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出埃及記 34

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1 耶和華吩咐摩西:你要鑿出兩塊版,和先前你摔碎的那版一樣;其上的我要在這版上。

2 明日早晨,你要預備好了,上西乃,在頂上站在我面前。

3 誰也不可和你一同上去,遍都不可有,在根也不可叫羊群牛群吃草。

4 摩西就鑿出兩塊版,和先前的一樣。清晨起來,照耶和華所吩咐的上西乃去,裡拿著兩塊版。

5 耶和華中降臨,和摩西一同站在那裡,宣告耶和華的名。

6 耶和華在他面前宣告耶和華耶和華,是有憐憫有恩典的神,不輕易發怒,並有豐盛的慈愛和誠實,

7 萬人存留慈愛,赦免孽、過犯,和罪惡,萬不以有的為無,必追討他的,自父及子,直到、四代。

8 摩西急忙伏下拜,

9 :主阿,我若在你眼前蒙恩,求你在我們中間同行,因為這是硬著頸項的百姓。又求你赦免我們孽和罪惡,以我們為你的產業。

10 耶和華:我要立約,要在百姓面前行奇妙的事,是在遍萬國中所未曾行的。在你四圍的外邦人就要耶和華的作為,因我向你所行的是可畏懼的事。

11 今天所吩咐你的,你要謹守。我要從你面前攆出亞摩利人、迦南人、赫人、比利洗人、希未人、耶布斯人。

12 你要謹慎,不可與你所去那居民立約,恐怕成為你們中間的網羅;

13 卻要拆毀他們的祭壇,打碎他們的柱像,砍下他們的木偶。

14 不可敬拜別神;因為耶和華是忌邪的神,名為忌邪者。

15 只怕你與那居民立約,百姓隨從他們的,就行邪淫,祭祀他們的,有人你,你便他的祭物,

16 又為你的兒子娶他們的女兒為妻,他們的女兒隨從他們的,就行邪淫,使你的兒子也隨從他們的行邪淫。

17 不可為自己鑄造像。

18 你要守除酵節,照我所吩咐你的,在亞筆內所定的日期無酵,因為你是這亞筆內出了埃及

19 凡頭生的都是我的;一切牲畜頭生的,無論是是羊,公的都是我的。

20 頭生的要用羊羔代贖,若不代贖就要打折他的頸項。凡頭生的兒子都要贖出來。誰也不可空手朝見我。

21 日要做工,第七日要安息,雖在耕種收割的時候也要安息。

22 在收割初熟麥子的時候要守七七節;又在年底要守收藏節。

23 你們一切男丁要一年三次朝見耶和華以色列的

24 我要從你面前趕出外邦,擴張你的境界。你一年三次上去朝見耶和華─你的時候,必沒有貪慕你的土。

25 你不可將我祭物的血和有的餅一同獻上。逾越節的祭物也不可留到早晨

26 地裡首先初熟之物要送到耶和華─你的殿。不可用山羊羔母的奶山羊羔。

27 耶和華吩咐摩西:你要將這些上,因為我是按這與你和以色列人立約。

28 摩西在耶和華那裡四十晝夜,也不飯也不耶和華將這約的,就是條誡,在兩塊版上。

29 摩西裡拿著兩塊法版西乃的時候,不知道自己的面因耶和華和他說話就發了光。

30 亞倫以色列眾人摩西的發光他。

31 摩西他們來;於是亞倫和會眾的官長都到他那裡去,摩西就與他們說話

32 以色列眾人都前來,他就把耶和華在西乃與他所的一切話都吩咐他們。

33 摩西與他們說完了話就用帕子蒙上臉。

34 摩西進到耶和華面前與他說話就揭去帕子,及至出的時候便將耶和華所吩咐的告訴以色列人

35 以色列人摩西的發光摩西又用帕子蒙上臉,等到他進去與耶和華說話就揭去帕子。

   

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Arcana Coelestia # 10614

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10614. 'And Jehovah descended in the cloud and stood with him there' means the outward form that the Word takes, in which the Divine is present. This is clear from the meaning of 'the cloud' as the literal and so the outward sense of the Word, dealt with in the Preface to Genesis 18, and 4060, 4391, 5922, 6343(end), 6752, 8106, 8781, 9430, 10574; and from the meaning of 'standing with Moses there', when it refers to what Jehovah did, as the Divine present within it. The reason why Jehovah appeared to Moses in the cloud is that in the present chapter Moses represents the outward form taken by the Word that is receptive of what is inward, see above in 10607; for the Lord appears to everyone in a way suited to the kind of person he is, 6832, 8814, 8819, 9434, 10551.

[2] Something brief must be stated here to explain what an outward form receptive of that which is inward is, and what an outward form unreceptive of that which is inward is. Within the Word there is an outward sense, there is an inward sense, and there is an inmost sense. The nature of the Word in its outward sense is as it is seen to be in the literal statements. This sense is natural because it is suited to what people in the world can grasp, for people here think on a natural level. The Word in its inward sense however is spiritual because it is suited to the understanding of angels in the Lord's spiritual kingdom; for the angels there think on a spiritual level. But the Word in its inmost sense is celestial because it is suited to the perception of angels in the Lord's celestial kingdom; for the angels there think on a level above the spiritual. Since the Word is like this it follows that one exists within another in the same order - the inmost within the inward, and the inward within the outward. As a result of this all things are connected together, and influx takes place in conformity with that connection; and they also derive their ongoing existence one from another. From all this it is evident that the inner things exist in order within what is outward in much the same way as what is prior exists within what is posterior, sequentially, or as the end exists within the cause and the cause within the effect, or - in the case of the human being - as the will exists within thought and thought within speech.

[3] When therefore the character of a person is such that in his own mind he sees the holiness within the external things of the Word, the Church, and worship, then in his case the outward form taken by these contains that which is inward; for that holiness comes from an inward source since it originates in heaven. This outward form is the one that Moses represents. But when the character of a person is such that he sees none of the holiness within the external things of the Word, the Church, and worship, then in his case the outward form is separated from what is inward, as it was with the Israelite nation, see 10396 (end).

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