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maastamuutto 1

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1 Nämät ovat Israelin lasten nimet, jotka Jakobin kanssa tulivat Egyptiin, itsekukin huoneinensa he sinne tulivat,

2 Ruben, Simeon, Levi ja Juuda.

3 Isaskar, Zebulon ja Benjamin.

4 Dan, Naphtali, Gad ja Asser.

5 Ja kaikki henget, jotka Jakobin kupeista olivat tulleet, olivat seitsemänkymmentä henkeä. Mutta Joseph oli (ennen) Egyptissä.

6 Ja Joseph oli kuollut, ja kaikki hänen veljensä, ja kaikki sen aikaiset.

7 Ja Israelin lapset olivat hedelmälliset ja suuresti enenivät ja lisääntyivät, ja sangen voimallisesti vahvistuivat, niin että maa täytettiin heistä.

8 Niin uusi kuningas tuli Egyptiin, joka ei Josephista mitään tietänyt.

9 Hän sanoi kansallensa: katso, Israelin lasten joukko on suurempi ja väkevämpi meitä.

10 Tulkaat, käykäämme kavalasti heidän kimppuunsa, ettei heitä tulisi niin paljo. Sillä jos joku sota nousis, tohtisivat he mennä meidän vihamiestemme puolelle, ja sotia meitä vastaan, ja lähteä maalta pois.

11 Niin asetettiin heidän päällensä veron päämiehet, vaivaamaan heitä orjuudella; sillä Pharaolle rakennettiin verokaupungit, Pitom ja Raamses.

12 Mutta jota enemmin he rasittivat kansaa, sitä enemmin se lisääntyi ja kasvoi. Ja he tulivat suutuksiin Israelin lasten tähden.

13 Ja Egyptiläiset vaivasivat Israelin lapsia orjuudella armaitsemata.

14 Ja saattivat heidän elämänsä katkeraksi raskaalla saven ja tiilein työllä, ja kaikkinaisella rasituksella kedolla, ja kaikkinaisella työllä, kuin he taisivat heidän päällensä panna, armaitsemata.

15 Ja Egyptin kuningas puhui Heprealaisille lastenämmille, joista yhden nimi oli Siphra, ja toisen nimi Pua.

16 Ja hän sanoi: Koska te autatte Hebreailaisia vaimoja heidän synnyttäissänsä, ja näette istuimella, jos on poika, niin surmatkaat häntä; mutta jos se tytär on, niin se eläköön.

17 Mutta lastenämmät pelkäsivät Jumalaa, ja ei tehneet niinkuin Egyptin kuningas oli heille sanonut; mutta antoivat poikaiset elää.

18 Niin Egyptin kuningas kutsui lastenämmät, ja sanoi heille: miksi te tämän teitte, että te annoitte poikaisten elää?

19 Niin lastenämmät vastasivat Pharaota: Heprealaiset vaimot ei ole niinkuin Egyptiläiset; sillä he ovat vahvemmat luonnostansa, ja ennenkuin lastenämmä tulee heidän tykönsä, ovat he synnyttäneet.

20 Sentähden teki Jumala lastenämmille hyvin, ja kansa lisääntyi ja vahvistui sangen suuresti.

21 Ja että lastenämmät pelkäsivät Jumalaa, rakensi hän heille huoneita.

22 Niin käski Pharao kaikelle kansallensa, sanoen: kaikki pojat kuin syntyvät pitää teidän heittämän virtaan, mutta kaikki tyttäret antakaat elää.


SWORD version by Tero Favorin (tero at favorin dot com)

Dalle opere di Swedenborg

 

Arcana Coelestia #6675

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6675. 'He said, When you act as midwives to the Hebrew women and see them on the birthstools' means a discernment of the truth and good flowing from the internal into the Church's factual knowledge. This is clear from the meaning of 'acting as a midwife' as the reception of goodness and truth flowing from the internal into the natural, for inasmuch as the natural receives influx it is 'a midwife', see 4588, 6673; from the meaning of 'the Hebrew women as things that belong to the Church, dealt with in 5136, 5236; from the meaning of 'seeing' as a discernment, dealt with in 2150, 3764, 4567, 4723, 5400; and from the meaning of 'the birthstools' as things in the natural that receive the forms of good and the truths flowing from the internal, thus true factual knowledge, since that knowledge is what receives them. From this it is evident that 'when you act as midwives to the Hebrew women and see them on the birthstools' means a discernment of the truth and good flowing from the internal into the Church's factual knowledge, which resides in the natural.

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

Dalle opere di Swedenborg

 

Arcana Coelestia #3509

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3509. 'And Rebekah said to Jacob her son - she said' means the Lord's perception from Divine Truth concerning natural truth. This is clear from the representation of 'Rebekah' as the Divine Truth of the Lord's Divine Rational, dealt with in 3012, 3013, 3077; from the meaning of 'saying' as perceiving, dealt with in 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2506, 2515, 2552, 2619; and from the representation of 'Jacob' as the Lord's Natural as regards truth, dealt with in 3305. From this it is evident that 'Rebekah said to Jacob her son' means the Lord's perception from Divine Truth concerning natural truth. For on the one hand the Lord wished to acquire truth from the Divine Good of the Divine Rational, represented by 'Isaac', through the good of the Natural, represented by 'Esau', by means of which truth He would glorify, or make Divine, the Natural. But on the other hand the Lord wished to acquire truth from the Divine Truth of the Divine Rational, represented by 'Rebekah', through the truth of the Natural, represented by 'Jacob', by means of which truth He would glorify, or make Divine, the Rational. But these two wishes of His cannot be grasped unless light is thrown on the subject from what happens with man when being regenerated or made new by the Lord. And even then it cannot be grasped unless one knows the situation with the rational as regards good and as regards truth there. So let this matter be discussed briefly.

[2] The rational mind is distinguished into two separate mental powers, one called the will, the other the understanding. That which goes forth from the will when someone is being regenerated is called good, and that which goes forth from the understanding is called truth. Until a person has been regenerated the will does not act in unison with the understanding. Instead the will desires good whereas the understanding desires truth; and so different is each desire from the other that the effort of the will is perceived to be quite distinct and separate from that of the understanding. This is perceived however only by those who stop to reflect, knowing what the will is and the things that constitute this, and what the understanding is and the things that constitute that. But it is not perceived by those who do not know those things and therefore do not stop to reflect. And there is the added reason that the natural mind is regenerated by way of the rational mind, see 3493, and indeed according to order as follows: The good of the rational does not pass directly into the good of the natural and regenerate it but by way of truth which belongs to the understanding, thus giving the appearance that it enters in from the truth of the rational. These are the matters which this chapter deals with in the internal sense; for 'Isaac' is the rational mind as regards good present in the will, 'Rebekah' as regards truth present in the understanding. 'Esau' is the good of the natural springing from the good of the rational, 'Jacob' the truth of the natural springing from the good of the rational by way of the truth there.

[3] These considerations show the kind of arcana contained in the internal sense of the Word; yet there are very few which can be described in a way intelligible to the human mind. The number of those which are beyond man's comprehension and defy description is unlimited. For the more deeply the Word goes, that is, the more interiorly into heaven, the more unlimited and also the more indescribable do they become not only to man but also to angels of the lower heaven. And when it reaches the inmost heaven the angels there perceive that the arcana are infinite and, being Divine are quite beyond their comprehension. Such is the nature of the Word.

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