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Exodus 34

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1 I řekl Hospodin k Mojžíšovi: Vyteš sobě dvě dsky kamenné podobné prvním, a napíši na dskách těch slova, kteráž byla na dskách prvních, kteréž jsi rozrazil.

2 Budiž tedy hotov ráno, a vstoupíš v jitře na horu Sinai, a staneš přede mnou na vrchu hory té.

3 Žádný ať nevstupuje s tebou, aniž také kdo vidín bude na vší hoře; ani ovce neb volové pásti se budou naproti hoře této.

4 Tedy Mojžíš vytesal dvě dsky kamenné podobné prvním, a vstav ráno, vstoupil na horu Sinai, jakž mu přikázal Hospodin, a vzal v ruku svou dvě dsky kamenné.

5 I sstoupil Hospodin v oblaku, a stál s ním tam, a zavolal ze jména: Hospodin.

6 Nebo pomíjeje Hospodin tvář jeho, volal: Hospodin, Hospodin, Bůh silný, lítostivý a milostivý, dlouhočekající a hojný v milosrdenství a pravdě,

7 Milosrdenství čině tisícům, odpouštěje nepravost a přestoupení i hřích, a kterýž nikoli neospravedlňuje vinného, navštěvuje nepravost otců na synech, a na synech synů do třetího i čtvrtého pokolení.

8 Mojžíš pak rychle sklonil hlavu k zemi, a poklonu učinil.

9 A řekl: Prosím, našel-li jsem milost v očích tvých, Pane, nechť jde, prosím, Pán u prostřed nás, nebo lid jest tvrdé šíje, a milostiv buď nepravosti naší a hříchu našemu, a měj nás za dědictví.

10 Kterýžto řekl: Aj, já učiním smlouvu přede vším lidem tvým. Učiním divné věci, kteréž nejsou učiněny na vší zemi a ve všech národech, a viděti bude všecken lid, (mezi nimiž jsi,) skutky Hospodinovy; nebo hrozné bude to, což já učiním s tebou.

11 Zachovej to, což já dnes tobě přikazuji. Aj, já vyženu před tváří tvou Amorea a Kananea, Hetea a Ferezea, Hevea a Jebuzea.

12 Varuj se pak, abys nečinil smlouvy s obyvateli země té, do kteréž vejdeš, ať by nebyli osídlem u prostřed tebe.

13 Ale zboříte oltáře jejich, a modly jejich polámete, a jejich háje posekáte.

14 Nebo nebudeš se klaněti Bohu jinému, proto že Hospodin jest, jméno má horlivý, Bůh silný, horlivý jest.

15 Nevcházej v smlouvu s obyvateli země té, aby když by smilnili, jdouce po bozích svých, a obětovali bohům svým, nepovolali tě, a jedl bys z oběti jejich.

16 A abys nebral ze dcer jeho synům svým, i smilnily by dcery jejich, jdouce po bozích svých, a naučily by smilniti syny tvé, jdouce po bozích svých.

17 Bohů slitých neuděláš sobě.

18 Slavnost přesnic zachovávati budeš. Za sedm dní jísti budeš chleby nekvašené, jakž jsem přikázal tobě, v čas vyměřený měsíce Abib; nebo měsíce toho vyšel jsi z Egypta.

19 Všecko což otvírá život, mé jest, i všeliký samec v dobytku tvém, prvorozený z volů a ovcí.

20 Ale prvorozené osle vyplatíš dobytčetem; pakli bys nevyplatil, šíji zlomíš jemu. Každého prvorozeného z synů svých vyplatíš, aniž ukáží se přede mnou prázdní.

21 Šest dní pracovati budeš, dne pak sedmého přestaneš; v čas orání i žně přestaneš.

22 A učiníš sobě slavnost téhodnů, svátek prvotin žně pšeničné a slavnost klizení po vyjití každého roku.

23 Třikrát v roce ukáže se každý z vás pohlaví mužského před oblíčejem Panovníka Hospodina, Boha Izraelského.

24 Nebo vyvrhu národy od tváři tvé a rozšířím meze tvé, aniž kdo sáhne na zemi tvou, když vstoupíš, abys se ukázal před Hospodinem Bohem svým třikrát v roce.

25 Nebudeš obětovati krve oběti mé, dokavadž u tebe kvas jest, aniž zůstane do jitra obět slavnosti Fáze.

26 Prvotiny prvních úrod země své přinášeti budeš do domu Hospodina Boha svého. Nebudeš vařiti kozelce v mléce matky jeho.

