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Exodo 10

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1 At sinabi ng Panginoon kay Moises: Pasukin mo si Faraon, sapagka't aking pinapagmatigas ang kaniyang puso, at ang puso ng kaniyang mga lingkod; upang aking maipakilala itong aking mga tanda sa gitna nila:

2 At upang iyong maisaysay sa mga pakinig ng iyong anak, at sa anak ng iyong anak, kung anong mga bagay ang ginawa ko sa Egipto, at ang aking mga tandang ginawa sa gitna nila; upang inyong maalaman, na ako ang Panginoon.

3 At pinasok ni Moises at ni Aaron si Faraon at sinabi sa kaniya, Ganito ang sabi ng Panginoon, ng Dios ng mga Hebreo, Hanggang kailan tatanggi kang mangayupapa sa harap ko? payaunin mo ang aking bayan, upang ako'y mapaglingkuran nila.

4 O kung tatanggihan mong payaunin ang aking bayan, ay narito, bukas ay magdadala ako ng mga balang sa iyong hangganan:

5 At kanilang tatakpan ang ibabaw ng lupa, na walang makakakita ng ibabaw ng lupa: at kanilang kakanin ang naiwan sa nangaligtas, na itinira sa inyo ng granizo, at kanilang kakanin ang bawa't kahoy na itinutubo sa inyo ng parang:

6 At ang inyong mga bahay ay mapupuno, at ang mga bahay ng lahat mong lingkod, at ang mga bahay ng mga Egipcio: na hindi nakita ng inyong mga magulang, mula nang araw na sila'y mapasa lupa hanggang sa araw na ito. At siya'y pumihit at nilisan si Faraon.

7 At sinabi sa kaniya ng mga lingkod ni Faraon, Hanggang kailan magiging isang silo sa atin ang taong ito? payaunin mo ang mga taong iyan upang sila'y makapaglingkod sa Panginoon nilang Dios: hindi mo pa ba natatalastas, na ang Egipto'y giba na?

8 At si Moises at si Aaron ay pinapagbalik kay Faraon, at kaniyang sinabi sa kanila, Kayo'y yumaon, maglingkod kayo sa Panginoon ninyong Dios: datapuwa't sino sino yaong magsisiyaon?

9 At sinabi ni Moises: Kami ay yayaon sangpu ng aming mga bata at sangpu ng mga matanda, sangpu ng aming mga anak na lalake at babae, sangpu ng aming mga kawan at sangpu ng aming mga bakahan, kami ay yayaon; sapagka't kami ay nararapat magdiwang ng isang pista sa Panginoon.

10 At kaniyang sinabi sa kanila, Sumainyo nawa ang Panginoon, na gaya ng aking pagpapayaon sa inyo, at sa inyong mga bata: magingat kayo; sapagka't ang kasamaan ay nasa harap ninyo.

11 Huwag ganyan: yumaon kayong mga lalake, at maglingkod sa Panginoon; sapagka't iyan ang inyong ninanasa. At sila'y pinaalis sa harap ni Faraon.

12 At sinabi ng Panginoon kay Moises, Iunat mo ang iyong kamay sa lupain ng Egipto, upang magdala ng mga balang, at bumaba sa lupain ng Egipto, at kumain ng lahat na halaman sa lupain, yaong lahat na iniwan ng granizo.

13 At iniunat ni Moises ang kaniyang tungkod sa lupain ng Egipto, at ang Panginoo'y nagpahihip ng hanging silanganan sa lupain ng buong araw na yaon, at ng buong gabi; at nang maumaga, ang hanging silanganan ay nagdala ng mga balang.

14 At ang mga balang ay bumaba sa buong lupain ng Egipto, at nagsipagpahinga sa lahat ng hangganan ng Egipto; totoong napakakapal; bago noon ay hindi nagkaroon ng gayong balang, at hindi na magkakaroon pa, pagkatapos noon, ng gayon.

15 Sapagka't tinakpan ng mga yaon ang balat ng buong lupa, na ano pa't ang lupain ay nagdilim; at kinain ang lahat na halaman sa lupain, at ang lahat na bunga ng mga kahoy na iniwan ng granizo; at walang natirang anomang sariwang bagay, maging sa punong kahoy o sa halaman sa parang, sa buong lupain ng Egipto.

16 Nang magkagayo'y tinawag na madali ni Faraon si Moises at si Aaron, at kaniyang sinabi, Ako'y nagkasala laban sa Panginoon ninyong Dios, at laban sa inyo.

17 Ngayon nga'y ipatawad mo, isinasamo ko sa iyo, ang aking kasalanan, na ngayon na lamang at idalangin ninyo sa Panginoon ninyong Dios, na kaniya lamang ilayo sa akin ang kamatayang ito.

