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Exodus 11

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1 ειπον-VBI-AAI3S δε-X κυριος-N2--NSM προς-P *μωυσης-N1M-ASM ετι-D εις-A1A-ASF πληγη-N1--ASF επιαγω-VF--FAI1S επι-P *φαραω-N---GSM και-C επι-P *αιγυπτος-N2--ASF και-C μετα-P ουτος- D--APN εκ αποστελλω-VF2-FAI3S συ- P--AP εντευθεν-D οταν-D δε-X εκ αποστελλω-V1--PAS3S συ- P--AP συν-P πας-A3--DSN εκβαλλω-VF2-FAI3S συ- P--AP εκβολη-N1--DSF

2 λαλεω-VA--AAD2S ουν-X κρυφη-D εις-P ο- A--APN ους-N3T-APN ο- A--GSM λαος-N2--GSM και-C αιτεω-VA--AAD3S εκαστος-A1--NSM παρα-P ο- A--GSM πλησιον-D και-C γυνη-N3K-NSF παρα-P ο- A--GSF πλησιον-D σκευος-N3--APN αργυρους-A1C-APN και-C χρυσους-A1C-APN και-C ιματισμος-N2--ASM

3 κυριος-N2--NSM δε-X διδωμι-VAI-AAI3S ο- A--ASF χαρις-N3--ASF ο- A--DSM λαος-N2--DSM αυτος- D--GSM εναντιον-P ο- A--GPM *αιγυπτιος-N2--GPM και-C χραω-VAI-AAI3P αυτος- D--DPM και-C ο- A--NSM ανθρωπος-N2--NSM *μωυσης-N1M-NSM μεγας-A1P-NSM γιγνομαι-VCI-API3S σφοδρα-D εναντιον-P ο- A--GPM *αιγυπτιος-N2--GPM και-C εναντιον-P *φαραω-N---GSM και-C εναντιον-P πας-A3--GPM ο- A--GPM θεραπων-N3--GPM αυτος- D--GSM

4 και-C ειπον-VBI-AAI3S *μωυσης-N1M-NSM οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM περι-P μεσος-A1--APF νυξ-N3--APF εγω- P--NS ειςπορευομαι-V1--PMI1S εις-P μεσος-A1--ASM *αιγυπτος-N2--GSF

5 και-C τελευταω-VF--FAI3S πας-A3--ASM πρωτοτοκος-A1B-ASM εν-P γη-N1--DSF *αιγυπτος-N2--DSF απο-P πρωτοτοκος-A1B-GSM *φαραω-N---GSM ος- --NSM καταημαι-V5--PMI3S επι-P ο- A--GSM θρονος-N2--GSM και-C εως-P πρωτοτοκος-A1B-GSM ο- A--GSF θεραπαινα-N1S-GSF ο- A--GSF παρα-P ο- A--ASM μυλος-N2--ASM και-C εως-P πρωτοτοκος-A1B-GSM πας-A3--GSN κτηνος-N3E-GSN

6 και-C ειμι-VF--FMI3S κραυγη-N1--NSF μεγας-A1--NSF κατα-P πας-A1S-ASF γη-N1--ASF *αιγυπτος-N2--GSF οστις- X--NSF τοιουτος-A1--NSF ου-D γιγνομαι-VX--XAI3S και-C τοιουτος-A1--NSF ουκετι-D προςτιθημι-VC--FPI3S

7 και-C εν-P πας-A3--DPM ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM ου-D γρυζω-VF--FAI3S κυων-N3--NSM ο- A--DSF γλωσσα-N1S-DSF αυτος- D--GSM απο-P ανθρωπος-N2--GSM εως-P κτηνος-N3E-GSN οπως-C οιδα-VX--XAS2S οσος-A1--APN παραδοξαζω-VF--FAI3S κυριος-N2--NSM ανα-P μεσος-A1--ASM ο- A--GPM *αιγυπτιος-N2--GPM και-C ο- A--GSM *ισραηλ-N---GSM

8 και-C καταβαινω-VF--FMI3P πας-A3--NPM ο- A--NPM παις-N3D-NPM συ- P--GS ουτος- D--NPM προς-P εγω- P--AS και-C προκυνεω-VF--FAI3P εγω- P--AS λεγω-V1--PAPNPM εκερχομαι-VB--AAD2S συ- P--NS και-C πας-A3--NSM ο- A--NSM λαος-N2--NSM συ- P--GS ος- --GSM συ- P--NS αποηγεομαι-V2--PMI2S και-C μετα-P ουτος- D--APN εκερχομαι-VF--FMI1S εκερχομαι-VBI-AAI3S δε-X *μωυσης-N1M-NSM απο-P *φαραω-N---GSM μετα-P θυμος-N2--GSM

