Біблія

 

Exodo 9

Дослідження

   

1 Nang magkagayon ay sinabi ng Panginoon kay Moises, Pasukin mo si Faraon, at saysayin mo sa kaniya. Ganito ang sabi ng Panginoon, ng Dios ng mga Hebreo: Payaunin mo ang aking bayan, upang ako'y mapaglingkuran nila.

2 Sapagka't kung tatanggihan mong payaunin sila, at sila'y pipigilin mo pa,

3 Ay narito, ang kamay ng Panginoon ay nakapatong sa iyong hayop na nasa parang, nakapatong sa mga kabayo, nakapatong sa mga asno, nakapatong sa mga kamello, nakapatong sa mga bakahan, at nakapatong sa mga kawan; na magkakaroon ng malaking pagkakasalot.

4 At gagawan ng katangian ng Panginoon ang hayop ng Israel at ang hayop ng Egipto: at walang mamamatay sa lahat ng ukol sa mga anak ni Israel.

5 At ang Panginoon ay nagtakda ng panahon, na sinasabi, Bukas ay gagawin ng Panginoon ang bagay na ito sa lupain.

6 At ginawa ng Panginoon ang bagay na yaon ng kinabukasan, at ang lahat ng hayop sa Egipto ay namatay: nguni't sa hayop ng mga anak ni Israel ay walang namatay kahit isa.

7 At si Faraon ay nagsugo, at narito, walang namatay kahit isa sa kawan ng mga Israelita. Nguni't ang puso ni Faraon ay nagmatigas, at hindi niya pinayaon ang bayan.

8 At sinabi ng Panginoon kay Moises at kay Aaron, Dumakot kayo ng isang dakot na abo sa hurno, at isaboy ni Moises sa himpapawid sa paningin ni Faraon.

9 At magiging durog na alabok sa buong lupain ng Egipto, at magiging bukol na naknakin sa tao, at sa hayop, sa buong lupain ng Egipto.

10 At sila'y kumuha ng abo sa hurno, at tumayo sa harap ni Faraon, at isinaboy ni Moises sa himpapawid; at naging bukol na naknakin sa tao at sa hayop.

11 At ang mga mahiko ay hindi makatayo sa harap ni Moises dahil sa mga bukol; sapagka't nagkabukol ang mga mahiko at ang mga Egipcio.

12 At pinapagmatigas ng Panginoon ang puso ni Faraon, at hindi niya dininig sila gaya ng sinalita ng Panginoon kay Moises.

13 At sinabi ng Panginoon kay Moises, Bumangon kang maaga sa kinaumagahan, at tumayo ka sa harap ni Faraon, at sabihin mo sa kaniya: Ganito ang sabi ng Panginoon, ng Dios ng mga Hebreo: Payaunin mo ang aking bayan, upang ako'y mapaglingkuran nila.

14 Sapagka't ngayo'y ibubugso ko na ang lahat ng aking salot sa iyong puso, at sa iyong mga lingkod, at sa iyong bayan upang iyong maalaman na walang gaya ko sa buong lupa.

15 Sapagka't ngayo'y iniunat ko na ang aking kamay, upang salutin kita, at ang iyong bayan, at nawala ka na sa lupa:

16 Datapuwa't totoong totoo, na dahil dito ay pinatayo kita, upang maipakilala sa iyo ang aking kapangyarihan, at upang ang aking pangalan ay mahayag sa buong lupa.

17 Nagmamalaki ka pa ba laban sa aking bayan, na ayaw mo silang payaunin?

18 Narito, bukas, sa ganitong oras, ay magpapaulan ako ng malakas na granizo, na kailan ma'y hindi nagkaroon sa Egipto mula nang araw na itayo hanggang ngayon.

19 Ngayon nga'y magsugo ka, ipasilong mo ang iyong mga hayop at lahat ng iyong tinatangkilik sa parang; sapagka't bawa't tao at hayop na maabutan sa parang, at hindi masisilong, ay lalakpakan ng granizo at mamamatay.

