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Exodus第4章

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1 Moses svarede; "Hvis de nu ikke tror mig og ikke hører mig, men siger, at HE EN ikke har åbenbaret sig for mig?"

2 Da sagde HE EN til ham: "Hvad har du der i din Hånd?" Han svarede: "En Stav!"

3 Og han sagde: "Kast den til Jorden!" Da kastede han den til Jorden, og den blev til en Slange, og Moses flyede for den.

4 Og HE EN sagde til Moses: " æk Hånden ud og grib den i Halen!" Da rakte han sin Hånd ud, og den blev til en Stav i hans Hånd.

5 "For at de nemlig kan tro, at HE EN, deres Fædres Gud, Abrahams Gud, Isaks Gud og Jakobs Gud, har åbenbaret sig for dig."

6 Og HE EN sagde fremdeles til ham: "Stik din Hånd ind på Brystet!" Da stak han sin Hånd ind på Brystet, og da han trak den ud, se, da var den hvid som Sne af Spedalskhed.

7 Derpå sagde han: "Stik atter Hånden ind på Brystet!" Så stak han atter Hånden ind på Brystet, og da han trak den ud, se, da var den igen som hans øvrige Legeme.

8 "Hvis de nu ikke tror dig og lader sig overbevise af det første Tegn, så vil de tro det sidste;

9 men hvis de end ikke tror på disse to Tegn og hører på dig, tag da Vand fra Nilen og hæld det ud på Jorden, så skal Vandet, som du tager fra Nilen, blive til Blod på Jorden."

10 Men Moses sagde til HE EN: "Ak, Herre, jeg er ingen veltalende Mand, jeg var det ikke før og er det heller ikke nu, efter at du har talet til din Tjener, thi jeg har svært ved at udtrykke mig og tale for mig."

11 Da svarede HE EN ham: "Hvem har givet Mennesket Mund, og hvem gør stum eller døv, seende eller blind? Mon ikke jeg, HE EN?

12 Gå derfor kun, jeg vil være med din Mund og lære dig, hvad du skal sige!"

13 Men han sagde: "Ak, Herre, send dog enhver anden end mig!"

14 Da blussede HE ENs Vrede op imod Moses, og han sagde: "Har du ikke din Broder Aron, Leviten? Han, ved jeg, kan tale for sig. Han er også allerede på Vej for at møde dig, og han vil glæde sig i sit Hjerte, når han ser dig;

15 du skal tale til ham og lægge ham Ordene i Munden, så vil jeg være med din og hans Mund og lære eder, hvad I skal gøre.

16 Han skal tale på dine Vegne til Folket; han skal være din Mund, og du skal være som Gud for ham.

17 Tag nu i din Hånd denne Stav, som du skal gøre Tegnene med!"

18 Derefter vendte Moses tilbage til sin Svigerfader Jetro og sagde til ham: "Lad mig vende tilbage til mine Landsmænd i Ægypten og se, om de endnu er i Live!" Og Jetro svarede Mose's: "Drag bort i Fred!"

19 Da sagde HE EN til Moses i Midjan: "Vend tilbage til Ægypten, thi alle de Mænd, der stod dig efter Livet, er døde."

20 Så tog Moses sin Hustru og sin Søn og satte dem på sit Æsel og vendte tilbage til Ægypten; og Moses tog Guds Stav i Hånden.

21 Men HE EN sagde til Moses: "Når du vender tilbage til Ægypten, så mærk dig dette: Alle de Undergerninger, jeg giver dig Magt til at udføre, skal du gøre for Farao; men jeg vil forhærde hans Hjerte, så han ikke lader Folket rejse.

22 Og da skal du sige til Farao: Så siger HE EN: Israel er min førstefødte Søn;

23 men da jeg sagde til dig: Lad min Søn rejse, for at han kan dyrke mig! da nægtede du at lade ham rejse. Se, jeg dræber din førstefødte Søn!"

24 Men undervejs, i Natteherberget, kom HE EN imod ham og vilde dræbe ham.

25 Da greb Zippora en skarp Sten og afskar sin Søns Forhud og berørte hans Blusel dermed, idet hun sagde: "Du er mig en Blodbrudgom!"

26 Så lod han ham i Fred. Ved den Lejlighed brugte hun Ordet "Blodbrudgom" med Hentydning til Omskærelsen.

27 Derpå sagde HE EN til Aron: "Gå Moses i Møde i Ørkenen!" Og han gik ud og traf ham ved Guds Bjerg og kyssede ham.

28 Og Moses fortalte Aron om alt, hvad HE EN havde pålagt ham, og om alle de Tegn, han havde befalet ham at gøre.

29 Derefter gik Moses og Aron den og kaldte alle Israeliternes Ældste sammen;

30 og Aron fortalte alt, hvad HE EN havde sagt til Moses, og denne gjorde Tegnene i Folkets Påsyn.

31 Da troede Folket, og da de hørte, at HE EN havde givet Agt på Israeliterne og set til deres Elendighed, bøjede de sig og tilbad.

   


The Project Gutenberg Association at Carnegie Mellon University

来自斯威登堡的著作

 

Arcana Coelestia#6854

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6854. 'And I have come down to deliver them from the hand of the Egyptians' means that He would stoop down to them to release them from the power of false factual knowledge, which tries to destroy the truths of the Church. This is clear from the meaning of 'coming down' as stooping down, dealt with below; from the meaning of 'to deliver' as to release, for one who releases people from falsities delivers or sets them free; from the meaning of 'the hand' as the power, dealt with in 878, 3387, 3563, 4931-4937, 5544; and from the meaning of 'the Egyptians' as false factual knowledge, which is opposed to the Church's truths, dealt with in 6651, 6679, 6683, and so which tries to destroy them. As regards the Lord's coming down, the situation is that the Lord is said to come or stoop down when He comes to judgement, 1311, and also when He comes down to lower things, in this instance to those belonging to the spiritual Church, who are meant by 'the children of Israel'. For the subject in the internal sense is the way in which those people are molested by falsities, at which time they undergo temptations, and the way in which after that they are set free in order that they may be led into heaven.

