Bible

 

Éxodo 5

Studie

   

1 Después de esto Moisés y Aarón entraron al Faraón, y le dijeron: El SEÑOR Dios de Israel, dice así: Deja ir a mi pueblo a celebrarme fiesta en el desierto.

2 Y el Faraón respondió: ¿Quién es el SEÑOR, para que yo oiga su voz y deje ir a Israel? Yo no conozco al SEÑOR, ni tampoco dejaré ir a Israel.

3 Y ellos dijeron: El Dios de los hebreos nos ha encontrado; por tanto nosotros iremos ahora camino de tres días por el desierto, y sacrificaremos al SEÑOR nuestro Dios; para que no nos encuentre con pestilencia o con espada.

4 Entonces el rey de Egipto les dijo: Moisés y Aarón, ¿por qué hacéis cesar al pueblo de su obra? Idos a vuestros cargos.

5 Dijo también el Faraón: He aquí el pueblo de la tierra es ahora mucho, y vosotros les hacéis cesar de sus cargos.

6 Y mandó el Faraón aquel mismo día a los cuadrilleros del pueblo que tenían el cargo del pueblo, y a los gobernadores, diciendo:

7 De aquí en adelante no daréis hornija al pueblo para hacer ladrillo, como ayer y antes de ayer; vayan ellos y recojan hornija por sí mismos.

8 Y habéis de ponerles la tarea del ladrillo que hacían antes, y no les disminuiréis nada; porque están ociosos, y por eso levantan la voz diciendo: Vamos y sacrificaremos a nuestro Dios.

9 Agrávese la servidumbre sobre ellos, para que se ocupen en ella, y no atiendan a palabras de mentira.

10 Y saliendo los cuadrilleros del pueblo y sus gobernadores, hablaron al pueblo, diciendo: Así ha dicho el Faraón: Yo no os doy hornija.

11 Id vosotros, y recoged hornija donde la hallareis; que nada se disminuirá de vuestra tarea.

12 Entonces el pueblo se derramó por toda la tierra de Egipto a coger rastrojo para hornija.

13 Y los cuadrilleros los apremiaban, diciendo: Acabad vuestra obra, la tarea del día en su día, como cuando se os daba hornija.

14 Y azotaban a los gobernadores de los hijos de Israel, que los cuadrilleros del Faraón habían puesto sobre ellos, diciendo: ¿Por qué no habéis cumplido vuestra tarea de ladrillo ni ayer ni hoy, como antes?

15 Y los gobernadores de los hijos de Israel vinieron y se quejaron al Faraón, diciendo: ¿Por qué lo haces así con tus siervos?

16 No se da hornija a tus siervos, y con todo eso nos dicen: Haced el ladrillo. Y he aquí tus siervos son azotados, y tu pueblo peca.

17 Y él respondió: Estáis ociosos, , ociosos, y por eso decís: Vamos y sacrifiquemos al SEÑOR.

18 Id pues ahora, y trabajad. No se os dará hornija, y habéis de dar la tarea del ladrillo.

19 Entonces los gobernadores de los hijos de Israel se vieron en aflicción, habiéndoseles dicho: No se disminuirá nada de vuestro ladrillo, de la tarea de cada día.

20 Y encontrando a Moisés y a Aarón, que estaban delante de ellos cuando salían del Faraón,

21 les dijeron: Mire el SEÑOR sobre vosotros, y juzgue; pues habéis hecho heder nuestro olor delante del Faraón y de sus siervos, dándoles el cuchillo en las manos para que nos maten.

22 Entonces Moisés se volvió al SEÑOR, y dijo: SEÑOR, ¿por qué afliges a este pueblo? ¿Para qué me enviaste?

23 Porque desde que yo vine al Faraón para hablarle en tu Nombre, ha afligido a este pueblo; y tampoco has librado a tu pueblo.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 7091

Prostudujte si tuto pasáž

  
/ 10837  
  

7091. Thus said Jehovah the God of Israel. That this signifies from the Divine Human of the Lord, namely, exhortation to those who are against the truths of the church, is evident from the fact that by “Jehovah the God of Israel” is meant the Lord as to the Divine Human. (That in the Word the Lord is “Jehovah,” see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905.) He is called “the God of Israel,” because by “Israel” is signified the Lord’s spiritual kingdom (n. 6426, 6637), and because the Lord by His coming into the world saved those who were of that kingdom or church (n. 6854, 6914, 7035). The reason why “the God of Israel” is the Lord as to the Divine Human, is that they who are of that church have natural ideas about everything spiritual and heavenly, and also about the Divine; and therefore unless they thought of the Divine as of a natural man, they could not be conjoined with the Divine by anything of affection; for if they thought of the Divine not as of a natural man, they would either have no ideas, or extravagant ones, about the Divine, and would thereby defile the Divine.