20 Yaong natakot sa salita ng Panginoon, sa mga lingkod ni Faraon ay nagpauwing madali ng kaniyang mga bataan at ng kaniyang hayop sa mga bahay:

21 At yaong nagwalang bahala sa salita ng Panginoon ay nagpabaya ng kaniyang mga bataan at ng kaniyang kawan sa parang.

22 At sinabi ng Panginoon kay Moises, Iunat mo ang iyong kamay sa dakong langit, upang magkaroon ng granizo sa buong lupain ng Egipto, na lumagpak sa tao, at sa hayop, at sa bawa't halaman sa parang sa buong lupain ng Egipto.

23 At iniunat ni Moises ang kaniyang tungkod sa dakong langit; at ang Panginoo'y nagsugo ng kulog at granizo, at may apoy na lumagpak sa lupa; at ang Panginoo'y nagpaulan ng granizo sa lupain ng Egipto.

24 Sa gayo'y nagkaroon ng granizo at apoy, na nagniningning sa granizo, at napakalakas, na kailan ma'y hindi nagkaroon sa buong lupain ng Egipto mula nang maging bansa.

25 At sinalot ng granizo ang buong lupain ng Egipto, ang lahat na nasa parang, maging tao at maging hayop, at sinalot ng granizo ang lahat ng halaman sa parang, at binali ang lahat ng punong kahoy sa parang.

26 Sa lupain lamang ng Gosen, na kinaroroonan ng mga anak ni Israel, hindi nagkaroon ng granizo.

27 At si Faraon ay nagsugo, at ipinatawag si Moises at si Aaron, at sinabi sa kanila, Ako'y nagkasala ngayon: ang Panginoo'y matuwid; at ako at ang aking bayan ay masama.

28 Dalanginan ninyo ang Panginoon; sapagka't nagkaroon na ng sukat na malalakas na kulog at granizo; at kayo'y aking payayaunin, at di ko na kayo bibinbinin.

29 At sinabi ni Moises sa kaniya, Pagkalabas ko sa bayan, ay aking ilalahad ang aking mga kamay sa Panginoon; at ang mga kulog ay titigil, at hindi na magkakaroon pa ng anomang granizo; upang iyong maalaman na ang lupa'y sa Panginoon.

30 Nguni't tungkol sa iyo at sa iyong mga lingkod, ay nalalaman ko, na di pa kayo matatakot sa Panginoong Dios.

31 At ang lino at ang cebada ay nasaktan; sapagka't ang cebada ay naguuhay na at ang lino ay namumulaklak na.

32 Datapuwa't ang trigo at ang espelta ay hindi nasaktan: sapagka't hindi pa tumutubo.

33 At si Moises ay lumabas sa bayan na galing kay Faraon, at inilahad ang kaniyang mga kamay sa Panginoon: at ang mga kulog at ang granizo ay tumigil, at ang ulan ay di na lumagpak sa lupa.

34 At nang makita ni Faraon, na ang ulan, at ang granizo, at ang mga kulog ay tumigil, ay lalong nagkasala pa, at nagmatigas ang kaniyang puso, siya at ang kaniyang mga lingkod.

35 At ang puso ni Farao'y nagmatigas, at hindi niya pinayaon ang mga anak ni Israel; gaya ng sinalita ng Panginoon sa pamamagitan ni Moises.

   

З творів Сведенборга

 

Arcana Coelestia #5223

Вивчіть цей уривок

  
/ 10837  
  

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.

  
/ 10837  
  

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

З творів Сведенборга

 

Arcana Coelestia #4748

Вивчіть цей уривок

  
/ 10837  
  

4748. 'And their camels carrying spices, and resin' and stacte' means interior natural truths. This is clear from the general meaning of 'camels' as things belonging to the natural man which serve the spiritual, and from their specific meaning as general facts within the natural man, dealt with in 3048, 3071, 3114, 3143, 3145, 4156; and from the meaning of 'spices, resin, and stacte' as interior natural truths joined to the good there, which are dealt with below. Among the ancients, sweet smelling and fragrant substances were used in their sacred worship; from these substances they obtained their frankincense and incense, similar substances being mixed with oil for their anointings. But no one today knows why those fragrances were used, for the reason that no knowledge at all exists of the fact that all aspects of the worship of the ancients had their origin in the spiritual and celestial things existing in heaven, or that those aspects of it corresponded to these. Mankind has been removing itself so far from spiritual and celestial things, immersing itself in natural, worldly, and bodily ones, that it lives in obscurity, many people having a negative attitude of mind to the existence of anything spiritual or celestial.

