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2 Mose 10

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1 Und der HERR sprach zu Mose: Gehe hinein zu Pharao; denn ich habe sein und seiner Knechte Herz verhärtet, auf daß ich diese meine Zeichen unter ihnen tue,

2 und daß du verkündigest vor den Ohren deiner Kinder und deiner Kindeskinder, was ich in Ägypten ausgerichtet habe und wie ich meine Zeichen unter ihnen beweiset habe, daß ihr wisset; ich bin der HERR.

3 Also gingen Mose und Aaron hinein zu Pharao und sprachen zu ihm: So spricht der HERR, der Ebräer Gott: Wie lange weigerst du, dich vor mir zu demütigen, daß du mein Volk lassest, mir zu dienen?

4 Weigerst du dich, mein Volk zu lassen, siehe, so will ich morgen Heuschrecken kommen lassen an allen Orten,

5 daß sie das Land bedecken, also daß man das Land nicht sehen könne; und sollen fressen, was euch übrig und errettet ist von dem Hagel, und sollen alle eure grünenden Bäume fressen auf dem Felde;

6 und sollen erfüllen dein Haus, aller deiner Knechte Häuser und aller Ägypter Häuser, desgleichen nicht gesehen haben deine Väter und deiner Väter Väter, seit der Zeit sie auf Erden gewesen, bis auf diesen Tag. Und er wandte sich und ging von Pharao hinaus.

7 Da sprachen die Knechte Pharaos zu ihm: Wie lange sollen wir damit geplagt sein? Laß die Leute ziehen, daß sie dem HERRN, ihrem Gott, dienen! Willst du zu vor erfahren, daß Ägypten untergegangen sei?

8 Mose und Aaron wurden wieder zu Pharao gebracht, der sprach zu ihnen: Gehet hin und dienet dem HERRN, eurem Gott. Welche sind sie aber, die hinziehen sollen?

9 Mose sprach: Wir wollen ziehen mit jung und alt, mit Söhnen und Töchtern, mit Schafen und Rindern; denn wir haben ein Fest des HERRN.

10 Er sprach zu ihnen: Awe ja, der HERR sei mit euch! Sollte ich euch und eure Kinder dazu ziehen lassen? Sehet da, ob ihr nicht Böses vorhabt!

11 Nicht also, sondern ihr Männer ziehet hin und dienet dem HERRN; denn das habt ihr auch gesucht. Und man stieß sie heraus von Pharao.

12 Da sprach der HERR zu Mose: Recke deine Hand über Ägyptenland um die Heuschrecken, daß sie auf Ägyptenland kommen und fressen alles Kraut im Lande auf samt alle dem, das dem Hagel überblieben ist.

13 Mose reckte seinen Stab über Ägyptenland. Und der HERR trieb einen Ostwind ins Land den ganzen Tag und die ganze Nacht; und des Morgens führete der Ostwind die Heuschrecken her.

14 Und sie kamen über ganz Ägyptenland und ließen sich nieder an allen Orten in Ägypten, so sehr viel, daß zuvor des gleichen nie gewesen ist, noch hinfort sein wird.

15 Denn sie bedeckten das Land und verfinsterten es. Und sie fraßen alles Kraut im Lande auf und alle Früchte auf den Bäumen, die dem Hagel waren überblieben, und ließen nichts Grünes übrig an den Bäumen und am Kraut auf dem Felde in ganz Ägyptenland.

16 Da forderte Pharao eilend Mose und Aaron und sprach: Ich habe mich versündiget an dem HERRN, eurem Gott, und an euch.

17 Vergebet mir meine Sünde diesmal auch und bittet den HERRN, euren Gott, daß er doch nur diesen Tod von mir wegnehme.

18 Und er ging aus von Pharao und bat den HERRN.

19 Da wendete der HERR einen sehr starken Westwind und hub die Heuschrecken auf und warf sie ins Schilfmeer, daß nicht eine übrig blieb an allen Orten Ägyptens.

20 Aber der HERR verstockte Pharaos Herz, daß er die Kinder Israel nicht ließ.

21 Der HERR sprach zu Mose: Recke deine Hand gen Himmel, daß es so finster werde in Ägyptenland, daß man's greifen mag.

22 Und Mose reckte seine Hand gen Himmel; da ward eine dicke Finsternis in ganz Ägyptenland drei Tage,

23 daß niemand den andern sah noch aufstund von dem Ort, da er war, in dreien Tagen. Aber bei allen Kindern Israel war es licht in ihren Wohnungen.

24 Da forderte Pharao Mose und sprach: Ziehet hin und dienet dem HERRN; allein eure Schafe und Rinder lasset hie; lasset auch eure Kindlein mit euch ziehen.

25 Mose sprach: Du mußt uns auch Opfer und Brandopfer geben, das wir unserm Gott, dem HERRN, tun mögen.

26 Unser Vieh soll mit uns gehen und nicht eine Klaue dahinten bleiben; denn von dem Unsern werden wir nehmen zum Dienst unsers Gottes, des HERRN. Denn wir wissen nicht, womit wir dem HERRN dienen sollen, bis wir dahin kommen.

27 Aber der HERR verstockte das Herz Pharaos, daß er sie nicht lassen wollte.

28 Und Pharao sprach zu ihm: Gehe von mir und hüte dich, daß du nicht mehr vor meine Augen kommest; denn welches Tages du vor meine Augen kommst, sollst du sterben.

