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2 Mose 9

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1 Und Jehova sprach zu Mose: Gehe zu dem Pharao hinein und sprich zu ihm: So spricht Jehova, der Gott der Hebräer: Laß mein Volk ziehen, daß sie mir dienen!

2 Denn wenn du dich weigerst, sie ziehen zu lassen, und du sie noch festhältst,

3 siehe, so wird die Hand Jehovas über dein Vieh kommen, das auf dem Felde ist: über die Pferde, über die Esel, über die Kamele, über die inder und über das Kleinvieh, eine sehr schwere Pest.

4 Und Jehova wird einen Unterschied machen zwischen dem Vieh Israels und dem Vieh der Ägypter, und von allem, was den Kindern Israel gehört, wird nichts sterben.

5 Und Jehova bestimmte eine Zeit und sprach: Morgen wird Jehova dieses tun im Lande.

6 Und Jehova tat dieses am anderen Tage, und alles Vieh der Ägypter starb, aber von dem Vieh der Kinder Israel starb nicht eines.

7 Und der Pharao sandte hin, und siehe, von dem Vieh Israels war auch nicht eines gestorben. Aber das Herz des Pharao verstockte sich, und er ließ das Volk nicht ziehen.

8 Und Jehova sprach zu Mose und zu Aaron: Nehmet eure Fäuste voll Ofenruß, (O. Ofenasche) und Mose streue ihn gen Himmel vor den Augen des Pharao;

9 und er wird zu Staub werden über dem ganzen Lande Ägypten und wird an Menschen und Vieh zu Geschwüren (O. Beulen) werden, die in Blattern ausbrechen, im ganzen Lande Ägypten.

10 Und sie nahmen den Ofenruß und stellten sich vor den Pharao, und Mose streute ihn gen Himmel; und er wurde zu Blattergeschwüren, die an Menschen und Vieh ausbrachen.

11 Und die Schriftgelehrten vermochten nicht vor Mose zu stehen wegen der Geschwüre; denn die Geschwüre waren an den Schriftgelehrten und an allen Ägyptern.

12 Und Jehova verhärtete das Herz des Pharao, und er hörte nicht auf sie, so wie Jehova zu Mose geredet hatte.

13 Und Jehova sprach zu Mose: Mache dich des Morgens früh auf und tritt vor dem Pharao und sprich zu ihm: So spricht Jehova, der Gott der Hebräer: Laß mein Volk ziehen, daß sie mir dienen!

14 Denn dieses Mal will ich alle meine Plagen in dein Herz senden und über deine Knechte und über dein Volk, auf daß du wissest, daß niemand ist wie ich auf der ganzen Erde.

15 Denn jetzt hätte ich meine Hand ausgestreckt und hätte dich und dein Volk mit der Pest geschlagen, und du wärest vertilgt worden von der Erde;

16 aber eben deswegen habe ich dich bestehen lassen, um dir meine Kraft zu zeigen und damit man meinen Namen verkündige auf der ganzen Erde.

17 Erhebst du dich noch wider mein Volk, daß du sie nicht ziehen lässest,

18 siehe, so will ich morgen um diese Zeit einen sehr schweren Hagel regnen lassen, desgleichen nicht in Ägypten gewesen ist, von dem Tage seiner Gründung an bis jetzt.

19 Und nun sende hin, und bringe dein Vieh in Sicherheit und alles, was du auf dem Felde hast. Alle Menschen und alles Vieh, die auf dem Felde gefunden und nicht ins Haus aufgenommen werden, auf die fällt der Hagel herab, und sie werden sterben. -

20 Wer unter den Knechten des Pharao das Wort Jehovas fürchtete, der flüchtete seine Knechte und sein Vieh in die Häuser.

21 Wer aber das Wort Jehovas nicht zu Herzen nahm, der ließ seine Knechte und sein Vieh auf dem Felde.

22 Und Jehova sprach zu Mose: Strecke deine Hand aus gen Himmel, daß im ganzen Lande Ägypten Hagel komme auf die Menschen und auf das Vieh und auf alles Kraut des Feldes im Lande Ägypten.

