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maastamuutto 19

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1 Kolmantena kuukautena siitä, kun israelilaiset olivat lähteneet Egyptin maasta, juuri samana kuukauden päivänä, he tulivat Siinain erämaahan.

2 Sillä he olivat lähteneet Refidimistä, tulleet Siinain erämaahan ja leiriytyneet erämaahan; ja Israel oli siellä leirissä vuoren kohdalla.

3 Ja Mooses nousi Jumalan tykö, ja Herra huusi häntä vuorelta ja sanoi: "Sano näin Jaakobin heimolle ja ilmoita israelilaisille:

4 'Te olette nähneet, mitä minä olen tehnyt egyptiläisille ja kuinka minä olen kantanut teitä kotkan siivillä ja tuonut teidät luokseni.

5 Jos te nyt kuulette minun ääntäni ja pidätte minun liittoni, niin te olette minun omaisuuteni ennen kaikkia muita kansoja; sillä koko maa on minun.

6 Ja te olette minulle pappisvaltakunta ja pyhä kansa.' Sano nämä sanat israelilaisille."

7 Kun Mooses tuli takaisin, kutsui hän kokoon kansan vanhimmat ja puhui heille kaikki ne sanat, jotka Herra oli hänen käskenyt puhua.

8 Niin koko kansa vastasi yhtenä miehenä ja sanoi: "Kaiken, mitä Herra on puhunut, me teemme". Ja Mooses vei kansan vastauksen Herralle.

9 Niin Herra sanoi Moosekselle: "Katso, minä tulen sinun tykösi paksussa pilvessä, että kansa kuulisi, kun minä puhun sinun kanssasi, ja uskoisi myös sinua ainiaan". Ja Mooses ilmoitti Herralle kansan vastauksen.

10 Niin Herra sanoi Moosekselle: "Mene kansan luo ja pyhitä heidät tänä päivänä ja huomenna, ja peskööt he vaatteensa.

11 Ja olkoot valmiit kolmanneksi päiväksi; sillä kolmantena päivänä Herra astuu koko kansan nähden alas Siinain vuorelle.

12 Ja merkitse raja kansalle yltympäri ja sano: 'Varokaa nousemasta vuorelle tahi koskettamasta sen juureen. Jokainen, joka vuoreen koskee, rangaistakoon kuolemalla.

13 Älköön kenenkään käsi häneen koskeko, vaan hänet kivitettäköön tahi ammuttakoon kuoliaaksi. Olipa eläin tai ihminen, ei se saa jäädä eloon.' Vasta kun pitkä torven puhallus kuuluu, he nouskoot vuorelle."

14 Ja Mooses astui alas vuorelta kansan luo; ja hän pyhitti kansan, ja he pesivät vaatteensa.

15 Ja hän sanoi kansalle: "Olkaa kolmanneksi päiväksi valmiit; älköön kukaan ryhtykö naiseen".

16 Ja kolmantena päivänä, kun aamu oli tullut, alkoi jylistä ja salamoida, ja paksu pilvi laskeutui vuoren ylle, ja kuului ylen kova pasunan ääni, niin että koko kansa, joka oli leirissä, vapisi pelosta.

17 Silloin Mooses vei kansan leiristä Jumalaa vastaan, ja he asettuivat vuoren juurelle.

18 Ja koko Siinain vuori peittyi savuun, kun Herra astui sille alas tulessa, ja siitä nousi savu niinkuin pätsin savu, ja koko vuori vapisi kovasti.

19 Ja pasunan ääni koveni kovenemistaan. Mooses puhui, ja Jumala vastasi hänelle jylinällä.

20 Ja Herra astui alas Siinain vuorelle, vuoren kukkulalle, ja Herra kutsui Mooseksen vuoren kukkulalle; ja Mooses nousi sinne ylös.

21 Niin Herra sanoi Moosekselle: "Astu alas ja varoita kansaa tunkeutumasta lähelle Herraa, häntä nähdäkseen, sillä silloin heistä monta kaatuu.