[2] But the contents of the internal sense of this verse and of those that follow hold an even deeper mystery which the Church does not yet know about and which must therefore be disclosed. Those who are termed spiritual are people for whom only the understanding part of their mind, not the will part, can be regenerated. In the understanding part of their mind the Lord therefore implants a new will, a will which conforms to the teachings that compose the faith of their Church. These people, that is to say, spiritual ones such as these, were saved solely by the Lord's Coming into the world. The reason why is that the Divine passing through heaven, which was the Divine Human before the Lord's Coming, could not reach them; for to be sure the teachings of their Church were for the most part not truths, and consequently the good in their will was not good either, 6427. Since those people could be saved solely by the Lord's Coming, they could not be raised into heaven before then. They were therefore kept in the meantime on the lower earth, in places there which in the Word are called 'pits'. This lower earth was besieged on every side by the hells where there were falsities, by which they were molested greatly during that time. In spite of this however the Lord protected them. But after the Lord came into the world and made the Human within Himself Divine, He set free those who were in the pits there and raised them to heaven. From these He also formed the spiritual heaven which is the second heaven. This is what is meant by the Lord's descent into the lower parts 1 and by His deliverance of those who had been bound.

[3] This is the even deeper mystery that is described in the internal sense of this verse and of those that follow. See what has been shown already regarding those who are spiritual,

The spiritual are in obscurity so far as the truth and good of faith are concerned, 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3241, 3833, 6289.

Their obscurity is lightened by the Lord's Divine Human, 2716, 4402.

Because they are in obscurity so far as the truth and good of faith are concerned they are under strong attack from the hells; but the Lord is constantly protecting them, 6419.

Those who are spiritual cannot have the will part of their mind regenerated, only the understanding part; and there the Lord forms a new will, 863, 875, 895, 927, 918, 1023, 1043, 1044, 2156, 4328, 4493, 5113.

The spiritual were saved by the Lord's Coming into the world, 2833, 2834, 3969.

[4] Various places in the prophetical part of the Word mention 'the bound' or 'the bound in the pit' and the fact that the Lord delivered them. The bound' should be taken to mean specifically those spoken of just above, as in Isaiah,

I Jehovah have called you in righteousness, and will hold your hand, because I will guard you, and give you to be a covenant of the people, 2 a light of the nations, to open the blind eyes, to bring the bound out of prison, out of the dungeon-house those who sit in darkness. Isaiah 42:6-7.

In the same prophet,

I have guarded you, and I have given you as covenant of the people - to restore the land; to share out the devastated inheritances; to say to the bound, Go out; to those who are in darkness, Reveal yourselves. They will feed along the ways, and on all slopes will their pasture be. Isaiah 49:8-9.

This plainly refers to the Lord. 'The bound' stands in particular for those who were held back on the lower earth until the Lord's Coming, when they were raised up to heaven, and in general for all who are governed by good, yet are held back as though bound by falsities, from which however they wish to break away.

[5] In Zechariah,

Through the blood of your covenant I will let out your bound ones from the pit. Zechariah 9:11.

In Isaiah,

They will surely be gathered together, the bound ones in the pit, and they will be shut up in the dungeon; after a multitude of days they will be visited. Isaiah 24:21.

'The bound ones in the pit' stands for the same people. And in addition to these places the same meaning can be seen from the following words in Isaiah,

Jehovah has anointed Me to bring good tidings to the poor. He has sent Me to bind up the broken in heart; to preach liberty to captives, to those who are bound, to him who is blind; to proclaim the year of Jehovah's good pleasure. Isaiah 61:1-2.

And elsewhere,

The people walking in darkness have seen a great light; those dwelling in the land of the shadow of death, upon them has the light shone out. Isaiah 9:2.

脚注:

1. i.e. hell

2. 'The Latin means for the people but the Hebrew means of the people, which Swedenborg has in some other places where he quotes this verse.

  
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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#918

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918. 'Going out of the ark' also embodies a state of freedom. This is clear from what has just been stated at verse 16 above about going out of the ark. The nature of the spiritual man's freedom becomes clear from the fact that he is governed by the Lord by means of conscience. Anyone who is governed by means of conscience, that is, who acts according to conscience, is acting in freedom. Nothing is more repugnant to him than acting contrary to conscience. For him acting contrary to conscience is hell, while acting according to it is heaven. From this anyone may see that acting according to it is freedom. The Lord governs the spiritual man by means of a conscience for good and truth. This conscience, as has been stated, is formed in the understanding part of his mind, and so separated from things belonging to his will. Now because it has been totally separated from the things of his will, it is perfectly clear that a person never performs anything good from himself. And since every truth of faith derives from the good of faith it is clear that a person never thinks anything true from himself, but does so from the Lord alone. He does indeed seem to do these things from himself, but that is only the appearance. Such being the reality of the situation, the truly spiritual man acknowledges and believes it to be so. From this it is evident that the conscience which the Lord grants to the spiritual man is so to speak a new will, and thus that a person who has been created anew is provided with a new will and from this with a new understanding.

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