is meant by the presence of the appearance of God's truth and its removal. It was also represented by Pharaoh, by his self-abasement while Moses was present with him, and his promise to send the people away to sacrifice to Jehovah, and by his 'making his heart stubborn after Moses had gone out from him', verse 28. For as shown above, 'Moses' represented the law of God or God's truth.

[2] The law of God and God's truth are one and the same because the law of God means the Word, and accordingly God's truth. The fact that 'the law means the Word and accordingly God's truth is clear from the following places: In John,

Jesus said, Is it not written in your law, I said, You are Gods? If He called them gods, with whom the Word came to be, and the Scripture cannot be broken . . . John 10:34-35.

'Written in the law' stands for the presence of those words in the Word, for they are written in David. In the same gospel,

The crowd said, We have heard from the Law that the Christ remains forever. John 12:34.

These words too are written in David. In the same gospel,

Jesus said, In order that the Word written in the Law might be fulfilled, They hated Me without a cause. John 15:25.

This as well is found in David. In Luke,

It is written in the Law of the Lord that every male opening the womb should be called holy to the Lord; and that they should offer a sacrifice, in keeping with what is written in the Law of the Lord, of a pair of turtle-doves, or two young pigeons. Luke 2:23-24, 39.

This command is contained in Moses. In the same gospel,

A lawyer testing Jesus said, What must I do to inherit eternal life? Jesus said to him. What is written in the Law? What is your reading of it? Luke 10:25-26.

[3] In the same gospel,

The Law and the Prophets were until John. Since that time the kingdom of God is proclaimed. It is easier for heaven and earth to pass away than for one tittle of the Law to fall. Luke 16:16-17.

There are other places besides this in which the Word is called the Law and the Prophets, such as Matthew 5:18; 7:12; 11:13; 22:36, 40. In Isaiah,

Bind up the testimony, seal the Law for the benefit of My disciples. Isaiah 8:16.

'The Law' stands for the Word. In the same prophet,

. . . lying sons, sons who did not wish to hear the Law of Jehovah. Isaiah 30:9.

In the same prophet,

He will set judgement on the earth, the islands hope for His Law. Isaiah 42:4.

This refers to the Lord, 'His Law' standing for the Word. In the same prophet,

Jehovah will magnify His Law. Isaiah 42:21.

In Jeremiah,

Thus said Jehovah, If you do not obey Me, to go in My Law which I have set before you, in order that you may hear the Word of My servants the prophets . . . Jeremiah 26:4-5.

Here 'the Law' stands for the Word, and in very many other places besides. From this it is evident that 'the Law' is the Word, and since it is the Word it is God's truth, as in Jeremiah,

This is the covenant which I will make with the house of Israel after those days, said Jehovah: I will put [My] Law in the midst of them, and will write it on their heart. Jeremiah 31:33.

Here 'Jehovah's Law' stands for God's truth.

[4] In a broad sense 'the Law' is the whole Word, in a narrower sense the historical section of the Word, in an even narrower sense the Word written through Moses, and in a restricted sense the Ten Commandments, see 6752.

From all this one may now see why Moses is said to represent both the law of God and God's truth.

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

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Arcana Coelestia # 1999

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1999. That 'Abram fell on his face' 1 means adoration is clear without explanation. Falling on one's face' was the reverent way in which the Most Ancient Church, and as a consequence the ancients, expressed adoration. The reason they expressed it in this way was that 'the face' meant the inward parts, and 'falling on one's face' 1 represented a state of humiliation of those inward parts; and from this it became in the Jewish representative Church an act of reverence. True adoration or humility of heart entails prostration before the Lord face-downwards on the ground as the natural action resulting from it. Indeed humiliation of heart entails the acknowledgement of oneself as being nothing but uncleanness, and at the same time the acknowledgement of the Lord's infinite mercy towards such. When these acknowledgements are fixed in the mind, the mind itself casts itself down towards hell and prostrates the body. Nor does it raise itself until raised up by the Lord, as happens in all true humiliation, accompanied by a perception that such raising up is of the Lord's mercy. Such was the humiliation of members of the Most Ancient Church. It is different however with adoration which does not flow from humiliation of heart, see 1153.

