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Éxodo第6章

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1 El SEÑOR respondió a Moisés: Ahora verás lo que yo haré al Faraón; porque con mano fuerte los ha de dejar ir; y con mano fuerte los ha de echar de su tierra.

2 Habló todavía Dios a Moisés, y le dijo: Yo soy el SEÑOR;

3 y me aparecí a Abraham, a Isaac y a Jacob como Dios Omnipotente, mas en mi Nombre el SEÑOR (YHWH ) no me notifiqué a ellos.

4 Y también establecí mi pacto con ellos, que les daría la tierra de Canaán, la tierra en que fueron extranjeros, y en la cual peregrinaron.

5 Y asimismo yo he oído el gemido de los hijos de Israel, a quienes hacen servir los egipcios, y me he acordado de mi pacto.

6 Por tanto dirás a los hijos de Israel: Yo soy el SEÑOR; y yo os sacaré de debajo de las cargas de Egipto, y os libraré de su servidumbre, y os redimiré con brazo extendido, y con juicios grandes.

7 Y os tomaré por mi pueblo y seré vuestro Dios: y vosotros sabréis que yo soy el SEÑOR vuestro Dios, que os saco de debajo de las cargas de Egipto.

8 Y os meteré en la tierra, por la cual alcé mi mano que la daría a Abraham, a Isaac y a Jacob; y yo os la daré por heredad. Yo soy el SEÑOR.

9 De esta manera habló Moisés a los hijos de Israel; mas ellos no escuchaban a Moisés a causa de la congoja de espíritu, y de la dura servidumbre.

10 Y habló El SEÑOR a Moisés, diciendo:

11 Entra, y habla al Faraón rey de Egipto, que deje ir de su tierra a los hijos de Israel.

12 Y respondió Moisés delante del SEÑOR, diciendo: He aquí, los hijos de Israel no me escuchan, ¿cómo pues me escuchará el Faraón, mayormente siendo yo incircunciso de labios?

13 Entonces el SEÑOR habló a Moisés y a Aarón, y les dio mandamiento para los hijos de Israel, y para el Faraón rey de Egipto, para que sacasen a los hijos de Israel de la tierra de Egipto.

14 Estas son las cabezas de las familias de sus padres. Los hijos de Rubén, el primogénito de Israel: Hanoc y Falú, Hezrón y Carmi; estas son las familias de Rubén.

15 Los hijos de Simeón: Jemuel, y Jamín, y Ohad, y Jaquín, y Zohar, y Saúl, hijo de una cananea; estas son las familias de Simeón.

16 Y estos son los nombres de los hijos de Leví por sus linajes: Gersón, y Coat, y Merari. Y los años de la vida de Leví fueron ciento treinta y siete años.

17 Y los hijos de Gersón: Libni, y Simei, por sus familias.

18 Y los hijos de Coat: Amram, e Izhar, y Hebrón, y Uziel. Y los años de la vida de Coat fueron ciento treinta y tres años.

19 Y los hijos de Merari: Mahli, y Musi; estas son las familias de Leví por sus linajes.

20 Y Amram tomó por mujer a Jocabed su tía, la cual le dio a luz a Aarón y a Moisés. Y los años de la vida de Amram fueron ciento treinta y siete años.

21 Y los hijos de Izhar: Coré, y Nefeg y Zicri.

22 Y los hijos de Uziel: Misael, y Elzafán y Sitri.

23 Y tomó Aarón por mujer a Elisabet, hija de Aminadab, hermana de Naasón; la cual le dio a luz a Nadab, y a Abiú, y a Eleazar, y a Itamar.

24 Y los hijos de Coré: Asir, y Elcana, y Abiasaf; estas son las familias de los coreítas.

25 Y Eleazar, hijo de Aarón, tomó para sí mujer de las hijas de Futiel, la cual le dio a luz a Finees. Y éstas son las cabezas de los padres de los levitas por sus familias.

26 Este es aquel Aarón y aquel Moisés, a los cuales el SEÑOR dijo: Sacad a los hijos de Israel de la tierra de Egipto por sus escuadrones.

27 Estos son los que hablaron al Faraón rey de Egipto, para sacar de Egipto a los hijos de Israel. Moisés y Aarón fueron éstos.

28 Cuando el SEÑOR habló a Moisés en la tierra de Egipto,

29 Entonces el SEÑOR habló a Moisés, diciendo: Yo soy el SEÑOR; di al Faraón rey de Egipto todas las cosas que yo te digo a ti.

30 Y Moisés respondió delante del SEÑOR: He aquí, yo soy incircunciso de labios, ¿cómo pues me ha de oír el Faraón?

   

来自斯威登堡的著作

 

Arcana Coelestia#7233

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7233. 'It was this Aaron and Moses' means that it was from these that the teachings and the law of God among those people sprang. This is clear from the representation of 'Aaron' as the teachings of the Church, dealt with in 6998, 7009, 7089; and from the representation of 'Moses' as the law of God, dealt with in 6723, 6752. These two - the law of God and doctrinal teachings - among those who belong to the spiritual Church have their origin chiefly in the Word; they are however concerned primarily with faith and charity, the things of chief importance to the founders of that Church. The words from these have been used, yet they do not mean from Aaron and Moses but from charity and faith, which are represented by Levi, Simeon, and Reuben, who are spoken of in the verses immediately above.

