圣经文本

 

2 Mose第7章

学习

   

1 Und Jehova sprach zu Mose: Siehe, ich habe dich dem Pharao zum Gott gesetzt, und dein Bruder Aaron soll dein Prophet (Eig. Sprecher, Vortragender) sein.

2 Du sollst alles reden, was ich dir gebieten werde, und dein Bruder Aaron soll zu dem Pharao reden, daß er die Kinder Israel aus seinem Lande ziehen lasse.

3 Und ich will das Herz des Pharao verhärten und meine Zeichen und meine Wunder mehren im Lande Ägypten.

4 Und der Pharao wird nicht auf euch hören; und ich werde meine Hand an Ägypten legen und meine Heere, mein Volk, die Kinder Israel, aus dem Lande Ägypten herausführen durch große Gerichte.

5 Und die Ägypter sollen erkennen, daß ich Jehova bin, wenn ich meine Hand über Ägypten ausstrecke und die Kinder Israel aus ihrer Mitte herausführe.

6 Und Mose und Aaron taten es; so wie Jehova ihnen geboten hatte, also taten sie.

7 Und Mose war 80 Jahre alt, und Aaron 83 Jahre alt, als sie zu dem Pharao redeten.

8 Und Jehova redete zu Mose und zu Aaron und sprach:

9 Wenn der Pharao zu euch reden und sagen wird: Tut ein Wunder für euch! so sollst du zu Aaron sagen: Nimm deinen Stab und wirf ihn hin vor dem Pharao; er soll zur Schlange werden.

10 Und Mose und Aaron gingen zu dem Pharao hinein und taten also, wie Jehova geboten hatte; und Aaron warf seinen Stab hin vor dem Pharao und vor seinen Knechten, und er wurde zur Schlange.

11 Da berief auch der Pharao die Weisen und die Zauberer; und auch sie, die Schriftgelehrten Ägyptens, taten also mit ihren Zauberkünsten

12 und warfen ein jeder seinen Stab hin, und sie wurden zu Schlangen; aber Aarons Stab verschlang ihre Stäbe.

13 Und das Herz des Pharao verhärtete sich, und er hörte nicht auf sie, so wie Jehova geredet hatte.

14 Und Jehova sprach zu Mose: Das Herz des Pharao ist verstockt; er weigert sich, das Volk ziehen zu lassen.

15 Gehe am Morgen zum Pharao-siehe, er wird ans Wasser hinausgehen-und tritt ihm entgegen an dem Ufer des Stromes, und nimm den Stab, der in eine Schlange verwandelt worden, in deine Hand

16 und sprich zu ihm: Jehova, der Gott der Hebräer, hat mich zu dir gesandt und gesagt: Laß mein Volk ziehen, daß sie mir dienen in der Wüste! Aber siehe, du hast bisher nicht gehört.

17 So spricht Jehova: Daran sollst du erkennen, daß ich Jehova bin: Siehe, ich will mit dem Stabe, der in meiner Hand ist, auf das Wasser schlagen, das in dem Strome ist, und es wird in Blut verwandelt werden.

18 Und die Fische, die im Strome sind, werden sterben, und der Strom wird stinken, und die Ägypter wird’s ekeln, Wasser aus dem Strome zu trinken.

19 Und Jehova sprach zu Mose: Sprich zu Aaron: Nimm deinen Stab und strecke deine Hand aus über die Wasser Ägyptens, über seine Flüsse, über seine Kanäle und über seine Teiche und über alle seine Wassersammlungen, daß sie zu Blut werden; und es wird Blut sein im ganzen Lande Ägypten, sowohl in hölzernen als auch in steinernen Gefäßen.

20 Und Mose und Aaron taten also, wie Jehova geboten hatte; und er erhob den Stab und schlug das Wasser, das im Strome war, vor den Augen des Pharao und vor den Augen seiner Knechte. Da wurde alles Wasser, das im Strome war, in Blut verwandelt;

21 und die Fische, die im Strome waren, starben, und der Strom wurde stinkend, und die Ägypter konnten das Wasser aus dem Strome nicht trinken; und das Blut war im ganzen Lande Ägypten.

22 Und die Schriftgelehrten Ägyptens taten ebenso mit ihren Zauberkünsten; und das Herz des Pharao verhärtete sich, und er hörte nicht auf sie, so wie Jehova geredet hatte.

23 Und der Pharao wandte sich und ging in sein Haus und nahm auch dies nicht zu Herzen.

24 Und alle Ägypter gruben rings um den Strom nach Wasser zum Trinken, denn von dem Wasser des Stromes konnten sie nicht Trinken.

25 Und es wurden sieben Tage erfüllt, nachdem Jehova den Strom geschlagen hatte.

   

来自斯威登堡的著作

 

Arcana Coelestia#7297

学习本章节

  
/10837  
  

7297. 'And they also, the magicians of Egypt, did so with their enchantments' means that thus to outward appearances they did something similar, by perverting the ends that order has in view. This is clear from the meaning of 'they also did', when said in reference to the magicians of Egypt, as presenting something that to outward appearances is similar, for the effects that flow from order are not altered by its misuse but are similar in outward form though they are not similar in inward form since they are contrary to the ends that order has in view; and from the meaning of 'enchantments' as the actual tricks that are used to pervert order. Sorceries and enchantments where they are mentioned in the Word mean the art of presenting falsities to look like truths and of presenting truths to look like falsities, which is done especially by means of illusions.

