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2 Mózes第14章

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1 És szóla az Úr Mózesnek, mondván:

2 Szólj az Izráel fiainak, hogy forduljanak vissza és üssenek tábort Pi- Hahiróth elõtt, Migdol között és a tenger között, Baál-Czefón elõtt; ezzel átellenben üssetek tábort a tenger mellett.

3 Majd azt gondolja a Faraó az Izráel fiai felõl: Eltévelyedtek ezek e földön; körülfogta õket a puszta.

4 Én pedig megkeményítem a Faraó szívét, és ûzõbe veszi õket, hogy megdicsõíttessem a Faraó által és minden õ serege által és megtudják az Égyiptombeliek, hogy én vagyok az Úr. És úgy cselekedének.

5 És hírül vivék az égyiptomi királynak, hogy elfutott a nép, és megváltozék a Faraónak és az õ szolgáinak szíve a nép iránt és mondának: Mit cselekedtünk, hogy elbocsátottuk Izráelt a mi szolgálatunkból!

6 Befogata tehát szekerébe és maga mellé vevé az õ népét.

7 És võn hatszáz válogatott szekeret és Égyiptom minden egyéb szekerét és hárman-hárman valának mindeniken.

8 És megkeményíté az Úr a Faraónak, az égyiptomi királynak szivét, hogy ûzõbe vegye az Izráel fiait; Izráel fiai pedig mennek vala nagy hatalommal.

9 És az Égyiptombeliek utánok nyomulának és elérék õket a tenger mellett, a hol táboroznak vala, a Faraónak minden lova, szekere, meg lovasai és serege Pi-Hahiróth mellett, Baál-Czefón elõtt.

10 A mint közeledék a Faraó, Izráel fiai felemelék szemeiket, és ímé az Égyiptombeliek nyomukban vannak. És nagyon megfélemlének s az Úrhoz kiáltának az Izráel fiai.

11 És mondának Mózesnek: Hát nincsenek-é Égyiptomban sírok, hogy ide a pusztába hoztál minket meghalni? Mit cselekedél velünk, hogy kihoztál minket Égyiptomból?

12 Nem ez volt-é a szó, a mit szóltunk vala hozzád Égyiptomban, mondván: Hagyj békét nékünk, hadd szolgáljunk az Égyiptombelieknek, mert jobb volt volna szolgálnunk az Égyiptombelieknek, hogynem mint a pusztában halnunk meg.

13 Mózes pedig monda a népnek: Ne féljetek, megálljatok! és nézzétek az Úr szabadítását, a melyet ma cselekszik veletek; mert a mely Égyiptombelieket ma láttok, azokat soha többé nem látjátok.

14 Az Úr hadakozik ti érettetek; ti pedig veszteg legyetek.

15 És monda az Úr Mózesnek: Mit kiáltasz hozzám? Szólj Izráel fiainak, hogy induljanak el.

16 Te pedig emeld fel a te pálczádat és nyújtsd ki kezedet a tengerre és válaszd azt kétfelé, hogy Izráel fiai szárazon menjenek át a tenger közepén.

17 Én pedig ímé megkeményítem az Égyiptombeliek szívét, hogy bemenjenek utánok, és megdicsõíttetem a Faraó által és az õ egész serege által, szekerei és lovasai által.

18 És megtudják az Égyiptombeliek, hogy én vagyok az Úr, ha majd megdicsõíttetem a Faraó által, az õ szekerei és lovasai által.

19 Elindula azért az Istennek Angyala, a ki jár vala az Izráel tábora elõtt, és méne mögéjök; a felhõoszlop is elindula elõlök s mögéjök álla.

20 És oda méne az Égyiptombeliek tábora és az Izráel tábora közé; így lõn a felhõ és a setétség: az éjszakát pedig megvilágosítja vala. És egész éjszaka nem közelítettek egymáshoz.

21 És kinyújtá Mózes az õ kezét a tengerre, az Úr pedig egész éjjel erõs keleti széllel hajtá a tengert és szárazzá tevé a tengert, és kétfelé válának a vizek.

22 És szárazon menének az Izráel fiai a tenger közepébe, a vizek pedig kõfal gyanánt valának nékik jobbkezök és balkezök felõl.

