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Éxodo 14

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1 Y HABLO Jehová á Moisés, diciendo:

2 Habla á los hijos de Israel que den la vuelta, y asienten su campo delante de Pihahiroth, entre Migdol y la mar hacia Baalzephón: delante de él asentaréis el campo, junto á la mar.

3 Porque Faraón dirá de los hijos de Israel: Encerrados están en la tierra, el desierto los ha encerrado.

4 Y yo endureceré el corazón de Faraón para que los siga; y seré glorificado en Faraón y en todo su ejército; y sabrán los Egipcios que yo soy Jehová. Y ellos lo hicieron así.

5 Y fué dado aviso al rey de Egipto cómo el pueblo se huía: y el corazón de Faraón y de sus siervos se volvió contra el pueblo, y dijeron: ¿Cómo hemos hecho esto de haber dejado ir á Israel, para que no nos sirva?

6 Y unció su carro, y tomó consigo su pueblo;

7 y tomó seiscientos carros escogidos, y todos los carros de Egipto, y los capitanes sobre ellos.

8 Y endureció Jehová el corazón de Faraón rey de Egipto, y siguió á los hijos de Israel; pero los hijos de Israel habían salido con mano poderosa.

9 Siguiéndolos, pues, los Egipcios, con toda la caballería y carros de Faraón, su gente de á caballo, y todo su ejército, alcanzáronlos asentando el campo junto á la mar, al lado de Pihahiroth, delante de Baalzephón.

10 Y cuando Faraón se hubo acercado, los hijos de Israel alzaron sus ojos, y he aquí los Egipcios que venían tras ellos; por lo que temieron en gran manera, y clamaron los hijos de Israel á Jehová.

11 Y dijeron á Moisés: ¿No había sepulcros en Egipto, que nos has sacado para que muramos en el desierto? ¿Por qué lo has hecho así con nosotros, que nos has sacado de Egipto?

12 ¿No es esto lo que te hablamos en Egipto, diciendo: Déjanos servir á los Egipcios? Que mejor nos fuera servir á los Egipcios, que morir nosotros en el desierto.

13 Y Moisés dijo al pueblo: No temáis; estaos quedos, y ved la salud de Jehová, que él hará hoy con vosotros; porque los Egipcios que hoy habéis visto, nunca más para siempre los veréis.

14 Jehová peleará por vosotros, y vosotros estaréis quedos.

15 Entonces Jehová dijo á Moisés: ¿Por qué clamas á mí? Di á los hijos de Israel que marchen.

16 Y tú alza tu vara, y extiende tu mano sobre la mar, y divídela; y entren los hijos de Israel por medio de la mar en seco.

17 Y yo, he aquí yo endureceré el corazón de los Egipcios, para que los sigan: y yo me glorificaré en Faraón, y en todo su ejército, y en sus carros, y en su caballería;

18 Y sabrán los Egipcios que yo soy Jehová, cuando me glorificaré en Faraón, en sus carros, y en su gente de á caballo.

19 Y el ángel de Dios que iba delante del campo de Israel, se apartó, é iba en pos de ellos; y asimismo la columna de nube que iba delante de ellos, se apartó, y púsose á sus espaldas:

20 E iba entre el campo de los Egipcios y el campo de Israel; y era nube y tinieblas para aquéllos, y alumbraba á Israel de noche: y en toda aquella noche nunca llegaron los unos á los otros.

21 Y extendió Moisés su mano sobre la mar, é hizo Jehová que la mar se retirase por recio viento oriental toda aquella noche; y tornó la mar en seco, y las aguas quedaron divididas.

22 Entonces los hijos de Israel entraron por medio de la mar en seco, teniendo las aguas como muro á su diestra y á su siniestra:

23 Y siguiéndolos los Egipcios, entraron tras ellos hasta el medio de la mar, toda la caballería de Faraón, sus carros, y su gente de á caballo.

24 Y aconteció á la vela de la mañana, que Jehová miró al campo de los Egipcios desde la columna de fuego y nube, y perturbó el campo de los Egipcios.

25 Y quitóles las ruedas de sus carros, y trastornólos gravemente. Entonces los Egipcios dijeron: Huyamos de delante de Israel, porque Jehová pelea por ellos contra los Egipcios.

26 Y Jehová dijo á Moisés: Extiende tu mano sobre la mar, para que las aguas vuelvan sobre los Egipcios, sobre sus carros, y sobre su caballería.

27 Y Moisés extendió su mano sobre la mar, y la mar se volvió en su fuerza cuando amanecía; y los Egipcios iban hacia ella: y Jehová derribó á los Egipcios en medio de la mar.

28 Y volvieron las aguas, y cubrieron los carros y la caballería, y todo el ejército de Faraón que había entrado tras ellos en la mar; no quedó de ellos ni uno.

29 Y los hijos de Israel fueron por medio de la mar en seco, teniendo las aguas por muro á su diestra y á su siniestra.

30 Así salvó Jehová aquel día á Israel de mano de los Egipcios; é Israel vió á los Egipcios muertos á la orilla de la mar.

