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2 Mose 14

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1 Und Jehova redete zu Mose und sprach:

2 Sprich zu den Kindern Israel, daß sie umkehren und sich lagern vor Pi-Hachiroth, zwischen Migdol und dem Meere; vor Baal-Zephon, ihm gegenüber, sollt ihr euch am Meere lagern.

3 Und der Pharao wird von den Kindern Israel sagen: Verwirrt irren sie im Lande umher, die Wüste hat sie umschlossen.

4 Und ich will das Herz des Pharao verhärten, daß er ihnen nachjage; und ich will mich verherrlichen an dem Pharao und an seiner ganzen Heeresmacht, und die Ägypter sollen erkennen, daß ich Jehova bin. Und sie taten also.

5 Und es wurde dem König von Ägypten berichtet, daß das Volk entflohen wäre; da verwandelte sich das Herz des Pharao und seiner Knechte gegen das Volk, und sie sprachen: Was haben wir da getan, daß wir Israel aus unserem Dienste haben ziehen lassen!

6 Und er spannte seinen Wagen an und nahm sein Volk mit sich.

7 Und er nahm sechshundert auserlesene Wagen und alle Wagen Ägyptens, und Wagenkämpfer auf jedem derselben.

8 Und Jehova verhärtete das Herz des Pharao, des Königs von Ägypten, und er jagte den Kindern Israel nach; und die Kinder Israel zogen aus mit erhobener Hand.

9 Und die Ägypter jagten ihnen nach, alle osse, Wagen (O. alle Wagenrosse) des Pharao und seine eiter und seine Heeresmacht, und erreichten sie, als sie sich am Meere gelagert hatten, bei Pi-Hachiroth, vor Baal-Zephon.

10 Und als der Pharao nahte, da hoben die Kinder Israel ihre Augen auf, und siehe, die Ägypter zogen hinter ihnen her; und die Kinder Israel fürchteten sich sehr und schrieen zu Jehova.

11 Und sie sprachen zu Mose: Hast du uns darum, weil in Ägypten keine Gräber waren, weggeholt, um in der Wüste zu sterben? Warum hast du uns das getan, daß du uns aus Ägypten herausgeführt hast?

12 Ist dies nicht das Wort, das wir in Ägypten zu dir geredet haben, indem wir sprachen: Laß ab von uns, daß wir den Ägyptern dienen? denn besser wäre es uns, den Ägyptern zu dienen, als in der Wüste zu sterben.

13 Und Mose sprach zu dem Volke: Fürchtet euch nicht! stehet und sehet die ettung Jehovas, die er euch heute schaffen wird; denn die Ägypter, die ihr heute sehet, die werdet ihr hinfort nicht mehr sehen ewiglich.

14 Jehova wird für euch streiten, und ihr werdet stille sein. (O. sollt schweigen)

15 Und Jehova sprach zu Mose: Was schreiest du zu mir? rede zu den Kindern Israel, daß sie aufbrechen.

16 Und du, erhebe deinen Stab und strecke deine Hand aus über das Meer und spalte es, daß die Kinder Israel mitten in das Meer hineingehen auf dem Trockenen.

17 Und ich, siehe, ich will das Herz der Ägypter verhärten, und sie werden hinter ihnen herkommen; und ich will mich verherrlichen an dem Pharao und an seiner ganzen Heeresmacht, an seinen Wagen und an seinen eitern.

18 Und die Ägypter sollen erkennen, daß ich Jehova bin, wenn ich mich verherrlicht habe an dem Pharao, an seinen Wagen und an seinen eitern.

19 Und der Engel Gottes, der vor dem Heere Israels herzog, brach auf und trat hinter sie; und die Wolkensäule brach auf von vorn (W.- von vor ihnen) und stellte sich hinter sie.

20 Und sie kam zwischen das Heer der Ägypter und das Heer Israels, und sie wurde dort Wolke und Finsternis, und erleuchtete hier die Nacht; und so nahte jenes diesem nicht die ganze Nacht.

21 Und Mose streckte seine Hand aus über das Meer, und Jehova trieb das Meer durch einen starken Ostwind hinweg, die ganze Nacht, und machte das Meer trocken, (Eig. zu trockenem Lande) und die Wasser wurden gespalten.

22 Und die Kinder Israel gingen mitten in das Meer hinein auf dem Trockenen, und die Wasser waren ihnen eine Mauer zur echten und zur Linken.

