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Exodus 10

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1 And Jehovah saith unto Moses, `Go in unto Pharaoh, for I have declared hard his heart, and the heart of his servants, so that I set these My signs in their midst,

2 and so that thou recountest in the ears of thy son, and of thy son's son, that which I have done in Egypt, and My signs which I have set among them, and ye have known that I [am] Jehovah.'

3 And Moses cometh in -- Aaron also -- unto Pharaoh, and they say unto him, `Thus said Jehovah, God of the Hebrews, Until when hast thou refused to be humbled at My presence? send My people away, and they serve Me,

4 for if thou art refusing to send My people away, lo, I am bringing in to-morrow the locust into thy border,

5 and it hath covered the eye of the land, and none is able to see the land, and it hath eaten the remnant of that which is escaped, which is left to you from the hail, and it hath eaten every tree which is springing for you out of the field;

6 and they have filled thy houses, and the houses of all thy servants, and the houses of all the Egyptians, which neither thy fathers nor thy father's fathers have seen, since the day of their being on the ground unto this day,' -- and he turneth and goeth out from Pharaoh.

7 And the servants of Pharaoh say unto him, `Until when doth this [one] become a snare to us? send the men away, and they serve Jehovah their God; knowest thou not yet that Egypt hath perished?'

8 And Moses is brought back -- Aaron also -- unto Pharaoh, and he saith unto them, `Go, serve Jehovah your God; -- who and who [are] those going?'

9 And Moses saith, `With our young ones, and with our aged ones, we go, with our sons, and with our daughters, with our flock, and our herd, we go, for we have a festival to Jehovah.'

10 And he saith unto them, `Be it so, Jehovah [be] with you when I send you and your infants away; see -- for evil [is] before your faces;

11 not so! go now, ye who [are] men, and serve Jehovah, for that ye are seeking;' and [one] casteth them out from the presence of Pharaoh.

12 And Jehovah saith unto Moses, `Stretch out thy hand against the land of Egypt for the locust, and it goeth up against the land of Egypt, and doth eat every herb of the land -- all that the hail hath left.'

13 And Moses stretcheth out his rod against the land of Egypt, and Jehovah hath led an east wind over the land all that day, and all the night; the morning hath been, and the east wind hath lifted up the locust.

14 And the locust goeth up against all the land of Egypt, and resteth in all the border of Egypt -- very grievous: before it there hath not been such a locust as it, and after it there is none such;

15 and it covereth the eye of all the land, and the land is darkened; and it eateth every herb of the land, and all the fruit of the trees which the hail hath left, and there hath not been left any green thing in the trees, or in the herb of the field, in all the land of Egypt.'

16 And Pharaoh hasteth to call for Moses and for Aaron, and saith, `I have sinned against Jehovah your God, and against you,

17 and now, bear with, I pray you, my sin, only this time, and make ye supplication to Jehovah your God, that He turn aside from off me only this death.'

18 And he goeth out from Pharaoh, and maketh supplication unto Jehovah,

19 and Jehovah turneth a very strong sea wind, and it lifteth up the locust, and bloweth it into the Red Sea -- there hath not been left one locust in all the border of Egypt;

20 and Jehovah strengtheneth the heart of Pharaoh, and he hath not sent the sons of Israel away.

21 And Jehovah saith unto Moses, `Stretch out thy hand towards the heavens, and there is darkness over the land of Egypt, and the darkness is felt.'

22 And Moses stretcheth out his hand towards the heavens, and there is darkness -- thick darkness in all the land of Egypt three days;

23 they have not seen one another, and none hath risen from his place three days; and to all the sons of Israel there hath been light in their dwellings.'

24 And Pharaoh calleth unto Moses and saith, `Go ye, serve Jehovah, only your flock and your herd are stayed, your infants also Go with you;'

25 and Moses saith, `Thou also dost give in our hand sacrifices and burnt-offerings, and we have prepared for Jehovah our God;

26 and also our cattle doth go with us, there is not left a hoof, for from it we do take to serve Jehovah our God; and we -- we know not how we do serve Jehovah till our going thither.'