31 Y vió Israel aquel grande hecho que Jehová ejecutó contra los Egipcios: y el pueblo temió á Jehová, y creyeron á Jehová y á Moisés su siervo.

   

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Arcana Coelestia # 8241

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8241.

In Jehovah, and in His servant Moses. That this signifies the Lord as to the Divine good, and as to the Divine truth proceeding from Him and ministering, is evident from the fact that by “Jehovah” in the Word is meant the Lord (see n. 1343, 1736, 2921, 3023, 3035, 5663, 6281, 6303, 6945, 6956); and indeed the Lord as to the Divine good (see n. 2586, 2769, 2807, 2822, 4402, 6905); from the representation of Moses, as being the Divine truth proceeding from Him (see n. 6752, 7010, 7014, 7089, 7382). It is said “the Lord as to the Divine good and as to the Divine truth,” because Divine good is in the Lord, and Divine truth is from the Lord; Divine good is to Divine truth as the fire of the sun is to the light from it; the light not being in the sun, but from the sun. And from the signification of “servant,” as being one who ministers. That he is called a “servant” who is of service, thus who ministers, see n. 7143; and that on this account the Lord as to the Divine Human, when He was in the world, is called in the Word a “servant,” n. 3441; for He then ministered, as He Himself also says: “Whosoever would become great among you must be your minister; and whosoever would be first must be your servant; even as the Son of man came not to be ministered unto, but to minister” (Matthew 20:26-28; Mark 10:43-45).

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

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Arcana Coelestia # 2921

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2921. My lord, thou art a prince of God in the midst of us. That this signifies the Lord as to the good and truth Divine with them, is evident from the signification of “lord,” and of a “prince of God;” and from the signification of “in the midst of us.” That it is said “Lord” where good is treated of, is evident from the Word of the Old Testament; for there Jehovah is now called Jehovah, now God, now Lord, now Jehovah God, now the Lord Jehovih, now Jehovah Zebaoth; and this from a hidden cause which can be known only from the internal sense. In general, when the subject is the celestial things of love, or good, it is said “Jehovah;” but when it is the spiritual things of faith, or truth, it is said “God;” when both together are treated of, it is said “Jehovah God;” but when the Divine power of good or omnipotence is treated of, it is said “Jehovah Zebaoth,” that is, “Jehovah of Armies,” and likewise “Lord,” so that “Jehovah Zebaoth” and “Lord” are of the same sense and signification. From this, namely, the power of good, men and angels are also called “lords;” and in the opposite sense those are called “servants” in whom there is no power, or who have power from the former. From all this it may be seen that here “my lord” in the internal sense signifies the Lord as to good; which will be illustrated from the Word in the passages that follow. “Prince of God,” however, signifies the Lord as to the power of truth, or as to truth; as is evident from the signification of a “prince,” or of “princes,” as being primary truths (see n. 1482, 2089); and also from its being said “prince of God,” for it is said “God” where truth, and “Jehovah” where good is treated of, (see n. 2586, 2769, 2807, 2822). That “in the midst of us” means among them, or with them, is evident without explication.

[2] That in the Word of the Old Testament “Jehovah Zebaoth” and “Lord” are of the same sense and signification, is evident in Isaiah:

The zeal of Jehovah Zebaoth shall perform this; the Lord sent a word into Jacob, and it hath fallen on Israel (Isaiah 9:7-8).

And in another place:

A mighty king shall rule over them, saith the Lord, Jehovah Zebaoth (Isaiah 19:4).

In Malachi:

Behold the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire; behold He cometh, saith Jehovah Zebaoth (Malachi 3:1).

Still more plainly in Isaiah:

I saw the Lord sitting upon a throne high and lifted up; above Him stood the seraphim; six wings and six wings for each; the one cried to the other, Holy, holy, holy, Jehovah Zebaoth. Woe is me, for I am undone, for mine eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord (Isaiah 6:1, 3, 5, 8);

from which it is plain that “Jehovah Zebaoth” and “the Lord” have the same meaning.

[3] But the name “Lord Jehovih” is used especially when the aid of omnipotence is sought and implored as in Isaiah:

Say unto the cities of Judah, Behold your God. Behold the Lord Jehovih will come in a strong one, and His arm shall rule for Him; behold His reward is with Him and His work before Him. He shall feed His flock like a shepherd (Isaiah 40:9-11).

That the name “Lord Jehovih” is used when such aid is sought, may be seen further in Isaiah 25:8; 40:10; 48:16; 50:4-5, 7, (Isaiah 50:7)9; 61:1; Jeremiah 2:22; Ezekiel 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20-21; Micah 1:2; Psalms 71:5, 16; and frequently elsewhere.

