7268.“看，我使你作法老的神”表神的律法和它对那些沉浸于虚假之人所拥有的能力。这从“使你作神”的含义和“法老”的代表清楚可知：“使你作神”是指神性真理，或也可说，神性律法，以及它所拥有的权能，因为在圣言中，凡论述真理和真理能力的地方，就会用到“神”这个名，而凡论述良善的地方，则用到“耶和华”这个名（参看300，2586，2769，2807，2822，3910，3921e，4287，4295，4402，7010节）；“法老”是指那些沉浸于虚假并进行侵扰的人（6651，6679，6683节）。要进一步探讨“神”的含义，就要知道，就至高意义而言，“神”是指在众天堂之上的神性；就内义而言，“神”是指在众天堂里面的神性。在众天堂之上的神性是神性良善，而在众天堂里面的神性是神性真理。因为神性真理从神性良善发出，并构成天堂，带给它秩序。准确地说，被称为“天堂”的，无非是在那里被赋予形式的神性，因为天堂里的众天使都是接受神性的人之形式，这些形式一起构成一个包罗万象的形式，也就是一个人的形式。
在旧约中，“神”用来表示在众天堂里面的神性真理；这解释了为何在原文，神这个词被称为复数形式的耶洛因（Elohim）。这也解释了为何众天堂里的天使都是神性真理的接受者，故被称为“神”，如以下经文：
在天上，谁能与耶和华相比呢？神的众子中，谁能像耶和华呢？（诗篇89:6）
又：
神的众子啊，你们要将荣耀能力归给耶和华，归给耶和华。（诗篇29:1）
又：
我曾说，你们是神，都是至高者的儿子。（诗篇82:6）
约翰福音：
耶稣说，你们的律法上岂不是写着，我曾说你们是神吗？道来到中间的人，祂尚且称为诸神。（约翰福音10:34-35）
另外还有主被称为万神之神，万主之主的地方（创世记46:2-3；申命记10:17；民数记16:22；但以理书11:36；诗篇136:2-3）。由此可见，摩西在哪层意义上被称为”神”，即此处的“法老的神”，以及出埃及记（4:16）中“亚伦的神”；他被如此称呼，是因为摩西代表神性律法，这神性律法就是神性真理，被称为“道”。这也解释了为何亚伦在此被称为他的“先知”，在前面的经文中被称为他的“口”，也就是以适合理解的形式说出直接从主发出并超越一切理解力的神性真理之人。“先知”因是指以适合理解的形式教导并说出神性真理的人，故也指教会的教义，就是接下来所论述的主题。
Potts(1905-1910) 7268
7268. See, I have given thee a god to Pharaoh. That this signifies the law Divine, and its power over those who are in falsities, is evident from the signification of "giving thee a god," as being the Divine truth, or what is the same, the Divine law, and also its power (for in the Word where truth is treated of, and also the power of truth, the name "God" is used, but where good is treated of, the name "Jehovah," see n. 300, 2586, 2769, 2807, 2822, 3910, 3921, 4287, 4295, 4402, 7010); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 6651, 6679, 6683). As to what further regards the signification of "God," be it known that in the supreme sense "God" denotes the Divine which is above the heavens, but in the internal sense "God" denotes the Divine which is in the heavens. The Divine which is above the heavens is the Divine good, but the Divine in the heavens is the Divine truth; for from the Divine good proceeds the Divine truth, and makes heaven, and disposes it. For that which is properly called "heaven" is nothing else than the Divine formed there, because the angels who are in heaven are human forms recipient of the Divine, and constituting a common form, which is that of man.
[2] And because the Divine truth in the heavens is that which in the Word of the Old Testament is meant by "God," in the original language God is called Elohim in the plural; and as the angels who are in the heavens are recipient of the Divine truth, they also are called "gods," as in the following passages:
Who in heaven shall compare himself to Jehovah? or shall be likened to Jehovah among the sons of the gods? (Ps. 89:6).
Give to Jehovah, O ye sons of the gods, give to Jehovah glory and strength (Ps. 29:1).
I said, Ye are gods, and all of you sons of the Most High (Ps. 82:6).
Jesus said, Is it not written in your law, I said, Ye are gods? So He called them gods to whom the Word came (John 10:34-35).
And also in the passages where the Lord is called God of gods, and Lord of lords (Gen. 46:2-3; Deut. 10:17; Num. 16:22; Dan. 11:36; Ps. 136:2-3). From all this it can be seen in what sense Moses is called a "god," here a "god to Pharaoh," and a "god to Aaron" (Exod. 4:16), namely, because Moses represented the Divine law, which is the Divine truth, and is called the "Word." Hence also it is that Aaron is here called his "prophet," and in a former passage his "mouth," that is, one who utters in a form adapted to the understanding the Divine truth which proceeds immediately from the Lord, and which transcends all understanding. And as a "prophet" denotes one who teaches and utters Divine truth in a form adapted to the understanding, a "prophet" also denotes the doctrine of the church; of which in what now follows.
