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Shemot 1

Hebrew OT: BHS (Consonants & Vowels)     

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1 וְאֵלֶּה שְׁמֹות בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתֹו בָּאוּ׃

2 רְאוּבֵן שִׁמְעֹון לֵוִי וִיהוּדָה׃

3 יִשָּׂשכָר זְבוּלֻן וּבִנְיָמִן׃

4 דָּן וְנַפְתָּלִי גָּד וְאָשֵׁר׃

5 וַיְהִי כָּל־נֶפֶשׁ יֹצְאֵי יֶרֶךְ־יַעֲקֹב שִׁבְעִים נָפֶשׁ וְיֹוסֵף הָיָה בְמִצְרָיִם׃

6 וַיָּמָת יֹוסֵף וְכָל־אֶחָיו וְכֹל הַדֹּור הַהוּא׃

7 וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם׃ ף

8 וַיָּקָם מֶלֶךְ־חָדָשׁ עַל־מִצְרָיִם אֲשֶׁר לֹא־יָדַע אֶת־יֹוסֵף׃

9 וַיֹּאמֶר אֶל־עַמֹּו הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ׃

10 הָבָה נִתְחַכְּמָה לֹו פֶּן־יִרְבֶּה וְהָיָה כִּי־תִקְרֶאנָה מִלְחָמָה וְנֹוסַף גַּם־הוּא עַל־שֹׂנְאֵינוּ וְנִלְחַם־בָּנוּ וְעָלָה מִן־הָאָרֶץ׃

11 וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתֹו בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנֹות לְפַרְעֹה אֶת־פִּתֹם וְאֶת־רַעַמְסֵס׃

12 וְכַאֲשֶׁר יְעַנּוּ אֹתֹו כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃

13 וַיַּעֲבִדוּ מִצְרַיִם אֶת־בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ׃

14 וַיְמָרְרוּ אֶת־חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל־עֲבֹדָה בַּשָּׂדֶה אֵת כָּל־עֲבֹדָתָם אֲשֶׁר־עָבְדוּ בָהֶם בְּפָרֶךְ׃

15 וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת הָעִבְרִיֹּת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה׃

16 וַיֹּאמֶר בְּיַלֶּדְכֶן אֶת־הָעִבְרִיֹּות וּרְאִיתֶן עַל־הָאָבְנָיִם אִם־בֵּן הוּא וַהֲמִתֶּן אֹתֹו וְאִם־בַּת הִיא וָחָיָה׃

17 וַתִּירֶאןָ הַמְיַלְּדֹת אֶת־הָאֱלֹהִים וְלֹא עָשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶן מֶלֶךְ מִצְרָיִם וַתְּחַיֶּיןָ אֶת־הַיְלָדִים׃

18 וַיִּקְרָא מֶלֶךְ־מִצְרַיִם לַמְיַלְּדֹת וַיֹּאמֶר לָהֶן מַדּוּעַ עֲשִׂיתֶן הַדָּבָר הַזֶּה וַתְּחַיֶּיןָ אֶת־הַיְלָדִים׃

19 וַתֹּאמַרְןָ הַמְיַלְּדֹת אֶל־פַּרְעֹה כִּי לֹא כַנָּשִׁים הַמִּצְרִיֹּת הָעִבְרִיֹּת כִּי־חָיֹות הֵנָּה בְּטֶרֶם תָּבֹוא אֲלֵהֶן הַמְיַלֶּדֶת וְיָלָדוּ׃

20 וַיֵּיטֶב אֱלֹהִים לַמְיַלְּדֹת וַיִּרֶב הָעָם וַיַּעַצְמוּ מְאֹד׃

21 וַיְהִי כִּי־יָרְאוּ הַמְיַלְּדֹת אֶת־הָאֱלֹהִים וַיַּעַשׂ לָהֶם בָּתִּים׃

22 וַיְצַו פַּרְעֹה לְכָל־עַמֹּו לֵאמֹר כָּל־הַבֵּן הַיִּלֹּוד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל־הַבַּת תְּחַיּוּן׃ ס

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 6634, 6635, 6636, 6637, 6638, 6639, 6640, ...