[2] To go further into these matters, it should be recognized that the teachings of the spiritual Church do not consist of God's truth itself. The reason for this is that those who belong to the spiritual Church do not possess any perception of God's truth, as those who belong to the celestial Church do. Instead of that perception they possess conscience, which is formed out of the truth and goodness, whatever these may be like, which they have adopted within their own Church. For the fact that those who belong to the spiritual Church are in comparative obscurity so far as the truths of faith are concerned, see 86, 2708, 2715, 2716, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6865, 6945. This explains why all within the spiritual Church accept as the truth of faith that which their founders have declared and do not go further to search the Word to see whether it really is the truth. And if they did make this search they would not find that truth unless they had been regenerated and then received specific enlightenment. The reason for this is that although the understanding part of their minds can receive enlightenment, the new will part cannot be aroused except by one kind of good, namely that formed by connection with the truths accepted within the Church. For the will that is properly their own has been corrupted and a new will has been formed within the understanding, see 863, 875, 1023, 1043, 1044, 1555, 2256, 4328, 5113. And since the will that is properly their own is separated from the new will within the understanding, the light there is feeble, like the light from the moon and stars at night when compared with the light from the sun during the daytime. This also explains why 'the moon' is used in the internal sense of the Word to mean the good of spiritual love, and 'the sun' to mean the good of celestial love, 30-38, 1529-1531, 2495, 4060.

[3] Since this is the situation in the spiritual Church it is no wonder that for the majority faith is the essential element of the Church, not charity, and that teachings about charity are of no importance to them. The fact that the things they teach are derived from the Word does not mean that those things are Divine truths; for one can hatch any kind of teaching out of the literal sense of the Word, and seize on any such argument as may lend support to wicked desires, thus on falsity instead of truth. This is what the things taught by Jews, Socinians, and many others are like. It is different however if the teaching that is given is based on the internal sense. The internal sense is not only the sense that lies concealed within the external sense, as has been shown up to now, but is also the sense which emerges from a large number of places in the literal sense when they are correctly compared with one another. And it is the sense discerned by those in whom the understanding part of their mind has been enlightened by the Lord. For when enlightened the understanding distinguishes apparent truths from real truths, and in particular falsities from truths, though it does not form any judgements with respect to real truths in themselves. But the understanding part cannot be enlightened unless a person believes that love to the Lord and charity towards the neighbour are the chief and essential qualities of the Church. And provided that he is governed by these once he has recognized them he can go on to see countless truths; indeed he can see very many hidden things that have been disclosed to him. He does so with an inward recognition of them, insofar as he is enlightened by the Lord.

  
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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#1044

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1044. 'And it will be for a sign of the covenant between Me and the earth' means a token of the Lord's presence in charity, 'the earth' here being a person's proprium. This is clear from what has been stated already. That 'the earth' means a person's Proprium is clear from the internal sense and from the whole train of thought. Above it was stated that 'this is the sign of the covenant between Me and you and every living soul that is with you' meant whatever has been regenerated; but here the wording is different - 'it will be for a sign of the covenant between Me and the earth'. From this, and also from the repetition of 'sign of the covenant', it is evident that something different is meant here, and indeed that 'the earth' is that which has not been regenerated, and which is incapable of being, namely the will part of a person's proprium.

[2] When somebody is regenerate he belongs to the Lord so far as the understanding Part of his mind is concerned but belongs to himself so far as the will part of it is concerned. These two parts in the spiritual man are opposed to each other. But although the will part of a person's proprium is opposed, its continuing presence is nevertheless inevitable. Indeed all the obscurity in the understanding part, that is, all the thickness of his cloud, originates there. It is constantly flowing in from there, and in the measure it flows in so the cloud in the understanding part thickens; but in the measure it is taken away, the cloud thins out. This is why 'the earth' here means a person's proprium. That 'the earth' means the bodily part of man's nature as well as having many other meanings has been shown already.

[3] The relationship between those two parts is like two parties who were first of all joined together by a covenant of friendship - as will and understanding were in the member of the Most Ancient Church - and then the friendship was broken off and hostility arose, as happened when man corrupted totally the will part of him. After that, when the covenant is renewed, the hostile part presents itself as though the covenant were with it. But no covenant is made with it because it is utterly opposed and contrary. It is made instead with that which flows in from it, as has been stated, that is, with the understanding part of the proprium. The sign or token of the covenant is this, that to the extent the Lord is present in the understanding part of the proprium the will part of it will be taken away. The relationship between the two is just like that of heaven and hell. The understanding part of a regenerate person, by virtue of the charity in which the Lord is present, is heaven, while the will part of him is hell. To the extent the Lord is present in heaven, hell is removed; for when he subsists from himself man is in hell, but when he does so from the Lord he is in heaven. Man is constantly being raised up from hell into heaven, and so far as he is raised up his hell is taken away from him. The sign or token therefore that the Lord is present rests in the fact that man's own will is taken away. The possibility of that removal is achieved by means of temptations and many other means of regeneration.

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