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出埃及记 15

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1 那时,摩西以色列人耶和华唱歌:我要向耶和华,因他大大战胜,将和骑的投在中。

2 耶和华是我的力量,我的诗歌,也成了我的拯救。这是我的,我要赞美他,是我父亲,我要尊崇他。

3 耶和华是战士;他的名是耶和华

4 法老的车辆、军兵,耶和华已抛在中;他特选的军长都沉於红

5 水淹没他们;他们如同石头坠到深处

6 耶和华阿,你的右手施展能力,显出荣耀;耶和华阿,你的右手摔碎仇敌。

7 你大发威严,推翻那些起来攻击你的;你发出烈怒如火,烧灭他们像烧碎一样。

8 你发鼻中的气,便聚起成堆,大直立如垒,中的深凝结。

9 仇敌:我要追赶,我要追上;我要分掳物,我要在他们身上称我的心愿。我要拔出刀来,亲杀灭他们。

10 你叫一吹,就把他们淹没;他们如铅沉在大水之中。

11 耶和华阿,众神之中,谁能像你?谁能像你─至至荣,可颂可畏,施行奇事?

12 伸出右手,便灭他们。

13 你凭慈爱领了你所赎的百姓;你凭能力引他们到了你的所。

14 外邦人见就发颤;疼痛抓非利士居民

15 那时,以东的族长惊惶,摩押的英雄被战兢抓迦南居民心都消化了。

16 惊骇恐惧临到他们。耶和华阿,因你膀的大能,他们如石头寂然不动,等候你的百姓过去,等候你所赎的百姓过去。

17 你要将他们领进去,栽於你产业的上─耶和华阿,就是你为自己所造的处;阿,就是你所建立的圣所。

18 耶和华必作王,直到永永远远!

19 法老的马匹、车辆,和兵下到中,耶和华使回流,淹没他们;惟有以色列人中走乾地。

20 亚伦的姊姊,女先知米利暗,里拿着;众妇女也跟他出去拿跳舞

21 米利暗应声:你们要歌颂耶和华,因他大大战胜,将和骑的投在中。

22 摩西以色列人从红往前行,到了书珥的旷野,在旷野走了不着

23 到了玛拉,不能那里的;因为苦,所以那地名玛拉

24 百姓就向摩西发怨言,:我们甚麽呢?

25 摩西呼求耶和华耶和华指示他一棵。他把丢在里,就变甜了。耶和华在那里为他们定了律例、典章,在那里试验他们;

26 :你若留意耶和华─你的话,又行我眼中看为正的事,留心我的诫命,守我一切的律例,我就不将所加与埃及人疾病加在你身上,因为我─耶和华是医治你的。

27 他们到了以琳,在那里有十二股泉,七十棵棕树;他们就在那里的边安营。

   

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Arcana Coelestia # 8142

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8142. And it was told the king of Egypt that the people fled. That this signifies the thought of those who were in mere falsities from evil, that they were completely separated, is evident from the signification of anyone’s being told, as being to think and reflect (see n. 2862, 5508); from the representation of Pharaoh, as being those who are in falsities from evil (n. 8132, 8135), and who when he is called “king of Egypt” denotes those who are in mere falsities (n. 7220, 7228), for by “king” are signified truths (n. 1672, 2015, 2069, 4575, 4581, 4966, 5044, 6148), consequently in the opposite sense falsities; and from the signification of “fleeing,” as being to be separated.

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

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Arcana Coelestia # 2069

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2069. Kings of peoples shall be from her. That this signifies truths from the conjoined truths and goods, which are the “kings of peoples,” is evident from the signification of “kings,” as being in general all truths (see above, n. 2015); and from the signification of “peoples,” as also being truths, and in general all things spiritual; for “kings” are predicated of peoples, and not of nations except when nations signify evils (see n. 1259, 1260). In the prophetic Word there is frequent mention of “kings” and “peoples;” but by these are never meant kings and peoples; for in the very Word itself, which is the internal sense, kings and peoples are not treated of at all, but the celestial and spiritual things which belong to the Lord’s kingdom, thus goods and truths. The sense of the letter simply furnishes objective forms (as is done by human words) for causing its meaning to be understood.

[2] As it is here said of Sarah that “kings of peoples shall be from her,” and as by “Sarah” is signified the Divine truth which the Lord had, it is evident that by “kings of peoples” are signified truths from the conjoined truths and goods, which are all truths of the internal church, or the interior truths of faith. These truths, being from the Lord, are called “kings” in various passages of the Word, and also “king’s sons,” as shown above (n. 2015).

[3] Everyone can see that some internal Divine thing lies hidden in the words that “kings of peoples shall be from her”— for in this verse Isaac is treated of, and in reference to him it is said, “I will bless her and she shall be for nations;” but of Sarah, that “kings and peoples shall be from her”—and also in nearly the same thing being said of Abraham (verse 6), in that “kings should come forth” from him; but it is not said of him as of Sarah, that “kings of peoples” should be from him. The arcanum that is herein lies too deeply hidden to be unfolded and described in a few words. From the representation and signification of Abraham as being the Divine Good, and from the representation and signification of Sarah as being the Divine Truth, the arcanum is in some measure evident to the effect that all celestial truth will go forth and will be from the Lord’s Divine Good, meant by “Abraham;” and that all spiritual truth will go forth and will be from the Lord’s Divine Truth, meant by “Sarah.” Celestial truth is that which is with the celestial angels, and spiritual truth is that which is with the spiritual angels; or what is the same thing, celestial truth is that which was with the men of the Most Ancient Church, which was before the flood, and which was a celestial church; and spiritual truth is that which was with the men of the Ancient Church, which was after the flood, and which was a spiritual church. For angels, as well as men of the church, are distinguished into the celestial and the spiritual. The celestial are distinguished from the spiritual by love to the Lord; and the spiritual are distinguished from the celestial by love toward the neighbor.

[4] But concerning celestial truth and spiritual truth no more can be said until it is known what the distinction is between the celestial and the spiritual, or what is the same, between the celestial church and the spiritual church (concerning which see Part First, n. 202, 337, 1577; also what was the quality of the Most Ancient Church, and what that of the Ancient Church, n. 597, 607, 640, 765, 1114-1125, and in many other places; and that to have love to the Lord is celestial, and to have love toward the neighbor is spiritual, n. 2023).

[5] These considerations will suffice to open the arcanum that by the “kings” who should go forth from Abraham, spoken of in the sixth verse, are signified the celestial truths that inflow from the Lord’s Divine Good; and that by the “kings of peoples” who should be from Sarah, spoken of in the present verse, are signified the spiritual truths that inflow from the Lord’s Divine Truth. For the Lord’s Divine good cannot inflow except with the celestial man, because it inflows into the will part, as it did in the case of the Most Ancient Church; but the Lord’s Divine truth inflows with the spiritual man, because it inflows solely into his intellectual part, which in him has been separated from his will part (see n. 2053, at the end); or what is the same, celestial good inflows with the celestial man, and spiritual good with the spiritual man; and on this account the Lord appears to the celestial angels as a Sun, but to the spiritual as a Moon (see n. 1529, 1530).

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