ബൈബിൾ

 

Exodus 5

പഠനം

   

1 After these things Moses and Aaron went in, and said to Pharao: Thus saith the Lord God of Israel: Let my people go that they may sacrifice to me in the desert.

2 But he answered: Who is the Lord, that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go.

3 And they said: The God of the Hebrews hath called us, to go three days' journey into the wilderness and to sacrifice to the Lord our God: lest a pestilence or the sword fall upon us.

4 The king of Egypt said to them: Why do you Moses and Aaron draw off the people from their works? Get you gone to your burdens.

5 And Pharao said: The people of the land is numerous: you see that the multitude is increased: how much more if you give them rest from their works?

6 Therefore he commanded the same day the overseers of the works, and the taskmasters of the people, saying:

7 You shall give straw no more to the people to make brick, as before: but let them go and gather straw.

8 And you shall lay upon them the task of bricks, which they did before, neither shall you diminish any thing thereof: for they are idle, and therefore they cry, saying: Let us go and sacrifice to our God.

9 Let them be oppressed, with works, and let them fulfill them: that they may not regard lying words.

10 And the overseers of the works and the taskmasters went out and said to the people: Thus saith Pharao, I allow you no straw:

11 Go, and gather it where you can find it: neither shall any thing of your work be diminished.

12 And the people was scattered through all the land of Egypt to gather straw.

13 And the overseers of the works pressed them, saying: Fulfill your work every day as before you were wont to do when straw was given you.

14 And they that were over the works of the children of Israel were scourged by Pharao's taskmasters, saying: Why have you not made up the task of bricks both yesterday and to day as before?

15 And the officers of the children of Israel came, and cried out to Pharao, saying: Why dealest thou so with thy servants?

16 Straw is not given us, and bricks are required of us as before: behold we thy servants are beaten with whips, and thy people is unjustly dealt withal.

17 And he said: You are idle, and therefore you say: Let us go and sacrifice to the Lord.

18 Go therefore, and work: straw shall not be given you, and you shall deliver the accustomed number of bricks.

19 And the officers of the children of Israel saw that they were in evil case, because it was said to them: There shall not a whit be diminished of the bricks for every day.

20 And they met Moses and Aaron, who stood over against them as they came out from Pharao:

21 And they said to them: The Lord see and judge, because you have made our savour to stink before Pharao and his servants, and you have given him a sword to kill us.

22 And Moses returned to the Lord, and said: Lord, why hast thou afflicted this people? wherefore hast thou sent me?

23 For since the time that I went in to Pharao to speak in thy name, he hath afflicted thy people: and thou hast not delivered them.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #7007

ഈ ഭാഗം പഠിക്കുക

  
/ 10837  
  

7007. 'And will teach you the things you will do' means that the Divine will therefore be within every single thing that is going to happen. This is clear from the meaning of 'teaching' as flowing in, and when it is used as it is here in reference to the Divine, as going forth, as above in 6999; and from the meaning of 'the things you will do' as things that are going to happen. Every single one is meant because what is said refers to the Divine. Something must be said here about what is meant by the Divine within every single thing that happens in a person's life. To man this seems to be altogether untrue, because he thinks that if the Divine were present in every single thing that happens no evil deeds would be done and no one would be damned either, and also that justice would always prevail, the upright would prosper in the world rather than those who are not upright, and many other conditions like these. But because they see the opposite of such conditions they do not believe that the Divine is in every single thing. As a consequence they attribute matters of a specific nature to themselves and their own prudence, and merely general, overall control to the Divine, calling everything else fortune and chance, which to them are blind natural forces.

[2] But a person thinks in that kind of way because he has no knowledge of the arcana of heaven, which are that the Lord leaves each person in freedom, for unless a person is in freedom he cannot be reformed at all. What a person does under compulsion does not reform him because compulsion does not allow anything to take root; for anything a person does under compulsion is not an act of willing, whereas what he does in freedom is an act of willing. What is good and true, if it is to be present in a person as his own, must take root in his will. What is outside the will is not the person's own. And since everyone is for that reason left in freedom people are allowed to think what is evil and, so far as outward fears do not hold them back, to do what is evil; and - since everyone is in freedom - those who are not upright rejoice and glory in the world seemingly more than those who are upright. But the glorying and rejoicing of those who are not upright is external or of the body and in the next life it is turned into hellish misery, whereas the glorying and rejoicing of those who are upright, being internal or of the spirit, remains and becomes heavenly bliss.

[3] Furthermore high rank and wealth bring worldly but not eternal happiness. This being so, that happiness may be experienced both by those who are not upright and by those who are upright; and if the upright are denied it, it is in order that such things may not divert them from what is good. And since a person thinks that Divine blessings consist in worldly kinds of goodness and bliss, his weakness leads him into errors about God's providence when He sees the opposite taking place. He also draws conclusions from present circumstances as he sees them. He gives no thought to the idea that Divine Providence has what is eternal in view, working especially to bring all things into a state of order in heaven, and also in hell, and so to ensure that heaven will unceasingly resemble a single human being, hell will exist opposite it, and equilibrium will therefore result. He gives no thought to the idea that these things cannot be brought about at all except by means of Divine providence at work in the most specific details of all, thus unless the Divine is constantly governing and directing people's freedom.

[4] For anything further on the subject see what has been stated and shown already regarding Divine providence:

The Lord's providence cannot be overall unless it is present in the most specific details, 1919 (end), 4319, 5122 (end), 5894 (end), 6481-6486, 6490.

The Lord's providence has in view what is eternal, 5264, 6490.

The Lord foresees what is evil and makes provision for what is good, 5155, 5195, 6489.

The Lord turns evil that He foresees into good, 6574.

Things that happen by chance are all part of providence, 5508, 6493, 6494.

One's own prudence is like dust thinly distributed in the air, while providence is, like the entire atmosphere, 6485.

Quite a number of mistaken ideas deny the presence of Divine providence in specific details, 6481.

  
/ 10837  
  

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #6494

ഈ ഭാഗം പഠിക്കുക

  
/ 10837  
  

6494. For many years I watched carefully to see whether there was any such thing as fortune. I discovered that there was, and that prudence was not in that case of any avail. Furthermore all who have reflected on the matter for a long time know and confess this to be true, though they do not know why it is so. Scarcely anyone knows that fortune has its origin in the spiritual world; yet that is where it does indeed originate. In a social gathering I once played a commonly known game of chance in which dice are used, while the spirits present with me spoke to me about fortune in games. They said that good fortune was represented to them by means of a bright cloud, and ill fortune by means of a sombre one, and that when a sombre cloud was seen near me I could never win. Seeing that sign they were also foretelling to me the changes of fortune that took place in the game. From this I wished to know that what people attribute to fortune, even in games, has its origin in the spiritual world; this is even more true with regard to the changing fortunes that befall a person during the course of his life. What is called fortune results from the entry of Providence into the last and lowest degrees of order, in which it manifests itself as fortune. Thus it is that Providence is at work in the most specific aspects of everything, as accords with the Lord's words that not even a hair falls from one's head unless God wills it.

  
/ 10837  
  

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