A Bíblia

 

Исход 9

Estude

   

1 И сказал Господь Моисею: пойди к фараону и скажи ему: так говорит Господь, Бог Евреев: отпусти народ Мой, чтобы он совершил Мне служение;

2 ибо если ты не захочешь отпустить и еще будешь удерживать его,

3 то вот, рука Господня будет на скоте твоем, который в поле, на конях, на ослах, на верблюдах, на волах и овцах: будет моровая язва весьма тяжкая;

4 и разделит Господь между скотом Израильским и скотом Египетским, и из всего скота сынов Израилевых не умрет ничего.

5 И назначил Господь время, сказав: завтра сделает это Господь в земле сей.

6 И сделал это Господь на другой день, и вымер весь скот Египетский; из скота же сынов Израилевых не умерло ничего.

7 Фараон послал узнать , и вот, из скота Израилевых не умерло ничего. Но сердце фараоново ожесточилось, и он не отпустил народа.

8 И сказал Господь Моисею и Аарону: возьмите по полной горсти пепла из печи, и пусть бросит его Моисей к небу в глазах фараона;

9 и поднимется пыль по всей земле Египетской, и будет на людях и на скоте воспаление с нарывами, во всей земле Египетской.

10 Они взяли пепла из печи и предстали пред лице фараона. Моисей бросил его к небу, и сделалось воспаление с нарывами на людях и на скоте.

11 И не могли волхвы устоять пред Моисеем по причине воспаления,потому что воспаление было на волхвах и на всех Египтянах.

12 Но Господь ожесточил сердце фараона, и он не послушал их, как и говорил Господь Моисею.

13 И сказал Господь Моисею: завтра встань рано и явись пред лице фараона, и скажи ему: так говорит Господь, Бог Евреев: отпусти народ Мой, чтобы он совершил Мне служение;

14 ибо в этот раз Я пошлю все язвы Мои в сердце твое, и на рабов твоих, и на народ твой,дабы ты узнал, что нет подобного Мне на всей земле;

15 так как Я простер руку Мою, то поразил бы тебя и народ твой язвою, и ты истреблен был бы с земли:

16 но для того Я сохранил тебя, чтобы показать на тебе силу Мою, и чтобы возвещено было имя Мое по всей земле;

17 ты еще противостоишь народу Моему, чтобы не отпускать его, –

18 вот, Я пошлю завтра, в это самое время, град весьма сильный, которому подобного небыло в Египте со дня основания его доныне;

19 итак пошли собрать стада твои и все, что есть у тебя в поле: на всех людей и скот, которые останутся в поле и не соберутся в домы, падет град, и они умрут.

20 Те из рабов фараоновых, которые убоялись слова Господня, поспешнособрали рабов своих и стада свои в домы;

21 а кто не обратил сердца своего к слову Господню, тот оставил рабов своих и стада свои в поле.

22 И сказал Господь Моисею: простри руку твою к небу, и падет град на всю землю Египетскую, на людей, на скот и на всю траву полевую в земле Египетской.

23 И простер Моисей жезл свой к небу, и Господь произвел гром и град, и огонь разливался по земле; и послал Господь град на землю Египетскую;

24 и был град и огонь между градом, град весьма сильный,какого не было во всей земле Египетской со времени населения ее.

25 И побил град по всей земле Египетской все, что было в поле, от человека до скота, и всю траву полевую побил град, и все деревья в поле поломал;

26 только в земле Гесем, где жили сыны Израилевы, не было града.

27 И послал фараон, и призвал Моисея и Аарона, и сказал им: на этот раз я согрешил; Господь праведен, а я и народ мой виновны;

28 помолитесь Господу: пусть перестанут громы Божии и град; и отпущувас и не буду более удерживать.

29 Моисей сказал ему: как скоро я выйду из города, простру руки мои к Господу; громы перестанут, и града более не будет, дабы ты узнал, что Господня земля;

30 но я знаю, что ты и рабы твои еще не убоитесь Господа Бога.

31 Лен и ячмень были побиты, потому что ячмень выколосился, а Лен осеменился;

32 а пшеница и полба не побиты, потому что они были поздние.

33 И вышел Моисей от фараона из города и простер руки свои к Господу, и прекратились гром и град, и дождь перестал литься на землю.

34 И увидел фараон, что перестал дождь и град и гром, и продолжал грешить, и отягчил сердце свое сам и рабы его.

35 И ожесточилось сердце фараона, и он не отпустил сынов Израилевых, как и говорил Господь чрез Моисея.

