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Exodus第8章

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1 Derpå sagde HE EN til Moses: "Gå til Farao og sig til ham: Så siger HE EN: Lad mit Folk rejse, for at de kan dyrke mig!

2 Men hvis du vægrer dig ved at lade dem rejse, se, da vil jeg plage hele dit Land med Frøer;

3 Nilen skal vrimle af Frøer, og de skal kravle op og trænge ind i dit Hus og dit Sovekammer og på dit Leje og i dine Tjeneres og dit Folks Huse, i dine Bagerovne og dine Dejgtruge;

4 ja på dig selv og dit Folk og alle dine Tjenere skal Frøerne kravle op."

5 Da sagde HE EN til Moses: "Sig til Aron: æk din Hånd med Staven ud over Floderne, Kanalerne og Dammene og få Frøerne til at kravle op over Ægypten!"

6 Og Aron rakte sin Hånd ud over Ægyptens Vande. Da kravlede Frøerne op og fyldte Ægypten.

7 Men Koglerne gjorde det samme ved Hjælp af deres hemmelige Kunster og fik Frøerne til at kravle op over Ægypten.

8 Da lod Farao Moses og Aron kalde og sagde: "Gå i Forbøn hos HE EN, at han skiller mig og mit Folk af med Frøerne, så vil jeg lade Folket rejse, at de kan ofre til HE EN."

9 Moses svarede Farao: "Du behøver kun at befale over mig! Til hvilken Tid skal jeg gå i Forbøn for dig, dine Tjenere og dit Folk om at få Frøerne bort fra dig og dine Huse, så de kun bliver tilbage i Nilen?"

10 Han svarede: "I Morgen!" Da sagde han: "Det skal ske, som du siger, for at du kan kende, at der ingen er som HE EN vor Gud;

11 Frøerne skal vige bort fra dig, dine Huse, dine Tjenere og dit Folk; kun i Nilen skal de blive tilbage."

12 Moses og Aron gik nu bort fra Farao, og Moses råbte til HE EN om at bortrydde Frøerne, som han havde sendt over Farao;

13 og HE EN gjorde, som Moses bad: Frøerne døde i Husene, i Gårdene og på Markerne,

14 og man samlede dem sammen i Dynger, så Landet kom til at stinke deraf.

15 Men da Farao så, at han havde fået Luft, forhærdede han sit Hjerte og hørte ikke på dem, således som HE EN havde sagt.

16 Derpå sagde HE EN til Moses: "Sig til Aron: æk din Stav ud og slå Støvet på Jorden med den, så skal det blive til Myg i hele Ægypten!"

17 Og de gjorde således; Aron udrakte sin Hånd med Staven og slog Støvet på Jorden dermed. Da kom der Myg over Mennesker og Dyr; alt Støvet på Jorden blev til Myg i hele Ægypten.

18 Koglerne søgte nu også ved Hjælp af deres hemmelige Kunster at fremkalde Myg, men de magtede det ikke. Og Myggene kom over Mennesker og Dyr.

19 Da sagde Koglerne til Farao: "Det er Guds Finger!" Men Faraos Hjerte blev forhærdet, så han ikke hørte på dem, således som HE EN havde sagt.

20 Derpå sagde HE EN til Moses: "Træd i Morgen tidlig frem for Farao, når han begiver sig ned til Vandet, og sig til ham: Så siger HE EN: Lad mit Folk rejse, for at de kan dyrke mig!

21 Men hvis du ikke lader mit Folk rejse, se, da sender jeg Bremser over dig, dine Tjenere, dit Folk og dine Huse, og Ægypternes Huse skal blive fulde af Bremser, ja endog Jorden, de bor på;

22 men med Gosens Land, hvor mit Folk bor, vil jeg til den Tid gøre en Undtagelse, så der ingen Bremser kommer, for at du kan kende, at jeg HE EN er i Landet;

23 og jeg vil sætte Skel mellem mit Folk og dit Folk; i Morgen skal dette Tegn ske!"

24 Og HE EN gjorde således: Vældige Bremsesværme trængte ind i Faraos og hans Tjeneres Huse og i hele Ægypten, og Landet hærgedes af Bremserne.

25 Da lod Farao Moses og Aron kalde og sagde: "Gå hen og bring eders Gud et Offer her i Landet!"

26 Men Moses sagde: "Det går ikke an at gøre således, thi til HE EN vor Gud ofrer vi, hvad der er Ægypterne en Vederstyggelighed; og når vi for Øjnene af Ægypterne ofrer, hvad der er dem en Vederstyggelighed, mon de da ikke stener os?