18 At nilisan niya si Faraon, at nanalangin sa Panginoon.

19 At pinapagbalik ng Panginoon ang isang napakalakas na hanging kalunuran, na siyang nagpaitaas sa mga balang, at tumangay ng mga yaon sa Dagat na Mapula; walang natira kahit isang balang sa buong hangganan ng Egipto.

20 Datapuwa't pinapagmatigas ng Panginoon ang puso ni Faraon, at hindi niya pinayaon ang mga anak ni Israel.

21 At sinabi ng Panginoon kay Moises, Iunat mo ang iyong kamay sa dakong langit, upang magdilim sa lupain ng Egipto, ng kadiliman na mahihipo.

22 At iniunat ni Moises ang kaniyang kamay sa dakong langit; at nagsalimuutan ang dilim sa buong lupain ng Egipto, na tatlong araw;

23 Sila'y hindi nagkikita, at walang tumindig na sinoman sa kinaroroonan sa loob ng tatlong araw; kundi lahat ng mga anak ni Israel ay nagilaw sa kanikaniyang tahanan.

24 At tinawag ni Faraon si Moises, at sinabi, Yumaon kayo, maglingkod kayo sa Panginoon; inyo lamang iwan ang inyong mga kawan at ang inyong mga bakahan; isama rin naman ninyo ang inyong mga bata.

25 At sinabi ni Moises, ikaw ay nararapat ding magbigay sa aming kamay ng mga hain at mga handog na susunugin, upang aming maihain sa Panginoon naming Dios.

26 Ang aming hayop man ay yayaong kasama namin; wala kahit isang paa na maiiwan; sapagka't sa kanila kami nararapat kumuha ng aming ipaglilingkod sa Panginoon naming Dios; at hindi namin nalalaman kung ano ang aming nararapat ipaglingkod sa Panginoon, hanggang sa kami ay dumating doon.

27 Datapuwa't pinapagmatigas ng Panginoon ang puso ni Faraon, at hindi niya pinayaon sila.

28 At sinabi ni Faraon sa kaniya, Umalis ka sa harap ko, iyong pagingatang huwag mo nang makitang muli ang aking mukha; sapagka't sa araw na iyong makita ang aking mukha ay mamamatay ka.

29 At sinabi ni Moises, Mabuti ang sabi mo, hindi ko na muling makikita ang iyong mukha.

   

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Arcana Coelestia #7726

Studioni këtë pasazh

  
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7726. 'You must also give into our hand sacrifices and burnt offerings' means that they must leave alone all the means through which worship must be offered. This is clear from the meaning of 'giving into the hand' as leaving alone, for 'hand' means power, and therefore 'giving into the hand' means surrendering to their power, thus leaving them alone; and from the meaning of 'sacrifices and burnt offerings' as worship in general, thus the whole of worship, dealt with in 923, 6905. The reason why' sacrifices and burnt offerings' means the whole of worship is that sacrifices were the chief means through which Divine worship was offered, as becomes clear from the Books of Moses. For what has been shown already regarding sacrifices, see 922, 923, 1128, 1343, 1823, 2165, 2180, 2187, 2776, 2784, 2805, 2807, 2812, 2818, 2830, 3519, 6905.

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

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Arcana Coelestia #3519

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3519. 'And take for me from there two good kids of the she-goats' means truths born from that good. This is clear from the meaning of 'kids of the she-goats' as truths born from good, dealt with below. The reason for having 'two' was that as in the rational so in the natural there are things of the will and those of the understanding. Things in the natural that belong to the will are delights, while those that belong to the understanding are facts. These two have to be joined together if they are to be anything at all.

[2] As regards 'kids of the she-goats' meaning truths born from good, this becomes clear from those places in the Word where kids and she-goats are mentioned. It should be recognized that all gentle and useful beasts mentioned in the Word mean in the genuine sense celestial things, which are forms of good, and spiritual things, which are forms of truth, see 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 2781, 3218. And since there are various genera of celestial things or forms of good, and consequently there are various genera of spiritual things or forms of truth, one beast has a different meaning from another; that is to say, a lamb has one meaning, a kid another, and a sheep, she-goat, ram, he-goat, young bull, or ox another, while a horse or a camel has yet another meaning. Birds have a different meaning again, as also do beasts of the sea, such as sea monsters, and fish. The genera of celestial and spiritual things, and consequently of forms of good and truth, are more than anyone can number, even though when that which is celestial or good is mentioned, and also when that which is spiritual or truth, this is not envisaged as being anything complex, consisting of many parts, but as a single entity. Yet how complex both of these are, that is, how countless the genera are of which they consist, may be seen from what has been stated about heaven in 3241, to the effect that it is distinguished into countless separate communities, according to the genera of celestial and spiritual things, that is, of goods of love and of derivative truths of faith. Furthermore each genus of good and each genus of truth has countless species into which the communities of each genus are separated. And each species in a similar way has separate sub-species.