23 Und Mose streckte seinen Stab aus gen Himmel, und Jehova sandte Donner (Eig. gab Stimmen; so auch v 28 usw.) und Hagel, und Feuer fuhr zur Erde. Und Jehova ließ Hagel auf das Land Ägypten regnen.

24 Und es kam Hagel, und Feuer, mitten im Hagel sich ineinander schlingend, (Eig. zusammengeballtes Feuer mitten im Hagel) sehr schwer, desgleichen im ganzen Lande Ägypten nicht gewesen war, seitdem es eine Nation geworden ist.

25 Und der Hagel schlug im ganzen Lande Ägypten alles, was auf dem Felde war, vom Menschen bis zum Vieh; und alles Kraut des Feldes schlug der Hagel, und alle Bäume des Feldes zerbrach er.

26 Nur im Lande Gosen, wo die Kinder Israel waren, war kein Hagel.

27 Und der Pharao sandte hin und ließ Mose und Aaron rufen und sprach zu ihnen: Ich habe dieses Mal gesündigt. Jehova ist der Gerechte, ich aber und mein Volk sind die Schuldigen.

28 Flehet zu Jehova, und es sei genug des Donners Gottes und des Hagels; so will ich euch ziehen lassen, und ihr sollt nicht länger bleiben.

29 Da sprach Mose zu ihm: Sowie ich zur Stadt hinausgehe, will ich meine Hände zu Jehova ausbreiten; der Donner wird aufhören, und der Hagel wird nicht mehr sein, auf daß du wissest, daß die Erde Jehova gehört.

30 Du aber und deine Knechte, ich weiß, daß ihr euch noch nicht vor Jehova Gott fürchten werdet. -

31 Und der Flachs und die Gerste wurden geschlagen; denn die Gerste war in der Ähre, und der Flachs hatte Knospen.

32 Aber der Weizen und der Spelt wurden nicht geschlagen, weil sie spätzeitig sind. -

33 Und Mose ging von dem Pharao zur Stadt hinaus und breitete seine Hände aus zu Jehova; und der Donner und der Hagel hörten auf, und der egen ergoß sich nicht mehr auf die Erde.

34 Und als der Pharao sah, daß der egen und der Hagel und der Donner aufgehört hatten, da fuhr er fort zu sündigen und verstockte sein Herz, er und seine Knechte.

35 Und das Herz des Pharao verhärtete sich, und er ließ die Kinder Israel nicht ziehen, so wie Jehova durch Mose geredet hatte.

   

From Swedenborg's Works

 

Arcana Coelestia #7499

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7499. 'Thus said Jehovah the God of the Hebrews' means a command from the Lord, who is the God of the Church. This is clear from the meaning of 'saying' as a command, dealt with in 7036, 7107, 7310; and from the meaning of 'the Hebrews' as those who belong to the Church, and so the Church itself, dealt with in 5136, 5236, 6675, 6684, 6738, 'Jehovah', when that name is used in the Word, being the Lord, see 1743, 1776, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956. In the Word the Lord is called 'Jehovah' in respect of Divine Goodness, for Divine Goodness is the Divine itself, and the Lord is referred to as 'the Son of God' in respect of Divine Truth. For Divine Truth goes forth from Divine Goodness, as the Son does from the Father, and is also said to be born from it. But something more must be said to show what this implies. When the Lord was in the world He made the Human He had assumed Divine Truth, and at that time called Divine Goodness, which is Jehovah, His Father. He did so because, as has been stated, Divine Truth goes forth and is born from Divine Goodness. But after the Lord had fully glorified Himself, which was accomplished on the Cross when He underwent His last temptation of all, He then also made the Human He had assumed Divine Goodness, which is Jehovah, and it was from that Divine Goodness that Divine Truth itself went forth out of His Divine Human. This Divine Truth is what is called the Holy Spirit and is the holiness that goes forth from the Divine Human. This shows what the Lord's words in John are used to mean,

The Holy Spirit was not yet because Jesus was not yet glorified. John 7:39.