27 And Jehovah strengtheneth the heart of Pharaoh, and he hath not been willing to send them away;

28 and Pharaoh saith to him, `Go from me, take heed to thyself, add not to see my face, for in the day thou seest my face thou diest;'

29 and Moses saith, `Rightly hast thou spoken, I add not any more to see thy face.'

   

स्वीडनबॉर्ग के कार्यों से

 

Arcana Coelestia #7670

इस मार्ग का अध्ययन करें

  
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7670. 'And he drove them out from Pharaoh's face' means that the will of the molesters was totally opposed to God's truth. This is clear from the representation of Moses and Aaron, the ones who were 'driven out', as God's truth, dealt with above in 7677; from the representation of 'Pharaoh' as those who engage in molestation, also dealt with above, in 7637; from the meaning of 'face' as the interiors in respect of the affections there, dealt with in 7666, and so the will, for affections belong to the will but thoughts to the understanding. The total opposition of the will is meant by 'he drove them out from his face'; for anything contrary to the will, that is, to the affections belonging to the will, is driven out.

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

स्वीडनबॉर्ग के कार्यों से

 

Arcana Coelestia #3573

इस मार्ग का अध्ययन करें

  
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3573. 'And kiss me, my son' means as to whether union is possible. This is clear from the meaning of 'kissing' as a uniting and joining together resulting from affection. Kissing, which is an external activity, is nothing else than the desire to become joined together, which is an internal activity; the two activities also correspond. The subject here, as is evident from what has been stated above, in the highest sense is the glorification of the Natural within the Lord, that is, how the Lord made the Natural within Him Divine. But in the representative sense the subject is the regeneration of the natural present in man and so the joining together of the natural and the rational; for the natural is not regenerate until it has been joined to the rational. This joining together is effected by means of both direct and indirect influx of the rational into the good and the truth of the natural; that is to say, by means of influx from the good of the rational directly into the good of the natural, and through the good of the natural into the truth of the natural, and by means of influx indirectly through the truth of the rational into the truth of the natural and from there into the good of the natural.

[2] These instances of a joining together are the subject here. They cannot possibly be achieved except through the means provided by the Divine. Indeed they are effected by means such as are quite unknown to man and of which he can gain scarcely any idea through the things which belong to the light of the world, that is, which belong to the natural light with him, but rather through the things belonging to the light of heaven, that is, to rational light. Nevertheless all those means have been disclosed in the internal sense of the Word, and are evident to those who know the internal sense, and so to angels who see and perceive countless details relating to this subject, of which scarcely one can be drawn out and explained adequately for man to grasp it.

[3] Yet from effects and the signs of those effects this joining of the rational to the natural is to some extent evident to man, for the rational mind, that is, the inward areas of will and understanding with a person ought to present themselves in his natural mind. Just as the natural mind presents itself in the face and facial expressions, so much so that the face is the outward expression of the natural mind, so ought the natural mind to be the outward expression of the rational mind. When rational and natural are joined together, as they are with those who are regenerate, whatever a person wills and thinks inwardly within his rational makes itself evident in his natural; and this in turn makes itself evident in the face. This is what the face is to angels and what it was to the most ancient people who were celestial. Indeed they were never afraid that others might know their ends and intentions, for they willed nothing but good. For anyone who allows himself to be led by the Lord never intends or thinks anything else. Where a state such as this exists the rational as regards good joins itself to the good of the natural directly, and through the good of the natural to the truths of the natural. It also joins itself indirectly through the truth there in the rational to the truth in the natural, and through this to the good there. All this effects an indissoluble joining together.

[4] But how far mankind is removed at the present day from this state, and so from the heavenly state, may be seen from the belief that practical wisdom requires one, in the world, to use words, also to perform acts, as well as to adopt facial expressions which are other than what one in fact thinks and intends. Indeed it is believed that one should so control the natural mind itself that in unison with its face it acts in quite an opposite way from inward thoughts and desires that flow from an evil end in view. To the most ancient people this was utterly abominable, and people who behaved in that way were expelled as devils from their community. From these considerations, as from effects and the signs of those effects, one may see what the joining together of the rational or internal man as regards good and truth with his natural or external man implies. One may thus also see what one who is an angel is like and what one who is a devil is like.

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