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1 モーセに言われた、「見よ、わたしはあなたをパロに対して神のごときものとする。あなたの兄弟アロンはあなたの預言者となるであろう。

2 あなたはわたしが命じることを、ことごとく彼に告げなければならない。そしてあなたの兄弟アロンはパロに告げて、イスラエルの人々をそのから去らせるようにさせなければならない。

3 しかし、わたしはパロのをかたくなにするので、わたしのしるしと不思議をエジプトに多く行っても、

4 パロはあなたがたの言うことを聞かないであろう。それでわたしはエジプトの上に加え、大いなるさばきをくだして、わたしの団、わたしの民イスラエルの人々を、エジプトから導き出すであろう。

5 わたしがエジプトの上にさし伸べて、イスラエルの人々を彼らのうちから導き出す時、エジプトびとはわたしがであることを知るようになるであろう」。

6 モーセとアロンはそのように行った。すなわちが彼らに命じられたように行った。

7 彼らがパロと語った時、モーセ八十歳、アロンは八十三歳であった。

8 モーセとアロンに言われた、

9 「パロがあなたがたに、『不思議をおこなって証拠を示せ』と言う時、あなたはアロンに言いなさい、『あなたのつえを取って、パロのに投げなさい』と。するとそれはへびになるであろう」。

10 それで、モーセとアロンはパロのところに行き、主の命じられたとおりにおこなった。すなわちアロンはそのつえを、パロとその家来たちのに投げると、それはへびになった。

11 そこでパロもまた知者と魔法使を召し寄せた。これらのエジプトの魔術師らもまた、その秘術をもって同じように行った。

12 すなわち彼らは、おのおのそのつえを投げたが、それらはへびになった。しかし、アロンのつえは彼らのつえを、のみつくした。

13 けれども、パロのはかたくなになって、主の言われたように、彼らの言うことを聞かなかった。

14 モーセに言われた、「パロのはかたくなで、彼は民を去らせることを拒んでいる。

15 あなたは、あすの、パロのところに行きなさい。見よ、彼はのところに出ている。あなたは、へびに変ったあのつえをに執り、ナイル川の岸に立って彼に会い、

16 そして彼に言いなさい、『ヘブルびとのがわたしをあなたにつかわして言われます、「わたしの民を去らせ、荒野で、わたしに仕えるようにさせよ」と。しかし今もなお、あなたが聞きいれようとされないので、

17 はこう仰せられます、「これによってわたしがであることを、あなたは知るでしょう。見よ、わたしがにあるつえでナイル川のを打つと、それはに変るであろう。

18 そして川の魚は死に、川は臭くなり、エジプトびとは川のを飲むことをいとうであろう」』と」。

19 はまたモーセに言われた、「あなたはアロンに言いなさい、『あなたのつえを執って、エジプトの上、の上、流れの上、池の上、またそのすべてのたまりの上にさし伸べて、それをにならせなさい。エジプトにわたって、の器、石の器にも、があるようになるでしょう』と」。

20 モーセとアロンは主の命じられたようにおこなった。すなわち、彼はパロとその家来たちのの前で、つえをあげてナイル川のを打つと、川のは、ことごとくに変った。

21 それで川の魚は死に、川は臭くなり、エジプトびとは川のを飲むことができなくなった。そしてエジプトにわたってがあった。

22 エジプトの魔術師らも秘術をもって同じようにおこなった。しかし、主の言われたように、パロのはかたくなになり、彼らの言うことを聞かなかった。

23 パロは身をめぐらしてに入り、またこのことをもに留めなかった。

24 すべてのエジプトびとはナイル川のが飲めなかったので、飲むを得ようと、川のまわりを掘った

25 がナイル川を打たれてのち七を経た。

   

Из произведений Сведенборга

 

Arcana Coelestia # 9160

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9160. 'The case of both parties shall come even to God, and the one whom God condemns' means enquiry made and decision reached through truth. This is clear from the meaning of 'the case shall come even to God' as enquiry made through truth, dealt with below; and from the meaning of 'condemning' as reaching a decision and sentencing the one who transgressed. The reason why 'the case shall come even to God' means enquiry made through truth is that 'to God' implies to the judges who were to enquire into the matter in the light of truth. This also explains the use of the plural in 'the one whom God condemns'. 1 In the original language God is indeed called El, which is singular, but more often Elohim, which is plural, and the reason for this is that among the angels in heaven the Divine Truth emanating from the Lord is divided into a multitude of different forms. For as many as the angels are, so many are the recipients of God's truth, each one receiving it in their own way, 3241, 3744-3746, 3986, 4149, 5598, 7236, 7833, 7836. This explains why the angels are called gods, 4295, 4402, 7268, 7873, 8301, and also judges, because judges were not to base their judgements on any ideas of their own but on those which were the Lord's. They were also to base judgements on the Law of Moses, thus on the Word received from the Lord. At the present day also judgements are based on what is the Lord's when they accord with truths and spring from conscience.

[2] The Lord is called 'God' in the Word by virtue of Divine Truth that emanates from Him, and 'Jehovah' by virtue of Divine Good, 4402, 6303, 6905, 7268, 8988. For this reason wherever good is the subject in the Word the name 'Jehovah' is used, and wherever truth is the subject the name 'God' is used, 2586, 2769, 2807, 2822, 3921 (end), 4402, 7268, 8988; and so 'God' means truth, 4287, 7010, 7268. All this now shows what is meant in verse 8 by 'if the thief is not caught, the master of the house shall be brought to God', and in the present verse by 'the case of both parties shall come even to God, and the one whom God condemns shall repay', as well as what is meant by 'God' in the following places,

Aaron will speak for you to the people; and it will happen, that he will be for you as a mouth, and you will be for him as God. Exodus 4:16.

'Moses' is Divine Truth or the Law, and 'as a mouth' is the teachings drawn from it that Aaron represented, see 7010. Also,

Jehovah said to Moses, See, I have made you as God to Pharaoh, and Aaron your brother will be your prophet. Exodus 7:1.

See 7268. And in the first Book of Samuel,

Formerly in Israel, when a man went to enquire of God, he said this, Come, and we will go to the seer. For one called a prophet at the present day was formerly called a seer. 1 Samuel 9:9.

'A seer' or 'a prophet' is God's truth, and teachings based on it regarding truth and good, 2534, 7269.

Сноски:

1. The verb here in the Latin and in the Hebrew is plural. The subject of the verb in the Latin is singular (Deus); but the Hebrew word (Elohim), though plural in form and therefore sometimes used to mean gods, is more often the proper name God. In this particular instance Elohim is taken to mean the judges, i.e. those who act on behalf of God.

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

Из произведений Сведенборга

 

Arcana Coelestia # 7268

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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.

Сноски:

1. Reading si (if) which accords with the Greek and which Swedenborg has in another place where he quotes this verse, for sic (thus).

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