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Exodus 1

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1 And these are the names of the sons of Israel that came into Egypt with Jacob; a man and his house they came.

2 Reuben, Simeon, Levi, and Judah;

3 Issachar, Zebulun, and Benjamin;

4 Dan and Naphtali, Gad and Asher.

5 And it was that all the souls that came·​·out of the thigh of Jacob were seventy souls; and Joseph was in Egypt.

6 And Joseph died, and all his brothers, and all that generation.

7 And the sons of Israel were·​·fruitful, and were productive*, and multiplied, and became· very very ·numerous; and the land was·​·filled with them.

8 And there arose a new king over Egypt, who knew not Joseph.

9 And he said to his people, Behold, the people of the sons of Israel are many and more numerous than we.

10 Come, let us act·​·wisely with them; lest they be·​·multiplied, and it will be that a war will befall us, and they will also add themselves to those who hate us, and fight against us, and go·​·up from the land.

11 And they set over them princes of tributes, in order to afflict them with burdens. And they built cities of storehouses* for Pharaoh, Pithom and Rameses.

12 And as they afflicted them, so they multiplied, and so they broke·​·forth. And they were moved·​·with·​·loathing on·​·account·​·of the sons of Israel.

13 And the Egyptians made the sons of Israel to serve with severity;

14 and they made· their life ·bitter with hard service, in clay, and in bricks, and in all service in the field, with all their service in which they made them serve with severity.

15 And the king of Egypt said to the midwives of the Hebrew women, of whom the name of the one was Shiphrah, and the name of the second Puah;

16 and he said, When you do the office of a midwife to the Hebrew women, and see them on the stools*; if he be a son, then you shall·​·put· him ·to·​·death; and if it be a daughter, then she shall live.

17 And the midwives feared God, and did not as the king of Egypt had spoken to them, and they kept· the boys ·alive.

18 And the king of Egypt called the midwives, and said to them, Wherefore do you do this thing, and keep· the boys ·alive?

19 And the midwives said to Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and have given·​·birth before the midwife comes to them.

20 And God did·​·well to the midwives; and the people was multiplied and became· very ·numerous.

21 And it was, because the midwives feared God, that He made for them houses.

22 And Pharaoh commanded all his people, saying, Every son that is born, you shall cast him out into the river, and every daughter you shall let·​·live.


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 6766

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6766. 'And he said, Who set you up as a man-prince and a judge over us?' means a perception that he was not yet so advanced into the truths of the Church 1 that he could settle disagreements within the Church. This is clear from the meaning of 'he said' as a perception, dealt with often; from the meaning of 'a man-prince' as one who has a command of primary truths, thus who is more enlightened than others in teachings about the truth (for that is what was meant in the representative Church by 'a prince') and therefore 'who set you up as a man-prince?' means that he was not yet so advanced into the truths of the Church (for the meaning of 'prince' as those who have a command of primary truths, see 5044); and from the meaning of 'a judge' as one who settles disputes or disagreements. Here they are disagreements within the Church because it is a quarrel between 'two Hebrew men', by whom those belonging to the Church are meant.

[2] In the highest sense the subject has been the beginnings of the law of God within the Lord's Human; and now it is the development of that law. But in the internal sense the subject here is the development of Divine Truth as it exists with the person who is being regenerated. Its development is such that at first the person can distinguish falsity from truth, for the truth he has enables him to see falsity since it is the opposite of the truth. But he cannot at that early stage settle between one truth of faith and another within the Church. To be able to do this he must make further advances; for a person's enlightenment increases gradually. This is clearly recognizable from those who are in adolescent years and at the start of manhood. They think that the teachings of their Church are the absolute truth, and these they use to distinguish falsities. But they are not yet able to reconcile matters of faith within the Church when these disagree with one another; that ability comes in a sequence of stages. This being so, the person to whom that ability can be given must also be someone who is rather more mature in years, someone in whom the more internal levels of the understanding have been enlightened.

Poznámky pod čarou:

1. The Latin means the truths of faith; but cp what appears a few lines below and also in 6754.

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

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Arcana Coelestia # 714

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714. That 'every clean beast' means affections for good is clear from what has been stated and shown already about beasts in 45, 46, 142, 143, 246. The reason affections are meant by this is that a human being regarded in himself and his proprium is no different from a beast. His [five] senses are very similar, appetites very similar, natural desires very similar, as well as all his affections being very similar. His good and even his best loves are very similar, such as loving companions of his own species, loving his offspring, and loving his married partner. To this extent there is no difference at all. He is a human being and superior to beasts however in that he has an inner life which neither does nor can exist with beasts. That life is the life of faith and love deriving from the Lord, and unless that life were present in the smallest characteristic which a human being shares in common with beasts he would not be in any way different. Take just one example - love towards companions. If he were to love them merely for his own sake without anything more heavenly or more divine within such love, he could not then be called a human being, for the same is true of beasts. Similarly with every other example that could be taken. Consequently if the life of love from the Lord were not present in his will, and the life of faith from the Lord in his understanding, he would in no way be human. Through the life he has from the Lord he lives on after death, for the Lord takes him to Himself; and in this way he can be with angels in His heaven and live for ever. And even when someone lives like a wild animal, loving nothing whatever but himself and things regarding himself, still the Lord's mercy, being Divine and Infinite, is so great that He does not abandon him but by means of angels continually breathes His life into him. And even though someone does not receive that life otherwise than as a wild animal the Lord still makes it possible for him to think, reflect, and understand whether something in private or public life, or something worldly or bodily is good or bad, and so whether it is true or false.

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