23 Und die Ägypter jagten ihnen nach und kamen hinter ihnen her, alle osse des Pharao, seine Wagen und seine eiter, mitten ins Meer.

24 Und es geschah in der Morgenwache, da schaute Jehova in der Feuer- und Wolkensäule auf das Heer der Ägypter und verwirrte das Heer der Ägypter.

25 Und er stieß die äder von seinen Wagen und ließ es fahren mit Beschwerde. Und die Ägypter sprachen: Laßt uns vor Israel fliehen, denn Jehova streitet für sie wider die Ägypter!

26 Und Jehova sprach zu Mose: Strecke deine Hand aus über das Meer, daß die Wasser über die Ägypter zurückkehren, über ihre Wagen und über ihre eiter.

27 Da streckte Mose seine Hand aus über das Meer, und das Meer kehrte beim Anbruch des Morgens zu seiner Strömung zurück; und die Ägypter flohen ihm entgegen; und Jehova stürzte die Ägypter mitten ins Meer.

28 Und die Wasser kehrten zurück und bedeckten die Wagen und die eiter der ganzen Heeresmacht des Pharao, die hinter ihnen her ins Meer gekommen waren; es blieb auch nicht einer von ihnen übrig.

29 Und die Kinder Israel gingen auf dem Trockenen mitten durch das Meer, und die Wasser waren ihnen eine Mauer zur echten und zur Linken.

30 So rettete Jehova Israel an selbigem Tage aus der Hand der Ägypter, und Israel sah die Ägypter tot am Ufer des Meeres.

31 Und Israel sah die große Macht, (W. Hand) die Jehova an den Ägyptern betätigt hatte; und das Volk fürchtete Jehova, und sie glaubten an Jehova und an Mose, seinen Knecht.

   

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Arcana Coelestia # 8192

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8192. 'And the angel of God travelled on' means rearrangement by Divine Truth. This is clear from the meaning here of 'travelling on' as rearrangement, the reason why 'travelling on' means rearrangement being that the pillar of cloud, which was a group of angels, which had previously gone ahead of the children of Israel, now took itself round between the camp of the Egyptians and the camp of Israel, thereby bringing darkness among the Egyptians and light among the children of Israel (since these conditions were arranged by the Lord, by means of the angel of God or the pillar travelling round and placing himself between the two camps, 'travelling' here means rearrangement); and from the meaning of 'the angel of God' as Divine Truth, which is likewise the meaning of 'God'. For in the Word when truth is the subject the name 'God' is used, but when good is the subject the name 'Jehovah' appears, 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873.

[2] As regards 'angels', it should be recognized that in the Word they serve to mean the Lord, 1925, 3039, 4085, which is why the Lord Himself is called 'the angel', 6280, 6831. This being so, Divine Truth is meant by 'angels', for Divine Truth emanating from the Lord makes heaven. It therefore also makes the angels who constitute heaven, for they are angels in the measure that they receive Divine Truth coming from the Lord. This may also be recognized from the consideration that angels altogether refuse to entertain, indeed they loathe the idea of attributing to themselves any truth or goodness, since this is the Lord's with them. That also is why the Lord is said to be the All-in-all of heaven, and why those in heaven are said to be 'in the Lord'. By virtue of Divine Truth which they receive from the Lord angels are also called 'gods' in the Word, 4295, 7268; and the word for God in the original language is for this reason plural.

[3] In addition to all this it should be recognized that in the Word the singular 'angel' may be used when in fact very many are meant. That is so here, where the expression 'the angel of God' is used, meaning the pillar going before the children of Israel, which was composed of very many angels. The Word also refers to angels by name, such as Michael, Raphael, 1 and others. People unacquainted with the internal sense of the Word think that Michael or Raphael is one particular angel who is chief among those who are with him. But none of these names is used in the Word to mean one particular angel; instead some actual function performed by angels is meant, and so also the Lord's Divine Nature in respect of that function.

