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1 Вотъ имена сыновъ Израилевыхъ, которые вошли въ Египетъ съ Іаковомъ, вошли каждый съ семействомъ своимъ:

2 Рувимъ, Симеонъ, Левій и Іуда,

3 Иссахаръ, Завулонъ и Веніаминъ,

4 Данъ и Нефѕалимъ, Гадъ и Асиръ.

5 Всјхъ же душъ, произшедшихъ отъ чреслъ Іакова, было семьдесятъ, а Іосифъ былъ уже въ Египтј.

6 Іосифъ умеръ и всј братья его и весь оный родъ;

7 а сыны Израилевы расплодились, размножились, возрасли и усилились чрезвычайно, и наполнилась ими страна та.

8 Между тјмъ возсталъ въ Египтј новый царь, который не зналъ Іосифа.

9 И сказалъ народу своему: вотъ, народъ сыновъ Израилевыхъ многочисленъ и сильнје насъ.

10 Ухитримся противъ него, чтобъ онъ не размножался, иначе, когда случится война, соединится и онъ съ нашими непріятелями, и вооружится противу насъ, и выйдетъ изъ сей земли.

11 Итакъ поставили надъ нимъ приставниковъ, чтобъ изнурять его тяжкими работами ихъ; и онъ построилъ Фараону Пиѕомъ и Раамсесъ, города для запасовъ.

12 Но чјмъ болје изнуряли его, тјмъ болје онъ умножался и тјмъ болје возрасталъ; такъ что опасалисъ сыновъ Израилевыхъ.

13 И потому Египтяне съ жестокостію принуждали сыновъ Израилевыхъ къ работамъ.

14 И дјлали жизнь ихъ горькою отъ тяжкой работы надъ глиною и кирпичами и отъ всякой работы полевой, отъ всякой работы, къ которой принуждали ихъ съ жестокостію.

15 Сверхъ того царь Египетскій повелјлъ повивальнымъ бабкамъ Евреянокъ, изъ коихъ одной имя Шифра, а другой фуа,

16 и сказалъ: когда вы будете повивать у Евреянокъ, то наблюдайте при родахъ: если будетъ сынъ, то умерщвляйте его; а если дочь, то пусть живетъ.

17 Но повивальныя бабки боялись Бога, и не дјлали такъ, какъ говорилъ имъ царь Египетскій: и оставляли дјтей въ живыхъ.

18 Царь Египетскій призвалъ повивальныхъ бабокъ, и сказалъ имъ: для чего вы дјлаете такое дјло, что оставляете дјтей въ живыхъ?

19 Повивальныя бабки сказали Фараону: Еврейскія женщины не такъ, какъ Египетскія; онј здоровы, - прежде нежели придетъ къ нимъ повивальная бабка, онј уже рождаютъ.

20 За сіе Богъ дјлалъ добро повивальнымъ бабкамъ; а народъ умножадся и весьма усиливался.

21 Такимъ образомъ, поелику повивальныя бабки боялись Бога, Богъ устроялъ семейства Евреямъ.

22 Наконецъ Фараонъ всему народу своему повелјлъ, говоря: всякаго у Евреевъ новорожденнаго сына бросайте въ рјку, а всякую дочь оставляйте въ живыхъ.

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Arcana Coelestia # 6640

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6640. 'Reuben, Simeon, Levi, and Judah; Issachar, Zebulun, and Benjamin; Dan and Naphtali, Cad and Asher' means the whole process from start to finish, that is to say, of the establishment of the Church, which is the subject in what follows next. For the twelve sons of Jacob, and the tribes named after them too, mean all aspects of goodness and truth, that is, all aspects of love and faith in their entirety, see 3858, 3926, 3939, 4060, 6335. Yet these meanings vary according to the order in which the names are mentioned, 3862, 3926, 3939, 4603 and following paragraphs. The variations are therefore countless and involve every single thing that constitutes the Church and the Lord's kingdom, 6737. But what the specific meaning is when the names occur in the present or any other order nobody knows but the Lord alone. Nor does anyone in heaven know unless the Lord makes it known; in heaven the truths and forms of good that are meant are presented visually by means of lights, together with a perception of what the lights mean.

[2] The twelve tribes represented the Lord's kingdom and everything there, and therefore in order that those lights might also be represented, and thereby all the Church's truths and forms of good, twelve precious stones were set 1 in gold in their proper order, one stone for each tribe. This was called the breastplate and was attached to Aaron's ephod; and they received answers from it by means of the varying flashes of light, which were accompanied either by audible words or by inner perception. From this too it may be recognized that the twelve tribes of Israel mean all the truths and forms of good, in their entirety, of the Lord's kingdom and the Church, and that the meanings vary, depending on the order in which they are mentioned. Here they are mentioned in a different order from that in which they were born, as is evident from the fact that Issachar and Zebulun are mentioned before Dan and Naphtali, though the latter were born before the former. Benjamin too is mentioned before Dan, Naphtali, Gad, and Asher, and yet he was born last; and Gad and Asher are mentioned last of all. Something similar is evident in other places in the Word where the names occur in further variations of order.

Poznámky pod čarou:

1. Reading inclusi (had been set) for insculpti (had been engraved)

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