29 Mose antwortete: Wie du gesagt hast; ich will nicht mehr vor deine Augen kommen.

   

Од делата на Сведенборг

 

Arcana Coelestia #7737

Проучи го овој пасус

  
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7737. 'Take care not to see my face again' means that it should not enter their mind. This is clear from the meaning of 'not seeing his face again' as not entering their mind ever again, for 'the face' means the interiors, 1999, 2434, 3527, 3631, 4066, 4796-4798, 5102, 5165, 5168, 5695, in particular as regards affections. Thus the mind 1 is meant by 'face'.

Фусноти:

1. i.e. the seat of intentions

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

Од делата на Сведенборг

 

Arcana Coelestia #3527

Проучи го овој пасус

  
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3527. 'And I am a smooth man' means the nature of natural truth compared with natural good. This is clear from the representation of Jacob, to whom 'I' refers here, as the natural as regards truth, dealt with in 3305, and from the meaning of 'a smooth man' as the nature of it, which is dealt with below. Before anyone can know what these words mean he needs to know what 'hairy' means and what 'smooth' means. The inner things present in a person manifest themselves outwardly in some visible form, especially in his face and facial expressions. The things that are inmost within him are not seen there at the present day, only to some extent things less interior than those inmost ones. But not even these are seen, if he has learned since early childhood to employ presence, for in that case he adopts so to speak a different disposition of mind (animus) and as a consequence produces a different facial expression - it being the disposition of mind (animus) that shows in the face. Hypocrites more than all others have become steeped in such presence from actually behaving, and so becoming accustomed to behave in such ways; and the more deceitful they are the more thoroughly are they steeped in it. With people who are not hypocrites rational good is seen in the face as the manifestation of a certain fire of life, and rational truth as the manifestation of the light of that fire. These matters a person is aware of from a certain innate knowledge without having to learn them, for it is the life of his spirit as regards good and as regards truth that manifests itself in this way. And because man is a spirit clothed with a body he knows about such a thing as this from a perception of it in his spirit, and so is aware of it from within himself. This is why a person is on occasions stirred with affection by another's facial expression, though it is not the facial expression that stirs him but the disposition of mind shining through it. The natural degree of the mind however reveals itself in the face as a more obscure fire of life and more obscure light of life, while the bodily degree scarcely does so as more than a warm and bright complexion, and as the change of their states in accordance with affections.

[2] Because the inner things present in a person manifest themselves thus in a visible form, especially in the face, the most ancient people - who were celestial and had no knowledge at all of what it was to employ presence, let alone of what hypocrisy or what deceit was - were able to see the mind of another plainly revealed in his face. For this reason the face also meant things of the will and those of the understanding, that is, interior rational things as regards good and truth, 358, 1999, 2434. Indeed those interior things as regards good were meant by the blood and its redness, and as regards truths by the form resulting from it, and its pure whiteness. But interior natural things were meant by things growing out of these, such as hairs and scales are; that is to say, things stemming from the natural as regards good were meant by 'hairs' and those stemming from the natural as regards truth by 'scales'. Consequently people governed by natural good were called 'hairy men' whereas those governed by natural truth were called 'smooth men'. These considerations show what these words 'Esau my brother is a hairy man, and I am a smooth man' mean in the internal sense, namely the nature of natural good compared with natural truth, and the nature of natural truth compared with natural good. From this it is also evident what Esau represents, that is to say, the good of the natural; for he was called Esau because of his hairiness, Genesis 25:25, and Edom because of his ruddiness, Genesis 25:30. And Mount Seir where he dwelt also has a similar meaning, namely, shaggy. This being so, the mountain that led up to Seir was called the bald or smooth mountain, mentioned in Joshua 11:17; 12:7, which was also the representative of truth leading upwards to good.

[3] 'Hairy' has reference to good and from this to truth, and also in the contrary sense to evil and from this to falsity, as has been shown in 3301. But 'smooth' has reference to truth and in the contrary sense to falsity, as is also evident from the following places in the Word: In Isaiah,

You who inflame yourselves among the gods under every green tree, among the smooth [stones] of the valley is your portion. Isaiah 57:5-6.

Here 'inflaming' has reference to evil, 'smooth [stones] of the valley' to falsity. In the same prophet,

The craftsman encourages the smith, the one rubbing smooth the hammer by his striking the anvil, and says of the soldering. It is good. Isaiah 41:7.

Here 'the craftsman encourages the smith' has reference to evil, 'the one rubbing smooth the hammer' to falsity. In David,

Butter makes his 1 mouth smooth; when his heart draws near, his words are softer than oil. Psalms 55:21.

Here 'a smooth mouth' or flattery refers to falsity, 'heart' and consequent soft words to evil. In the same author,

Their throat is an open sepulchre, they speak smooth things with their tongue. Psalms 5:9.

'Throat is an open sepulchre' refers to evil, 'tongue speaking smooth things' to falsity. In Luke,

Every valley will be filled, and every mountain and hill will be brought low; and the crooked places will be made straight, and the rough places into level ways. Luke 3:5.

'Valley' stands for what is lowly, 1723, 3417, 'mountain and hill' for what is exalted, 1691. 'The crooked made straight' stands for turning into good that evil which is due to ignorance, for 'length' and things to do with length have reference to good, 1613; 'rough places into level ways' stands for turning into truths those falsities which are due to ignorance - 'way' having reference to truth, 627, 2333.

Фусноти:

1. The Latin means your but the Hebrew means his.

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