With regard to Divine Goodness and its being called 'the Father', and to Divine Truth and its being called 'the Son', see 3704.

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

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Arcana Coelestia #2921

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2921. 'My lord, you are a prince of God in the midst of us' means the Lord as regards Divine good and truth with them. This is clear from the meaning of 'a lord' and of 'a prince of God', and from the meaning of 'in the midst of us'. The fact that the expression 'lord' is used when good is the subject is clear from the Old Testament Word, for there Jehovah is sometimes called Jehovah, sometimes God, sometimes Lord, sometimes Jehovah God, sometimes Lord Jehovih, sometimes Jehovah Zebaoth, and always for a hidden reason which cannot be known except from the internal sense. In general when the celestial things of love, that is, when good, are dealt with, the name Jehovah is used, but when the spiritual things of faith are dealt with, the name God is used. And when both together are dealt with, the names Jehovah God are used. When however the Divine power of good, that is, when omnipotence is the subject, Jehovah Zebaoth (or Jehovah of Hosts), and also the Lord, are used; so that the names Jehovah Zebaoth and the name the Lord have the same sense and meaning. From this also, that is to say, from the power of good, men and angels are called 'lords', and in the contrary sense those are called servants or slaves who have no power at all or else have a power received from their lords. From these considerations it becomes clear that here 'my lord' in the internal sense means the Lord as regards good, which in what follows below will be illustrated from the Word. 'A prince of God' however means the Lord as regards the power of truth, that is, as regards truth, as becomes clear from the meaning of 'a prince' or 'princes' as first and foremost truths, dealt with in 1482, 2089, and from the fact that the phrase 'a prince of God' is used, for the name God is used when truth is dealt with but the name Jehovah when good is dealt with, 2586, 2769, 2807, 2822. As regards 'in the midst of us' meaning among them or present with them, this is clear without explanation.

[2] That in the Old Testament Word the names Jehovah Zebaoth and the name Lord have the same sense and meaning is clear in Isaiah,

The zeal of Jehovah Zebaoth will do this; the Lord has sent a word into Jacob, and it has fallen on Israel. Isaiah 9:7-8.

Elsewhere in the same prophet,

A mighty king will have dominion over them, said the Lord, Jehovah Zebaoth. Isaiah 19:4.

In Malachi,

Behold, suddenly there will come to His temple the Lord whom you are seeking and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. Malachi 3:1.

More plainly, in Isaiah,

I saw the Lord sitting upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Woe is me! For I am cut off; for my eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord. Isaiah 6:1-3, 5, 8.

From these places it is evident that Jehovah Zebaoth and the Lord have the same meaning.

[3] But 'the Lord Jehovih' is used more particularly when the help of omnipotence is sought and prayed for, as in Isaiah,

Say to the cities of Judah, Behold your God! Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him; behold, His reward is with Him, and His work before Him. He will pasture His flock like a shepherd. Isaiah 40:9-11.

For further examples of this use of 'the Lord Jehovih', see Isaiah 25:8; 40:10; 48:16; 50:4-5, 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 many other places.

[4] What is more, in the Old Testament Word 'the Lord' entails the same as 'Jehovah', that is to say, 'the Lord' is used when good is dealt with, and therefore also the Lord is distinguished from God in the same way as Jehovah is from God; as in Moses,

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

In David,

Confess the God of gods, for His mercy is for ever; confess the Lord of lords, for His mercy is for ever. Psalms 136:1-3.

[5] But nowhere in the New Testament Word, neither in the Gospels nor in the Book of Revelation, is Jehovah used. Instead of Jehovah the name the Lord occurs - for hidden reasons to be dealt with below. The fact that in the New Testament Word the Lord is used instead of Jehovah is quite clear in Mark,

Jesus said, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. Therefore you shall love the Lord your God with all your heart, and with all your soul, and with all your thought, and with all your strength. Mark 12:29-30.

