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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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Early

  
Sailing ships at dawn by Constantine Volanakis

Since the sun represents the Lord, the early morning and sunrise represent a state of enlightenment with a new and clear understanding coming after a time of darkness. There are many ways this representation appears in modern life. For one, it’s long been tradition to orient churches with the sanctuary in the east, toward the rising sun. People grappling with a problem often decide to “sleep on it,” anticipating that answers will be more clear in the morning. And we actually use “dawn” as a verb for sudden enlightenment: “As he stared out the window, it dawned on him that the answer had been in his hands all along.”

Ze Swedenborgových děl

 

Arcana Coelestia # 4104

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4104. 'And set his sons and his womenfolk on camels' means a raising up of truths and of affections for these, and the arrangement of them within things that are general. This is clear from the meaning of 'sons' as truths, dealt with in 489, 491, 533, 1147, 2623; from the meaning of 'womenfolk', who in this case are Rachel and Leah, and also their servant-girls, as affections for truth, for cognitions, and for facts, dealt with already; and from the meaning of 'camels' as general facts within the natural, dealt with in 3048, 3071, 3143, 3145.

[2] Anyone who does not have some knowledge of representations and correspondences is incapable of believing that the words 'he set his sons and his womenfolk on camels' mean such things. To him they seem too remote to incorporate and contain within them that which is spiritual; for he thinks about sons, womenfolk, and camels. But the angels, who see and perceive all such things in a spiritual manner, do not think of sons but of truths when 'sons' are mentioned; they do not think of womenfolk but of affections for truth, cognitions, and facts when 'womenfolk' are mentioned; nor do they think of camels but of things that are general within the natural when these are mentioned. For such is the correspondence between the one thing and the other, and such is the way in which angels think. And what is remarkable, it is also the way in which the internal spiritual man thinks while living in the body, though the external man is totally unaware of it. For the same reason when a person who has been regenerated dies he enters into a similar manner of thinking and is able to think with and talk to angels. And this he does without being taught to do so, something that would never have been possible if his interior thought had not been such. The fact that it is such is due to the correspondence of natural things with spiritual. From this it may be seen that although the literal sense of the Word is natural it nevertheless contains spiritual things within it, and in every single part, that is, it contains the kind of things that belong to thought and therefore to interior or spiritual language, such as angels employ.

[3] With regard to the raising up of truths and of the affections for these, and the arrangement of them within things that are general, truths and affections are raised up when the things of eternal life and of the Lord's kingdom are thought to be more important than those of life in the body and of the kingdom of this world. When a person acknowledges the former to be first and foremost, and the latter to be secondary and subordinate, the truths he knows and his affections for them are raised up. For as is his acknowledgement so in the same measure is that person conveyed into the light of heaven, which light holds intelligence and wisdom within it, and so also in the same measure do things belonging to the light of this world become for him images and so to speak mirrors in which he sees the things belonging to the light of heaven. The contrary takes place when he thinks the things of the life of the body and of the kingdom of this world to be more important than those of eternal life and of the Lord's kingdom. He does this when he believes that the latter do not exist because he does not see them and because nobody has come from there and given an account of them - or if he does believe that they may exist, nothing worse will happen to him than to others - and in so believing confirms himself in these ideas, leads a worldly life, and despises charity and faith altogether. With such a person truths and the affections for them are not raised up but are either smothered, or rejected, or perverted. For he dwells in natural light into which no heavenly light at all flows in. This shows what is meant by a raising up of truths and of affections for them.

[4] As for the arrangement of these truths and affections within things that are general, this is the inevitable consequence; for insofar as a person thinks heavenly things are more important than worldly ones, things within his natural are arranged into an order in keeping with the state of heaven. As a result they are seen in the natural, as has been stated, as images and mirrors of heavenly things, for they are representatives that correspond. It is the ends in view which effect the arranging, that is, the Lord effects it by means of the ends which the person has in view. For there are three things which follow in order ends, causes, and effects. Ends bring about causes, and by means of causes bring about effects. As is the nature of the ends therefore so is that of the emanating causes, and from these that of the effects. Ends constitute the inmost things with man; causes constitute the intermediate things and are called the intermediate ends; and effects constitute the ultimate things and are called the ultimate ends. Effects also constitute the things which are termed general. From this one may see what is meant by an arrangement within things that are general, namely this: When anyone has the things of eternal life and of the Lord's kingdom as his end in view, then all intermediate ends, which are causes, and all ultimate ends, which are effects, are arranged in accordance with the end itself. And this is situated within the natural because that is where effects reside, or what amounts to the same, where things that are general reside.

[5] Every adult person possessing any judgement at all can recognize, if he gives the matter any consideration, that he is living in two kingdoms, the spiritual kingdom and the natural one. He can recognize that the spiritual kingdom is interior and the natural exterior, and consequently that he is able to think one more important than the other, that is, to have one rather than the other in view, and therefore that with him the one which he has as his end in view or makes more important is predominant. If therefore he has the spiritual kingdom, that is, the things which constitute that kingdom, as his end and thinks the spiritual kingdom more important than the natural one, then he acknowledges as being first and foremost love to the Lord and charity towards the neighbour, and consequently all ideas that reinforce love and charity, and are called the truths of faith; for these belong to that kingdom. When this is the situation in a person, everything within his natural is distributed and arranged in keeping with the things of that kingdom so as to be subservient and obedient. But when he has the natural kingdom, that is, the things that exist there, as his end in view, and makes that more important, he annihilates all love to the Lord and charity towards the neighbour, and all faith. Indeed he goes so far as to set no value at all on these things, but makes love of the world and self-love, and the things which go with these, all important. When this is the case everything within his natural is arranged in keeping with those ends, and so is entirely at odds with the things of heaven. In this way he brings about hell within himself. Having something as the end in view consists in loving it, for every end exists as the object of a person's love because that which he loves he has as his end in view.

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