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出埃及記 11

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1 耶和華摩西:我再使樣的災殃臨到法老埃及,然他必容你們離開這地。他容你們去的時候,總要催逼你們都從這地出去。

2 你要傳於百姓的耳中,叫他們女各向鄰舍要器。

3 耶和華叫百姓在埃及人眼前蒙恩,並且摩西埃及法老臣僕,和百姓的眼中看為極

4 摩西耶和華這樣:約到半夜,我必出去巡行埃及遍地。

5 凡在埃及,從寶座的法老直到磨子的婢女所有的長子,以及一切頭生的牲畜,都必

6 埃及必有哀號;從前沒有這樣的,後來也必沒有。

7 至於以色列中,無論是牲畜,連也不敢向他們搖,好叫你們知道耶和華是將埃及人以色列人分別出來。

8 你這一切臣僕都要俯伏來見我,說:求你和跟從你的百姓都出去,然我要出去。於是,摩西氣忿忿的離開法老,出去了。

9 耶和華摩西法老必不你們,使我的奇事在埃及多起來。

10 摩西亞倫法老面前行了這一切奇事;耶和華使法老的剛硬,不容以色列人出離他的

   

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7763. 出埃及记 11

1. 耶和华对摩西说, 我再使一样灾殃临到法老和埃及, 然后他必把你们从这里打发走. 他打发一切去的时候, 一定把你们从这里赶出去.

2. 现在你要在百姓的耳中说话, 叫他们男人向他的同伴, 女人向她的同伴要金器银器.

3. 耶和华叫百姓在埃及人眼里蒙恩, 并且摩西这个人在埃及地, 在法老的臣仆眼中和百姓眼中, 极其伟大.

4. 摩西说, 耶和华这样说, 约到半夜, 我必出去, 进入埃及中间.

5. 凡在埃及地头生的, 从坐宝座的法老的长子, 直到磨坊后的婢女的长子, 以及一切头生的牲畜, 都必死.

6. 埃及全地必有大哀号, 从前没有这样的, 后来也必不再有这样的.

7. 至于所有以色列人, 连狗也不向人, 甚至牲畜摇舌, 好叫你们知道耶和华是将埃及人和以色列分别出来.

8. 你这一切臣仆都要下到我这里, 向我俯伏下拜说, 求你和所有在你脚下的百姓, 都出去; 然后我要出去. 于是, 摩西气忿忿地从法老面前出去.

9. 耶和华对摩西说, 法老必不听你们, 使我的奇事在埃及地多起来.

10. 摩西, 亚伦在法老面前行了这一切奇事, 耶和华使法老的心坚硬, 不打发以色列人离开他的地.

概览

本章在内义上论述了与仁分离之信的诅咒, 由午夜杀死埃及的长子来表示; 还论述了要被转到那些属于属灵教会的人那里的真理和良善的记忆知识, 这些知识由以色列人向埃及人所要的银器和金器来表示.

内义

  
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Thanks to our friends at swedenborgwork.com for their permission to use this translation on the New Christian Bible Study site. ( 衷心感谢”史威登堡著作中文网”许可我们使用该中文译文)

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Moses

  

At the inmost level, the story of Moses -- like all of the Bible -- is about the Lord and his spiritual development during his human life as Jesus. Moses's role represents establishing forms of worship and to make the people obedient. As such, his primary representation is "the Law of God," the rules God gave the people of Israel to follow in order to represent spiritual things. This can be interpreted narrowly as the Ten Commandments, more broadly as the books of Moses, or most broadly as the entire Bible. Fittingly, his spiritual meaning is complex and important, and evolves throughout the course of his life. To understand it, it helps to understand the meaning of the events in which he was involved. At a more basic level, Moses's story deals with the establishment of the third church to serve as a container of knowledge of the Lord. The first such church -- the Most Ancient Church, represented by Adam and centered on love of the Lord -- had fallen prey to human pride and was destroyed. The second -- the Ancient Church, represented by Noah and the generations that followed him -- was centered on love of the neighbor, wisdom from the Lord and knowledge of the correspondences between natural and spiritual things. It fell prey to the pride of intelligence, however -- represented by the Tower of Babel -- and at the time of Moses was in scattered pockets that were sliding into idolatry. On an external level, of course, Moses led the people of Israel out of Egypt through 40 years in the wilderness to the border of the homeland God had promised them. Along the way, he established and codified their religious system, and oversaw the creation of its most holy objects. Those rules and the forms of worship they created were given as containers for deeper ideas about the Lord, deeper truth, and at some points -- especially when he was first leading his people away from Egypt, a time before the rules had been written down -- Moses takes on the deeper representation of Divine Truth itself, truth from the Lord. At other times -- especially after Mount Sinai -- he has a less exalted meaning, representing the people of Israel themselves due to his position as their leader. Through Moses the Lord established a third church, one more external than its predecessors but one that could preserve knowledge of the Lord and could, through worship that represented spiritual things, make it possible for the Bible to be written and passed to future generations.