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出エジプト記 7

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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。

   

Mula sa Mga gawa ni Swedenborg

 

Arcana Coelestia # 9160

Pag-aralan ang Sipi na ito

  
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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.

Mga talababa:

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.

Mula sa Mga gawa ni Swedenborg

 

Arcana Coelestia # 2807

Pag-aralan ang Sipi na ito

  
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2807. 'Abraham said, God will see for Himself to the animal for a burnt offering, my son' means the reply: The Divine Human will provide those who are to be sanctified. This is clear from the meaning of 'seeing to for oneself', when used in reference to God, as foreseeing and providing - for 'to see' in the internal sense nearest to the literal means to understand, 2150, 2325, whereas in the sense yet more interior it means having faith, 897, 2325, while in the highest sense it means foreseeing and providing; and also from the meaning of 'the animal for a burnt offering' as those members of the human race who are to be sanctified, dealt with just above in 2805. That 'the animal for a burnt offering' is here used to mean those who are spiritual is evident from what follows. The kinds of animals used for burnt offering and sacrifice each had a different meaning. That is to say, a lamb meant one thing, a sheep another, a kid and she-goat another, a ram and he-goat another, an ox yet another, as did a young bull and a calf. And young pigeons and turtle doves had meanings different again. It is quite clear that each kind of animal had its own meaning from the fact that it was laid down explicitly which kind were to be sacrificed on each particular day, at each particular religious festival, when atonement was being made, cleansing effected, inauguration carried out, and all other occasions. Which kinds were to be used on which occasions would never have been laid down so explicitly unless each one had possessed some specific meaning.

[2] Clearly all the religious observances or forms of external worship which existed in the Ancient Church, and subsequently in the Jewish, represented the Lord, so that the burnt offerings and sacrifices in particular represented Him since these were the chief forms of worship among the Hebrew nation. And because they represented the Lord they also at the same time represented among men those things that are the Lord's, that is to say, the celestial things of love, and the spiritual things of faith, and as a consequence of this represented the people themselves who were celestial and spiritual or who ought to have been so. This is why 'the animal' here means those who are spiritual, that is, those who belong to the Lord's spiritual Church. As regards 'God will see for Himself to the animal for a burnt offering, my son' meaning that the Divine Human will provide them, this is clear from the fact that here it is not said that 'Jehovah' will see to it but that 'God' will do so. When both of these names occur, as they do in this chapter, Jehovah is used to mean the same as 'the Father', and God the same as 'the Son', so that here the Divine Human is meant; and a further reason for the usage is that the spiritual man, whose salvation comes from the Divine Human, is the subject, see 2661, 2716.

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