23 Az Égyiptombeliek pedig utánok nyomulának és bemenének a Faraó minden lovai, szekerei és lovasai a tenger közepébe.

24 És lõn hajnalkor, rátekinte az Úr az Égyiptombeliek táborára a tûz- és felhõ-oszlopból és megzavará az Égyiptombeliek táborát.

25 És megállítá szekereik kerekeit és nehezen vonszoltatá azokat. És mondának az Égyiptombeliek: Fussunk az Izráel elõl, mert az Úr hadakozik érettök Égyiptom ellen.

26 És szóla az Úr Mózesnek: Nyújtsd ki kezedet a tengerre, hogy a vizek térjenek vissza az Égyiptombeliekre, az õ szekereikre s lovasaikra.

27 És kinyújtá Mózes az õ kezét a tengerre, és reggel felé visszatére a tenger az õ elébbi állapotjára; az Égyiptombeliek pedig eleibe futnak vala, és az Úr beleveszté az égyiptomiakat a tenger közepébe.

28 Visszatérének tehát a vizek és elboríták a szekereket és a lovasokat, a Faraónak minden seregét, melyek utánok bementek vala a tengerbe; egy sem marada meg közülök.

29 De Izráel fiai szárazon menének át a tenger közepén; a vizek pedig kõfal gyanánt valának nékik jobb- és balkezök felõl.

30 És megszabadítá az Úr azon a napon Izráelt az Égyiptombeliek kezébõl; és látá Izráel a megholt Égyiptombelieket a tenger partján.

31 És látá Izráel azt a nagy dolgot, a melyet cselekedék az Úr Égyiptomban: félé azért a nép az Urat és hívének az Úrnak és Mózesnek, az õ szolgájának.

   

来自斯威登堡的著作

 

Arcana Coelestia#8223

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8223. 'And let the waters return onto the Egyptians' means that the falsities arising from evil would flow back onto and surround those steeped in falsities arising from evil. This is clear from the meaning of 'the waters' as falsities, dealt with in 6346, 7307, 8137, 8138, so that 'let the waters return' means falsity flowing back or recoiling on them, at this point surrounding them too, since they were surrounded by the waters of the Sea Suph, which are the falsities arising from evil of those belonging to the Church who have championed faith separated from charity and led a life of evil; and from the meaning of 'the Egyptians' as those steeped in falsities arising from evil, dealt with very often. For what this implies when it is said that the falsities would flow back or recoil on those whose aim was to pour them out onto those governed by truth and good, who are represented by 'the children of Israel', see above in 8214. There it is shown that the evil which they aim in the direction of others recoils on themselves, and that this has its origin in the following law of God's order, You are not to do to another anything except that which you wish others to do to you. Matthew 7:12. This law, which is unchanging and everlasting in the spiritual world, is the source of the laws of retaliation that were laid down in the representative Church, that is to say, the following laws in Moses,

If harm should come about you shall give soul for soul, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, blow for blow. Exodus 21:23-24,

In the same author,

If a man disfigures his neighbour, it shall be done to him as he has done - fracture for fracture, eye for eye, tooth for tooth. As he has disfigured the person, so it shall be done to him. Leviticus 24:19-20.

In the same author,

If a lying witness replies with a lie against his brother, you shall do to him as he has thought to do to his brother. Deuteronomy 19:18-19.

From these quotations it is plainly evident that these laws have their origin in the universal law that is unchanging and perpetual in the spiritual world, that is to say, the law that you are not to do to others anything except that which you wish others to do to you. This shows clearly how to understand the idea that the falsities arising from evil which people aim to inflict on others flow back or recoil on themselves.

[2] But the situation with that law in the next life is in addition such that when some like or retaliatory action carried out is evil it is inflicted by the evil, and never by the good; that is, it comes from hell and never from heaven. For hell or the evil there have an unending desire to do evil to others; that is altogether the delight of their life. They perform evil therefore the moment they are allowed to; and they do not care whom they do it to. They do not care whether the person is bad or good, companion or foe. And since it accords with a law of order that the evil which people aim in the direction of others recoils on themselves, they rush in to do it when this law allows it. The evil in hell behave in this way, the good in heaven never do. The latter desire constantly to do good to others, for that is the delight of their life, and therefore the moment the opportunity exists they do good both to enemies and to friends. Nor indeed do they resist evil, for the laws of order defend and protect what is good and true. This is why the Lord says,

You have heard that it was said, An eye for an eye, and a tooth for a tooth. But I say to you, Evil is not to be resisted. You have heard that it was said, You shall love your neighbour and hate your enemy. But I say to you, Love your enemies, bless those who curse you, do good to those who hate you, so that you may be sons of your Father who is in heaven. Matthew 5:38-39, 43-45.

