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Exodus 34

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1 And Jehovah said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon the tables the words that were on the first tables, which thou brakest.

2 And be ready by the morning, and come up in the morning unto mount Sinai, and present thyself there to me on the top of the mount.

3 And no man shall come up with thee; neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

4 And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as Jehovah had commanded him, and took in his hand two tables of stone.

5 And Jehovah descended in the cloud, and stood with him there, and proclaimed the name of Jehovah.

6 And Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth,

7 keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear [the guilty], visiting the iniquity of the fathers upon the children, and upon the children's children, upon the third and upon the fourth generation.

8 And Moses made haste, and bowed his head toward the earth, and worshipped.

9 And he said, If now I have found favor in thy sight, O Lord, let the Lord, I pray thee, go in the midst of us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.

10 And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been wrought in all the earth, nor in any nation; and all the people among which thou art shall see the work of Jehovah; for it is a terrible thing that I do with thee.

11 Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.

12 Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:

13 but ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim;

14 for thou shalt worship no other god: for Jehovah, whose name is Jealous, is a jealous God:

15 lest thou make a covenant with the inhabitants of the land, and they play the harlot after their gods, and sacrifice unto their gods, and one call thee and thou eat of his sacrifice;

16 and thou take of their daughters unto thy sons, and their daughters play the harlot after their gods, and make thy sons play the harlot after their gods.

17 Thou shalt make thee no molten gods.

18 The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib; for in the month Abib thou camest out from Egypt.

19 All that openeth the womb is mine; and all thy cattle that is male, the firstlings of cow and sheep.

20 And the firstling of an ass thou shalt redeem with a lamb: and if thou wilt not redeem it, then thou shalt break its neck. All the first-born of thy sons thou shalt redeem. And none shall appear before me empty.

21 Six days thou shalt work, but on the seventh day thou shalt rest: in plowing time and in harvest thou shalt rest.

22 And thou shalt observe the feast of weeks, [even] of the first-fruits of wheat harvest, and the feast of ingathering at the year's end.

23 Three times in the year shall all thy males appear before the Lord Jehovah, the God of Israel.

24 For I will cast out nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou goest up to appear before Jehovah thy God three times in the year.

25 Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the sacrifice of the feast of the passover be left unto the morning.

26 The first of the first-fruits of thy ground thou shalt bring unto the house of Jehovah thy God. Thou shalt not boil a kid in its mother's milk.

27 And Jehovah said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.

28 And he was there with Jehovah forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.

29 And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses' hand, when he came down from the mount, that Moses knew not that the skin of his face shone by reason of his speaking with him.

30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.

31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses spake to them.

32 And afterward all the children of Israel came nigh: and he gave them in commandment all that Jehovah had spoken with him in mount Sinai.

33 And when Moses had done speaking with them, he put a veil on his face.

34 But when Moses went in before Jehovah to speak with him, he took the veil off, until he came out; and he came out, and spake unto the children of Israel that which he was commanded.

35 And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the veil upon his face again, until he went in to speak with him.

   

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Exodus 23:24

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24 Thou shalt not bow down to their gods, nor serve them, nor do after their works; but thou shalt utterly overthrow them, and break in pieces their pillars.

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Arcana Coelestia # 1904

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1904. That 'Sarai, Abram's wife, took' means the affection for truth, which in the genuine sense is 'Sarai the wife', is clear from the meaning of 'Sarai' as truth allied to good, and from the meaning of 'wife' as affection, dealt with already in 915, 1468. There are two affections, distinct and separate - the affection for good and the affection for truth. While a person is being regenerated the affection for truth takes the lead, for it is an affection for truth for the sake of good that moves him; but once he has been regenerated the affection for good takes the lead, and it is now an affection for truth originating in good that moves him. The affection for good belongs to the will, the affection for truth to the understanding. The most ancient people established a marriage so to speak between these two affections. They used to refer to good (or the love of good) and truth (or the love of truth) as Man, calling the former 'the husband' and the latter 'the wife'. The comparison of good and truth to a marriage has its origins in the heavenly marriage.

[2] Regarded in themselves good and truth do not possess any life, but they derive their life from love or affection. They are merely the instruments that serve life. Consequently as is the love producing the affection for good and truth, so is the life; for the whole of life constitutes the whole of love or affection. This is why 'Sarai his wife' in the genuine sense means the affection for truth. And because the Intellectual desired the Rational as its offspring, and because what she says is an expression of that desire or affection, this verse contains the explicit wording, 'Sarai, Abram's wife, gave to Abram her husband' which would be an unnecessary repetition - for in themselves these words would be quite superfluous - if such matters were not embodied within the internal sense.

[3] Intellectual truth is distinct and separate from rational truth, and rational truth from factual truth, just as what is internal, what is intermediate, and what is external are. Intellectual truth is internal, rational truth is intermediate, while factual truth is external. These are quite distinct and separate because one is interior to another. With everyone intellectual truth, which is internal, or that present within the inmost part of him, is not his own but is the Lord's with him. From this the Lord flows into the rational, where truth first appears as if it were the person's own, and through the rational into his faculty of knowing. From these considerations it is clear that nobody can possibly think as of himself from intellectual truth, but from rational truth and factual truth because these do appear as if they were his.

[4] Only the Lord, when He lived in the world, thought from intellectual truth, for that truth was His own Divine truth joined to good, or the Divine spiritual joined to the Divine celestial. In this respect the Lord was different from all others. Man in no way possesses the ability to think from the Divine existing within himself as his essential self, nor can that ability possibly exist within man, only within Him who was conceived from Jehovah. Because He thought from intellectual truth, that is, from the love or affection for intellectual truth, from that truth also He desired the Rational. This is why it is stated here that 'Sarai, Abram's wife', by whom is meant the affection for intellectual truth, 'took Hagar the Egyptian and gave her to Abram her husband as his wife (mulier)'.

[5] No other arcana concealed here can be brought out and explained intelligibly because the human being dwells in very great obscurity regarding his own internals. Indeed he has no conception of these, for he identifies the rational and the intellectual degrees of the mind with the factual degree, not knowing that these degrees are distinct and separate, so distinct in fact that the intellectual is able to exist without the rational, as also can the rational, while subordinate to the intellectual, exist without the factual. This must inevitably seem absurd to those wholly immersed in factual knowledge, but it is nevertheless the truth. It is not possible however for anyone to have truth present in the factual degree of his mind, that is to say, to have an affection for it and a belief in it, if truth is not present in the rational, into which and through which the Lord flows in from the intellectual degree. These arcana do not lie open to man's view except in the next life.

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