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Exodus第15章

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1 Then singeth Moses and the sons of Israel this song to Jehovah, and they speak, saying: -- `I sing to Jehovah, For triumphing He hath triumphed; The horse and its rider He hath thrown into the sea.

2 My strength and song is JAH, And He is become my salvation: This [is] my God, and I glorify Him; God of my father, and I exalt Him.

3 Jehovah [is] a man of battle; Jehovah [is] His name.

4 Chariots of Pharaoh and his force He hath cast into the sea; And the choice of his captains Have sunk in the Red Sea!

5 The depths do cover them; They went down into the depths as a stone.

6 Thy right hand, O Jehovah, Is become honourable in power; Thy right hand, O Jehovah, Doth crush an enemy.

7 And in the abundance of Thine excellency Thou throwest down Thy withstanders, Thou sendest forth Thy wrath -- It consumeth them as stubble.

8 And by the spirit of Thine anger Have waters been heaped together; Stood as a heap have flowings; Congealed have been depths In the heart of a sea.

9 The enemy said, I pursue, I overtake; I apportion spoil; Filled is my soul with them; I draw out my sword; My hand destroyeth them: --

10 Thou hast blown with Thy wind The sea hath covered them; They sank as lead in mighty waters.

11 Who [is] like Thee among the gods, O Jehovah? Who [is] like Thee -- honourable in holiness -- Fearful in praises -- doing wonders?

12 Thou hast stretched out Thy right hand -- Earth swalloweth them!

13 Thou hast led forth in Thy kindness The people whom Thou hast redeemed. Thou hast led on in Thy strength Unto Thy holy habitation.

14 Peoples have heard, they are troubled; Pain hath seized inhabitants of Philistia.

15 Then have chiefs of Edom been troubled: Mighty ones of Moab -- Trembling doth seize them! Melted have all inhabitants of Canaan!

16 Fall on them doth terror and dread; By the greatness of Thine arm They are still as a stone, Till Thy people pass over, O Jehovah; Till the people pass over Whom Thou hast purchased.

17 Thou dost bring them in, And dost plant them In a mountain of Thine inheritance, A fixed place for Thy dwelling Thou hast made, O Jehovah; A sanctuary, O Lord, Thy hands have established;

18 Jehovah reigneth -- to the age, and for ever!'

19 For the horse of Pharaoh hath gone in with his chariots and with his horsemen into the sea, and Jehovah turneth back on them the waters of the sea, and the sons of Israel have gone on dry land in the midst of the sea.

20 And Miriam the inspired one, sister of Aaron, taketh the timbrel in her hand, and all the women go out after her, with timbrels and with choruses;

21 and Miriam answereth to them: -- `Sing ye to Jehovah, For Triumphing He hath triumphed; The horse and its rider He hath thrown into the sea!'

22 And Moses causeth Israel to journey from the Red Sea, and they go out unto the wilderness of Shur, and they go three days in the wilderness, and have not found water,

23 and they come in to Marah, and have not been able to drink the waters of Marah, for they [are] bitter; therefore hath [one] called its name Marah.

24 And the people murmur against Moses, saying, `What do we drink?'

25 and he crieth unto Jehovah, and Jehovah sheweth him a tree, and he casteth unto the waters, and the waters become sweet. There He hath made for them a statute, and an ordinance, and there He hath tried them,

26 and He saith, `If thou dost really hearken to the voice of Jehovah thy God, and dost that which is right in His eyes, and hast hearkened to His commands, and kept all His statutes: none of the sickness which I laid on the Egyptians do I lay on thee, for I, Jehovah, am healing thee.

27 And they come to Elim, and there [are] twelve fountains of water, and seventy palm trees; and they encamp there by the waters.

   

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Arcana Coelestia#8192

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8192. 'And the angel of God travelled on' means rearrangement by Divine Truth. This is clear from the meaning here of 'travelling on' as rearrangement, the reason why 'travelling on' means rearrangement being that the pillar of cloud, which was a group of angels, which had previously gone ahead of the children of Israel, now took itself round between the camp of the Egyptians and the camp of Israel, thereby bringing darkness among the Egyptians and light among the children of Israel (since these conditions were arranged by the Lord, by means of the angel of God or the pillar travelling round and placing himself between the two camps, 'travelling' here means rearrangement); and from the meaning of 'the angel of God' as Divine Truth, which is likewise the meaning of 'God'. For in the Word when truth is the subject the name 'God' is used, but when good is the subject the name 'Jehovah' appears, 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873.

[2] As regards 'angels', it should be recognized that in the Word they serve to mean the Lord, 1925, 3039, 4085, which is why the Lord Himself is called 'the angel', 6280, 6831. This being so, Divine Truth is meant by 'angels', for Divine Truth emanating from the Lord makes heaven. It therefore also makes the angels who constitute heaven, for they are angels in the measure that they receive Divine Truth coming from the Lord. This may also be recognized from the consideration that angels altogether refuse to entertain, indeed they loathe the idea of attributing to themselves any truth or goodness, since this is the Lord's with them. That also is why the Lord is said to be the All-in-all of heaven, and why those in heaven are said to be 'in the Lord'. By virtue of Divine Truth which they receive from the Lord angels are also called 'gods' in the Word, 4295, 7268; and the word for God in the original language is for this reason plural.

[3] In addition to all this it should be recognized that in the Word the singular 'angel' may be used when in fact very many are meant. That is so here, where the expression 'the angel of God' is used, meaning the pillar going before the children of Israel, which was composed of very many angels. The Word also refers to angels by name, such as Michael, Raphael, 1 and others. People unacquainted with the internal sense of the Word think that Michael or Raphael is one particular angel who is chief among those who are with him. But none of these names is used in the Word to mean one particular angel; instead some actual function performed by angels is meant, and so also the Lord's Divine Nature in respect of that function.

脚注:

1. Raphael is not mentioned in OT or NT, but in the Apocrypha. Gabriel is probably intended.

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