27 I řekl Hospodin Mojžíšovi: Napiš sobě slova tato; nebo podlé slov těch učinil jsem smlouvu s tebou a s Izraelem.

28 Byl pak tam s Hospodinem čtyřidceti dní a čtyřidceti nocí, chleba nejedl a vody nepil; a napsal na dskách slova té smlouvy, totiž deset slov.

29 I stalo se, když sstupoval Mojžíš s hory Sinai, (a měl dvě dsky svědectví v rukou svých, když sstupoval s hory), nevěděl, že by se stkvěla kůže tváři jeho, když mluvil s ním.

30 A viděl Aron i všickni synové Izraelští Mojžíše, a aj, stkvěla se kůže tváři jeho, a nesměli přistoupiti k němu.

31 Ale Mojžíš zavolal jich, a navrátili se k němu Aron i všecka knížata shromáždění toho, a mluvil Mojžíš s nimi.

32 Potom přišli také k němu všickni synové Izraelští, jimžto přikázal všecko, což s ním mluvil Hospodin na hoře Sinai.

33 Dokudž pak mluvil Mojžíš s nimi, měl zástěru na tváři své.

34 Ale když vcházel Mojžíš před tvář Hospodina, aby mluvil s ním, odjímal zástěru, dokudž nevyšel. Vyšed pak, mluvil synům Izraelským, což mu bylo rozkázáno.

35 Tedy viděli synové Izraelští tvář Mojžíšovu, že se stkvěla kůže tváři jeho. A kladl zase Mojžíš zástěru na tvář svou, dokudž nevcházel, aby mluvil s ním.

   

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Arcana Coelestia # 10667

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10667. 'Six days you shall work' means the first state of regeneration, when a person is in possession of truths and at that stage is engaged in conflicts. This is clear from the meaning of 'six days', which are called the days of labour or work, as the first state of regeneration, when a person is in possession of truths and at that stage is engaged in conflicts against evils and falsities, dealt with in 8510, 8888, 9431, 10360.

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

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Arcana Coelestia # 10360

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10360. 'And you shall keep the sabbath' means that the Lord's Divine Human is to be worshipped. This is clear from the meaning of 'keeping', when it refers to what is Divine, as worshipping; and from the meaning of 'the sabbath' in the highest sense as the union of the Divine, called the Father, and the Divine Human, called the Son, thus the Divine Human in which that union exists. The reason why 'the sabbath' means this union is that by the six days of labour which come before the seventh every state of conflict is meant; for in the spiritual sense 'labour' does not mean the kind of labour that people go out to in the world but the kind that those in the Church experience before they enter and become the Church, that is, labour that involves them in conflict with evils and the falsities of evil. Labour such as this that is meant in the spiritual sense was experienced by the Lord when He was in the world; for He engaged in conflict then against the hells, and restored them, and the heavens as well, to a state of order. At the same time He glorified His Human, that is, united it to the Divine itself that was His from conception, see 9715, 9809.

[2] The time and state when the Lord was engaged in conflicts is meant by the six days of labour; but the state when the union had been accomplished is meant by the seventh day, which is called the sabbath on account of the rest it brings, because then the Lord had rest. Consequently 'the sabbath' also means the joining together of the Lord with heaven, with the Church, with the angels of heaven, and with members of the Church. The reason for this is that all who will come into heaven must first engage in conflicts against evils and the falsities of evil; and when these have been separated those people enter heaven and are joined to the Lord, and then they have rest. The like applies to people in the world. It is well known that they must engage in conflicts or undergo temptations before they become the Church, that is, before the goodness and truth which constitute the Church have been implanted in them, thus before they have been joined to the Lord, consequently before they have rest. From all this it is evident why it is that a state of conflict is meant by six days of labour, and rest as well as a joining together by the seventh day or the sabbath.

[3] The reason why the joining together of goodness and truth is also meant by 'the sabbath' is that while a person is engaged in conflicts truths play the leading role within him; but when the truths have been joined to good, thus when good plays the leading role within that person, he has rest. This is similar to how it was with the Lord. While He was in the world and was engaged in conflict with the hells He was, in respect of His Human, Divine Truth; but when He had united His Human to the Divine itself He became also, in respect of His Human, Divine Good or Jehovah.

[4] The six days which come before the sabbath mean the conflicts that come before and are preparatory to the heavenly marriage, which is the joining together of goodness and truth, see 8510, 8888, 9431.

Regarding the former state - when truths play the leading role within a person and he is engaged in conflicts against evils and the falsities of evil, that is, the state meant by six days of labour - and regarding the latter state, when good plays the leading role within him and he is led by the Lord, meant by 'the sabbath', see 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230, 9274, 9832.

