De Bijbel

 

Izlazak 7

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1 Mojsiju je Jahve odgovorio: "Vidi! Faraonu ću te nametnuti kao božanstvo; tvoj brat Aron bit će tvoj prorok.

2 Ti kazuj sve što ti naređujem, a tvoj brat Aron neka faraonu ponovi da pusti Izraelce te odu iz njegove zemlje.

3 Ja ću učiniti da otvrdne srce faraonu i umnožit ću znakove i čudesa u zemlji egipatskoj.

4 Kako vas faraon neće poslušati, ja ću staviti svoju ruku na Egipat: strašno kažnjavajući, izbavit ću svoje čete, narod svoj, Izraelce, iz egipatske zemlje.

5 Kad pružim svoju ruku na Egipat i izvedem Izraelce iz njihove sredine, tada će Egipćani spoznati da sam ja Jahve."

6 Mojsije i Aron poslušaše: kako im je Jahve naredio, upravo tako učiniše.

7 Mojsiju je bilo osamdeset, a Aronu osamdeset i tri godine kad su faraonu postavili svoje zahtjeve.

8 Još doda Jahve Mojsiju i Aronu:

9 "Kad faraon zatraži od vas da izvedete kakvo znamenje, ti reci Aronu da uzme svoj štap i baci ga pred faraona, a štap će se pretvoriti u zmiju."

10 Dođu Mojsije i Aron pred faraona i učine kako im je Jahve naredio. Aron baci pred faraona i njegove službenike svoj štap, koji se pretvori u zmiju.

11 Zovne faraon mudrace i vračare. I zaista, egipatski vračari svojim vračanjem učine isto:

12 svaki baci svoj štap, koji se pretvori u zmiju. Ali Aronov štap proguta njihove štapove.

13 Faraon bijaše tvrdokorna srca: ne htjede poslušati Mojsija i Arona, kako je Jahve i kazao.

14 Tada Jahve reče Mojsiju: "Faraonovo je srce okorjelo; odbija da pusti narod.

15 Ujutro pođi k faraonu. Kad izađe k vodi, stani preda nj na obali Rijeke. Uzmi u ruku štap što se bio u zmiju pretvorio.

16 Reci mu: 'Jahve, Bog Hebreja, poslao me k tebi s porukom da pustiš moj narod da mi iskaže štovanje u pustinji. Ali sve dosad ti nisi poslušao.

17 Ovako Jahve poručuje: Ovim ćeš spoznati da sam ja Jahve. Gledaj! Štapom koji imam u ruci mlatnut ću po vodi u Rijeci i pretvorit će se u krv.

18 Ribe će u Rijeci pocrkati; Rijeka će se usmrdjeti, i grstit će se Egipćanima piti vodu iz Rijeke.'"

19 Još Jahve reče Mojsiju: "Reci Aronu da uzme svoj štap i pruži svoju ruku povrh egipatskih voda: njihovih rijeka, njihovih prokopa, njihovih jezeraca, svih njihovih vodenih stjecišta, da se pretvore u krv; po svoj zemlji egipatskoj neka je krv, čak i u drvenim i kamenim posudama."

20 Mojsije i Aron učiniše kako im je Jahve naredio. Podiže Aron svoj štap i naočigled faraona i njegovih službenika mlatnu po vodi u Rijeci. Sva se voda u Rijeci prometnu u krv.

21 Ribe u Rijeci pocrkaše; Rijeka se usmrdje, tako da Egipćani nisu mogli piti vodu iz Rijeke; krv bijaše po svoj zemlji egipatskoj.

22 Ali egipatski vračari svojim vračanjem učiniše isto. Tako faraon ostade tvrdokorna srca: nije htio poslušati Mojsija i Arona, kako je Jahve i kazao.

23 Faraon se okrenu i ode u svoj dvor, ne uzimajući ni to k srcu.

24 Svi su Egipćani počeli kopati oko Rijeke tražeći pitke vode jer nisu mogli piti vode iz Rijeke.

25 Kad je prošlo sedam dana kako je Jahve udario po Rijeci,

26 opet Jahve reče Mojsiju: "Pođi k faraonu i reci mu: 'Ovako govori Jahve: Pusti moj narod da ode i štovanje mi iskaže.

27 Ako odbiješ da ih pustiš, svu ću ti zemlju kazniti žabama.

28 Rijeka će vrvjeti žabama. One će izići i prodrijeti u tvoj dvor, u ložnicu, u tvoju postelju, u kuće tvojih službenika i tvoga naroda, pod sačeve i naćve tvoje.

