IBhayibheli

 

Exodus 7

Funda

   

1 Da sagde HE EN til Moses: "Se, jeg gør dig til Gud for Farao, men din Broder Aron skal være din Profet.

2 Du skal sige til ham alt, hvad jeg pålægger dig, men din Broder Aron skal sige det til Farao, for at han skal lade Israeliterne rejse ud af sit Land.

3 Men jeg vil forhærde Faraos Hjerte og derefter gøre mange Tegn og Undere i Ægypten.

4 Farao skal ikke høre på eder, men jeg vil lægge min Hånd på Ægypten og føre mine Hærskarer, mit Folk Israeliterne, ud af Ægypten med vældige Straffedomme;

5 og når jeg udrækker min Hånd mod Ægypten og fører Israeliterne ud derfra, skal Ægypterne kende, at jeg er HE EN."

6 Da gjorde Moses og Aron, som HE EN pålagde dem.

7 Moses var firsindstyve og Aron tre og firsindstyve År gammel, da de talte til Farao.

8 Og HE EN talede til Moses og Aron og sagde:

9 "Når Farao kræver et Under af eder, sig så til Aron: Tag din Stav og kast den ned foran Farao, så skal den blive til en Slange!"

10 Da gik Moses og Aron til Farao og gjorde, som HE EN bød; og da Aron kastede sin Stav foran Farao og hans Tjenere, blev den til en Slange.

11 Men Farao lod som Modtræk Vismændene og Besværgerne kalde, og de, Ægyptens Koglere, gjorde også det samme ved Hjælp af deres hemmelige Kunster;

12 de kastede hver sin Stav, og Stavene blev til Slanger, men Arons Stav opslugte deres Stave.

13 Men Faraos Hjerte blev forhærdet, og han hørte ikke på dem, således som HE EN havde sagt.

14 HE EN sagde nu til Moses: "Faraos Hjerte er forstokket, han vægrer sig ved at lade Folket rejse.

15 Gå derfor i Morgen tidlig til Farao, når han begiver sig ned til Vandet, og træd frem for ham ved Nilens Bred og tag Staven, der forvandledes til en Slange, i Hånden

16 og sig til ham: HE EN, Hebræernes Gud, sendte mig til dig med det Bud: Lad mit Folk rejse, at det kan dyrke mig i Ørkenen! Men hidtil har du ikke adlydt.

17 siger HE EN: Deraf skal du kende, at jeg er HE EN: Se, jeg slår Vandet i Nilen med Staven, som jeg holder i min Hånd, og det skal forvandles til Blod,

18 Fiskene i Nilen skal , og Nilen skal stinke, og Ægypterne skal væmmes ved at drikke Vand fra Nilen."

19 Og HE EN sagde til Moses: "Sig til Aron: Tag din Stav og ræk din Hånd ud over Ægypternes Vande, deres Floder, Kanaler, Damme og alle Vandsamlinger, så skal Vandet blive til Blod, og der skal være Blod i hele Ægypten, både i Trækar og Stenkar."

20 Og Moses og Aron gjorde, som HE EN bød; Moses løftede Staven og slog Vandet i Nilen for Øjnene af Farao og hans Tjenere, og alt Vandet i Nilen forvandledes til Blod;

21 Fiskene i Nilen døde, og Nilen stank, så Ægypterne ikke kunde drikke Vand fra Nilen, og der var Blod i hele Ægypten.

22 Men de Ægyptiske Koglere gjorde det samme ved Hjælp af deres hemmelige Kunster, og Faraos Hjerte blev forhærdet, så han ikke hørte på dem, således som HE EN havde sagt.

23 Da vendte Farao sig bort og gik hjem, og heller ikke dette lagde han sig på Sinde.

24 Men alle Ægypterne gravede i Omegnen af Nilen efter Drikkevand, thi de kunde ikke drikke Nilvandet.

25 Og således gik der syv Dage, efter at HE EN havde slået Nilen.

   


The Project Gutenberg Association at Carnegie Mellon University

Okususelwe Emisebenzini kaSwedenborg

 

Apocalypse Explained #715

Funda lesi Sigaba

  
Yiya esigabeni / 1232  
  

715. Having seven heads.- That this signifies the knowledge (scientia) of the holy things of the Word, which they have adulterated, and consequent insanity, but yet craftiness, is evident from the signification of head, as denoting intelligence and wisdom, and in the opposite sense insanity and folly, (concerning which see above, n. 553, 577, and that it also denotes craftiness, n. 577); and from the signification of seven, which denotes all men and all things, and is said of that which is holy (concerning which see above, n. 257), in this case therefore, of the holy things of the Word, which they have adulterated. As seven is used in reference to holy things, it is also, in the opposite sense, used in reference to those things when adulterated and profaned; for in the Word every expression has also an opposite sense, and the opposite of what is holy is what is profane. It is clear from these things that the seven heads, which the dragon was seen to have, do not mean heads, or seven, but the knowledge (scientia) of the holy things of the Word, which they have adulterated, and, consequent insanity, but yet craftiness.

[2] Insanity is signified by the head of the dragon, because the intelligence of the man of the church is from genuine truths from the Word. The truly human understanding is formed and perfected by means of natural, civil, moral, and spiritual truths, the interior understanding by means of spiritual truths, but the exterior by means of moral and civil truths; such therefore as the truths are, such is the understanding that is formed from them. All spiritual truths are from the Word, and make one with the good of love and of charity. When therefore a man places everything of the church and of heaven in faith, and separates the good of charity and of love from that faith, as those do who form the head of the dragon, as stated in the preceding article, then the interior understanding cannot be formed, consequently, instead of intelligence in spiritual things, they have insanity. For from a false principle falsities flow forth in a continual series, and, in consequence of the separation of the good of charity, they cannot possibly have any genuine truth, since all truth is of good, and in fact, is good in form. From this it is clear that the head of the dragon signifies insanity in spiritual things.

[3] The head of the dragon also signifies craftiness, because all those who form its head are merely natural and sensual, and if such have at the same time studied the Word and the doctrine of the church, and have seized upon falsities instead of truths, and have also confirmed these by knowledges (scientifice), they are crafty above all others. But this craftiness is not so manifest in the world as it is afterwards when they become spirits; for in the world they cover over their craftiness with external piety and feigned morality, which conceal it from view, but as the craftiness is in their spirit, it is plainly manifest when externals are removed, as is the case in the spiritual world. But it must be understood that the craftiness which is signified by the head of the dragon is craftiness in perverting the truths and goods of the Word by reasonings from fallacies and sophistries, also from persuasive things, by means of which the understanding is fascinated, thus by giving to falsities the appearance of truths. That this is the case is also evident from the serpent by which the first parents were seduced, which is said, "to have been more crafty than any wild beast of the field" (Genesis 3:1); for the signification of that serpent is similar to that of the dragon. Therefore the latter is also called "the old serpent that seduceth the whole world," in the ninth verse of this chapter.

  
Yiya esigabeni / 1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.