First of all the Lord made His Human, when He was in the world, Divine Truth, and afterwards Divine Good, see in the places referred to in 9199(end), 9315(end).

He achieved this through conflicts brought about by temptations, see in the places referred to in 9528(end).

[5] A person therefore who knows that 'the sabbath' serves in the highest sense to mean the union of the Divine itself within the Lord's Divine Human can recognize the meaning of statements made so many times in the Word regarding the sabbath, such as the following in Isaiah,

If you turn your foot away from the sabbath, so that you do not do your own will on My holy day, but call the sabbath delights honourable to the Holiness of Jehovah, and honour it, so that you do not do your own ways, nor find your own desire or speak [your own] words, then you will take delight in Jehovah, and I will convey you into the high places of the earth, and I will feed you with the heritage of Jacob your father. Isaiah 58:13-14.

Anyone who is acquainted with the internal sense of the Word can see plainly that 'the sabbath' here is used to mean a state in which a person is joined to the Lord, thus a state when the person is led by the Lord and not by self, that is, a state which exists when good resides in him. For being led by the Lord and not by self is meant by 'turning one's foot away from the sabbath', 'not doing one's own will', 'not doing one's own ways', 'not finding one's own desire', and 'not speaking [one's own] words'. The presence of the Church and of heaven in that person is meant by the promise that he will be conveyed into the high places of the earth and will be fed with the heritage of Jacob. And the truth that the sabbath denotes the Divine Human in which there was a union is meant by the sabbath being called 'My holy day' and 'delights [honourable] to the Holiness of Jehovah'.

[6] And in Jeremiah,

If you keep the sabbath day holy, kings and princes will enter through the gates of this city, sitting on the throne of David, riding in a chariot and on horses. Jeremiah 17:24-25.

A person who has no knowledge of the internal sense of the Word will suppose that these words must be understood according to their literal meaning, which is that if people kept the sabbath holy kings and princes would enter through the gates of the city Jerusalem, riding in a chariot and on horses. But this is not how they should be understood. Rather they mean that those who worship the Lord's Divine Human in a holy manner must be governed by the Divine Truths of heaven and the Church. For 'Jerusalem' is used to mean the Church, 'kings and princes' its Divine Truths, 'the throne of David' heaven where the Lord is, 'a chariot' teachings that convey what is good and true, and 'horses' an enlightened power of understanding.

'Jerusalem' means the Church, see 2117, 3654.

'Kings' means Divine Truths, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148.

'Princes' means primary truths, 1482, 2089, 5044.

'David' means the Lord, 1888, 9954.

'The throne' means heaven, 5313.

'A chariot' means teachings conveying what is good and true, 5321, 8215.

'Horses' means a power of understanding that receives enlightenment, 2760-2762, 3217, 5321, 6534.

[7] Because 'the sabbath' meant the Lord in respect of the Divine Human, in which there was a union, it was decreed that the loaves of the Presence should be set in order on the table every sabbath, Leviticus 24:8. (It is well known in the Church that the Lord's Divine Human should be understood by 'bread'.) For the same reason the Lord, when in the world, calls Himself the Lord of the sabbath, Matthew 12:7, 8; Mark 2:27-28; Luke 6:1-5.

[8] For the same reason also the Lord, when He was in the world and united His Human to the Divine itself, did away with the sabbath as an occasion on which representative worship or the kind of worship established among the Israelite people took place, and made the sabbath day a day for instruction in teachings about faith and love. This is what the following words in John imply,

Jesus healing a certain man on the sabbath day said to him, Take up your bed and walk. And he took up the bed and walked. The Jews said that he ought not to carry a bed on the sabbath day. And they sought to kill the Lord, because He broke the sabbath. John 5:8-11, 18.

'The healing of one who is sick' means the purification of a person from evils and the falsities of evil; his 'bed' means religious teachings; and 'walking' means 'life'.

[9] Every healing from sickness carried out by the Lord implies purification from evils and falsities, or restoration of spiritual life, see 8364(end), 9031(end), 9086.

'Walking' means life, 519, 1794, 8417, 8420.

The fact that 'bed' means religious teachings is clear from places in the Word where a bed is mentioned, and also from representatives in the next life. When a bed is seen there and someone is lying on it, the teachings on which that person relies are meant. Consequently beds which are most highly adorned are seen there; these belong to those who rely on truths springing from good. Yet the fact that things such as these are meant by the Lord's words no one can know without the aid of the internal sense; for when the Lord spoke He used correspondences and so images carrying a spiritual meaning, since the Divine was the Source of the things He said.

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