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Exodus第5章

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1 And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast to me in the wilderness.

2 And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.

3 And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice to the LORD our God; lest he fall upon us with pestilence, or with the sword.

4 And the king of Egypt said to them, Why do ye, Moses and Aaron, hinder the people from their works; go you to your burdens.

5 And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.

6 And Pharaoh commanded the same day the task-masters of the people, and their officers, saying,

7 Ye shall no more give the people straw to make brick, as heretofore; let them go and gather straw for themselves.

8 And the number of the bricks which they made heretofore, ye shall lay upon them; ye shall not diminish aught thereof; for they are idle: therefore they cry, saying, Let us go and sacrifice to our God.

9 Let more work be laid upon the men, that they may labor therein: and let them not regard vain words.

10 And the task-masters of the people went out, and their officers, and they spoke to the people, saying, Thus saith Pharaoh, I will not give you straw.

11 Go ye, get you straw where ye can find it: yet not aught of your work shall be diminished.

12 So the people were scattered abroad throughout all the land of Egypt, to gather stubble instead of straw.

13 And the task-masters hastened them, saying, Fulfill your works, your daily tasks, as when there was straw.

14 And the officers of the children of Israel, which Pharaoh's task-masters had set over them, were beaten, and demanded, Why have ye not fulfilled your task in making brick, both yesterday and to-day, as heretofore?

15 Then the officers of the children of Israel came and cried to Pharaoh, saying, Why dealest thou thus with thy servants?

16 There is no straw given to thy servants, and they say to us, Make brick: and behold, thy servants are beaten; but the fault is in thy own people.

17 But he said, Ye are idle, ye are idle: therefore ye say, Let us go, and do sacrifice to the LORD.

18 Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the number of bricks.

19 And the officers of the children of Israel saw that they were in evil case, after it was said, Ye shall not diminish aught from your bricks of your daily task.

20 And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:

21 And they said to them, The LORD look upon you, and judge; because ye have made our savor to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hands to slay us.

22 And Moses returned to the LORD, and said, Lord, why hast thou so ill treated this people? why is it that thou hast sent me?

23 For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.

   

来自斯威登堡的著作

 

Arcana Coelestia#7091

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7091. 'Thus said Jehovah, the God of Israel' means that it - the admonition to those opposed to the Church's truths - comes from the Lord's Divine Human. This is clear from the consideration that 'Jehovah, the God of Israel' is used to mean the Lord in respect of the Divine Human, for 'Jehovah' in the Word is the Lord, see 1343, 1736, 2921, 3023, 3075, 5041, 5663, 6281, 6303, 6905. He is called 'the God of Israel' because the Lord's spiritual kingdom is meant by 'Israel', 6426, 6637, and because by His Coming into the world the Lord saved those who belonged to that kingdom or Church, 6854, 6914, 7075. The reason why 'the God of Israel' means the Lord in respect of the Divine Human is that those who belong to that Church envisage everything spiritual or celestial, and the Divine too, in the way they envisage natural things. Therefore if they did not think in a natural way of the Divine as a Person they could not be joined to the Divine through any kind of affection. For if they did not think about the Divine as a Person in a natural way they would have either no ideas at all about the Divine, or else monstrous ones, and so would defile the Divine. So this is why 'the God of Israel' is used to mean the Lord in respect of the Divine Human, in particular of the Divine Natural.

'Israel' and 'Jacob' are used in the highest sense to mean the Lord's Divine Natural, 'Israel' the internal Divine Natural and 'Jacob' the external Divine Natural, see 4570.

Those who belong to the spiritual Church have been and are saved by means of the Lord's Divine Human, 2833, 2834.

The member of the spiritual Church, who is 'Israel', is interior natural, 4286, 4401.

[2] From all this it is now evident why in the Word the Lord is called 'Jehovah, the God of Israel' and 'Jehovah, the Holy One of Israel'. Anyone may see that when the Divine is referred to by these names it is solely because they are suitable for expressing something Holy that is not apparent in the sense of the letter. The fact that the Lord in respect of the Divine Natural is meant by 'the God of Israel' is evident from quite a number of places in the Word, plainly so from the following,

Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel saw the God of Israel, under whose feet there was so to speak a paved work of sapphire stone, like the substance of the sky for clearness. Exodus 24:9-10.

[3] The fact that this was the Lord, and not Jehovah, who is called the Father, is evident from the Lord's words in John,

Nobody has ever seen God. John 1:18.

You have never heard His voice nor seen His shape. John 5:37.

In Isaiah,

I will give you the treasures of darkness, and the secret wealth of concealed places, that you may know that it is I, Jehovah, who called you by your name, the God of Israel. Isaiah 45:3.

In Ezekiel,

Over the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and over the likeness of a throne there was a likeness, as the appearance of a man (homo) upon it above. And with him there was the appearance of fire and a rainbow, and of brightness round about. Ezekiel 1:26-28.

These things are called the glory of Jehovah and of the God of Israel in the same prophet, in Ezekiel 1:28; 8:4; 9:3; 10:19-20, and also where the New Temple is the subject, in Ezekiel 43:2; 44:2, [4]. ['The God of Israel' appears] in many other places besides these, such as Isaiah 17:6; 21:10, 17; 24:15; 41:17; Psalms 41:13; 59:5; 68:8, 35; 69:6; 72:18; and elsewhere. The name THE HOLY ONE OF ISRAEL is also used in Isaiah 1:4; 5:19, 24; 10:20; 17:7; 30:11-12, 15; 49:7; 60:9, 14; Ezekiel 39:7.

[4] The fact that the Lord in respect of His Divine Human is meant by 'the God of Israel' and 'the Holy One of Israel' is also clear from His being called Redeemer, Saviour, and Maker: REDEEMER in Isaiah 47:4 (Jehovah Zebaoth is our Redeemer, the Holy One of Israel is His name), and also in Isaiah 41:14; 43:14; 48:17; 54:5; SAVIOUR in Isaiah 43:3 and MAKER in Isaiah 45:11. From this it is also evident that no one other than the Lord is meant in the Old Testament Word by Jehovah, since He is called JEHOVAH GOD and THE HOLY ONE OF ISRAEL, REDEEMER, SAVIOUR, and MAKER. He is called Jehovah the Redeemer and Saviour in Isaiah,

That all flesh may know that I Jehovah am your Saviour, and your Redeemer, the Mighty One of Jacob. Isaiah 49:26.

In the same prophet,

That you may know that I Jehovah am your Saviour, and your Redeemer, the Powerful One of Jacob. 1 Isaiah 60:16.

Also in Isaiah 43:14; 44:6, 24; 54:8; 63:16; Psalms 19:14.

[5] The fact that the Lord saved Israel, that is, those who belonged to the spiritual Church, may be seen in Isaiah,

I will tell of the mercies of Jehovah, the praises of Jehovah, according to all that Jehovah has rewarded us with - great [as He is] in goodness to the house of Israel. He said, Surely they are My people, children who do not lie. And therefore He became their Saviour. In all their affliction He suffered affliction, and the angel of His face delivered them; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isaiah 63:7-9.

脚注:

1. The Latin means Israel but the Hebrew means Jacob.

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