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Exodo 8

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1 At sinalita ng Panginoon kay Moises, Pasukin mo si Faraon at sabihin mo sa kaniya, Ganito ang sabi ng Panginoon, Tulutan mong yumaon ang aking bayan, upang ako'y mapaglingkuran nila.

2 At kung ayaw mo silang payaunin, ay narito, aking sasalutin ng mga palaka ang inyong buong lupain:

3 At ang ilog ay mapupuno ng mga palaka, na magsisiahon at magsisipasok sa iyong bahay, at sa iyong tulugan, at sa iyong higaan, at sa bahay ng iyong mga lingkod, at sa iyong bayan, at sa iyong mga hurno, at sa iyong mga masa ng tinapay.

4 At kapuwa aakyatin ng mga palaka ikaw at ang iyong bayan, at lahat ng iyong mga lingkod.

5 At sinabi ng Panginoon kay Moises, Sabihin mo kay Aaron, Iunat mo ang iyong kamay pati ng iyong tungkod sa mga ilog, sa mga bangbang, at sa mga lawa, at magpaahon ka ng mga palaka sa lupain ng Egipto.

6 At iniunat ni Aaron ang kaniyang kamay sa tubig sa Egipto; at ang mga palaka ay nagsiahon, at tinakpan ang lupain ng Egipto.

7 At ang mga mahiko ay gumawa ng gayon din sa pamamagitan ng kanilang mga enkanto, at nagpaahon ng mga palaka sa lupain ng Egipto.

8 Nang magkagayo'y tinawag ni Faraon si Moises at si Aaron, at sinabi, Manalangin kayo sa Panginoon, na alisin ang mga palaka sa akin, at sa aking bayan; at aking tutulutang yumaon, ang bayan upang sila'y makapaghain sa Panginoon.

9 At sinabi ni Moises kay Faraon, Magkaroon ka ng kaluwalhatiang ito sa akin: anong oras isasamo kita, at ang iyong mga lingkod, at ang iyong bayan, upang ang mga palaka ay malipol sa iyo at sa iyong mga bahay, at mangatira na lamang sa ilog?

10 At kaniyang sinabi, Sa kinabukasan. At sinabi ni Moises, Mangyayari ayon sa iyong salita: upang iyong maalaman na walang gaya ng Panginoon naming Dios.

11 At ang mga palaka ay magsisialis sa iyo, at sa iyong bahay, at sa iyong mga lingkod, at sa iyong bayan; mangatitira na lamang sa ilog.

12 At si Moises at si Aaron ay umalis sa harap ni Faraon: at si Moises ay dumaing sa Panginoon tungkol sa mga palaka na kaniyang dinala kay Faraon.

13 At ginawa ng Panginoon ayon sa salita ni Moises, at ang mga palaka ay namatay sa mga bahay, sa mga looban at sa mga parang.

14 At kanilang pinagpisan sa buntonbunton: at ang lupa ay bumaho.

15 Nguni't nang makita ni Faraon na may pahinga ay pinapagmatigas ang kaniyang puso, at hindi niya dininig sila; gaya ng sinalita ng Panginoon.

16 At sinabi ng Panginoon kay Moises, Sabihin mo kay Aaron: Iunat mo ang iyong tungkod, at paluin mo ang alabok ng lupa, upang maging mga kuto sa lupaing Egipto.

17 At kaniyang ginawang gayon; at iniunat ni Aaron ang kaniyang kamay pati ng kaniyang tungkod, at pinalo ang alabok ng lupa, at nagkakuto sa tao at sa hayop; lahat ng alabok ng lupa ay naging mga kuto sa buong lupain ng Egipto.

18 At ang mga mahiko ay gumawa ng gayon sa pamamagitan ng kanilang mga enkanto, upang maglabas ng mga kuto, nguni't hindi nila nagawa: at nagkakuto sa tao at sa hayop.

19 Nang magkagayo'y sinabi ng mga mahiko kay Faraon, Ito'y daliri ng Dios: at ang puso ni Faraon ay nagmatigas, at hindi niya dininig sila; gaya ng sinalita ng Panginoon.

20 At sinabi ng Panginoon kay Moises, Bumangon kang maaga sa kinaumagahan, at tumayo ka sa harap ni Faraon; narito, siya'y pasasa tubig, at sabihin mo sa kaniya, Ganito ang sabi ng Panginoon: Payaunin mo ang aking bayan upang sila'y makapaglingkod sa akin.