27 Lad os drage tre Dagsrejser ud i Ørkenen og ofre til HE EN vor Gud, således som han har pålagt os!"

28 Farao sagde: "Jeg vil lade eder rejse hen og ofre til HE EN eders Gud i Ørkenen; kun må I ikke rejse for langt bort; men gå i Forbøn for mig!"

29 Moses svarede: "Se, så snart jeg kommer ud herfra, skal jeg gå i Forbøn hos HE EN, og Bremserne skal vige bort fra Farao, hans Tjenere og hans Folk i Morgen. Blot Farao så ikke igen narrer os og nægter at lade Folket rejse hen og ofre til HE EN!"

30 Derpå gik Moses bort fra Farao og gik i Forbøn hos HE EN.

31 Og HE EN gjorde, som Moses bad, og Bremserne veg bort fra Farao, hans Tjenere og hans Folk; der blev ikke EN eneste tilbage.

32 Men Farao forhærdede også denne Gang sit Hjerte og lod ikke Folket rejse.

   


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#4295

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4295. 'And Jacob asked and said, Tell me, I pray, your name' means the angelic heaven and the nature of that heaven. This becomes clear from the representation of Jacob' as the Lord's Divine Natural, dealt with already, and from the meaning of 'God' whose name he asked for, and also of 'men', with whom he contended as a prince and prevailed, as truths and goods, and so as those who are governed by truths and goods, dealt with above in 4287. And since the angelic heaven is heaven by virtue of truths and goods it is that heaven specifically which is meant by God and men with whom the Lord prevailed. Angels are also sometimes called 'gods' in the Word, it being by virtue of truths and goods that they are called such, as in David,

God stands in the assembly of God, in the midst of the gods will He judge. I said, You are gods, and sons of the Most High, all of you. Psalms 82:1, 6.

Here it is quite plain that 'the assembly of God' and 'the gods' are the angelic heaven. In the same author,

Who in the sky will be compared to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6.

In the same author,

Confess the God of gods; confess the Lord of lords Psalms 136:2-3.

From these quotations it is evident - as it is also from the fact that no one can contend as a prince with God and prevail, and likewise from the fact that the one who is called a god was unwilling to reveal his name - that it was the angelic heaven with which the Lord fought. It is quite plain from the actual words themselves 'Why is it that you ask my name?' that an arcanum lies within them, for if he had been Jehovah God he would not have concealed his name. Nor would Jacob have asked 'What is your name?' for asking the name implies some person or persons other than God Himself.

[2] The truth that the Lord at length fought with actual angels, indeed with the whole angelic heaven, is an arcanum which has not been disclosed up to now. But the implications of this are as follows: Angels do indeed possess supreme wisdom and intelligence, yet all their wisdom and intelligence comes to them from the Lord's Divine. They have no wisdom or intelligence at all that originates in themselves, that is, in their proprium. Therefore it is only insofar as they are governed by truths and goods received from the Lord's Divine that they are wise and intelligent. The fact that angels have no wisdom or intelligence at all originating in themselves they themselves openly confess. Indeed they are also quite angry if anyone attributes to them any wisdom or intelligence at all, for they know and perceive that it would be taking away from the Divine that which is His and it would be claiming for themselves that which is not theirs, and so would be engaging in the crime of spiritual theft. Angels also say that their entire proprium consists in evil and falsity, both because of their heredity and also because of their own conduct in the world when they were men, 1880. Nor, they say, is evil or falsity separated - that is, wiped away - from them, whereby they are made righteous; rather, the whole of it remains with them, though the Lord withholds them from that evil and falsity and keeps them in good and truth, 1581. These things are confessed by every angel, and no one is allowed into heaven if he does not know and believe them. For otherwise they cannot dwell in the light of wisdom and intelligence coming from the Lord, nor consequently in good and truth. From this one can also know how the words in Job 15:15 stating that heaven is not pure in the eyes of God are to be understood.

[3] This being so, in order that the Lord might bring the whole of heaven into proper heavenly order, He even allowed angels into Himself to tempt Him, who, insofar as they acted from their proprium, did not do so from good and truth. These temptations are the inmost of all, for they go to work solely on the ends one has in view and with a subtlety such as can by no means be detected. But insofar as angels do not act from their proprium they act from good and truth and are unable to tempt anyone. What is more, angels are being perfected constantly by the Lord, and yet their perfection cannot ever reach the point when their wisdom and intelligence can be compared with the Lord's Divine wisdom and intelligence, since they are finite whereas the Lord is Infinite, and no comparison of finite with Infinite is possible. From all this one may now see what 'God with whom Jacob contended as a prince' is used to mean, and also why he was unwilling to reveal his name.

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