[4] And besides this in the Word of the Old Testament the name “Lord” involves the like as “Jehovah,” namely, that it is said “Lord” when good is treated of; wherefore also “Lord” is similarly distinguished from “God” as “Jehovah” is distinguished from “God.” As in Moses:

Jehovah your God, He is God of gods and Lord of lords (Deuteronomy 10:17).

In David:

Give thanks unto the God of gods, for His mercy is forever; give thanks unto the Lord of lords, for His mercy is forever (Psalms 136:1-3).

[5] But in the Word of the New Testament, with the Evangelists and in Revelation, “Jehovah” is nowhere named; but instead of “Jehovah” it is said “Lord,” and this from hidden causes of which we shall speak below. That in the Word of the New Testament it is said “Lord,” instead of “Jehovah” is very plain in Mark:

Jesus answered, The first of all the commandments is, Hear O Israel, The Lord our God is one Lord; therefore thou shalt love the Lord thy God from all thy heart, and from all thy soul, and from all thy thought, and from all thy strength (Mark 12:29-30).

The same is thus written in Moses:

Hear O Israel, Jehovah our God is one Jehovah; and thou shalt love Jehovah thy God from all thy heart, and from all thy soul, and from all thy strength (Deuteronomy 6:4-5); where it is plain that “the Lord” is said instead of “Jehovah.” So too in John:

I saw and behold there was a throne set in heaven, and one sitting upon the throne; and round about the throne four animals full of eyes before and behind; each one of them had six wings round about, and was full of eyes within; and they said, Holy, holy, holy, Lord God Almighty (Revelation 4:2, 6 (Revelation 4:6), 8).

But in Isaiah we read:

I saw the Lord sitting upon a throne high and lifted up. Above him stood the seraphim; six wings and six wings for each; the one cried to the other, Holy, holy, holy, Jehovah Zebaoth (Isaiah 6:1, 3, 5, 8).

Here “the Lord” is said instead of “Jehovah”; or “the Lord God Almighty” instead of “Jehovah Zebaoth” (that the “four animals” are seraphim or cherubim is plain in Ezekiel, 1:5, 13-15, 19; 10:15). That “the Lord” in the New Testament is “Jehovah” is also evident from many other passages as in Luke:

There appeared to Zacharias an angel of the Lord (Luke 1:11);

an “angel of the Lord” meaning an “angel of Jehovah.”

In the same:

The angel said to Zacharias concerning his son, Many of the sons of Israel shall he turn unto the Lord their God (Luke 1:16);

“unto the Lord their God” meaning “unto Jehovah God.” In the same:

The angel said to Mary concerning Jesus, He shall be great, and shall be called the Son of the Most High, and the Lord God shall give unto Him the throne of David (Luke 1:32);

“the Lord God” here is instead of “Jehovah God.” In the same:

Mary said, My soul doth magnify the Lord, and my spirit hath exalted itself upon God my savior (Luke 1:46-47);

here too “the Lord” is instead of “Jehovah.” In the same:

Zacharias prophesied, saying, Blessed be the Lord God of Israel (Luke 1:68);

“the Lord God” is instead of “Jehovah God.” In the same:

An angel of the Lord stood by the shepherds; and the glory of the Lord shone round about them (Luke 2:9);

an angel of “the Lord,” and the glory of “the Lord,” instead of an angel of “Jehovah,” and the glory of “Jehovah.”

In Matthew:

Blessed is he that cometh in the name of the Lord (Matthew 21:9; 23:39; Luke 13:35; John 12:13);

“in the name of the Lord,” instead of “in the name of Jehovah.” Besides many other passages as Luke 1:28; 2:15, 22-24, 29, 38-39; 5:17; Mark 12:10-11.

[6] Among the hidden causes of their calling Jehovah “the Lord” were the following. If at that time it had been said that the Lord was the Jehovah so often named in the Old Testament (see n. 1736), men would not have accepted it, for they would not have believed it; and moreover the Lord did not become Jehovah as to the Human also until He had completely united the Divine Essence to the Human Essence, and the Human to the Divine (see n. 1725, 1729, 1733, 1745, 1815, 2156, 2751). The full unition was accomplished after the last temptation, which was that of the cross; and for this reason, after the resurrection the disciples always called Him “the Lord” (John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19-20); and Thomas said, “My Lord and my God” (John 20:28). And because the Lord was the Jehovah so often named in the Old Testament, He therefore also said to the disciples:

Ye call Me Master and Lord, and ye say well, for I am (John 13:13-14, 16);

and these words signify that He was Jehovah God; for He is here called “Lord” as to good, and “Master” as to truth. That the Lord was Jehovah is also meant by the words of the angel to the shepherds:

Unto you is born this day a Saviour who is Christ the Lord (Luke 2:11);

He is called “Christ” as the Messiah, the Anointed, King; and “Lord” as Jehovah; “Christ” in respect to truth, and “Lord” in respect to good. One who does not closely study the Word could not know this, for he would think that our Savior was called Lord, like others, from the common title of reverence; when yet He was so called because He was Jehovah.

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