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Exodus 1

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1 Now these are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob.

2 Reuben, Simeon, Levi, and Judah,

3 Issachar, Zebulun, and Benjamin,

4 Dan, and Naphtali, Gad, and Asher.

5 And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already.

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

7 And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.

8 Now there arose up a new king over Egypt, which knew not Joseph.

9 And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:

10 Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.

11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.

12 But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel.

13 And the Egyptians made the children of Israel to serve with rigour:

14 And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.

15 And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:

16 And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live.

17 But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.

18 And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?

19 And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.

20 Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.

21 And it came to pass, because the midwives feared God, that he made them houses.

22 And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.

Komentar

 

Loins

  

The loins, as in Ezekiel 29:7, signify the marriage of truth and good. In general, loins signify love, and when referring to the Lord, divine love. They can also signify the interiors of conjugial love. In Isaiah 11:5, they signify people in the divine good of love, and reins signify people in love towards their neighbor.

(Reference: Apocalypse Revealed 830)


Iz Swedenborgovih djela

 

Arcana Coelestia #1860

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1860. That 'there was thick darkness' means when hatred existed in place of charity is clear from the meaning of 'thick darkness'. In the Word 'darkness' means falsities, while 'thick darkness' means evils, as explained immediately below. 'Darkness' is when falsity exists in place of truth, and 'thick darkness' when evil exists in place of good, or what amounts entirely to the same, when hatred exists in place of charity. When hatred exists in place of charity the darkness is so thick that the person is not even aware of its being an evil, let alone of its being so great an evil as to thrust him down in the next life into hell; indeed people who are steeped in hatred find a certain delight and so to speak life in it. This very delight and life have the effect that he hardly knows other than that hatred is good. Whatever favors a person's pleasure and desire, because it favors his love, he feels as good - so much so that when he is told it is of hell he can hardly believe it. Even less can he believe it when he is told that such delight and life is converted in the next life into an utterly foul and corpse-like stench. Even less still can he believe that he is becoming a devil and a dreadful replica of hell; for hell consists of nothing else than varieties of hatred and other such forms.

[2] But of this anyone may know who has any power of thought; for if he were to describe hatred, or to represent it, or to portray it if he were able to in any way, he would not do so except by the use of devil-like forms such as these persons steeped in evil also assume after death. And what is extraordinary, such people can still declare that in the next life they will go to heaven, in some cases for merely saying that they have faith - though in fact the only forms occurring in heaven are those of charity, the nature of which may be seen in what has been told from experience in 553. Let those people now consider how these two forms - of hatred and of charity - can be in agreement in the same place.

[3] That 'darkness' means falsity and 'thick darkness' evil becomes clear from the following places in the Word: In Isaiah,

Behold, darkness is covering the earth, and thick darkness the peoples. Isaiah 60:2.

In Joel,

Let all the inhabitants of the earth tremble, for the day of Jehovah is coming, a day of darkness and thick darkness. Joel 2:1-2.

In Zephaniah,

A day of wrath is that day, a day of vastation and desolation, a day of darkness and thick darkness. Zephaniah 1:15.

In Amos,

Is not the day of Jehovah darkness and not light, and thick darkness, and no brightness in it? Amos 5:20.

In these places 'the day of Jehovah' stands for the final period of the Church, which is also the subject here. 'Darkness' stands for falsities, 'thick darkness' for evils; hence both are mentioned. Otherwise there would be a repetition of the same thing, or a pointless excess of words. The term used in the original language however to express thick darkness in this verse embodies both within itself - falsity as well as evil, or gross falsity that produces evil, as well as gross evil that produces falsity.

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