29 Po tebi, po tvome narodu i svim tvojim službenicima skakat će žabe.'"

   

Van Swedenborgs Werken

 

Arcana Coelestia #7220

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7220. Come, speak unto Pharaoh king of Egypt. That this signifies a warning to those who infest by mere falsities, is evident from the signification of “speaking,” when from Divine command, as being a warning; and from the representation of Pharaoh, as being those who infest by falsities (see n. 7107, 7110, 7126, 7142); and because by mere falsities, it is said, “Pharaoh king of Egypt,” for by “king” is signified in the genuine sense truth, and in the opposite sense, falsity (n. 2015, 2069).

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

Van Swedenborgs Werken

 

Arcana Coelestia #2069

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2069. Kings of peoples shall be from her. That this signifies truths from the conjoined truths and goods, which are the “kings of peoples,” is evident from the signification of “kings,” as being in general all truths (see above, n. 2015); and from the signification of “peoples,” as also being truths, and in general all things spiritual; for “kings” are predicated of peoples, and not of nations except when nations signify evils (see n. 1259, 1260). In the prophetic Word there is frequent mention of “kings” and “peoples;” but by these are never meant kings and peoples; for in the very Word itself, which is the internal sense, kings and peoples are not treated of at all, but the celestial and spiritual things which belong to the Lord’s kingdom, thus goods and truths. The sense of the letter simply furnishes objective forms (as is done by human words) for causing its meaning to be understood.

[2] As it is here said of Sarah that “kings of peoples shall be from her,” and as by “Sarah” is signified the Divine truth which the Lord had, it is evident that by “kings of peoples” are signified truths from the conjoined truths and goods, which are all truths of the internal church, or the interior truths of faith. These truths, being from the Lord, are called “kings” in various passages of the Word, and also “king’s sons,” as shown above (n. 2015).

[3] Everyone can see that some internal Divine thing lies hidden in the words that “kings of peoples shall be from her”— for in this verse Isaac is treated of, and in reference to him it is said, “I will bless her and she shall be for nations;” but of Sarah, that “kings and peoples shall be from her”—and also in nearly the same thing being said of Abraham (verse 6), in that “kings should come forth” from him; but it is not said of him as of Sarah, that “kings of peoples” should be from him. The arcanum that is herein lies too deeply hidden to be unfolded and described in a few words. From the representation and signification of Abraham as being the Divine Good, and from the representation and signification of Sarah as being the Divine Truth, the arcanum is in some measure evident to the effect that all celestial truth will go forth and will be from the Lord’s Divine Good, meant by “Abraham;” and that all spiritual truth will go forth and will be from the Lord’s Divine Truth, meant by “Sarah.” Celestial truth is that which is with the celestial angels, and spiritual truth is that which is with the spiritual angels; or what is the same thing, celestial truth is that which was with the men of the Most Ancient Church, which was before the flood, and which was a celestial church; and spiritual truth is that which was with the men of the Ancient Church, which was after the flood, and which was a spiritual church. For angels, as well as men of the church, are distinguished into the celestial and the spiritual. The celestial are distinguished from the spiritual by love to the Lord; and the spiritual are distinguished from the celestial by love toward the neighbor.

[4] But concerning celestial truth and spiritual truth no more can be said until it is known what the distinction is between the celestial and the spiritual, or what is the same, between the celestial church and the spiritual church (concerning which see Part First, n. 202, 337, 1577; also what was the quality of the Most Ancient Church, and what that of the Ancient Church, n. 597, 607, 640, 765, 1114-1125, and in many other places; and that to have love to the Lord is celestial, and to have love toward the neighbor is spiritual, n. 2023).

[5] These considerations will suffice to open the arcanum that by the “kings” who should go forth from Abraham, spoken of in the sixth verse, are signified the celestial truths that inflow from the Lord’s Divine Good; and that by the “kings of peoples” who should be from Sarah, spoken of in the present verse, are signified the spiritual truths that inflow from the Lord’s Divine Truth. For the Lord’s Divine good cannot inflow except with the celestial man, because it inflows into the will part, as it did in the case of the Most Ancient Church; but the Lord’s Divine truth inflows with the spiritual man, because it inflows solely into his intellectual part, which in him has been separated from his will part (see n. 2053, at the end); or what is the same, celestial good inflows with the celestial man, and spiritual good with the spiritual man; and on this account the Lord appears to the celestial angels as a Sun, but to the spiritual as a Moon (see n. 1529, 1530).

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