21 Saka kung hindi mo payayaunin ang aking bayan ay magsusugo ako ng pulupulutong na langaw sa iyo, at sa iyong mga lingkod, at sa iyong bayan, at sa loob ng iyong mga bahay: at ang mga bahay ng mga Egipcio ay mapupuno ng pulupulutong na langaw, at gayon din ang lupa na kinaroroonan nila.

22 At aking ihihiwalay sa araw na yaon ang lupain ng Gosen, na kinatatahanan ng aking bayan, upang huwag magkaroon doon ng pulupulutong na langaw: ng iyong maalaman na ako ang Panginoon sa gitna ng lupa.

23 At aking paghihiwalayin ang aking bayan at ang iyong bayan: sa kinabukasan mangyayari ang tandang ito.

24 At ginawang gayon ng Panginoon, at nagsipasok ang mga makapal na pulupulutong na langaw sa bahay ni Faraon, at sa bahay ng kaniyang mga lingkod: at sa buong lupain ng Egipto ay nasisira ang lupa dahil sa mga pulupulutong na langaw.

25 At tinawag ni Faraon si Moises at si Aaron, at sinabi, Yumaon kayo, maghain kayo sa inyong Dios sa lupain.

26 At sinabi ni Moises, Hindi marapat na aming gawing ganyan; sapagka't aming ihahain ang mga kasuklamsuklam ng mga Egipcio, sa Panginoon naming Dios: narito, ihahain ba namin ang kasuklamsuklam ng mga Egipcio sa harap ng kanilang mga mata at di ba nila kami babatuhin?

27 Kami ay yayaong tatlong araw na maglalakbay sa ilang, at maghahain sa Panginoon naming Dios, ayon sa kaniyang iniutos sa amin.

28 At sinabi ni Faraon, Aking payayaunin kayo upang kayo'y makapaghain sa Panginoon ninyong Dios sa ilang; huwag lamang kayong pakakalayo: tuloy idaing ninyo ako.

29 At sinabi ni Moises, Narito iiwan kita, at aking idadalangin sa Panginoon, na ang mga pulupulutong na langaw ay magsialis bukas kay Faraon, sa kaniyang mga lingkod, at sa kaniyang bayan: nguni't huwag nang magdaya pa si Faraon, na huwag na di payaunin ang bayan, upang maghain sa Panginoon.

30 At iniwan ni Moises si Faraon, at nanalangin sa Panginoon.

31 At ginawa ng Panginoon ang ayon sa salita ni Moises; at inialis niya ang mga pulupulutong na langaw kay Faraon, sa kaniyang mga lingkod, at sa kaniyang bayan; na walang natira kahit isa.

32 At pinapagmatigas ding muli ni Faraon ang kaniyang puso at hindi pinayaon ang bayan.

   

З творів Сведенборга

 

Arcana Coelestia #5223

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5223. 'And he sent and called all the magi of Egypt, and its wise men means in consulting factual knowledge, interior as well as exterior. This is clear from the meaning of 'the magi' in the good sense as interior factual knowledge, dealt with below, and from the meaning of 'wise men' as exterior factual knowledge, also dealt with below. The reason 'the magi and wise men of Egypt' means factual knowledge is that Egypt had been one of the kingdoms where the representative Ancient Church existed, 1278, 2385. But in Egypt the facts known to that Church were the particular objects of care and attention, being knowledge about correspondences, representatives, and meaningful signs. For that knowledge was used to explain what had been written in the books of the Church, and to explain the things that were done in their sacred worship, 4749, 4964, 4966. This was how it came about that 'Egypt' meant factual knowledge in general, 1164, 1165, 1186, 1462, as did 'Pharaoh' its king too. The leading people among them who were well-versed in and imparted that knowledge were called magi and wise men. The magi were those well-versed in mystical knowledge, the wise men those well-versed in non-mystical, so that the facts known to the magi were interior ones, while those known to the wise men were exterior. This explains why such factual knowledge is meant in the Word by those two kinds of men. But after they began to misuse the Church's interior factual knowledge and to turn it into magic, Egypt', and likewise 'the magi of Egypt and its wise men', began to mean factual knowledge that led to perversions.

