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καὶ ἐν τῷ ἐνιαυτῷ τῷ πρώτῳ κύρου τοῦ βασιλέως εἶπέν μοι ἐνισχῦσαι καὶ ἀνδρίζεσθαι
Isaiah 9
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ὁ λαὸς ὁ πορευόμενος ἐν σκότει ἴδετε φῶς μέγα οἱ κατοικοῦντες ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς λάμψει ἐφ' ὑμᾶς
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τὸ πλεῖστον τοῦ λαοῦ ὃ κατήγαγες ἐν εὐφροσύνῃ σου καὶ εὐφρανθήσονται ἐνώπιόν σου ὡς οἱ εὐφραινόμενοι ἐν ἀμήτῳ καὶ ὃν τρόπον οἱ διαιρούμενοι σκῦλα
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διότι ἀφῄρηται ὁ ζυγὸς ὁ ἐπ' αὐτῶν κείμενος καὶ ἡ ῥάβδος ἡ ἐπὶ τοῦ τραχήλου αὐτῶν τὴν γὰρ ῥάβδον τῶν ἀπαιτούντων διεσκέδασεν κύριος ὡς τῇ ἡμέρᾳ τῇ ἐπὶ μαδιαμ
4
ὅτι πᾶσαν στολὴν ἐπισυνηγμένην δόλῳ καὶ ἱμάτιον μετὰ καταλλαγῆς ἀποτείσουσιν καὶ θελήσουσιν εἰ ἐγενήθησαν πυρίκαυστοι
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ὅτι παιδίον ἐγεννήθη ἡμῖν υἱὸς καὶ ἐδόθη ἡμῖν οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος ἐγὼ γὰρ ἄξω εἰρήνην ἐπὶ τοὺς ἄρχοντας εἰρήνην καὶ ὑγίειαν αὐτῷ
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μεγάλη ἡ ἀρχὴ αὐτοῦ καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον ἐπὶ τὸν θρόνον δαυιδ καὶ τὴν βασιλείαν αὐτοῦ κατορθῶσαι αὐτὴν καὶ ἀντιλαβέσθαι αὐτῆς ἐν δικαιοσύνῃ καὶ ἐν κρίματι ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα χρόνον ὁ ζῆλος κυρίου σαβαωθ ποιήσει ταῦτα
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θάνατον ἀπέστειλεν κύριος ἐπὶ ιακωβ καὶ ἦλθεν ἐπὶ ισραηλ
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καὶ γνώσονται πᾶς ὁ λαὸς τοῦ εφραιμ καὶ οἱ ἐγκαθήμενοι ἐν σαμαρείᾳ ἐφ' ὕβρει καὶ ὑψηλῇ καρδίᾳ λέγοντες
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πλίνθοι πεπτώκασιν ἀλλὰ δεῦτε λαξεύσωμεν λίθους καὶ ἐκκόψωμεν συκαμίνους καὶ κέδρους καὶ οἰκοδομήσωμεν ἑαυτοῖς πύργον
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καὶ ῥάξει ὁ θεὸς τοὺς ἐπανιστανομένους ἐπ' ὄρος σιων ἐπ' αὐτοὺς καὶ τοὺς ἐχθροὺς αὐτῶν διασκεδάσει
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συρίαν ἀφ' ἡλίου ἀνατολῶν καὶ τοὺς ἕλληνας ἀφ' ἡλίου δυσμῶν τοὺς κατεσθίοντας τὸν ισραηλ ὅλῳ τῷ στόματι ἐπὶ τούτοις πᾶσιν οὐκ ἀπεστράφη ὁ θυμός ἀλλ' ἔτι ἡ χεὶρ ὑψηλή
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καὶ ὁ λαὸς οὐκ ἀπεστράφη ἕως ἐπλήγη καὶ τὸν κύριον οὐκ ἐξεζήτησαν
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καὶ ἀφεῖλεν κύριος ἀπὸ ισραηλ κεφαλὴν καὶ οὐράν μέγαν καὶ μικρὸν ἐν μιᾷ ἡμέρᾳ
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πρεσβύτην καὶ τοὺς τὰ πρόσωπα θαυμάζοντας αὕτη ἡ ἀρχή καὶ προφήτην διδάσκοντα ἄνομα οὗτος ἡ οὐρά
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καὶ ἔσονται οἱ μακαρίζοντες τὸν λαὸν τοῦτον πλανῶντες καὶ πλανῶσιν ὅπως καταπίωσιν αὐτούς
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διὰ τοῦτο ἐπὶ τοὺς νεανίσκους αὐτῶν οὐκ εὐφρανθήσεται ὁ θεὸς καὶ τοὺς ὀρφανοὺς αὐτῶν καὶ τὰς χήρας αὐτῶν οὐκ ἐλεήσει ὅτι πάντες ἄνομοι καὶ πονηροί καὶ πᾶν στόμα λαλεῖ ἄδικα ἐπὶ πᾶσιν τούτοις οὐκ ἀπεστράφη ὁ θυμός ἀλλ' ἔτι ἡ χεὶρ ὑψηλή
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καὶ καυθήσεται ὡς πῦρ ἡ ἀνομία καὶ ὡς ἄγρωστις ξηρὰ βρωθήσεται ὑπὸ πυρός καὶ καυθήσεται ἐν τοῖς δάσεσι τοῦ δρυμοῦ καὶ συγκαταφάγεται τὰ κύκλῳ τῶν βουνῶν πάντα
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διὰ θυμὸν ὀργῆς κυρίου συγκέκαυται ἡ γῆ ὅλη καὶ ἔσται ὁ λαὸς ὡς ὑπὸ πυρὸς κατακεκαυμένος ἄνθρωπος τὸν ἀδελφὸν αὐτοῦ οὐκ ἐλεήσει