Poznámky pod čarou:

1. Raphael is not mentioned in OT or NT, but in the Apocrypha. Gabriel is probably intended.

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

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Arcana Coelestia # 6280

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6280. As regards 'the redeeming angel' - that the Lord's Divine Human is meant - this is clear from the consideration that by His assumption of the Human and making it Divine the Lord redeemed man, that is, delivered him from hell, on account of which, in respect of His Divine Human, the Lord is called the Redeemer. The reason why the Divine Human is called an angel is that the word 'angel' means one who has been sent, and the Lord's Divine Human is called 'the One who has been sent', as is evident from quite a number of places in the Word, in the Gospels. Furthermore the Divine Human that existed before the Lord's Coming into the world was Jehovah Himself flowing in by way of heaven when He was declaring His Word. Jehovah was above the heavens, but what passed from Him through the heavens was the Divine Human at that time; for by means of Jehovah's flowing into heaven a human image was presented, and the Divine itself as present by this inflowing was the Divine Man. This is the Divine Human which has existed from eternity and is called the One who has been sent, by which is meant that which goes forth and which is one and the same as 'the angel' spoken of here.

[2] But because Jehovah was no longer able to reach men by flowing into them through that Divine Human of His, for the reason that they had distanced themselves so far away from that Divine, He took on a human form and made it Divine. Then by flowing in from this into heaven, He could reach right out to those members of the human race who would accept the good of charity and the truth of faith from His Divine Human, which had thus been made visible, and so could deliver them from hell - a deliverance which could not possibly have been accomplished in any other way. This deliverance is what is called Redemption, and the Divine Human itself effecting that deliverance or redemption is what is called 'the redeeming angel'.

[3] But the Lord's Divine Human, it should be recognized, is above heaven - as the Divine itself is - since the Lord is the Sun that gives heaven its light; thus heaven is far below Him. The Divine Human present in heaven is the Divine Truth going forth from Him, which is the light radiating from Him as from the sun. In Essence the Lord is not Divine Truth, for that Truth is what goes forth from Him like light from the sun; rather, His Essence is Divine Goodness itself, which is one with Jehovah.

[4] The Lord's Divine Human is also called 'the angel' in other places in the Word, for example when He appeared to Moses in the bramble-bush, described as follows in Exodus,

When Moses came to the mountain of God, to Horeb, the angel of Jehovah appeared to him in a flame of fire from the middle of a bramble-bush. Jehovah saw that Moses turned aside to see, therefore God called to him from the middle of the bramble-bush. And He went on to say, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. Exodus 3:1-2, 4, 6.

It is the Lord's Divine Human that is referred to here by the name 'the angel of Jehovah'. He was really Jehovah, which he is also explicitly called. Jehovah's presence there within His Divine Human may be recognized from the consideration that the Divine itself could not become visible except through the Divine Human, as the Lord's words in John declare,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.

And in another place,

You have never heard the Father's voice nor seen His shape. John 5:37.

[5] The Lord's Divine Human is also called 'an angel' where the leading of the people into the land of Canaan is the subject, referred to in Exodus as follows,

Behold, I send an angel before you to guard you on the way, and to bring you to the place which I have prepared. Take notice of his face; for he will not tolerate your transgression, since My name is within him. Exodus 23:20-21, 23.

Here 'an angel' is the Divine Human. This is evident from the fact that it says 'since My name is within him', that is, Jehovah Himself is within him. 'My name' means Jehovah's essential nature, present in the Divine Human. For more about the meaning of 'the name of Jehovah' as the Lord's Divine Human, see 2628; and for more about the meaning of 'the name of God' as His essential nature, and so everything in its entirety by which God is worshipped, 1724, 3006.

[6] In Isaiah,

In all their affliction He suffered affliction, and the angel of His face delivered them; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isaiah 63:9.

'The angel of Jehovah's face' is plainly the Lord's Divine Human, for it says that 'He redeemed them'. In Malachi,

Behold, suddenly there will come to His temple the Lord whom you seek, and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. But who can endure the day of His Coming, and who will stand when He appears? Then the minchah of Judah and Jerusalem will be acceptable to Jehovah, as in the days of eternity, and as in former years. Malachi 3:1-2, 4

'The angel of the covenant' quite clearly means the Lord's Divine Human, for the subject is the Lord's Coming. 'Then the minchah of Judah and Jerusalem will be acceptable to Jehovah' means that worship offered out of love and faith in Him will be acceptable then. It is perfectly plain that 'Judah' is not used in these verses to mean Judah, or 'Jerusalem' to mean Jerusalem, for neither at that time nor any later time was the minchah of Judah and Jerusalem acceptable. 'The days of eternity' are the states of the Most Ancient Church, which was a celestial Church, while 'former years' are the states of the Ancient Church, which was a spiritual one, see 6239. Furthermore 'angel' in the Word does not mean in the internal sense any angel but some Divine attribute within the Lord, 1925, 2319, 2821, 3039, 4085.

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