[3] The commonest genera of good and truth are what the living creatures offered as burnt offerings and sacrifices represented. And because the genera are quite distinct and separate, people were explicitly commanded to use those living creatures and no others, that is to say, in some sacrifices lambs and ewe-lambs, and also kids and female kids of she-goats were to be used, in other sacrifices rams and sheep, and also he-goats, were to be used, while in other sacrifices again, calves, young bulls, and oxen, or else pigeons and doves, were to be used, see 992, 1823, 2180, 2805, 2807, 2830, 3218. What kids and she-goats meant however becomes clear both from the sacrifices in which they used to be offered and from other places in the Word. These show that lambs and ewe-lambs meant innocence belonging to the internal or rational man, and kids and she-goats innocence belonging to the external or natural man, and so the truth and the good of the latter.

[4] The fact that truth and good present in the innocence that belongs to the external or natural man is meant by a kid and a she-goat is clear from the following places in the Word: In Isaiah,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, the calf also and the young lion and the sheep together; and a little child will lead them. Isaiah 11:6.

This refers to the Lord's kingdom and to the state there in which people have no fear of evil, that is, no dread of hell, because they are with the Lord. 'The lamb' and 'the kid' stand for people who have innocence within them, and who, being the most secure of all, are mentioned first.

[5] When all the firstborn of Egypt were smitten the people were commanded to kill from among the lambs or among the kids a male without blemish, and to put some of the blood on the doorposts and on the lintel of their houses; and so the destroyer would not strike them with the plague, Exodus 12:5, 7, 13. 'The firstborn of Egypt' means the good of love and charity that was wiped out, 3325. 'The lambs' and 'the kids' are states of innocence, in which those with whom these exist are secure from evil. Indeed all in heaven are kept secure by the Lord through states of innocence. That security was represented by the killing of the lamb or kid, and putting the blood on the doorposts and on the lintel of the houses. .

[6] To avert his own death when a person saw Jehovah manifested as an angel he would sacrifice 'a kid of the she-goats', as Gideon did when he saw Him, Judges 6:19, and also Manoah, Judges 13:15-16, 19. The reason they offered a kid was that Jehovah or the Lord cannot appear to anybody, not even to an angel, unless the one to whom He appears is in a state of innocence. Therefore as soon as the Lord is present people are brought into a state of innocence, for the Lord enters in by way of innocence, even with angels in heaven. Consequently no one is able to enter heaven unless he has a measure of innocence, according to the Lord's words recorded in Matthew 18:3; Mark 10:15; Luke 18:17. Regarding people's belief that they would die when Jehovah appeared to them if they did not offer such a burnt offering, see Judges 13:22-23.

[7] Since genuine conjugial love is innocence itself, 2736, it was customary in the representative Church for a man to go to his wife with the gift of a kid of the she-goats, as one reads of Samson in Judges 15:1, and also of Judah when he visited Tamar, Genesis 38:17, 20, 23. The fact that 'a kid' and 'a she-goat' meant innocence is also evident from the sacrifices made as guilt offerings that a person would offer if he had sinned through error, Leviticus 1:10; 4:28; 5:6. Sinning through error is sinning through ignorance that has innocence within it. The same is evident from the following Divine command in Moses,

You shall bring the first of the firstfruits of your land to the house of Jehovah your God. You shall not boil a kid in its mother's milk. Exodus 23:19; 34:26.

Here the requirement 'to bring the firstfruits of the land to the house of Jehovah' means the state of innocence which exists in early childhood; and 'not boiling a kid in its mother's milk' means that they were not to destroy the innocence of early childhood. This being their meaning, the one command, in both places referred to, follows directly after the other. In the literal sense there seems to be no connection at all between them as there is in the internal sense.

[8] Because kids and she-goats, as has been stated, meant innocence it was also required that the curtains over the tabernacle should be made from she-goat hair, Exodus 25:4; 26:7; 35:5-6, 23, 26; 36:14, as a sign that all the holy things represented in it depended for their very being on innocence. 'She-goat hair' means the last or outermost degree of innocence present in ignorance, such as exists with gentiles who in the internal sense are meant by the curtains of the tabernacle. These considerations now show what truths born of good are, and what the nature of these is, meant by the two good kids of the she-goats which Rebekah his mother spoke about to Jacob. That is to say, they are truths belonging to innocence or early childhood, meant also by the things which Esau was to bring to Isaac his father, dealt with in 3501, 3508. They were not in fact such truths, but initially they appeared to be. Thus it was that Jacob pretended by means of them to be Esau.

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