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Exodus第15章

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1 Ved den Lejlighed sang Moses og Israeliterne denne sang for HE EN: Jeg vil synge for HE EN, thi han er højt ophøjet, Hest og ytter styrted han i Havet!

2 HE EN er min Styrke og min Lovsang, og han blev mig til Frelse. Han er min Gud, og jeg vil prise ham, min Faders Gud, og jeg vil ophøje ham.

3 HE EN er en Krigshelt, HE EN er hans Navn!

4 Faraos Vogne og Krigsmagt styrted han i Havet, hans ypperste Vognkæmpere drukned i det røde Hav,

5 Strømmene dækked dem, de sank som Sten i Dybet.

6 Din højre, HE E, er herlig i Kraft, din højre, HE E, knuser Fjenden.

7 I din Højheds Vælde fælder du dine Modstandere, du slipper din Harme løs, den fortærer dem som Strå.

8 Ved din Næses Pust dyngedes Vandene op, Vandene stod som en Vold, Strømmene stivnede midt i Havet.

9 Fjenden tænkte: "Jeg sætter efter dem, indhenter dem, uddeler Bytte, stiller mit Begær på dem; jeg drager mit Sværd, min Hånd skal udrydde dem."

10 Du blæste med din Ånde, Havet skjulte dem; de sank som Bly i de vældige Vande.

11 Hvo er som du blandt Guder, HE E, hvo er som du, herlig i Hellighed, frygtelig i Stordåd, underfuld i dine Gerninger!

12 Du udrakte din højre, og Jorden slugte dem.

13 Du leded i din Miskundhed det Folk, du genløste, du førte det i din Vælde til din hellige Bolig.

14 Folkene hørte det og bæved, Skælven greb Filisterlandets Folk.

15 Da forfærdedes Edoms Høvdinger, Moabs Fyrster grebes af ædsel, Kana'ans Beboere tabte alle Modet.

16 Skræk og Angst faldt over dem, ved din Arms Vælde blev de målløse som Sten, til dit Folk var nået frem, o HE E, til Folket, du vandt dig, var nået frem.

17 du førte dem frem og planted dem i din Arvelods Bjerge, på det Sted du beredte dig til Bolig, HE E, i den Helligdom, Herre, som dine Hænder grundfæsted.

18 HE EN er Konge i al Evighed!

19 Thi da Faraos Heste med hans Vogne og yttere drog ud i Havet, lod HE EN Havets Vande strømme tilbage over dem, medens Israeliterne gik gennem Havet på tør Bund.

20 Da greb Profetinden Mirjam, Arons Søster, Pauken, og alle Kvinderne fulgte hende med Pauker og Danse,

21 og Mirjam sang for: Syng for HE EN, thi han er højt ophøjet, Hest og ytter styrted han i Havet!

22 Derpå lod Moses Israel bryde op fra det røde Hav, og de drog ud i Sjurs Ørken, og de vandrede tre Dage i Ørkenen uden at finde Vand.

23 Så nåede de Mara, men de kunde ikke drikke Vandet for dets bitre Smag, thi det var bittert; derfor kaldte man Stedet Mara.

24 Da knurrede Folket mod Moses og sagde: "Hvad skal vi drikke?"

25 Men han råbte til HE EN, og da viste HE EN ham en bestemt Slags Træ; og da han kastede det i Vandet, blev Vandet drikkeligt. Der gav han dem Bestemmelser om Lov og et, og der satte han dem på Prøve.

26 Og han sagde: "Hvis du vil høre på HE EN din Guds øst og gøre, hvad der er ret i hans Øjne, og lytte til hans Bud og holde dig alle hans Bestemmelser efterrettelig, så vil jeg ikke bringe nogen af de Sygdomme over dig, som jeg bragte over Ægypterne, men jeg HE EN er din Læge!"

27 Derpå kom de til Elim, hvor der var tolv Vandkilder og halvfjerdsindstyve Palmetræer, og de lejrede sig ved Vandet der.