[2] It is well known from the Word, in the Gospels, that the Lord adored and prayed to Jehovah, His Father, and that He did so as though to Someone other than Himself, even though Jehovah was within Him. But the state that the Lord experienced at such times was the state of His humiliation, the nature of which has been discussed in Volume One, namely this, that at such times as these He was in the infirm human derived from the mother. But to the extent He cast this off and took on the Divine His state was different, which state is called the state of His glorification. In the first state He adored Jehovah as Someone other than Himself, even though He was within Him, for, as has been stated, His Internal was Jehovah. In the latter state however, that is to say, the state of glorification, He spoke to Jehovah as to Himself, since He was Jehovah Himself.

[3] The truth of all this however cannot be grasped unless one knows what the internal is and how the internal operates into the external, and furthermore how the internal and external are distinct and separate and yet joined together. The matter may be illustrated however by means of something similar, namely by means of the internal with man and of its influx and operation into the external with him. For the fact that man has an internal, an interior or rational, and an external, see what has appeared already in 1889, 1940. Man's internal is that which makes him human and distinguishes him from animals. It is by means of this internal that man lives on after death and for ever, and by means of it the Lord can raise him up among angels. It is the prior or primary form from which anyone becomes and is a human being, and it is by means of this internal that the Lord is united to man. The heaven itself that is nearest to the Lord consists of these human internals, but being above even the inmost angelic heaven these internals therefore belong to the Lord Himself. In this way the entire human race is directly present beneath the eyes of the Lord. Distance, a visible feature of this sublunary world, does not exist in heaven, still less above heaven - see what has been mentioned from experience in 1275, 1277.

[4] These inward aspects of men possess no life in themselves but are recipient forms of the Lord's life. To the extent then that anyone is under the influence of evil, both that of his own doing and that which is hereditary, he has been so to speak separated from this internal which is the Lord's and resides with the Lord, and so has been separated from the Lord. For although that human internal is joined to the person and cannot be separated from him, yet to the extent he moves away from the Lord he does in a way separate himself from it, see 1594. But such separation is not a complete severance from that human internal - for if it were, man would no longer be able to live after death; but it is a lack of harmony and agreement with it on the part of his capacities which are beneath it, that is, of his rational and external man. Insofar as disharmony and disagreement are present there is no conjunction, but insofar as they are absent man is joined to the Lord by means of the internal, which is achieved in the measure that he is moved by love and charity, for love and charity effect conjunction. Such is the situation with man.

[5] But the Lord's Internal was Jehovah Himself, since He was conceived from Jehovah, who cannot be divided or become the relative of another, like a son who has been conceived from a human father. For unlike the human, the Divine is not capable of being divided but is and remains one and the same. To this Internal the Lord united the Human Essence. Moreover because the Lord's Internal was Jehovah it was not, like man's internal, a recipient form of life, but life itself. Through that union His Human Essence as well became life itself. Hence the Lord's frequent declaration that He is Life, as in John,

As the Father has Life in Himself, so He has granted the Son to have Life in Himself. John 5:26.

And elsewhere besides this in the same gospel, 1:4; 5:21; 6:33, 35, 48; 11:25. 'The Son' is used to mean the Lord's Human Essence. To the extent therefore that the Lord was in the human which He received by heredity from the mother, He appeared to be distinct and separate from Jehovah, and worshipped Jehovah as Someone other than Himself. But to the extent He cast off this human, the Lord was not distinct and separate from Jehovah but one with Him. The first state, as has been mentioned, was the state of the Lord's humiliation, but the second the state of His glorification.

Poznámky pod čarou:

1. lit faces

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