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ἀλλὰ ἐκκλινεῖ εἰς τὰ δεξιά ὅτι πεινάσει καὶ φάγεται ἐκ τῶν ἀριστερῶν καὶ οὐ μὴ ἐμπλησθῇ ἄνθρωπος ἔσθων τὰς σάρκας τοῦ βραχίονος αὐτοῦ
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φάγεται γὰρ μανασση τοῦ εφραιμ καὶ εφραιμ τοῦ μανασση ὅτι ἅμα πολιορκήσουσιν τὸν ιουδαν ἐπὶ τούτοις πᾶσιν οὐκ ἀπεστράφη ὁ θυμός ἀλλ' ἔτι ἡ χεὶρ ὑψηλή
Arcana Coelestia # 7268
7268. 'See, I have made you a god to Pharaoh' means the law of God and the power it has over those steeped in falsities. This is clear from the meaning of 'making you a god' as Divine Truth, or what amounts to the same thing, the Divine Law, and also the power it has, for in the Word when truth and also the power of truth are referred to the name 'God' appears, but when good is referred to the name 'Jehovah' does so, see 300, 2586, 2769, 2807, 2822, 3910, 3921 (end), 4287, 4295, 4402, 7010; and from the representation of 'Pharaoh' as those who are steeped in falsities and engage in molestation, dealt with in 6651, 6679, 6683. To pursue further the meaning of GOD, it should be recognized that in the highest sense 'God' is the Divine which is above the heavens, but that in the internal sense 'God' is the Divine which is within the heavens. The Divine which is above the heavens is Divine Good, whereas the Divine within the heavens is Divine Truth. For Divine Good is the source from which Divine Truth springs, and Divine Truth springing from Divine Good makes heaven and brings order into it. What is properly called heaven is nothing other than the Divine that has been given form there, for the angels in heaven are human forms receptive of the Divine, which together constitute an all-embracing form which is that of a Human Being.
[2] The use of 'God' in the Old Testament Word to mean Divine Truth within the heavens explains why the word for God in the original language is Elohim, a plural form. It also explains why the angels in heaven, being receivers of Divine Truth, are called 'gods', as in David,
Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6-8.
In the same author,
Give to Jehovah, O sons of gods, give to Jehovah glory and strength. Psalms 29:1.
In the same author,
I said, You are gods, and sons of the Most High, all of you. Psalms 82:6.
In John,
Jesus said, Is it not written in your Law, I said, You are gods? If 1 He called them gods, with whom the Word of God came to be . . . John 10:34-35.
In addition there are those places in which the Lord is called 'God of gods' and 'Lord of lords', such as Genesis 46:2, 7; Deuteronomy 10:17; Numbers 16:22; Daniel 11:36; Psalms 136:2-3. From all this one may see in what sense Moses is called 'a god', here 'a god to Pharaoh' and in Exodus 4:16 'a god to Aaron' - that he was called such because Moses represented the Divine Law, which is Divine Truth and is called the Word. This also explains why here Aaron is called his 'prophet', and in a previous place his 'mouth', that is, one who declares in a way suitable for the understanding Divine Truth which comes forth directly from the Lord and surpasses all understanding And since a prophet is one who teaches and declares Divine Truth in a way suitable for the understanding, 'a prophet' also means the teachings of the Church, a subject dealt with in what follows next.
Poznámky pod čarou:
1. Reading si (if) which accords with the Greek and which Swedenborg has in another place where he quotes this verse, for sic (thus).