   


The Project Gutenberg Association at Carnegie Mellon University

来自斯威登堡的著作

 

Arcana Coelestia#8284

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8284. 'You send out Your wrath' means the furious desires of the evil and their attempt to do violence. This is clear from the meaning of 'wrath', when attributed to Jehovah or the Lord, as the suppression and punishment of the attempts of those who, being opposed to the Divine, wish to do violence to those whom the Divine protects. This is seemingly anger and wrath on the side of the Divine, but in reality the anger and wrath reside with those opposed to Him, see 5798, 6071, 6997. Not only the anger and wrath but also every bad thing that happens is attributed to the Divine, when in reality those people themselves are responsible for it, 2447, 6071, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8223, 8227, 8228. A sphere of endeavours to do what is bad issues constantly from hell, but a sphere of endeavours to do what is good emanates constantly from heaven, 8209.

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

来自斯威登堡的著作

 

Arcana Coelestia#7877

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7877. 'And I will see the blood' means the discernment of that truth by those who inflict damnation. This is clear from the meaning of 'seeing' as understanding and discerning, dealt with in 2150, 2325, 2807, 3764, 4403-4421, 4567, 4723, 5400 (its being the discernment by those who inflict damnation is shown in what follows); and from the meaning of 'the blood' as truth that belongs to the good of innocence, as above in 7846.

[2] What truth belonging to the good of innocence is must be stated. The good of innocence is the good of love to the Lord; for those governed by this love have innocence within them. This explains why those who are in the inmost or third heaven, being governed by love to the Lord, possess more innocence than all others. Because of their innocence those who are there look to others like young children, and yet they are the wisest of all in heaven, see 2306; for innocence resides within wisdom, 2305, 3495, 4797. The truth belonging to the good of innocence which exists with them is not the truth of faith but the good of charity. Those in the third heaven do not know what faith is, nor consequently what the truth of faith is; for they perceive intuitively the truth that composes faith, and in perceiving it intuitively know immediately that it is indeed the truth. They never engage in reasoning about whether it is such, let alone argue with one another about it. What is perceived in that intuitive way does not then come to be acquired knowledge. It is different with spiritual angels in the second heaven. The truth of faith leads them to the good of charity. They do therefore engage in reasoning about whether it is the truth or not, since they have no intuitive perception of whether it is or not. Truths then become knowledge they have acquired and are called matters of doctrine composing faith.

[3] For more about those in the inmost or third heaven, about their state being such that they perceive intuitively what the truth of faith is and do not therefore add it to their acquired knowledge, see 202, 337, 2715, 2718, 3246, 4448.

Why it is that Jehovah's words 'I will see', thus something said about Himself, mean discernment by those who inflict damnation, that is, by spirits from hell, may become evident from what has been shown before about the attribution of evil to Jehovah or the Lord, though in fact no evil at all comes from Him but from hell, see 2447, 6071, 6991, 6997, 7533, 7632, 7643. Evil which is permitted to exist seems to come from Him who permits it, since He is able to remove it. That is how it is here when it says that the firstborn of the Egyptians were put to death. It is attributed to Jehovah, for it says in verses 12 and 29,

I will go through the land of Egypt on that night, and will strike all the firstborn in the land of Egypt.

And it happened at midnight, that Jehovah struck all the firstborn in the land of Egypt, from Pharaoh's firstborn who was to sit on his throne, even to the firstborn of the prisoner who was in the dungeon.

Yet in the present verse the one to do this is called 'the destroyer',

The blood will be a sign for you on the houses where you are; and I will see the blood and will pass you by, and the plague will not be on you for the destroyer.

[4] It is similar with the vastation undergone by the evil in the next life, their damnation, and their being cast into hell, which are meant in the internal sense by the plagues, the death of the firstborn, and their being drowned in the Sea Suph. Jehovah or the Lord does not subject anyone to vastation, still less damn or cast into hell. Rather an evil spirit himself is the one who does it to himself, that is, the evil within him does it. This then is why 'I will see the blood' means a discernment by those who inflict damnation.

[5] As regards permission, it is impossible to state briefly the nature of it since a very large number of arcana are involved in it. When the wicked suffer damnation and torment the Lord's permission is not like that of one who desires what happens to them. It is like that of one who does not desire it yet cannot help them because His end in view, which is the salvation of the entire human race, is urgent and prevents Him from helping. For if He were to help them, that would be doing ill, which is completely contrary to the Divine. But more on these matters will in the Lord's Divine mercy be stated elsewhere.

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