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Exodus 10

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1 ειπεν δε κυριος προς μωυσην λεγων εισελθε προς φαραω εγω γαρ εσκληρυνα αυτου την καρδιαν και των θεραποντων αυτου ινα εξης επελθη τα σημεια ταυτα επ' αυτους

2 οπως διηγησησθε εις τα ωτα των τεκνων υμων και τοις τεκνοις των τεκνων υμων οσα εμπεπαιχα τοις αιγυπτιοις και τα σημεια μου α εποιησα εν αυτοις και γνωσεσθε οτι εγω κυριος

3 εισηλθεν δε μωυσης και ααρων εναντιον φαραω και ειπαν αυτω ταδε λεγει κυριος ο θεος των εβραιων εως τινος ου βουλει εντραπηναι με εξαποστειλον τον λαον μου ινα λατρευσωσιν μοι

4 εαν δε μη θελης συ εξαποστειλαι τον λαον μου ιδου εγω επαγω ταυτην την ωραν αυριον ακριδα πολλην επι παντα τα ορια σου

5 και καλυψει την οψιν της γης και ου δυνηση κατιδειν την γην και κατεδεται παν το περισσον της γης το καταλειφθεν ο κατελιπεν υμιν η χαλαζα και κατεδεται παν ξυλον το φυομενον υμιν επι της γης

6 και πλησθησονται σου αι οικιαι και αι οικιαι των θεραποντων σου και πασαι αι οικιαι εν παση γη των αιγυπτιων α ουδεποτε εωρακασιν οι πατερες σου ουδε οι προπαπποι αυτων αφ' ης ημερας γεγονασιν επι της γης εως της ημερας ταυτης και εκκλινας μωυσης εξηλθεν απο φαραω

7 και λεγουσιν οι θεραποντες φαραω προς αυτον εως τινος εσται τουτο ημιν σκωλον εξαποστειλον τους ανθρωπους οπως λατρευσωσιν τω θεω αυτων η ειδεναι βουλει οτι απολωλεν αιγυπτος

8 και απεστρεψαν τον τε μωυσην και ααρων προς φαραω και ειπεν αυτοις πορευεσθε και λατρευσατε τω θεω υμων τινες δε και τινες εισιν οι πορευομενοι

9 και λεγει μωυσης συν τοις νεανισκοις και πρεσβυτεροις πορευσομεθα συν τοις υιοις και θυγατρασιν και προβατοις και βουσιν ημων εστιν γαρ εορτη κυριου του θεου ημων

10 και ειπεν προς αυτους εστω ουτως κυριος μεθ' υμων καθοτι αποστελλω υμας μη και την αποσκευην υμων ιδετε οτι πονηρια προκειται υμιν

11 μη ουτως πορευεσθωσαν δε οι ανδρες και λατρευσατε τω θεω τουτο γαρ αυτοι ζητειτε εξεβαλον δε αυτους απο προσωπου φαραω

12 ειπεν δε κυριος προς μωυσην εκτεινον την χειρα επι γην αιγυπτου και αναβητω ακρις επι την γην και κατεδεται πασαν βοτανην της γης και παντα τον καρπον των ξυλων ον υπελιπετο η χαλαζα

13 και επηρεν μωυσης την ραβδον εις τον ουρανον και κυριος επηγαγεν ανεμον νοτον επι την γην ολην την ημεραν εκεινην και ολην την νυκτα το πρωι εγενηθη και ο ανεμος ο νοτος ανελαβεν την ακριδα

14 και ανηγαγεν αυτην επι πασαν γην αιγυπτου και κατεπαυσεν επι παντα τα ορια αιγυπτου πολλη σφοδρα προτερα αυτης ου γεγονεν τοιαυτη ακρις και μετα ταυτα ουκ εσται ουτως

15 και εκαλυψεν την οψιν της γης και εφθαρη η γη και κατεφαγεν πασαν βοτανην της γης και παντα τον καρπον των ξυλων ος υπελειφθη απο της χαλαζης ουχ υπελειφθη χλωρον ουδεν εν τοις ξυλοις και εν παση βοτανη του πεδιου εν παση γη αιγυπτου

16 κατεσπευδεν δε φαραω καλεσαι μωυσην και ααρων λεγων ημαρτηκα εναντιον κυριου του θεου υμων και εις υμας

17 προσδεξασθε ουν μου την αμαρτιαν ετι νυν και προσευξασθε προς κυριον τον θεον υμων και περιελετω απ' εμου τον θανατον τουτον

18 εξηλθεν δε μωυσης απο φαραω και ηυξατο προς τον θεον

19 και μετεβαλεν κυριος ανεμον απο θαλασσης σφοδρον και ανελαβεν την ακριδα και ενεβαλεν αυτην εις την ερυθραν θαλασσαν και ουχ υπελειφθη ακρις μια εν παση γη αιγυπτου

20 και εσκληρυνεν κυριος την καρδιαν φαραω και ουκ εξαπεστειλεν τους υιους ισραηλ

21 ειπεν δε κυριος προς μωυσην εκτεινον την χειρα σου εις τον ουρανον και γενηθητω σκοτος επι γην αιγυπτου ψηλαφητον σκοτος

