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Exodus第7章

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1 Da sagde HE EN til Moses: "Se, jeg gør dig til Gud for Farao, men din Broder Aron skal være din Profet.

2 Du skal sige til ham alt, hvad jeg pålægger dig, men din Broder Aron skal sige det til Farao, for at han skal lade Israeliterne rejse ud af sit Land.

3 Men jeg vil forhærde Faraos Hjerte og derefter gøre mange Tegn og Undere i Ægypten.

4 Farao skal ikke høre på eder, men jeg vil lægge min Hånd på Ægypten og føre mine Hærskarer, mit Folk Israeliterne, ud af Ægypten med vældige Straffedomme;

5 og når jeg udrækker min Hånd mod Ægypten og fører Israeliterne ud derfra, skal Ægypterne kende, at jeg er HE EN."

6 Da gjorde Moses og Aron, som HE EN pålagde dem.

7 Moses var firsindstyve og Aron tre og firsindstyve År gammel, da de talte til Farao.

8 Og HE EN talede til Moses og Aron og sagde:

9 "Når Farao kræver et Under af eder, sig så til Aron: Tag din Stav og kast den ned foran Farao, så skal den blive til en Slange!"

10 Da gik Moses og Aron til Farao og gjorde, som HE EN bød; og da Aron kastede sin Stav foran Farao og hans Tjenere, blev den til en Slange.

11 Men Farao lod som Modtræk Vismændene og Besværgerne kalde, og de, Ægyptens Koglere, gjorde også det samme ved Hjælp af deres hemmelige Kunster;

12 de kastede hver sin Stav, og Stavene blev til Slanger, men Arons Stav opslugte deres Stave.

13 Men Faraos Hjerte blev forhærdet, og han hørte ikke på dem, således som HE EN havde sagt.

14 HE EN sagde nu til Moses: "Faraos Hjerte er forstokket, han vægrer sig ved at lade Folket rejse.

15 Gå derfor i Morgen tidlig til Farao, når han begiver sig ned til Vandet, og træd frem for ham ved Nilens Bred og tag Staven, der forvandledes til en Slange, i Hånden

16 og sig til ham: HE EN, Hebræernes Gud, sendte mig til dig med det Bud: Lad mit Folk rejse, at det kan dyrke mig i Ørkenen! Men hidtil har du ikke adlydt.

17 siger HE EN: Deraf skal du kende, at jeg er HE EN: Se, jeg slår Vandet i Nilen med Staven, som jeg holder i min Hånd, og det skal forvandles til Blod,

18 Fiskene i Nilen skal , og Nilen skal stinke, og Ægypterne skal væmmes ved at drikke Vand fra Nilen."

19 Og HE EN sagde til Moses: "Sig til Aron: Tag din Stav og ræk din Hånd ud over Ægypternes Vande, deres Floder, Kanaler, Damme og alle Vandsamlinger, så skal Vandet blive til Blod, og der skal være Blod i hele Ægypten, både i Trækar og Stenkar."

20 Og Moses og Aron gjorde, som HE EN bød; Moses løftede Staven og slog Vandet i Nilen for Øjnene af Farao og hans Tjenere, og alt Vandet i Nilen forvandledes til Blod;

21 Fiskene i Nilen døde, og Nilen stank, så Ægypterne ikke kunde drikke Vand fra Nilen, og der var Blod i hele Ægypten.

22 Men de Ægyptiske Koglere gjorde det samme ved Hjælp af deres hemmelige Kunster, og Faraos Hjerte blev forhærdet, så han ikke hørte på dem, således som HE EN havde sagt.

23 Da vendte Farao sig bort og gik hjem, og heller ikke dette lagde han sig på Sinde.

24 Men alle Ægypterne gravede i Omegnen af Nilen efter Drikkevand, thi de kunde ikke drikke Nilvandet.

25 Og således gik der syv Dage, efter at HE EN havde slået Nilen.

   


The Project Gutenberg Association at Carnegie Mellon University

来自斯威登堡的著作

 

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.

脚注:

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.

来自斯威登堡的著作

 

Arcana Coelestia#2586

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2586. 'For Jehovah had completely closed every womb of Abimelech's house' means sterility, that is to say, of doctrine. This is clear from the meaning of 'completely closing the womb' as preventing conception itself, and from the meaning of 'Abimelech's house' as the good that belongs to the doctrine of faith, from which it is evident that sterility is meant. The reason why in this chapter the name 'God' is used up to this point, and 'Jehovah' for the first time now, is that 'God' is used when truth is the subject but 'Jehovah' when good is the subject. Doctrine is conceived wholly from good as the father, but birth is given to it through truth as the mother, as stated several times already. Here it is the conception of it that is dealt with, and because it is conceived from good the name 'Jehovah' is used; but above it is the birth of it that is dealt with, and because it is given birth through truth the name 'God' is used, as in the previous verse, 'God healed Abimelech, his wife, and his women servants, and they gave birth'.

[2] Similarly in other places in the Word where conception is referred to, as in Isaiah,

Jehovah has called me from the womb. Jehovah who formed me from the womb has said.... I will at that time be precious to Jehovah, and my God will be my strength. Isaiah 49:1, 5.

'Strength' has reference to truth and therefore 'God' is used. In the same prophet,

Thus said Jehovah, your Maker, and He who formed you from the womb. Isaiah 44:2, 24.

And elsewhere. For the same reason also the phrase 'Abimelech's house' is used, which means the good that belongs to the doctrine of faith. As regards 'a house' meaning good, see 2048, 2233, and 'Abimelech' the doctrine of faith, 2509, 2510. The statements that 'they gave birth' and 'the wombs of Abimelech's house were closed on account of Sarah', it is evident, hold a Divine arcanum within them, but this arcanum cannot possibly be disclosed except by means of the internal sense.

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