[2] These things are meant by 'sorceries' and 'enchantments' in the following places: In Isaiah,

But these two things will come to you in a moment in one day - loss of children and widowhood. They will come upon you in their fullness on account of the multitude of your sorceries, because of the very great abundance of your enchantments. Persist in your enchantments, and in the multitude of your sorceries, in which you have laboured from your youth. Isaiah 47:9, 12.

This refers to Babel and the Chaldeans. In the same prophet,

Draw nearer, sons of the sorceress, seed of the adulterer, and [of her who] committed whoredom. Isaiah 57:3.

In Nahum,

Woe to the city of blood, 1 because of the multitude of the acts of whoredom of a harlot of goodly grace, 2 the mistress of sorceries, the seller of nations through her acts of whoredom, and of families through her sorceries. Nahum 3:1, 4.

'The city of blood' stands for the falsification of truth, 'the acts of whoredom' for falsified good of truth, and 'sorceries' for tricks used to present falsities as truths and truths as falsities.

[3] In Malachi,

I will draw near to you to judgement, and I will be a swift witness against the sorcerers, and against adulterers, and against those who swear falsely. Malachi 3:5.

In John,

By your enchantment all nations were led astray. Revelation 18:13.

This refers to Babylon. In Micah,

I will cut off your horses from your midst and destroy your chariots, and I will cut off the cities of your land and pull down all your fortifications, and I will cut off sorceries from your hand. Micah 5:10-12.

From this quotation it is evident that 'sorceries' means tricks used to present truths as falsities and falsities as truths. For by 'the horses' which are to be cut off are meant things of the understanding, 2761, 2762, 7217, 5321, 6125, 6534; by 'the chariots' which are to be destroyed are meant matters of doctrine concerning truth, 2760, 5321; by 'the cities of the land' which are also going to be cut off are meant the Church's truths - 'cities' being truths, 2268, 2451, 2712, 2943, 4492, 4493, and 'the land' the Church, 662, 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535, 5577; and by 'fortifications' are meant truths insofar as they protect forms of good. From all this one may now know what is meant by the 'sorceries which are to be cut off from their hand, namely tricks used to present truths as falsities and falsities as truths. These tricks also correspond to the delusions which the evil in the next life employ to make a visual presentation of beautiful things as loathsome ones and loathsome things as beautiful ones. These delusions as well are a type of sorceries, since they too are misuses and inversions of Divine order.

脚注:

1. literally, bloods

2. The Latin means cause but the Hebrew means grace, which Swedenborg has in another place where he quotes this verse.

  
/10837  
  

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

来自斯威登堡的著作

 

Arcana Coelestia#7217

学习本章节

  
/10837  
  

7217. 'For shortness of breath' means because of the state in which they were close to despair. This is clear from the meaning of 'shortness of breath' as a state in which a person is close to despair; for those passing through that state experience shortness of breath. 1 That state is meant by the burden which Pharaoh placed on the children of Israel - to gather their own straw to make bricks - as shown at the end of the previous chapter. The fact that 'shortness of breath' means a state in which a person is close to despair may be recognized from the consideration that those passing through this kind of state suffer inward distress and at the same time actual shortness of breath. In the external sense 'shortness of breath' is a tight feeling around the chest and an apparent inability to breathe properly. But in the internal sense it is distress caused by being deprived of the truth of faith and the good of charity, and is consequently a state close to despair. A feeling of tightness and the distress caused by being deprived of the truth of faith and the good of charity go with each other as natural effect in the body produced by spiritual cause in the mind, as may be seen from what has been shown in 97, 1119, 3886, 3887, 3889, 3892, 3893.

[2] Those without any faith or charity are unable to believe that the deprivation of spiritual truth and good gives rise to such distress and consequently such shortness of breath. They suppose that anyone who feels distress on account of that deprivation must be weak in the head and mentally ill; and the reason why they suppose this is that they see nothing real in faith and charity, or thus in the things that belong to their souls and those that belong to heaven; for them only wealth and prominence, thus things belonging to the body and the world possess any reality. They also think, 'What are faith and charity? Are they not mere words? And what indeed is conscience? Feeling distressed on account of these is feeling distressed on account of the kinds of things that insane imagination causes a person to suppose to be something when in fact they are nothing. But what wealth and prominence are, we can see with our eyes and feel with pleasure that they really exist, for they swell the body and fill it with joy.' This is how people who are wholly natural think and talk to one another. But those who are spiritual think in a different way; for them the life in their spirit is primary, thus the life in the things that belong to the spirit, which are faith and charity. Therefore when they think that they are being deprived of the truths and forms of good that compose faith and charity they suffer agony like those undergoing the throes of death, for they see spiritual death, that is, damnation, before them. As stated above, these people are seen by those who are wholly natural to be soft in the head and ill in mind or spirit. But they are sound in the head and healthy in mind, whereas those who are wholly natural see themselves as being sound and healthy, as indeed they are physically. But they are completely unhealthy in spirit, because spiritually they are dead. If they saw what their spirit was like they would acknowledge this; but they do not see it until after the death of their body.

脚注:

1. The Latin angustia spiritus describes both a mental state and the physical condition that results from it. Therefore it means both distress of spirit and shortness of breath.

  
/10837  
  

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