22 εξετεινεν δε μωυσης την χειρα εις τον ουρανον και εγενετο σκοτος γνοφος θυελλα επι πασαν γην αιγυπτου τρεις ημερας

23 και ουκ ειδεν ουδεις τον αδελφον αυτου τρεις ημερας και ουκ εξανεστη ουδεις εκ της κοιτης αυτου τρεις ημερας πασι δε τοις υιοις ισραηλ ην φως εν πασιν οις κατεγινοντο

24 και εκαλεσεν φαραω μωυσην και ααρων λεγων βαδιζετε λατρευσατε κυριω τω θεω υμων πλην των προβατων και των βοων υπολιπεσθε και η αποσκευη υμων αποτρεχετω μεθ' υμων

25 και ειπεν μωυσης αλλα και συ δωσεις ημιν ολοκαυτωματα και θυσιας α ποιησομεν κυριω τω θεω ημων

26 και τα κτηνη ημων πορευσεται μεθ' ημων και ουχ υπολειψομεθα οπλην απ' αυτων γαρ λημψομεθα λατρευσαι κυριω τω θεω ημων ημεις δε ουκ οιδαμεν τι λατρευσωμεν κυριω τω θεω ημων εως του ελθειν ημας εκει

27 εσκληρυνεν δε κυριος την καρδιαν φαραω και ουκ εβουληθη εξαποστειλαι αυτους

28 και λεγει φαραω απελθε απ' εμου προσεχε σεαυτω ετι προσθειναι ιδειν μου το προσωπον η δ' αν ημερα οφθης μοι αποθανη

29 λεγει δε μωυσης ειρηκας ουκετι οφθησομαι σοι εις προσωπον

   

Iz Swedenborgovih djela

 

Arcana Coelestia #7721

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7721. And Pharaoh called unto Moses. That this signifies the presence of the law Divine, is evident from the signification of “calling unto himself,” as being presence (see n. 6177, 7390, 7451); and from the representation of Moses, as being the law Divine (n. 6723, 6752, 7014, 7382). By the presence of the law Divine with those who infest is meant that they perceived whence the plagues came, here whence came that densest falsity from evil which is signified by the “thick darkness.” When the evil are being devastated in the other life, they are often allowed to perceive whence they have the evils of punishment, in order that they may know that the Divine is not the cause, but they themselves. Such things often happen also to those who are in hell, but at a time when they are in a quiet state; this is done for many reasons, but chiefly that they may remember the evils which they had done in the world.

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

Iz Swedenborgovih djela

 

Arcana Coelestia #6723

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6723. And she took an ark of rush. That this signifies what is of low value round about, but nevertheless derived from truth, is evident from the signification of “an ark,” 1 as being what is round about, or that in which anything is inclosed (of which in what follows); and from the signification of “rush,” as being what is of low value, but nevertheless derived from truth. That “rush” denotes what is of low value is evident, and that it denotes what is derived from truth is because a “rush” has this signification, as is clear in Isaiah:

Woe to the land that is overshadowed with wings, which is beyond the rivers of Cush; that sendeth envoys to the sea, even in vessels of rush upon the faces of the waters (Isaiah 18:1-2);

“the land overshadowed with wings” denotes the church, which darkens itself by means of reasonings from memory-knowledges; “beyond the rivers of Cush” denotes to the knowledges whereby they confirm false principles (n. 1164); “to send envoys to the sea” denotes to consult memory-knowledges (see n. 28); “in vessels of rush upon the faces of the waters,” denotes the lowest receptacles of truth.

[2] In the opposite sense:

The dry place shall become a pool, and the thirsty place springs of waters; there shall be grass instead of the reed and the rush (Isaiah 35:7);

“grass instead of the reed and the rush,” denotes that there will be true memory-knowledge instead of things in which there is no truth. That “grass” denotes true memory-knowledge is plain from the passages in the Word where it is mentioned.

[3] As it was provided that Moses should represent the Lord as to the law Divine, or the Word, specifically the historic Word, it was therefore brought about that when he was an infant he was placed in a little ark, but in one of low value, because he was in his first rising, and because his being there was only a representative; but that afterward when the law Divine itself had shone forth from Mount Sinai, it was placed in an ark which was called the “ark of the testimony.” (That the law Divine was placed in the ark, see Exodus 40:20; 1 Kings 8:9; and also that the books of Moses were placed in it, Deuteronomy 31:24-26.)

[4] Hence the ark was most holy, because it represented the Lord’s Divine Human as to the Divine law; for from the Lord’s Divine Human proceeds the Divine law, or the Divine truth, which is the same as the “Word” mentioned in John:

In the beginning was the Word, and the Word was with God, and God was the Word; and the Word was made flesh, and dwelt among us; and we saw His glory, the glory as of the Only-begotten of the Father (John 1:1, 14).

And as the ark represented that most holy thing, the propitiatory with the cherubs was placed over the ark; and near the veil thereof the lampstand with its lamps, and the golden table with loaves, both of which signified the Divine love. This then is the reason why Moses, when an infant, because he represented the law Divine, was placed in a little ark.

Bilješke:

1. The Latin here is capsa seu arcula, “a repository or little ark;” the Latin term used in the text “she took an ark of rush” being capsa. The Hebrew word thus rendered is the same as that used to designate the ark built by Noah.

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

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