The same is expressed in Moses as follows,

Hear, O Israel, Jehovah our God is one Jehovah; and you shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. Deuteronomy 6:4-5.

Here it is evident that the name 'the Lord' is used instead of Jehovah. Likewise in John,

I looked, and behold, a throne had been set in heaven, with one seated upon the throne. Around the throne were four living creatures, full of eyes in front and behind. Each had for himself six wings round about him, and was full of eyes within. They were saying, Holy, holy, holy is the Lord God omnipotent. Revelation 4:2, 6, 8.

This is described in Isaiah as follows,

I saw the Lord seated upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Isaiah 6:1-3, 5, 8.

In this case 'the Lord' is used instead of 'Jehovah', that is, 'the Lord God omnipotent' instead of 'Jehovah Zebaoth'. The fact that the four living creatures are the seraphim or cherubs is evident in Ezekiel 1:5, 13-15, 19 and following verses; 10:15. That in the New Testament 'the Lord' is Jehovah is also clear from many other places, as in Luke,

An angel of the Lord appeared to Zechariah. Luke 1:11.

'An angel of the Lord' is used instead of 'an angel of Jehovah'. In the same chapter the angel told Zechariah regarding his son,

He will turn many of the children of Israel to the Lord their God. Luke 1:16.

'To the Lord their God' is used instead of 'to Jehovah their God'. Also in the same chapter, the angel told Mary regarding Jesus,

He will be great, and will be called the Son of the Most High; and the Lord God will give to Him the throne of David. Luke 1:32.

'The Lord God' is used instead of 'Jehovah God'. Still in the same chapter,

Mary said, My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. Luke 1:46-47.

Here also 'the Lord' is used instead of 'Jehovah'. And again in the same chapter, Zechariah prophesied, saying,

Blessed is the Lord God of Israel. Luke 1:68.

'The Lord God' is used instead of 'Jehovah God'. In the same gospel,

An angel of the Lord stood before the shepherds, and the glory of the Lord shone around them. Luke 2:9.

'An angel of the Lord' and 'the glory of the Lord' are used instead of 'an angel of Jehovah' and 'the glory of Jehovah'. In Matthew,

Blessed is He coming in the name of the Lord. Matthew 21:9; 23:39; Luke 13:35; John 12:13.

'In the name of the Lord' is used instead of 'in the name of Jehovah'. There are many other places besides all these, such as Luke 1:28; 2:15, 22-24, 29, 38-39; 5:17; Mark 12:10-11.

[6] Among the hidden reasons why people called Jehovah the Lord were the following: If when the Lord was in the world they had been told that He was the Jehovah mentioned so many times in the Old Testament, see 1736, they would not have accepted it because they would not have believed it. And there is the further reason that as regards the Human the Lord did not become Jehovah until He had in every respect united the Divine Essence to the Human Essence, and the Human Essence to the Divine Essence, see 1725, 1729, 1733, 1745, 1815, 2156, 2751. These became fully united after the final temptation, which was that of the Cross; and it was for this reason that after the Resurrection the disciples always called Him 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 as the Lord was the Jehovah mentioned so many times in the Old Testament, therefore He also told the disciples,

You call Me Master and Lord, and you are right, for so I am. If therefore I your Lord and Master have washed your feet, you also ought to wash one anothers' feet. John 13:13-14, 16.

These words mean that He was Jehovah God, for in this instance He is called 'Lord' as regards good, but 'Master' as regards truth. That the Lord was Jehovah is also meant by the angel's words to the shepherds,

To you is born this day a Saviour, who is Christ the Lord. Luke 2:11.

'Christ' is used instead of 'Messiah', 'Anointed One', and 'King', 'the Lord, instead of 'Jehovah' - 'Christ' having regard to truth, 'the Lord' to good. Anyone who does not examine the Word carefully cannot know this, for he believes that our Saviour was called Lord because this was an everyday expression that was used to offer respect to Him, as to others, when in reality He was so called by virtue of His being Jehovah.

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