9 ειπον-VBI-AAI3S δε-X κυριος-N2--NSM προς-P *μωυσης-N1M-ASM ου-D ειςακουω-VF--FMI3S συ- P--GP *φαραω-N---NSM ινα-C πληθυνω-V1--PAPNSM πληθυνω-VA--AAS1S εγω- P--GS ο- A--APN σημειον-N2N-APN και-C ο- A--APN τερας-N3T-APN εν-P γη-N1--DSF *αιγυπτος-N2--DSF

10 *μωυσης-N1M-NSM δε-X και-C *ααρων-N---NSM ποιεω-VAI-AAI3P πας-A3--APN ο- A--APN σημειον-N2N-APN και-C ο- A--APN τερας-N3T-APN ουτος- D--APN εν-P γη-N1--DSF *αιγυπτος-N2--DSF εναντιον-P *φαραω-N---GSM σκληρυνω-VAI-AAI3S δε-X κυριος-N2--NSM ο- A--ASF καρδια-N1A-ASF *φαραω-N---GSM και-C ου-D θελω-VAI-AAI3S εκ αποστελλω-VA--AAN ο- A--APM υιος-N2--APM *ισραηλ-N---GSM εκ-P γη-N1--GSF *αιγυπτος-N2--GSF

   

З творів Сведенборга

 

Arcana Coelestia #7678

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7678. And Moses stretched out his rod over the land of Egypt. That this signifies the rule of the power of truth Divine over the whole natural of the infesters, is evident from the signification of “stretching out the rod,” as being the rule of power (of which above, n. 7673); from the representation of Moses, as being truth Divine (see n. 6752, 7004, 7010, 7382); and from the signification of “the land of Egypt,” as being the natural of the infesters (of which above, n. 7674). The Divine power which is described by “the hand of Moses” is the power of truth Divine (that all power is of truth, see n. 3091, 5623, 6344, 6423, 6948); nay, such power has the Divine truth which proceed from the Divine good, that through it have been created all things in the universe. “The Word” signifies this truth in John:

In the beginning was the Word, and the Word was with God, and God was the Word, all things were made by Him (John 1:1, 3);

and from this it is that miracles were done by Moses, for Moses represents Divine truth. It is believed by most people that the Word, or Divine truth, is only speech from Jehovah, and a command that it be so done, and nothing further; but it is the very Essential, from which and by which are all things. That being [Esse] which proceeds from Him, and consequently the coming forth [existere] of all things, is what is meant by “Divine truth.” This can be illustrated from the angels; from whom there proceeds a sphere of charity and faith that is sensibly perceived, and that also produces wonderful effects; from which some idea can be formed of the Divine truth that proceeds from the Divine good of the Lord.

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

З творів Сведенборга

 

Arcana Coelestia #7004

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7004. And shalt put the words in his mouth. That this signifies that what he utters will proceed from the Divine Human, is evident from the representation of Moses, who was to put words in Aaron’s mouth, as being the Lord as to the Divine truth which proceeds from His Divine Human (of which above); and from the signification of “mouth,” as being voice and utterance (see n. 6987). Thus “to put in the mouth” denotes to give to utter; but when said of the Lord, it denotes to proceed, because the Word which is uttered by a spirit or angel, proceeds from the Lord’s Divine Human. Aaron, moreover, represents the doctrine of good and truth, which is uttered. The case herein is this.

[2] From the Lord proceeds Divine truth immediately and mediately; that which proceeds immediately is above all the understanding of angels; but that which proceeds mediately is adapted to the angels in the heavens and also to men, for it passes through heaven and thereby puts on the angelic and the human quality; but into this truth also the Lord flows immediately, and thus leads angels and men both mediately and immediately (n. 6058). For each and all things are from the First being, and the order has been so instituted that the First being may be present in the derivatives both mediately and immediately, thus alike in the ultimate of order and in its first; for the Divine truth itself is the one only substantial, the derivatives being nothing but successive forms thence derived. From this also it is plain that the Divine flows immediately also into each and all things, because all things have been created from the Divine truth, the Divine truth being the one only essential (n. 6880), thus that from which all things are. The Divine truth is what is called “the Word” in John:

In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by Him, and without Him was not anything made that was made (John 1:1-2).

By such influx the Lord leads man not only by providence in the universal, but also in every singular, nay, in the veriest singulars of all. For these reasons it is said that the things which are uttered proceed from the Divine Human.

[3] That there is an immediate influx of the Lord where there is also a mediate, thus in the last of order equally as in the first of order, has been told me from heaven, and a living perception of it has been given; also that what is effected by mediate influx, that is, through heaven and the angels there, is relatively very little; and further, that the Lord leads heaven by means of immediate influx, and at the same time by means of it keeps all things there in their connection and order.

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

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