   

Das Obras de Swedenborg

 

Arcana Coelestia # 7601

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7601. 'And the flax' means the truth of the exterior natural. This is clear from the meaning of' the flax' as truth, but the truth of the exterior natural, dealt with below. The natural is exterior and interior, see 4570, 5118, 5497, 5649, and therefore the truth and good there are interior and exterior, 3293, 3294. The truth and good of the exterior natural are meant by 'the flax and the barley', and the good and truth of the interior natural by 'the wheat and the spelt'.

[2] This verse and the next deal with the truths and forms of good that were destroyed and laid waste, and the forms of good and truths that were not destroyed or laid waste. Thus they deal with the truths and forms of good that were stored away and placed in safe keeping for [future] use, and those which were not stored away and placed in safe keeping. For when those who are evil undergo vastation, that is, when they are being separated from truths and forms of good and are left with their own evils and falsities, those truths and forms of good that are present in the exterior natural - where they have become linked to falsities and evils - are what are laid waste. These truths and forms of good look downwards and cannot for that reason be safely stored away, as will be seen below in 7604, 7607. But the truths and forms of good of the interior natural are not laid waste but are taken to an even more interior position, where they are held in safe keeping for [future] use. Communication between the interior natural and the exterior is then closed to such an extent that no good or truth at all can pass from there into the exterior natural, apart from just a general kind of communication of them which enables those people to engage in reasoning and put together arguments to lend support to falsities and evils. Those forms of good and truths that are placed in safe keeping are meant in the Word by 'the remnant', dealt with in 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156, 7556. These then are the things which the two present verses deal with and which are meant by 'the flax and the barley were struck; for the barley was a ripening ear, and the flax a stem', and by 'the wheat and the spelt were not struck because they were hidden'.

[3] The meaning of 'flax' or 'linen' as truth has its origin in representatives in heaven. In heaven those who are guided by the truth of the natural are seen clothed in white, like the whiteness of linen. The actual truth of the natural is also represented there as fabric made from the finer kind of flaxen threads. These threads have the appearance of silken ones, and clothing made from them has a similar appearance - brilliant, wonderfully translucent, and soft - if the truth represented in that way is rooted in good. But on the other hand those threads which look flaxen do not have a translucent, brilliant, or soft appearance, but a hard and brittle appearance, though they are still white, if the truth that is represented in that way is not rooted in good.

[4] From all this one may now recognize what is meant when it says that the angels whom people saw appeared in garments of flax or linen, such as those referred to in John,

Out of the temple came the seven angels having the seven plagues, clothed in linen, white and splendid, and girded around their breasts with golden girdles. Revelation 15:6.

In Daniel,

I lifted up my eyes and saw, and behold, a man clothed in linen whose loins were girded with gold of Uphaz. Daniel 10:5.

In Ezekiel,

Behold, six men coming from the direction of the upper gate, each with a weapon of dispersion in his hand. But one man in the midst of them was clothed in linen and had a writer's inkhorn at his side. 1 Ezekiel 9:2.

More is said about this angel [clothed in linen] in verses 3 and 4 of the same chapter and in Chapter 10:2-7. The same prophet also says, in reference to the angel who measured the new temple, that he had a line of flax and a measuring rod in his hand, Ezekiel 40:ff. Also, the angels who were seen in the Lord's tomb appeared clothed in white, splendid and flashing like lightning, Matthew 28:3; Mark 16:5; Luke 14:4; John 20:11-12.

[5] Since 'linen' or 'flax' meant the truth of the exterior natural, and the exterior natural is what clothes things more internal, that truth is what was represented by the linen garments with which angels were seen to be clothed. It is also meant by the linen garments worn by Aaron whenever he ministered in the Holy Place, spoken of in Moses as follows, When Aaron comes into the Holy Place, he shall put on the holy linen tunic, and gird himself with a linen sash, and place the linen turban on himself. These are holy garments. Leviticus 16:3-4.

Similarly in Ezekiel,

The priests, the Levites, the sons of Zadok, when they enter the gates of the inner court they shall put on the linen garments, and no wool shall come upon them. When they minister in the gates of the inner court, and within, the linen turbans shall be on their heads, the linen under garments shall be over their loins. Ezekiel 44:17-18.

This is referring to the new temple and the New Jerusalem, which mean the Lord's kingdom. For the same reason also the priests wore linen ephods, 1 Samuel 22:18; when the boy Samuel ministered before the Lord he wore a linen ephod, 1 Samuel 1:18; and David too wore a linen ephod when the ark was brought into his city, 2 Samuel 6:14.

[6] From all this one can also see why the Lord girded Himself with a linen towel when He washed the disciples' feet, and wiped their feet with the linen towel with which He was girded, John 13:4-5. Washing of the feet was a sign of purification from sins, which is accomplished by the truths of faith, since these teach a person how he ought to live.