Elliott(1983-1999) 7268
7268. 'See, I have made you a god to Pharaoh' means the law of God and the power it has over those steeped in falsities. This is clear from the meaning of 'making you a god' as Divine Truth, or what amounts to the same thing, the Divine Law, and also the power it has, for in the Word when truth and also the power of truth are referred to the name 'God' appears, but when good is referred to the name 'Jehovah' does so, see 300, 2586, 2769, 2807, 2822, 3910, 3921 (end), 4287, 4295, 4402, 7010; and from the representation of 'Pharaoh' as those who are steeped in falsities and engage in molestation, dealt with in 6651, 6679, 6683. To pursue further the meaning of GOD, it should be recognized that in the highest sense 'God' is the Divine which is above the heavens, but that in the internal sense 'God' is the Divine which is within the heavens. The Divine which is above the heavens is Divine Good, whereas the Divine within the heavens is Divine Truth. For Divine Good is the source from which Divine Truth springs, and Divine Truth springing from Divine Good makes heaven and brings order into it. What is properly called heaven is nothing other than the Divine that has been given form there, for the angels in heaven are human forms receptive of the Divine, which together constitute an all-embracing form which is that of a Human Being.
[2] The use of 'God' in the Old Testament Word to mean Divine Truth within the heavens explains why the word for God in the original language is Elohim, a plural form. It also explains why the angels in heaven, being receivers of Divine Truth, are called 'gods', as in David,
Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods? Ps 89:6-8.
In the same author,
Give to Jehovah, O sons of gods, give to Jehovah glory and strength. Ps 29:1.
In the same author,
I said, You are gods, and sons of the Most High, all of you. Ps 82:6.
In John,
Jesus said, Is it not written in your Law, I said, You are gods? Ifa He called them gods, with whom the Word of God came to be . . . John 10:34, 35.
In addition there are those places in which the Lord is called 'God of gods' and 'Lord of lords', such as Gen 46:2,7; Deut 10:17; Num 16:22; Dan 11:36; Ps 136:2, 3. From all this one may see in what sense Moses is called 'a god', here 'a god to Pharaoh' and in Exod 4:16 'a god to Aaron' - that he was called such because Moses represented the Divine Law, which is Divine Truth and is called the Word. This also explains why here Aaron is called his 'prophet', and in a previous place his 'mouth', that is, one who declares in a way suitable for the understanding Divine Truth which comes forth directly from the Lord and surpasses all understanding And since a prophet is one who teaches and declares Divine Truth in a way suitable for the understanding, 'a prophet' also means the teachings of the Church, a subject dealt with in what follows next.
Latin(1748-1756) 7268
7268. `Vide, dedi te deum Pharaoni': quod significet legem Divinam et ejus potentiam super illos qui in falsis, constat ex significatione `dare te in deum' quod sit Divinum Verum, seu quod idem, (t)Divina Lex, et quoque ejus potentia; in Verbo enim ubi agitur de vero et quoque de potentia veri, dicitur Deus, ast ubi de bono, dicitur Jehovah, videatur n. 300, 2586, 2769, 2807, 2822, 3910, 3921 fin., 4287, 4295, 4402, 7010; et ex repraesentatione `Pharaonis' quod sint qui in falsis et infestant, de qua n. 6651, 6679, 6683. Quod significationem `DEI' ulterius attinet, sciendum quod `Deus' in supremo sensu sit Divinum quod supra caelos est, at `Deus' in sensu interno est Divinum quod in caelis; Divinum quod supra caelos est Divinum Bonum, at Divinum in caelis est Divinum Verum; ex Divino enim Bono procedit Divinum Verum, et {1}facit caelum, (c)ac {2}disponit illud; nam quod proprie caelum dicitur non est nisi quam Divinum ibi formatum, nam angeli qui {3}in caelo sunt formae humanae recipientes Divini, et constituentes communem formam quae est 2 Hominis; et quia Divinum Verum in caelis est quod in Verbo Veteris Testamenti intelligitur per Deum, {4}inde est quod in lingua originali Deus dicatur Elohim in plurali; et quoque quod angeli qui in caelis, quia sunt recipientes Divini Veri, dicantur dii, ut apud Davidem, Quis in caelo comparabit se Jehovae, assimilabitur Jehovae in filiis deorum? Ps. lxxxix 7-9 [A.V. 6-8]:apud eundem, Date Jehovae, filii deorum, date Jehovae gloriam et robur, Ps.xxix 1:
apud eundem, Ego dixi, Dii vos, et filii Altissimi omnes vos, Ps. lxxxii 6:
apud Johannem, Jesus dixit, Nonne scriptum est in Lege vestra, Ego dixi Dii estis? sic illos dixit deos, ad quos Verbum Dei factum est x 34, 35;
praeter in locis ubi Dominus {5}dicitur `Deus deorum' et `Dominus dominorum,' ut Gen. xlvi 2, 3; Deut. x 17; Num. xvi 22; Dan. xi 36; {6}Ps. cxxxvi 2, 3; ex his videri potest in quo sensu Moscheh vocatur `deus,' hic `deus Pharaoni,' et {7} `deus Aharoni,' Exod. iv 16, nempe quia Moscheh repraesentabat Divinam Legem, quae est Divinum Verum et vocatur Verbum; inde quoque est quod Aharon dicatur hic `propheta' ejus, et in priore loco `os' ejus, hoc est, qui adaequate ad intellectum enuntiat Divinum Verum quod a Domino immediate procedit, et quod omnem intellectum transcendit; et quia propheta est qui {8}docet et enuntiat Divinum Verum adaequate ad intellectum, est propheta quoque doctrina Ecclesiae; de qua re in nunc sequentibus. @1 disponit$ @2 facit$ @3 constituunt coelum$ @4 ideo$ @5 vocatur$ @6 Before Dan.$ @7 i prius$ @8 enuntiat et docet$