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出埃及記第7章

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1 耶和華摩西:我使你在法老面前代替,你的哥哥亞倫是替你話的。

2 凡我所吩咐你的,你都要。你的哥哥亞倫要對法老,容以色列人出他的

3 我要使法老的剛硬,也要在埃及多行神蹟奇事。

4 法老必不你們;我要伸重重的刑罰埃及,將我的軍隊以色列民從埃及領出來。

5 我伸攻擊埃及,將以色列人從他們中間領出來的時候,埃及人就要知道我是耶和華

6 摩西亞倫這樣行;耶和華怎樣吩咐他們,他們就照樣行了。

7 摩西亞倫法老說話的時候,摩西八十歲,亞倫八十三歲。

8 耶和華曉諭摩西亞倫

9 法老若對你們:你們行件奇事罷!你就吩咐亞倫:把杖丟在法老面前,使杖變作蛇。

10 摩西亞倫進去見法老,就照耶和華所吩咐的行。亞倫把杖丟在法老和臣僕面前,杖就變作蛇。

11 於是法老召了博士和術士來;他們是埃及行法術的,也用邪術照樣而行。

12 他們各丟下自己的杖,杖就變作蛇;但亞倫的了他們的杖。

13 法老裡剛硬,不肯從摩西、亞倫,正如耶和華的。

14 耶和華摩西法老裡固執,不肯容百姓去。

15 明日早晨,他出來往邊去,你要往河邊迎接他,裡要拿著那變過蛇的杖,

16 對他耶和華希伯來人打發我來見你,:容我的百姓去,好在曠野事奉我。到如今你還是不

17 耶和華這樣:我要用我裡的杖擊打河中的就變作血;因此,你必知道我是耶和華

18 河裡的魚必,河也要腥埃及人就要厭惡吃這河裡的

19 耶和華曉諭摩西:你對亞倫:把你的杖伸在埃及所有的以上,就是在他們的江、、池、塘以上,叫都變作血。在埃及,無論在器中,器中,都必有血。

20 摩西亞倫就照耶和華所吩咐的行。亞倫法老和臣僕眼前舉杖擊打河裡的,河裡的都變作血了。

21 河裡的魚死了,河也腥了,埃及人就不能吃這河裡的埃及都有了血。

22 埃及行法術的,也用邪術照樣而行。法老裡剛硬,不肯摩西、亞倫,正如耶和華的。

23 法老轉身進宮,也不把這事放在上。

24 埃及人都在河的兩邊地,要得,因為他們不能這河裡的

25 耶和華擊打河以滿了

   

来自斯威登堡的著作

 

Arcana Coelestia#2534

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2534. 'For he is a prophet' means that thus it was to be taught. This is clear from the meaning of 'a prophet'. One reads the word 'prophet' many times in the Word, and in the sense of the letter it means those to whom revelation is given, and also - abstractedly from persons - revelation itself. But in the internal sense that word means one who teaches, and also - abstractedly - doctrine itself. And because, as has been stated, the Lord is doctrine itself, or the Word which teaches, He is called 'a Prophet', as also in Moses,

Jehovah your God will raise up a Prophet like me from the midst of you, from your brothers; Him shall you obey. Deuteronomy 18:15, 18.

The words 'like me' are used because the Lord was represented by Moses, as He also was by Abraham, Isaac, Jacob, David, and many more. And because people awaited Him it is therefore said in John,

When the people saw the sign which Jesus had done, they said, This is indeed the Prophet who is to come into the world. John 6:14.

[2] Since the Lord in the highest sense is 'the Prophet' and 'the testimony of Jesus is the spirit of prophecy', Revelation 19:10, 'a prophet' therefore means in the internal sense of the Word a person who teaches, and also - abstractedly - doctrine, as becomes quite clear from the following places: In Luke,

You, child, will be called prophet of the Most High. Luke 1:76.

Zechariah said this in reference to his son, John the Baptist, who was not the prophet but one preparing the way by teaching and preaching the good news about the Lord's Coming, as he himself says,

They asked him, What are you? Are you Elijah? But he said, I am not. Are you the prophet? He answered, No. Therefore they said to him. Who are you? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord. John 1:21-23.

[3] In Matthew,

Many will say on that day, Lord, Lord, did we not prophesy in Your name? Matthew 7:22.

Here it is evident that 'prophesying' means teaching. In John,

You must again prophesy over many peoples, and nations, and tongues, and kings. Revelation 10:11.

'Prophesying' stands for teaching. What 'peoples', 'nations', 'tongues', and 'kings' mean has been stated and shown in various places. In the same book,

The nations will trample the holy city for forty-two months, but I will grant My two witnesses to prophesy one thousand two hundred and sixty days, clothed in sackcloth. Revelation 11:2-3.

Here also 'prophesying' stands for teaching. In Moses,

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

Here 'prophet' stands for one teaching or saying what Moses would have to say. In Joel,

I will pour out My spirit on all flesh, and your sons and your daughters will prophesy. Joel 2:28.

'They will prophesy' stands for they will teach.

[4] In Isaiah,

Jehovah has poured out over you a spirit of sleep, and has closed your eyes; the prophets and your heads, the seers, He has covered; and the vision of all this has become to you like the words of a sealed book which men give to one who is able to read, saying, Read this, now; and he will say, I cannot, for it is sealed. Isaiah 29:10-11.

Here 'the prophets' is used to mean those who teach truth, and 'the seers' those who see truth. Their heads are said to be 'covered' when they know no truth at all and see none at all. Because in ancient times those who taught were called prophets, they were also called 'seers', for 'seeing' meant understanding, 2150, 2325. The fact that they were called 'seers', see 1 Samuel 9:9; 2 Samuel 24:11. They were also called 'men (vir) of God' because of the meaning 'man' carried, dealt with in 158, 265, 749, 915, 1007, 2517. The fact that they were called 'men of God', see 2 Kings 1:9-16; 4:7, 9, 16, 21-22, 25, 27, 40, 42; 5:8, 14, 20; 13:19; 23:16-17.

[5] That 'prophets' means in the internal sense those who teach is clear in the whole of Jeremiah 23 and the whole of Ezekiel 13, where prophets are referred to specifically, and also in many other places where they are mentioned. This also explains why 'pseudoprophets' means those who teach falsities, as in Matthew,

At the close of the age many pseudoprophets will arise and lead many astray. False Christs and false prophets 1 will arise and will show great signs, and will lead astray, if possible, even the elect. Matthew 24:11, 24; Mark 13:22.

No others are meant here by 'pseudoprophets' and 'false prophets', nor likewise by the pseudoprophet in Revelation 16:13; 19:20; 20:10.

[6] How much the internal sense of the Word is obscured by ideas that have been conceived from the representatives of the Jewish Church becomes clear from the fact that every time a prophet is mentioned in the Word the idea of prophets like those who lived in those times immediately springs to mind, an idea which impedes greatly any discernment of what is meant by them. But the wiser anyone is, the more easily is an idea conceived from such representatives banished. For example, when the temple is mentioned, people who are more wise in their thinking do not envisage the temple in Jerusalem but the temple of the Lord; when Mount Zion, or simply Zion, is mentioned, they do not envisage a location in Jerusalem but the Lord's kingdom; and when Jerusalem is mentioned, they do not envisage the Jerusalem situated in the tribe of Benjamin and Judah but the holy and heavenly Jerusalem.

脚注:

1. Here, apparently following Schmidius' Latin version of the Scriptures, Swedenborg has two similar but not identical expressions - pseudoprophetae and falsi prophetae. But in the original Greek the same word occurs in both places.

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