[7] 'Linen' means truth in the following places too: In Jeremiah,

Jehovah said to the prophet, Go, buy yourself a linen girdle, and place it over your loins; but you are not to pass it through water. Take the girdle, and arise, go away to the Euphrates, and hide it in the cleft of a rock. At the end of many days, when he took the girdle from where he had hidden it, behold, the girdle was spoiled; it was profitable for nothing. Jeremiah 13:1-7.

'The linen girdle over the loins' represented truth arising from good, as it is in the beginning when the Church is established by the Lord, and as it becomes subsequently, when around the end it is has become spoiled and profitable for nothing. In Isaiah,

Those that make linen out of silk threads, and the weavers of curtains, will blush. Isaiah 19:9.

This refers to Egypt. 'Making linen out of silk threads' stands for counterfeiting truths.

[8] In Moses,

You shall not plough with an ox and an ass together. You shall not put on a mingled garment made of wool and linen together. Deuteronomy 22:10-11.

'Ox' means the good of the natural, 'ass' its truth; and much the same is meant by 'wool and linen'. Their being forbidden to plough with an ox and ass together or to put on a mingled garment made of wool and linen together meant that they were forbidden to be in two states at the same time, that is to say, in a state of good from which they looked to truth and at the same time in a state of truth from which they looked to good. These prohibitions embody much the same as those declared by the Lord in Matthew,

Let him who is on the roof of the house not go down to take anything out of his house; and let him who is in the field not turn back to get his clothing. Matthew 24:17-18.

Regarding these prohibitions see 3652 (end). For those who look from good to truth are in the inner part of heaven, whereas those who look from truth to good are in the outer part. The latter look from the world towards heaven, the former from heaven towards the world. Consequently they are in a kind of inverse ratio to each other, and therefore if they were put together the one would destroy the other.

Notas de rodapé:

1. literally, on his loins

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

Das Obras de Swedenborg

 

Arcana Coelestia # 2063

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2063. 'You will not call by her name Sarai, for Sarah will be her name' means that He will cast off the human and put on the Divine. This is clear from what has been stated at verse 5 above regarding Abraham, where it is said, 'No longer will your name be called Abram, but your name will be Abraham', words which in a similar way mean that He will cast off the human and put on the Divine, dealt with in 2009. Indeed the letter H added to Sarah's name was taken from the name of Jehovah, in order that Sarah, like Abraham, might represent the Lord's Divine, that is to say, in order that the Divine marriage of Good and Truth in the Lord might be represented - 'Abraham' being Divine Good and 'Sarah' Divine Truth. And from that marriage the Divine Rational, which is Isaac, was to be born.

[2] Divine Good, which in itself is love, and in relation to the entire human race is mercy, was the Lord's Internal, that is, Jehovah, who is Good itself. This Good is represented by 'Abraham'. Truth that was to be joined to Divine Good was represented by 'Sarai', but once this too has become Divine, it is represented by 'Sarah', for the Lord advanced towards union with Jehovah gradually, as mentioned in various places above. 'Sarai' represented truth not yet Divine - when it was still not so thoroughly united to Good that Good was the source of truth. But once it was so thoroughly united to Good that it stemmed from Good it was at that point Divine, and Truth itself was in that case also Good since it was truth inhering in Good. Truth tending towards good so that it may be united to good is one thing, while truth so united to good that it stems completely from good is another. Truth tending towards good is still drawing on something of what is human, but once it is united completely to good it casts aside everything that is human and takes on what is Divine.

[3] This matter, like others previously, can be illustrated by what occurs with man. When a person is being regenerated, that is, when he is to be joined to the Lord, he moves towards that conjunction by means of truth, that is, by means of the truths of faith, for nobody can be regenerated except by means of cognitions of faith, which are the truths by means of which he moves towards such conjunction. These truths the Lord goes to meet by way of good, that is, of charity, and introduces this charity into the cognitions of faith, that is, into its truths. For all truths are the recipient vessels of good; and therefore the more genuine the truths are and the more they are multiplied, the more abundantly is good able to accept them as vessels, to bring them into a state of order, and only then to reveal itself, doing so in the end in such a way that the truths are not seen, except insofar as good shines through them. In this way truth becomes celestial-spiritual. And since the Lord is present solely within the good that flows from charity, a person is in this manner joined to the Lord, and by means of good, that is, of charity, has conscience conferred on him, from which he then thinks what is true and does what is right. But this conscience is a conscience in keeping with the truths and the things that are right into which good or charity has been introduced.

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