[3] It is a frequent occurrence in the next life for the evil to be severely punished when they wish to inflict evil on the good, and for the evil which they aim at others to recoil on themselves. Such an occurrence has the appearance of being an act of revenge on the part of the good. But it is not an act of revenge; nor are the good responsible for what happens but evil people who are allowed the opportunity by the law of order so to act. Indeed the good do not wish them any harm, but they cannot take away from them the misery of punishment because they are held intent on good, exactly like a judge when he sees a wrong-doer being punished or like a father when he sees his son being punished by his teacher. The evil who carry out punishment act from an inordinate desire to do ill, whereas the good act from a fondness for doing good. From all this one may see what should be understood by the Lord's words in Matthew, quoted above, about loving one's enemy, and about the law of retaliation, which the Lord did not set aside but opened out; that is to say, He explained that those governed by heavenly love should take no delight in any act of retaliation or revenge but in doing good. His words should also be taken to mean that the actual law of order which protects good achieves this of itself by means of those who are evil.

  
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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#8137

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8137. 'And I will be glorified' means that they were about to see a Divine feat, accomplished by the Lord's Divine Human, in the dispersion of falsity. This is clear from the meaning of 'being glorified', when it refers to Jehovah or the Lord, as a Divine feat, here a Divine feat accomplished by His Divine Human. For through His coming into the world, assuming the Human, and making it Divine the Lord cast into the hells all evils and falsities, restored the heavens to order, and also delivered from damnation those belonging to the spiritual Church, see 6854, 6914, 7091, 7828, 7932, 8018. These things are meant generally by 'being glorified'; but at this point the meaning is that those who molested the upright were to be cast into hell, where they would be engulfed by falsities as if by the waters of the sea. And this would take place as a Divine feat, accomplished simply by the Lord's presence.

[2] So that the nature of all this may become known, the matter will be explained further. The number of the hells is as great as that of the genera and species of evils. Every hell is separated from the next as if by mists, clouds, or waters. In the next life evils and falsities appear before the eyes of spirits as mists and clouds, and also as waters. The falsities arising from evils of those who belonged to the spiritual Church and led an evil life appear as waters, while the falsities arising from evils of those who belonged to the celestial Church appear as mists. The inhabitants of the hells appear engulfed by such waters or mists, though everywhere the amount and nature of them, the thickness and thinness, the murkiness and dimness varies as determined by each genus and species of falsity arising from evil. The hell inhabited by those who were governed by faith separated from charity and led a life of evil is engulfed as if by waters of the sea. The falsities arising from evil, it is true, do not appear as waters to its inhabitants, only to those looking on from outside. Above that sea they are engulfed in are the adulterers' hells. The reason why they are above it is that in the internal sense adulteries are adulterations of good and consequent perversions of truth, thus evils from which stem falsities opposed to the truths and forms of the good of faith, 2466, 2729, 3399. This kind of falsities exists with those in the hell below, who led a life contrary to the Church's truth and considered its good to be of no importance whatever. And because they considered it to be of no importance they also adulterated and perverted everything the Word states about good, that is, about charity towards the neighbour and love to God.

[3] As regards 'being glorified in Pharaoh and in his army', this implies here their submersion into that hell and their engulfment by waters like those of the sea, simply at the presence of the Lord, as has been stated above. The evil flee from the Lord's presence, that is, from the presence of the goodness and truth that spring from Him; for at their mere approach the evil feel terrified and tormented, and also as a result of the presence of that goodness and truth they are engulfed by their own evils and falsities, because these now burst out from them. They envelop the evil and are interposed to prevent the Divine from flowing into them, as a consequence of which they would suffer torment. This Divine feat is the meaning here of 'being glorified in Pharaoh and in his army'. The reason why the feat is accomplished by the Lord's Divine Human is, as stated above, that through His Coming into the world, assuming the Human and making it Divine the Lord cast all falsities and evils into hell, restored to order truths and forms of good in the heavens, and delivered from damnation those belonging to the spiritual Church.

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