[2] The magi in those times had a knowledge of the kinds of things that belong to the spiritual world, and in their teaching about these they employed the correspondences and the representatives known to the Church. For this reason many of those magi also communicated with spirits and learned the arts of illusion which they used to perform miracles that involved magic. But those who were called the wise men had no interest in anything like this. Instead they provided the answers to hard questions and taught about the causes lying behind natural things. It was primarily in arts such as these that the wisdom of those times consisted, and the ability to practise them was called wisdom. This becomes clear from what is recorded about Solomon in the first Book of Kings,

Solomon's wisdom surpassed the wisdom of all the sons of the east, and all the wisdom of the Egyptians, so much so that he was wiser than all people - than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol. He spoke three thousand proverbs, and his songs were one thousand and five. In addition he spoke about trees, from the cedars which are in Lebanon even to the hyssop which comes out of the wall. He also spoke about beasts, and about birds, and about creeping things, and about fish. Therefore they came from all peoples to hear the wisdom of Solomon, from all kings of the earth who had heard about his wisdom. 1 Kings 4:30-34.

Also there is what is recorded about the queen of Sheba in the same book,

She came to test him with hard questions; and Solomon gave her an explanation for every matter she mentioned. 1 There was not a matter 2 hidden from the king for which he could not give her an explanation. 1 Kings 10:1 and following verses.

[3] From this one may see what was described in those times as wisdom and who exactly those people were who were called wise men, not only in Egypt but also elsewhere - in Syria, Arabia, and Babel. But in the internal sense 'the wisdom of Egypt' means nothing else than knowledge about natural things, while 'that of the magi' means knowledge about spiritual realities, so that exterior factual knowledge is meant by 'the wise men', and interior factual knowledge by 'the magi', 'Egypt' meaning knowledge in general, 1164, 1165, 1186, 1462, 4749, 4964, 4966.

Egypt and its wise men had no other meaning in Isaiah,

The princes of Zoan are foolish, the counsel of the wise counsellors of Pharaoh has become brutish. How does one say to Pharaoh, I am a son of the wise, a son of the kings of old? Where are your wise men now? Isaiah 19:11-12.

[4] The fact that the term 'magi' was applied to those who had a knowledge of spiritual realities, and who also for that reason received revelations, is clear from the magi who came from the east to Jerusalem, asking where the King of the Jews was to be born and saying that they had seen His star in the east and had come to worship Him, Matthew 2:1-2. The same is also clear from Daniel, who is called the chief of the magi in Daniel 4:9. And in another place,

The queen said to King Belshazzar, There is a man in your kingdom in whom is the spirit of the holy gods. And in the days of your father, light and intelligence and wisdom, like the wisdom of the gods, were found in him. Therefore King Nebuchadnezzar your father set him up as chief of the magi, diviners, Chaldeans, and determiners. Daniel 5:11.

And in yet another place,

Among them all none was found like Daniel, Hananiah, Mishael, and Azariah; for when they were to stand before the king, every matter of wisdom [and] understanding which the king asked of them exceeded ten times [that of] all the magi, the diviners who were in his kingdom. Daniel 1:19-20.

[5] It is well known that in the contrary sense 'magi' 3 is used to mean those who pervert spiritual realities and thereby practise magic, like those mentioned in Exodus 7:9-12; 8:7, 19; 9:11. For magic is nothing else than a perversion, being the perverted use of those kinds of things that constitute true order in the spiritual world, a perverted use that gives rise to magic. But at the present day such magic is called natural, for the reason that no recognition exists any longer of anything above or beyond the natural order. People refuse to accept the existence of anything spiritual unless one means by this an interior dimension of what is natural.

Примітки:

1. literally, all her words

2. literally, word

3. The same Latin noun magus describes a wise man or philosopher in a good sense, but a magician in a bad sense.

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

З творів Сведенборга

 

Arcana Coelestia #4749

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4749. 'Taking them down to Egypt' means teaching based on factual knowledge. This is clear from the meaning of 'Egypt' as facts, dealt with in 1164, 1165, 1462; and because 'spices, resin, and stacte' means interior truths based on the facts possessed by those in whom simple good is present, like that present in gentiles, therefore 'taking them down to that place' means receipt of teaching. The position is this: The facts meant by 'Egypt' are facts which contribute to spiritual life and correspond to spiritual truths, for in former times the Ancient Church had existed there also. But once the Church there had been turned into magic, facts which pervert spiritual things were meant after that by 'Egypt'. This explains why facts are meant in the Word, both in the good sense and in the contrary sense, by 'Egypt', see 1164, 1165, 1462; in this case in the good sense.

[2] The factual knowledge on which the interior truths meant by the spices, resin, and stacte which the Ishmaelites were carrying on their camels are based are not the kind of facts which the Church possesses but the kind found among gentiles. The truths obtained from these facts found among gentiles cannot receive correction and be made sound except by means of the facts which the genuine Church possesses, and so by instruction in those facts. These are the matters meant at this point.

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