Біблія

 

Exodus 7

Дослідження

   

1 Ja Issand ütles Moosesele: 'Vaata, ma panen sind vaaraole jumalaks ja su vend Aaron olgu sulle prohvetiks.

2 Sina räägi kõik, mida ma sind käsin, ja su vend Aaron rääkigu vaaraole, et ta laseks Iisraeli lapsed oma maalt ära minna.

3 Aga mina teen kõvaks vaarao südame ja teen palju imetegusid ja tunnustähti Egiptusemaal.

4 Vaarao ei kuula teid, aga mina panen oma käe Egiptuse vastu ja viin oma väehulgad, oma rahva, Iisraeli lapsed Egiptusemaalt välja suurte nuhtluste abil.

5 Ja Egiptus peab tundma, et mina olen Issand, kui ma sirutan oma käe Egiptuse kohale ja viin Iisraeli lapsed nende keskelt välja!'

6 Ja Mooses ja Aaron tegid nõnda; nagu Issand neid oli käskinud, nõnda nad tegid.

7 Mooses oli kaheksakümmend aastat vana ja Aaron oli kaheksakümmend kolm aastat vana, kui nad vaaraoga rääkisid.

8 Ja Issand rääkis Moosese ja Aaroniga, öeldes:

9 'Kui vaarao räägib teiega ja ütleb: Tehke mõni tunnustäht!, siis ütle Aaronile: Võta oma kepp ja viska vaarao ette, siis see muutub maoks!'

10 Siis Mooses ja Aaron läksid vaarao juurde ja tegid nõnda, nagu Issand oli käskinud. Aaron viskas oma kepi vaarao ja ta sulaste ette ja see muutus maoks.

11 Aga vaaraogi kutsus targad ja nõiad, ja Egiptuse võlurid tegid oma salakunstidega ka sedasama:

12 igaüks neist viskas oma kepi maha ja need muutusid madudeks; aga Aaroni kepp neelas nende kepid ära.

13 Ja vaarao süda jäi kõvaks ja ta ei kuulanud neid, nagu Issand oli öelnud.

14 Siis Issand ütles Moosesele: 'Vaarao süda on kalk, ta keeldub rahvast ära laskmast.

15 Mine hommikul vaarao juurde, kui ta läheb vee äärde, ja astu temale vastu Niiluse jõe ääres. Võta kätte kepp, mis muutus maoks,

16 ja ütle temale: Issand, heebrealaste Jumal, on mind läkitanud sinu juurde, et ma ütleksin: Lase mu rahvas minna ja mind kõrbes teenida! Aga vaata, sa ei ole senini kuulda võtnud.

17 Seepärast ütleb Issand nõnda: Sellest sa tunned, et mina olen Issand: vaata, ma löön kepiga, mis mul käes on, jõe vett, ja see muutub vereks.

18 Kalad jões surevad ja jõgi hakkab haisema, nõnda et egiptlased jõest vett juues tunnevad tülgastust.'

19 Ja Issand ütles Moosesele: 'Ütle Aaronile: Võta oma kepp ja siruta käsi egiptlaste vete kohale, nende jõgede, kanalite, tiikide ja kõigi veekogude kohale, et need muutuksid vereks. Siis on kogu Egiptusemaal veri, niihästi puu- kui kiviastjais.'

20 Ja Mooses ja Aaron tegid nõnda, nagu Issand oli käskinud. Ta tõstis kepi üles ning lõi Niiluse jõe vett vaarao ja ta sulaste silma ees, ja kõik vesi jões muutus vereks.

21 Ja kalad jões surid, jõgi haises ja egiptlased ei saanud jõest vett juua; ja veri oli kogu Egiptusemaal.

22 Aga Egiptuse võlurid tegid oma salakunstidega sedasama. Ja vaarao süda jäi kõvaks ning ta ei kuulanud neid, nagu Issand oli öelnud.

23 Ja vaarao pöördus ümber ning läks oma kotta ega võtnud ka seda südamesse.

24 Aga kõik egiptlased kaevasid Niiluse jõe ümbruses joogivett otsides, sest nad ei saanud jõe vett juua.

25 Möödus seitse päeva Niiluse jõe löömisest Issanda poolt.

   

З творів Сведенборга

 

Arcana Coelestia #7985

Вивчіть цей уривок

  
/ 10837  
  

7985. It is said that “the dwelling of the sons of Israel which they dwelt in Egypt was thirty years and four hundred years,” and further that “at the end of the thirty years and four hundred years, in this same day, all the armies of Jehovah went out from the land of Egypt,” when yet the dwelling of the sons of Israel, from the going down of Jacob into Egypt, to the going out of his descendants at this time, was not more than half the time, namely, two hundred and fifteen years, as is very manifest from the chronology of the Holy Scripture. For Moses was born of Amram, Amram of Kohath, and Kohath of Levi; and Kohath together with his father Leviticus came into Egypt (Genesis 46:11). The age of the life of Kohath was 133 years (Exodus 6:18), and the age of the life of Amram, from whom were Aaron and Moses, was 137 years (Exodus 6:20), and Moses was a man of 80 years when he stood before Pharaoh (Exodus 7:7). It is not mentioned in what year of the age of Kohath Amram was born, nor in what year of the age of Amram Moses was born; but it can be seen that there were not 430 years, for even the years of their ages do not amount to 430, but only to 350, as appears from adding the years of the age of Kohath, 133, to the years of the age of Amram, 137, and these to the 80 years of Moses when he stood before Pharaoh; still less if the years from their births be added together. That they were 215 years can be seen from the chronology. But from the going down of Abraham into Egypt to the going out of the sons of Israel, there were 430 years, as can also be seen from the chronology. From this then it is evident that by “four hundred and thirty years” is here meant the entire period of time from Abraham, and not from Jacob. That these years were designated, and were called “the years of the dwelling of the sons of Israel in Egypt,” is on account of the internal sense, in which by these years is signified a full state, and the duration of the vastation of those who had been of the spiritual church, and were detained in the lower earth until the coming of the Lord, and were then liberated (n. 6854, 6914, 7035, 7091, 7828, 7932 a).

