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Exodus 33

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1 HE EN sagde til Moses: "Drag nu bort herfra med Folket, som du førte ud af Ægypten, til det Land, jeg tilsvor Abraham, Isak og Jakob med de Ord: Dit Afkom vil jeg give det!

2 Jeg sender en Engel foran dig, og han skal drive Kana'anæerne, Amoriterne, Hetiterne, Perizziterne, Hivviterne og Jebusiterne bort

3 til et Land, der flyder med Mælk og Honning. Men selv vil jeg ikke drage med i din Midte, thi du er et halsstarrigt Folk; drog jeg med, kunde jeg tilintetgøre dig undervejs!"

4 Da Folket hørte denne onde Tidende, sørgede de, og ingen tog sine Smykker på.

5 Da sagde HE EN til Moses: "Sig til Israeliterne; I er et halsstarrigt Folk! Vandrede jeg kun et eneste Øjeblik i din Midte, måtte jeg tilintetgøre dig. Tag du dine Smykker af, så skal jeg tænke over, hvad jeg vil gøre for dig!"

6 Da aflagde Israeliterne deres Smykker fra Horebs Bjerg af.

7 Moses plejede at tage Teltet og slå det op udenfor Lejren i nogen Afstand derfra; han gav det Navnet "Åbenbaringsteltet". Enhver som vilde rådspørge HE EN, gik ud til Åbenbaringsteltet uden for Lejren.

8 Men hver Gang Moses gik ud til teltet, rejste alt Folket sig op og stillede sig alle ved Indgangen til deres Telte og så efter Moses, indtil han kom ind i Teltet.

9 Og når Moses kom ind Teltet, sænkede Skystøtten sig og stillede sig ved Indgangen til Teltet; da talede HE EN med Moses.

10 Men når alt Folket så Skystøtten stå ved Indgangen til Teltet, rejste de sig alle op og tilbad ved Indgangen til deres Telte.

11 Så talede HE EN med Moses Ansigt til Ansigt, som når den ene Mand taler med den anden, og derpå vendte Moses tilbage til Lejren; men hans Medhjælper Josua, Nuns Søn, en ung Mand, veg ikke fra Teltet.

12 Moses sagde til HE EN: "Se, du siger til mig: Før dette Folk frem! Men du har ikke ladet mig vide, hvem du vil sende med mig; og dog har du sagt: Jeg kender dig ved Navn, og du har fundet Nåde for mine Øjne!

13 Hvis jeg nu virkelig har fundet Nåde for dine Øjne, så lær mig dine Veje at kende, at jeg kan kende dig og finde Nåde for dine Øjne; tænk dog på, at dette Folk er dit Folk!"

14 Han svarede: "Skal mit Åsyn da vandre med, og skal jeg således føre dig til Målet?"

15 Da sagde Moses til ham: "Hvis dit Åsyn ikke vandrer med, så lad os ikke drage herfra!

16 Hvorpå skal det dog kendes. at jeg har fundet Nåde for dine Øjne, jeg og dit Folk? Mon ikke på, at du vandrer med os, og der således vises os, mig og dit Folk, en Udmærkelse fremfor alle andle Folkeslag på Jorden?"

17 HE EN svarede Moses: "Også hvad du der siger, vil jeg gøre, thi du har fundet Nåde for mine Øjne, og jeg kalder dig ved Navn."

18 Da sagde Moses: "Lad mig dog skue din Herlighed!"

19 Han svarede: "Jeg vil lade al min igdom drage forbi dig og udråbe HE ENs Navn foran dig, thi jeg viser Nåde, mod hvem jeg vil, og Barmhjertighed, mod hvem jeg vil!"

20 Og han sagde: "Du kan ikke skue mit Åsyn, thi intet Menneske kan se mig og leve."

21 Og HE EN sagde: "Se, her er et Sted i min Nærhed, stil dig på Klippen der!

22 Når da min Herlighed drager forbi, vil jeg lade dig stå i Klippehulen, og jeg vil dække dig 1ned min Hånd, indtil jeg er kommet forbi.

23 Så tager jeg min Hånd bort, og da kan du se mig bagfra; men mit Åsyn kan ingen skue!"

   


The Project Gutenberg Association at Carnegie Mellon University

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Exodus 23:32

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32 Du må ikke slutte Pagt med dem eller deres Guder.


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia # 4612

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4612. 'Jacob came to Isaac his father' means that at this point the Divine Rational was joined to the Divine Natural. This is clear from the representation of 'Jacob' as the Divine Natural during the state dealt with just above in 4604-4610, and from the representation of 'Isaac' as the Divine Rational, dealt with in 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210. A joining together is meant by these words stating that he came to him. In all that follows to the end of the chapter the subject is the joining of the natural to the rational, and therefore what has gone immediately before has contained a description of the essential nature of that natural. That is to say, it has described how all aspects of good and truth were now present within it, the essential nature of it being meant by the twelve sons of Jacob; for as has been shown, each of his sons represents some general aspect of truth or good.

[2] As regards the joining of the natural to the rational, the subject in what follows below, it should be remembered that the rational receives truths and goods before the natural does, and in a more perfect way, 3286, 3288, 3321, 3368, 3498, 3513. For the rational is purer and more perfect than the natural because it is more internal or higher, and regarded essentially dwells in the light of heaven to which it is suited. This is why the rational receives things belonging to that light - that is to say, truths and goods, or what amounts to the same, the things that constitute intelligence and wisdom - before the natural does, and in a more perfect way. The natural, on the other hand, is grosser and less perfect because it is more external or lower, and regarded essentially dwells in the light of the world, a light which holds no intelligence or wisdom within itself, except insofar as it receives these from the light of heaven shining through the rational. Influx, which the learned talk about at the present day, is nothing other than this.

[3] With the natural however the position is that from earliest infancy and childhood it receives its essential nature from impressions gained from the world which come through the external senses; and a person uses and draws on these impressions to develop his understanding. But because the delights of self-love and love of the world reign in him at that time of life, and consequently selfish desires, which are the product of both his heredity and his own actions, the understanding so developed is filled with those desires. And all that accords with his delights he sees as goods and truths. Consequently the way these are ordered in the natural is the reverse or opposite of a heavenly ordering. When this is a person's state the light of heaven is, it is true, flowing in through the rational, for it is this that gives him the ability to think, to reason, to speak, and in outward appearance to act decently and politely. But things belonging to the light of heaven which contribute to such a person's eternal happiness are not present in the natural, since the delights which reign there are antagonistic towards them; for the delights of self-love and love of the world are by nature utterly opposed to the delights that go with love of the neighbour and consequently with love to the Lord. That person is able, it is true, to have a knowledge of the things belonging to light or heaven, but he cannot have any affection for them, except insofar as they are conducive to the acquisition of important positions and material gain, thus insofar as they accord with the delights of self-love and love of the world.

[4] From this it may be seen that order within the natural is the complete reverse or opposite of heavenly order. This being so, when the light of heaven flows in by way of the rational into the natural it is inevitably turned back, or smothered, or perverted. This is why the natural must be regenerated before it can be joined to the rational. Once the natural has been regenerated the things which flow in from the Lord by way of heaven, and so through the rational into the natural, are received there because they accord with it. For the natural is nothing else than the receptacle of good and truth coming from the rational, that is, from the Lord by way of the rational. By the natural is meant the external man, also called the natural man, and by the rational the internal man. These preliminary remarks have been made to enable one to see the implications of what follows below, for there the joining of the natural to the rational is the subject.

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