Hence it is that by “the God of Israel” is meant the Lord as to the Divine Human, and indeed as to the Divine natural. (That by “Israel” and “Jacob” in the supreme sense is meant the Lord as to the Divine natural; by “Israel,” as to the internal Divine natural; and by “Jacob,” as to the external Divine natural, see n. 4570; also that they who are of the spiritual church were and are saved by the Divine Human of the Lord, n. 2833, 2834; and also that the man of the spiritual church, who is “Israel,” is interior natural, n. 4286, 4402.)

[2] From all this then it is evident why the Lord in the Word is called “Jehovah the God of Israel,” and “Jehovah the HOLY ONE OF ISRAEL.” Everyone can know that the Divine must be so named in agreement with something holy not apparent in the sense of the letter. That the Lord as to the Divine natural is meant by “the God of Israel” is plain from many passages in the Word; manifestly from the following:

That Moses and Aaron, Nadab and Abihu, and seventy elders of Israel saw the God of Israel, under whose feet was as it were a work of a sapphire stone, and as it were the substance of heaven for cleanness (Exodus 24:9-10).

[3] That it was the Lord and not Jehovah who is called the “Father” is evident from the Lord’s words in John:

No one hath ever seen God (John 1:18). Ye have neither ever heard His voice, nor seen His shape (John 5:37).

In Isaiah:

I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am Jehovah, who have called thee by thy name, the God of Israel (Isaiah 45:3).

In Ezekiel:

Over the head of the cherubs was as it were the appearance of a sapphire stone, the likeness of a throne; and over the likeness of a throne a likeness as the appearance of a man upon it above; and he had the appearance of fire and a rainbow, and of brightness round about (Ezekiel 1:26-28).

These are called “the glory of Jehovah,” and “of the God of Israel,” in the same (Ezekiel 1:28; 8:4; 9:3; 10:19-20), and also where the new temple is described (Ezekiel 43:2; 44:2); as also in many other passages (Isaiah 17:6; 21:10, 17; 24:15; 41:17; Psalms 41:13; 59:5; 68:8, 35; 6 9:6; 72:18, and elsewhere). So also He is called “the HOLY ONE OF ISRAEL” (Isaiah 1:4; 5:19; 10:20; 17:7; 30:1, 12, 15; 49:7; 60:9, 14; Ezekiel 39:7).

[4] That the “God of Israel” and the “HOLY ONE OF ISRAEL” are the Lord as to the Divine Human is also evident from the fact that He is called the “REDEEMER,” the “SAVIOR,” the “MAKER”—the Redeemer, in Isaiah:

Our Redeemer, Jehovah Zebaoth; His name the HOLY ONE OF ISRAEL (Isaiah 47:4; also Isaiah 41:14; 43:14 48:17; 54:5); also the SAVIOR (Isaiah 43:3); and the MAKER (Isaiah 45:11).

From all this it is also evident that by “Jehovah” in the Word of the Old Testament, no other is meant than the Lord, for He is called JEHOVAH GOD and the HOLY ONE OF ISRAEL, the REDEEMER, the SAVIOR, the MAKER—“Jehovah the Redeemer and Savior” in Isaiah:

That all flesh may know that I Jehovah am thy Savior, and thy Redeemer, the Mighty One of Jacob (Isaiah 49:26).

That thou mayest know that I Jehovah am thy Savior and thy Redeemer, the Mighty One of Jacob (Isaiah 60:16; as also (Isaiah 43:14) Isaiah 43:1 (Isaiah 44:6)44:24; (Isaiah 54:8) (Isaiah 63:16) 44:6, 24; 54:8; 63:16; Psalms 19:14).

[5] That the Lord saved Israel, that is, those who are of the spiritual church, is said in Isaiah:

I will make mention of the mercies of Jehovah, the praises of Jehovah, according to all that Jehovah hath recompensed to us; abundant in goodness to the house of Israel. He said, Surely they are My people; sons who do not lie; and therefore He became their Savior; in all their distress He had distress; and the angel of His faces liberated them; because of His love, and His indulgence, He redeemed them; and He took them up, and carried them all the days of eternity (Isaiah 63:7-9).

  
/ 10837  
  

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