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 1408, 1703, 3021, 4588, 6678, 6679, 6680, ...


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 448, 654, 734

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Skočit na podobné biblické verše

Bereshit 15:13, 35:22, 42:18, 46:3, 8, 26, 27, 47:11, 50:22, 26

Shemot 2:6, 23, 3:7, 9, 16, 5:8, 14

BaMidbar 22:3

Devarim 4:20, 26:5, 6

Shoftim 2:10

Shmuel A 22:17, 29:4

Shmuel B 7:11

Nechemiyah 9:23

Tehilim 83:3, 105:24, 25, 107:38, 112:1, 129:1, 2

Mishlei 8:13, 16:6, 28:15

Keholet 1:4, 8:12

Yishevah 10:24

מעשי השליחים 7:15, 17, 18, 19

עברים 11:23

Zdroje pro rodiče a učitele

Zde uvedené položky jsou poskytnuty se svolením našich přátel z General Church of the New Jerusalem. Můžete prohledávat/procházet celou knihovnu kliknutím na odkaz this link.


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Ze Swedenborgových děl

 

Arcana Coelestia # 6639

Arcana Coelestia (Elliott translation)      

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6639. 'A man and his household they came' means in regard to truth and in regard to good. This is clear from the meaning of 'a man' as truth, dealt with in 3134, 3459; and from the meaning of 'household' or 'house' as good, dealt with in 3720, 4982. Since the subject in those chapters in Genesis that deal with the coming of Jacob's sons, and of Israel himself, into Egypt to Joseph was the introduction of the Church's truths into factual knowledge, and since the Church was not established until after that introduction had taken place, the subject now - keeping to the train of thought in the internal sense - is the Church which has been established and the way in which it is constantly molested by factual knowledge and falsities. For no matter how far truths have been introduced and the Church has been established with a person, factual knowledge and falsities are nevertheless constantly rising up and attacking the things of the Church that are present with him. These are the considerations that are represented by the fact that Pharaoh and the Egyptians afflicted the children of Israel and wished to kill their baby boys.

[2] Anyone unacquainted with the situation in which the Church's truth is under attack from factual knowledge and falsities among those in the next life who belong to the Church cannot possibly believe that such a thing is true. A member of the Church who enters the next life has to be purified from the kinds of things that molest truths and forms of good, otherwise he cannot be raised into heaven and live among a community of people there who have been purified from the same kind of things. If he were raised into heaven before such purification had taken place he would be like fog surrounded by clear air or like a patch or darkness amid bright light. In order therefore that a member of the Church recently arrived from the world may undergo purification, he is kept in a state in which he may receive attacks from factual knowledge that does not agree with truths, and also from falsities; and he remains in this state until that factual knowledge becomes worthless to him and is removed. This rarely happens to a person during his lifetime, but in the next life it is exactly what happens to those who are to be raised into heaven, though there is considerable variation to the process. I have been allowed to know that all this is true from much experience, which would fill quite a number of pages if all of it were recounted.

[3] There are the matters that are described in the internal sense by the oppression of the children of Israel by the Egyptians, after that by their deliverance from them, and finally by their introduction - after various states in the wilderness - into the land of Canaan. The truth of all this cannot possibly be grasped by those who believe that salvation is simply being admitted into heaven through an act of mercy, and that anyone can be admitted who thinks - on the basis of seeming trust, called faith - that he can be saved, regardless of the life he has led, because the Lord has suffered on his behalf. For if salvation involved simply being admitted into heaven through an act of mercy, then everyone in the whole world would be saved, since the Lord, who is Mercy itself, desires the salvation of all and the death or damnation of none.

(Odkazy: Exodus 1:1)

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Ze Swedenborgových prací

Odkazy z vydaných prací:

Arcana Coelestia 6663, 7975, 8607


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


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