圣经文本

 

Исход第2章

学习

   

1 Нјкто изъ племени Левіина пошелъ и взялъ Левитянку.

2 Жена зачала и родила еына, и видя, что онъ прекрасенъ, скрывала его три мјсяца.

3 Но не могши долје скрывать его, взяла корзинку изъ тростника, и осмолила ее битуменомъ и смолою: и положила въ нее младенца, поставила ее въ тростникј у берега рјки.

4 А сестра его стала вдали, дабы узнать, что съ нимъ будетъ.

5 И вышла дочь Фараонова на рјку мыться; а прислужницы ея ходили по берегу рјки. Она увидјла корзинку среди тростника и послала рабыню свою взять ее.

6 Открыла, и увидјла младенца; и вотъ, дитя плачетъ, и сжалилась надъ нимъ, и свазала: это изъ Еврейскихъ дјтей.

7 Тогда сестра его сказала дочери Фараоновой: не сходить ли мнј, и не позвать ли къ тебј кормилицу изъ Евреянокъ, чтобъ она вскормила тебј сего младенца.

8 Дочь Фараонова сказала ей: сходи. Дјвица пошла и призвала мать младенца.

9 Дочь Фараонова сказала ей: возми младенца сего и вскорми его мнј; я дамъ тебј плату. Женщина взяла младенца и кормила его.

10 Когда младенецъ выросъ, она привела его къ дочери Фараоновой, и онъ былъ у ней вмјсто сына, и нарекла имя ему: Моисей, потому что, говорила она, я изъ воды вынула его.

11 Въ то время, какъ Моисей уже выросъ, случилось, что онъ вышелъ къ братьямъ своимъ, и увидјлъ тяжкія работы ихъ. И увидјлъ, что Египтянинъ бьетъ одного Еврея изъ братьевъ его.

12 Посмотрјвъ туда и сюда, и видя, что нјтъ никого, онъ убилъ Египтянина, и скрылъ его въ пескј.

13 Онъ вышелъ на другой день, и вотъ, два Еврея дерутся. Онъ сказалъ обижающему: зачјмъ ты бьешь ближняго твоего?

14 А тотъ сказалъ: кто поставилъ тебя начальникомъ и судьею надъ нами? не думаешь ли убить меня, какъ убилъ Египтянина? Моисей испугался и сказалъ: вјрно, узнали объ этомъ дјлј.

15 И услышалъ Фараонъ объ этомъ дјлј, и искалъ убить Моисея: но Моисей убјжалъ отъ Фараона, остановился въ землј Мадіамской, и сјлъ у колодезя.

16 У священника Мадіамскаго было семь дочерей; онј пришли почерпнуть воды, и наполнили корыта, чтобы напоить овецъ отца своего.

17 И пришли пастухи, и отгоняли ихъ. Тогда всталъ Моисей, и защитилъ ихъ, и напоилъ овецъ ихъ.

18 Когда онј пришли къ Реуэлу отцу своему, то онъ сказалъ: что вы такъ скоро сегодня пришли?

19 Онј сказали: какой-то Египтянинъ защитилъ насъ отъ пастуховъ; и даже начерпалъ намъ воды, и напоилъ овецъ.

20 Онъ сказалъ дочерямъ своимъ: гдј же онъ? зачјмъ вы его оставили? позовите его јсть хлјба.

21 Моисею понравилось жить у сего человјка, и онъ выдалъ за Моисея дочь свою Циппору.

22 Она родила сына, и нарекъ Моисей имя ему: Гирсамъ, потому что, говорилъ онъ, я пришлецъ въ чужой землј.

23 Спустя долгое время, умеръ царь Египетскій. Между тјмъ сыны Израилевы стенали отъ работы и вопіяли; и возшелъ къ Богу вопль ихъ отъ сей работы.

24 И Богъ услышалъ стенаніе ихъ, и вспомнилъ Богъ завјтъ Свой съ Авраамомъ, Исаакомъ и Іаковомъ:

25 и увидјлъ Богъ сыновъ Израилевыхъ, и узналъ Богъ.

