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Exodus 33

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1 And the Lord spoke to Moses, saying: God, get thee up from this place, thou and thy people which thou has brought out of the land of Egypt, into the land concerning which I swore to Abraham, Isaac, and Jacob, saying: To thy seed I will give it.

2 And I will send an angel before thee, that I may cast out the Chanaanite, and the Amorrhite, and the Hethite, and the Pherezite, and the Hevite, and the Jebusite.

3 That thou mayst enter into the land that floweth with milk and honey. For I will not go up with thee, because thou art a stiffnecked people: lest I destroy thee in the way.

4 And the people hearing these very bad tidings, mourned: and no man put on his ornaments according to custom.

5 And the Lord said to Moses: Say to the children of Israel: Thou are a stiffnecked people; once I shall come up in the midst of thee, and shall destroy thee. Now presently lay aside thy ornaments, that I may know what to do with thee.

6 So the children of Israel laid aside their ornaments by mount Horeb.

7 Moses also taking the tabernacle, pitched it without the camp afar off, and called the name thereof, The tabernacle of the covenant. And all the people that had any question, went forth to the tabernacle of the covenant, without the camp.

8 And when Moses went forth to the tabernacle, all the people rose up, and every one stood in the door of his pavilion, and they beheld the back of Moses, till he went into the tabernacle.

9 And when he was gone into the tabernacle of the covenant, the pillar of the cloud came down, and stood at the door, and he spoke with Moses.

10 And all saw that the pillar of the cloud stood at the door of the tabernacle. And they stood, and worshipped at the doors of their tents.

11 And the Lord spoke to Moses face to face, as a man is wont to speak to his friend. And when he returned into the camp, his servant Josue the son of Nun, a young man, departed not from the tabernacle.

12 And Moses said to the Lord; Thou commandest me to lead forth this people: and thou dost not let me know whom thou wilt send with me, especially whereas thou hast said: I know thee by name, and thou hast found favour in my sight.

13 If therefore I have found favour in thy sight, show me thy face, that I may know thee, and may find grace before thy eyes: look upon thy people this nation.

14 And the Lord said: My face shall go before thee, and I will give thee rest.

15 And Moses said: If thou thyself dost not go before, bring us not out of this place.

16 For how shall we be able to know, I and thy people, that we have found grace in thy sight, unless thou walk with us, that we may be glorified by all people that dwell upon the earth?

17 And the Lord said to Moses: This word also, which thou hast spoken, will I do: for thou hast found grace before me, and thee I have known by name.

18 And he said: Shew me thy glory.

19 He answered: I will shew thee all good, and I will proclaim in the name of the Lord before thee: and I will have mercy on whom I will, and I will be merciful to whom it shall please me.

20 And again he said: Thou canst not see my face: for man shall not see me and live.

21 And again he said: Behold there is a place with me, and thou shalt stand upon the rock.

22 And when my glory shall pass, I will set thee in a hole of the rock, and protect thee with my right hand, till I pass:

23 And I will take away my hand, and thou shalt see my back parts: but my face thou canst not see.

   

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Arcana Coelestia # 9414

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9414. And Jehovah said unto Moses. That this signifies instruction from the Lord for those who are in the external sense, is evident from the signification of “saying,” as being instruction, when it involves the things which follow and give instruction (see also n. 7186, 7241, 7267, 7304, 7380, 7517, 7769, 7793, 7825, 8041); that it is from the Lord is because by “Jehovah” in the Word is meant the Lord (see n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6281, 6303, 6905, 8274, 8864, 9315); and from the representation of Moses, as being that which mediates between the Lord and the people, thus the Word in respect to its holy external, for this is what mediates. That Moses now begins to have this representation, is evident from the series of what follows. For that people was in the external of the Word, and from this in the external of worship separate from what is internal (n. 9380). They who are of such a character cannot possibly have holy communication with the Lord, still less conjunction, except through an intermediate. How the case is in regard to this, will be unfolded more fully below (n. 9419).

[2] That this people was in the external sense of the Word separate from the internal, and consequently in the like worship, is very manifest from what follows. For after forty days they fell back altogether and worshiped a golden calf instead of Jehovah. Wherefore also Moses then cast away the tables out of his hand, and broke them; and afterward he was commanded to hew out other tables, upon which the same words should be written. By this was signified that this people was by no means willing to acknowledge any doctrinal thing from the internal sense of the Word, such as there is in heaven; but only from its external sense separate from the internal, such as is even at this day among them. Wherefore also that people was no longer called the “people of Jehovah,” but the “people of Moses,” as in the following passages:

Jehovah spoke unto Moses, Go, get thee down; for thy people, which thou madest to come up out of the land of Egypt, have corrupted themselves (Exodus 32:7).

Jehovah spoke unto Moses, Depart, go up hence, thou and the people which thou hast made to come up out of the land of Egypt (Exodus 33:1).

On this account also they were afterward removed from the mountain: “No man shall come up with thee, and also no man shall be seen in the whole mountain; and no flock or herd shall feed over against this mountain” (Exodus 34:3); for by “Mount Sinai” is signified the law, or Divine truth, and the Word, such as it is in heaven; thus also heaven (n. 8399, 8753, 8793, 8805). The reason why Moses previously represented the Word in general, that is, both as to its internal sense and as to its external sense, was that the subject there treated of was the promulgation of the law, which signified the revelation of Divine truth in general; for it was the beginning of revelation, seeing that everything else in the Word was written afterward.

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