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1 Вотъ имена сыновъ Израилевыхъ, которые вошли въ Египетъ съ Іаковомъ, вошли каждый съ семействомъ своимъ:

2 Рувимъ, Симеонъ, Левій и Іуда,

3 Иссахаръ, Завулонъ и Веніаминъ,

4 Данъ и Нефѕалимъ, Гадъ и Асиръ.

5 Всјхъ же душъ, произшедшихъ отъ чреслъ Іакова, было семьдесятъ, а Іосифъ былъ уже въ Египтј.

6 Іосифъ умеръ и всј братья его и весь оный родъ;

7 а сыны Израилевы расплодились, размножились, возрасли и усилились чрезвычайно, и наполнилась ими страна та.

8 Между тјмъ возсталъ въ Египтј новый царь, который не зналъ Іосифа.

9 И сказалъ народу своему: вотъ, народъ сыновъ Израилевыхъ многочисленъ и сильнје насъ.

10 Ухитримся противъ него, чтобъ онъ не размножался, иначе, когда случится война, соединится и онъ съ нашими непріятелями, и вооружится противу насъ, и выйдетъ изъ сей земли.

11 Итакъ поставили надъ нимъ приставниковъ, чтобъ изнурять его тяжкими работами ихъ; и онъ построилъ Фараону Пиѕомъ и Раамсесъ, города для запасовъ.

12 Но чјмъ болје изнуряли его, тјмъ болје онъ умножался и тјмъ болје возрасталъ; такъ что опасалисъ сыновъ Израилевыхъ.

13 И потому Египтяне съ жестокостію принуждали сыновъ Израилевыхъ къ работамъ.

14 И дјлали жизнь ихъ горькою отъ тяжкой работы надъ глиною и кирпичами и отъ всякой работы полевой, отъ всякой работы, къ которой принуждали ихъ съ жестокостію.

15 Сверхъ того царь Египетскій повелјлъ повивальнымъ бабкамъ Евреянокъ, изъ коихъ одной имя Шифра, а другой фуа,

16 и сказалъ: когда вы будете повивать у Евреянокъ, то наблюдайте при родахъ: если будетъ сынъ, то умерщвляйте его; а если дочь, то пусть живетъ.

17 Но повивальныя бабки боялись Бога, и не дјлали такъ, какъ говорилъ имъ царь Египетскій: и оставляли дјтей въ живыхъ.

18 Царь Египетскій призвалъ повивальныхъ бабокъ, и сказалъ имъ: для чего вы дјлаете такое дјло, что оставляете дјтей въ живыхъ?

19 Повивальныя бабки сказали Фараону: Еврейскія женщины не такъ, какъ Египетскія; онј здоровы, - прежде нежели придетъ къ нимъ повивальная бабка, онј уже рождаютъ.

20 За сіе Богъ дјлалъ добро повивальнымъ бабкамъ; а народъ умножадся и весьма усиливался.

21 Такимъ образомъ, поелику повивальныя бабки боялись Бога, Богъ устроялъ семейства Евреямъ.

22 Наконецъ Фараонъ всему народу своему повелјлъ, говоря: всякаго у Евреевъ новорожденнаго сына бросайте въ рјку, а всякую дочь оставляйте въ живыхъ.

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Arcana Coelestia#6638

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6638. 'Who came to Egypt with Jacob' means after truths have been introduced into factual knowledge. This is clear from the meaning of 'Egypt' as factual knowledge, dealt with in 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125; from the representation of 'Jacob' as truth, and also good, in the natural, or the natural as regards truth and good, dealt with in 3305, 3509, 3525, 3546, 3576, 3599, 3659, 3669, 3677, 3775, 3829, 4009, 4134, 4286, 4337, 4538, 5506, 5533, 5535, 6001, 6236. The fact that 'coming to Egypt' means being introduced into factual knowledge may be recognized from the explanations of the contents in those chapters where the journeying of the sons of Jacob to Egypt to buy grain is dealt with, and after that their arrival there together with Jacob. For what the situation is when truths known to the Church are introduced into factual knowledge, see 6004, 6023, 6052, 6071, 6077. From all this it is evident that by 'the sons of Israel who came to Egypt' are meant truths that have been introduced into factual knowledge.

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

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Arcana Coelestia#3576

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3576. 'And he blessed him' means conjunction thereby. This is clear from the meaning of 'being blessed' as conjunction, dealt with in 3504, 3514, 3530, 3565. From these details which refer to Esau and Jacob it becomes clear that the good of the rational joined itself inmostly to the good of the natural, and then through the good of the natural to the truth there. For 'Isaac' represents the rational as regards good, 'Rebekah' the rational as regards truth, while 'Esau' represents the good of the natural and 'Jacob' the truth of the natural. The idea that the rational as regards good, which is 'Isaac', joined itself inmostly to the good of the natural, which is 'Esau', but not to the truth of the natural, which is 'Jacob', except indirectly, is evident from the consideration that Isaac had Esau in mind when pronouncing the blessing on Jacob. At that time he was not thinking of Jacob but of Esau. When anyone pronounces a blessing he is blessing the person of whom he is thinking, not someone of whom he is not thinking. All blessing comes forth from something interior, for though pronounced with the lips it receives its life from the will and the thought of the person pronouncing it. It belongs essentially therefore to the individual to whom he wishes to impart it and of whom he is thinking. If anyone intercepts it and so makes it his own it is like something stolen which ought to be restored to the other person. The fact that Isaac, when pronouncing the blessing, was thinking of Esau and not of Jacob becomes clear from every single detail that goes before this - from verses 18-19, where Isaac said to Jacob,

Who are you, my son? And Jacob said to his father, I am Esau your firstborn.

Then from verses 21-23,

Isaac said to Jacob, Come near now, and I will feel you, my son, whether you are my son Esau, or not.

And after feeling him he said, The voice is Jacob's voice, and the hands Esau's hands; and he did not recognize him.

Also from verse 24,

And he said. Are you my very son Esau? And he said, I am.

And at length, when kissing him,

He smelled the odour of his clothes.

That is to say, he smelled Esau's clothes, at which point he blessed him and said,

See, the odour of my son.

From all this it is clear that by the son whom he blessed he meant none other than Esau. This also was why when he heard from Esau that it had been Jacob,

Isaac trembled very greatly. Verse 33.

And he said, Your brother came in deceitfully. Verse 35.

The reason why Jacob retained the blessing however, according to what is said in verses 33-37, was that truth represented by 'Jacob' would from the point of view of time apparently have dominion, as shown frequently above.

[2] But once the time of reformation and regeneration is completed good itself which has been Lying hidden in the inmost parts and from there has been disposing every single thing which seemed to be a matter of truth, that is, which truth had ascribed to itself, comes to the fore and openly has dominion. And this is what Isaac's words addressed to Esau mean,

By your sword you will live, and you will serve your brother. And it will be when you have dominion over him, that you will break his yoke from above your neck, Verse 40.

The internal sense of these words is that all the time truth is joined to good, good appears to be in the lower position but will eventually be in the higher. At this point there will be a joining together of the rational with the good of the natural, and through the good of the natural with the truth. Truth will thus become the truth of good. In this case 'Esau' will consequently represent the good itself of the natural and 'Jacob' the truth of the natural, both joined to the rational. Accordingly in the highest sense they will represent the Lord's Divine Natural - 'Esau' as regards the Divine Good there and 'Jacob' as regards the Divine Truth.

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