[2] The reason frankincense and incense were used among the ancients in sacred acts of worship is that 'odour' corresponds to perception, and 'a fragrant odour' - like that of the aromas which various kinds of spices have - to a pleasing and acceptable perception, as is the perception of truth derived from good, or of faith from charity. Indeed the correspondence of one to the other is such that, as often as it pleases the Lord, actual perceptions in the next life are converted into odours. Regarding these, see what has already been told from experience in 925, 1514, 1517-1519, 3577, 4624-4634. What specifically is meant here by 'spices, resin, and stacte' may be seen from other places where these three are mentioned. In general they mean interior truths within the natural, but those truths which are derived from the good there; for truths do not on their own constitute the natural, but good does by means of truths. Consequently variations exist, conditioned by what the truth joined to the good is like and therefore by what the good is like, since the particular nature of the good depends on what the truths are like.

[3] 'Gilead' means exterior good like that belonging to the senses, called pleasure, 4117, 4124, while 'Egypt' in the good sense means facts, which are the external truths of the natural man that correspond to, that is, are in accord with, that good, 1462. Therefore the reference to Ishmaelites from Gilead bringing down those aromatic commodities on camels to Egypt means bringing their own interior truths, based on their own facts, to the facts meant by 'Egypt', which matters are dealt with below. Interior truths are conclusions based on exterior truths, that is, on facts; for the facts belonging to the natural man are the means that enable conclusions to be drawn about interior truths and thereby to identify them, just as a person identifies another's state of mind in his facial expressions and in the twinkling of light in his eyes, as well as in his tone of voice and his gestures.

[4] Because such truths are the means by which a person's natural is made more perfect and also receives correction, healing is therefore associated with spices of this kind - with resin, for example, in Jeremiah,

Is there no balsamic resin in Gilead? Is there no physician there? Why has not the healing of the daughter of my people arisen? Jeremiah 8:22.

In the same prophet,

Go up to Gilead to take resin, O virgin daughter of Egypt! In vain you have multiplied medicaments; there is no healing for you. Jeremiah 46:11.

In the same prophet,

Suddenly Babel has fallen and been broken; wail over her! Take resin for her pain; perhaps she will be healed. Jeremiah 51:8.

[5] Wares similar to this mean spiritual things, as is quite evident in John,

The merchants of the earth will weep and will mourn over Babel, that nobody buys their wares any longer, wares of gold and silver, and precious stones, and pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and every vessel of ivory, and every vessel made of most precious wood, and bronze, and iron, and marble, and cinnamon, and incense, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and draught-cattle, and sheep, and horses, and chariots, and the bodies and souls of people. Revelation 18:11-13.

These wares would never have been listed in this specific manner if each and all had not meant the kinds of things that exist in the Lord's kingdom and in His Church. Otherwise they would have been words that had no real meaning. It is well known that 'Babel' means those who turn all worship of the Lord into worship of themselves, so that profanity exists inwardly while outwardly they are doing what is holy. This being so, 'their wares' means the things which, for the sake of worship of themselves, they themselves have invented enthusiastically and skillfully, as well as doctrinal teachings and ideas of good and truth from the Word which they have twisted to suit themselves. Thus the individual wares mentioned in these verses mean specific features of their invention, 'cinnamon, incense, ointment, and frankincense' meaning truths that are derived from good, but with those people perverted truths and falsities that are the products of evil.

[6] Something similar may be seen in what is recorded in Ezekiel regarding the wares of Tyre,

Judah and the land of Israel, they were your traders. Wheat of minnith and pannag, and honey, and oil, and resin, they exchanged for your trading. Ezekiel 27:17.

Here also 'resin' means truth derived from good. To one who has no belief in the internal sense of the Word all these expressions will be mere words and so vessels with nothing in them, when in fact they hold Divine, celestial, and spiritual things within them.

  
/ 10837  
  

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