   

来自斯威登堡的著作

 

Arcana Coelestia#6775

学习本章节

  
/10837  
  

6775. 'And the priest of Midian had seven daughters' means holy things belonging to that Church. This is clear from the meaning of 'a priest's daughters' as things that belong to the Church, for 'a daughter' means a Church, see 2362, 3963, 6729, and 'a priest' the good of love, 1728, 3670, 6148, so that 'a priest's daughters' means a Church so far as its good is concerned; from the meaning of 'Midian' as people who are guided by the truths that go with simple good, dealt with just above in 6773; and from the meaning of 'seven' as that which is holy, dealt with in 395, 433, 716, 881, 5265, 5268. Thus 'the priest of Midian had seven daughters' means holy things belonging to the Church among those who are guided by the truths that go with simple good. The people said to be governed by simple good are those who keep up the external practices of the Church and who in simplicity take the Word literally, each one believing it according to his own understanding. They also lead lives that accord with what they believe, and so are governed by good, depending on the nature of that good, which is determined by the truths that guide them. That good brings an internal dimension of the Church to these people, but because they are not guided by truths of a more internal kind, the good entering in becomes something general and accordingly vague, since spiritual light is unable to fall on particular aspects and thereby illuminate things distinctly. The kind of people spoken of here have heaven granted to them in the next life as determined by the nature of their good, which depends on their truths. People such as these are meant here by 'Midian'; but properly speaking they are those outside the Church who lead a good life in keeping with their type of religion.

  
/10837  
  

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

来自斯威登堡的著作

 

Arcana Coelestia#2362

学习本章节

  
/10837  
  

2362. That 'behold now, I have two daughters, who have not known a man' means the affections for good and for truth is clear from the meaning of 'daughters' as affections, dealt with in 489-491. 'They have not known a man' means that they have not been defiled by falsity, for 'a man' means rational truth, and also in the contrary sense falsity, 265, 749, 1007. There are two types of affection, namely the affection for good and the affection for truth, see 1997. The first - the affection for good - constitutes the celestial church and in the Word is called 'the daughter of Zion' and also 'the virgin daughter of Zion'.

[2] But the second - the affection for truth - constitutes the spiritual church, and in the Word is called 'the daughter of Jerusalem'; as in Isaiah,

She has despised you, she has scorned you, the virgin daughter of Zion; she wags her head behind you, the daughter of Jerusalem. Isaiah 37:22; 2 Kings 19:21.

In Jeremiah,

What shall I liken you to, O daughter of Jerusalem? What shall I equate you with and comfort you, O virgin daughter of Zion? Lamentations 2:13.

In Micah,

You, O tower of the flock, hill of the daughter of Zion, to you will it come and the former dominion will come, the kingdom of the daughter of Jerusalem. Micah 4:8.

In Zephaniah,

Shout with joy, O daughter of Zion! Make a noise, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem! Zephaniah 3:14.

In Zechariah,

Exult greatly, O daughter of Zion! Make a noise, O daughter of Jerusalem! Behold, your king will come to you. Zechariah 9:9; Matthew 21:5; John 12:15.

[3] That the celestial Church, which is the Lord's celestial kingdom, is called 'the daughter of Zion' from the affection for good, that is, from love to the Lord Himself, see in addition Isaiah 10:32; 16:1; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10; Micah 4:10, 13; Zechariah 2:10; Psalms 9:14. And that the spiritual Church, which is the Lord's spiritual kingdom, is called 'the daughter of Jerusalem' from the affection for truth and so from charity towards the neighbour, see Lamentations 2:15. Both of those Churches, and the nature of each one, have been dealt with many times in Volume One.

[4] Because the celestial Church exists from love to the Lord which is present within love towards the neighbour it is likened in particular to an unmarried daughter or a virgin. Indeed it is also called 'a virgin', as in John,

These are the ones who were not defiled with women, for they are virgins; these are the ones who follow the Lamb wherever He goes; for they are spotless before God's throne. Revelation 14:4-5.

And so that the same might be represented in the Jewish Church, the priests were commanded not to marry widows but virgins, Leviticus 21:13-15; Ezekiel 44:22.

[5] From the contents of the present verse it becomes clear how pure the Word is in the internal sense, however else it may appear in the letter. For when these words are read, 'Behold now, I have two daughters, who have not known a man; let me now bring them out to you and you may do to them as is good in your eyes; only do nothing to those men', nothing else comes to mind than something impure, especially to those leading an evil life. Yet how chaste these words are in the internal sense is evident from the explanation already given, which is that they mean the affections for good and truth and the blessedness perceived from the enjoyment of those affections by people who do no violence to the Lord's Divinity and [proceeding] Holiness.

  
/10837  
  

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