  
/ 10837  
  

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

З творів Сведенборга

 

Arcana Coelestia #7091

Вивчіть цей уривок

  
/ 10837  
  

7091. Thus said Jehovah the God of Israel. That this signifies from the Divine Human of the Lord, namely, exhortation to those who are against the truths of the church, is evident from the fact that by “Jehovah the God of Israel” is meant the Lord as to the Divine Human. (That in the Word the Lord is “Jehovah,” see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905.) He is called “the God of Israel,” because by “Israel” is signified the Lord’s spiritual kingdom (n. 6426, 6637), and because the Lord by His coming into the world saved those who were of that kingdom or church (n. 6854, 6914, 7035). The reason why “the God of Israel” is the Lord as to the Divine Human, is that they who are of that church have natural ideas about everything spiritual and heavenly, and also about the Divine; and therefore unless they thought of the Divine as of a natural man, they could not be conjoined with the Divine by anything of affection; for if they thought of the Divine not as of a natural man, they would either have no ideas, or extravagant ones, about the Divine, and would thereby defile the Divine.

Hence it is that by “the God of Israel” is meant the Lord as to the Divine Human, and indeed as to the Divine natural. (That by “Israel” and “Jacob” in the supreme sense is meant the Lord as to the Divine natural; by “Israel,” as to the internal Divine natural; and by “Jacob,” as to the external Divine natural, see n. 4570; also that they who are of the spiritual church were and are saved by the Divine Human of the Lord, n. 2833, 2834; and also that the man of the spiritual church, who is “Israel,” is interior natural, n. 4286, 4402.)

[2] From all this then it is evident why the Lord in the Word is called “Jehovah the God of Israel,” and “Jehovah the HOLY ONE OF ISRAEL.” Everyone can know that the Divine must be so named in agreement with something holy not apparent in the sense of the letter. That the Lord as to the Divine natural is meant by “the God of Israel” is plain from many passages in the Word; manifestly from the following:

That Moses and Aaron, Nadab and Abihu, and seventy elders of Israel saw the God of Israel, under whose feet was as it were a work of a sapphire stone, and as it were the substance of heaven for cleanness (Exodus 24:9-10).

[3] That it was the Lord and not Jehovah who is called the “Father” is evident from the Lord’s words in John:

No one hath ever seen God (John 1:18). Ye have neither ever heard His voice, nor seen His shape (John 5:37).

In Isaiah:

I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am Jehovah, who have called thee by thy name, the God of Israel (Isaiah 45:3).

In Ezekiel:

Over the head of the cherubs was as it were the appearance of a sapphire stone, the likeness of a throne; and over the likeness of a throne a likeness as the appearance of a man upon it above; and he had the appearance of fire and a rainbow, and of brightness round about (Ezekiel 1:26-28).

These are called “the glory of Jehovah,” and “of the God of Israel,” in the same (Ezekiel 1:28; 8:4; 9:3; 10:19-20), and also where the new temple is described (Ezekiel 43:2; 44:2); as also in many other passages (Isaiah 17:6; 21:10, 17; 24:15; 41:17; Psalms 41:13; 59:5; 68:8, 35; 6 9:6; 72:18, and elsewhere). So also He is called “the HOLY ONE OF ISRAEL” (Isaiah 1:4; 5:19; 10:20; 17:7; 30:1, 12, 15; 49:7; 60:9, 14; Ezekiel 39:7).

[4] That the “God of Israel” and the “HOLY ONE OF ISRAEL” are the Lord as to the Divine Human is also evident from the fact that He is called the “REDEEMER,” the “SAVIOR,” the “MAKER”—the Redeemer, in Isaiah:

Our Redeemer, Jehovah Zebaoth; His name the HOLY ONE OF ISRAEL (Isaiah 47:4; also Isaiah 41:14; 43:14 48:17; 54:5); also the SAVIOR (Isaiah 43:3); and the MAKER (Isaiah 45:11).

From all this it is also evident that by “Jehovah” in the Word of the Old Testament, no other is meant than the Lord, for He is called JEHOVAH GOD and the HOLY ONE OF ISRAEL, the REDEEMER, the SAVIOR, the MAKER—“Jehovah the Redeemer and Savior” in Isaiah:

That all flesh may know that I Jehovah am thy Savior, and thy Redeemer, the Mighty One of Jacob (Isaiah 49:26).

That thou mayest know that I Jehovah am thy Savior and thy Redeemer, the Mighty One of Jacob (Isaiah 60:16; as also (Isaiah 43:14) Isaiah 43:1 (Isaiah 44:6)44:24; (Isaiah 54:8) (Isaiah 63:16) 44:6, 24; 54:8; 63:16; Psalms 19:14).

[5] That the Lord saved Israel, that is, those who are of the spiritual church, is said in Isaiah:

I will make mention of the mercies of Jehovah, the praises of Jehovah, according to all that Jehovah hath recompensed to us; abundant in goodness to the house of Israel. He said, Surely they are My people; sons who do not lie; and therefore He became their Savior; in all their distress He had distress; and the angel of His faces liberated them; because of His love, and His indulgence, He redeemed them; and He took them up, and carried them all the days of eternity (Isaiah 63:7-9).

  
/ 10837  
  

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