22 Papitkin, jotka saavat lähestyä Herraa, pyhittäkööt itsensä, ettei Herra heitä tuhoaisi."

23 Mutta Mooses vastasi Herralle: "Kansa ei voi nousta Siinain vuorelle, sillä sinä olet varoittanut meitä ja sanonut: 'Merkitse raja vuoren ympäri ja pyhitä se'."

24 Niin Herra sanoi hänelle: "Astu alas ja tule taas ylös, sinä ja Aaron sinun kanssasi. Mutta papit ja kansa älkööt tunkeutuko ylös, Herraa lähelle, ettei hän heitä tuhoaisi."

25 Ja Mooses astui alas kansan luo ja sanoi heille tämän.

   

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Apocalypse Explained # 972

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972. Thou art just, O Lord, who is, and who was. That this signifies the Lord as to Divine good from eternity, is evident from the signification of just, when predicated of the Lord, as denoting Divine good; for just, in the Word, is said of good, and holy of truth (see above n. 204); and from the signification of, who is, and who was, as denoting the Infinite and Eternal. For Is and Was is the same as Jehovah. And the Lord in the Word is called Jehovah from Divine good, and God from Divine truth. And Esse, when said of the Lord, is to be from Himself, which is in Himself; and Existere, when said of Him, is also to exist from Himself and in Himself. And the Existere, in the relative sense, is the Esse in all things of heaven and the church, which is effected by Divine truth. This Esse is meant by eternal; for eternal, when said of the Lord, is understood in heaven apart from any idea of time, thus different from the understanding of it in the world. For eternal in the angelic idea is the state of the Divine Existence, which yet makes one with the Divine Essence, which is Jehovah. The Infinite as to Esse is signified by the "Is" in Jehovah; and the Infinite as to Existere is signified by the "Was" in Jehovah. The Infinite Existere, which also is Eternal, is the proceeding Divine, from which is heaven and everything pertaining to it. The Divine Existere is also the Divine Esse; but it is called Existere with respect to heaven, where it is the all in all.

Continuation concerning the Fifth Precept:-

He who abstains from thefts, understood in a broad sense, in fact, he who shuns them from any other reason than religion and for the sake of life eternal, is not purified from them; for no other reason opens heaven. For the Lord, by means of heaven, removes evils with man, as by this He also removes the hells.

For example, administrators of goods higher and lower, merchants, judges, officers of every kind, and labourers, who abstain from theft, that is from unlawful modes of gain and usury, and also shun them, but only for the sake of reputation, and, consequently, of honour and gain, or for the sake of civil and moral laws, in a word, from any natural love or fear, thus because of external bonds alone, and not because of religion - such persons are still, as to their interior life, full of the desire to thieve and plunder, which also breaks out when external bonds are removed. This is the case with every one after death. Their sincerity and rectitude is merely a mask, disguise, and cunning.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia # 3720

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3720. 'This is nothing other than the house of God' means the Lord's kingdom as it exists in the ultimate degree of order. This is clear from the meaning of 'the house of God'. In the Word 'the house of God' is referred to in many places, and in the external sense, that is, literally, it means a building where holy worship takes place. But in the internal sense it means the Church, in the more universal sense it means heaven, and in the most universal the Lord's kingdom. In the highest sense however it means the Lord Himself as regards the Divine Human. But in the Word sometimes the expression 'House of God' is used and sometimes 'Temple'. The two are similar in meaning, the difference being that the expression 'House of God' is used when the subject is good but 'temple' when the subject is truth. From this it is evident that 'the House of God' means the Lord's celestial Church, and in the more universal sense the heaven of celestial angels, in the most universal the Lord's celestial kingdom, and in the highest sense the Lord as regards Divine Good; whereas 'the Temple' means the Lord's spiritual Church, and in the more universal sense the heaven of spiritual angels, in the most universal the Lord's spiritual kingdom, and in the highest the Lord as regards Divine Truth, see 2048. The reason why 'the House of God' means that which is celestial and the dwelling-place of good, while 'the Temple' means that which is spiritual and the dwelling-place of truth, is that 'a house' in the Word means good, see 710, 2233, 2559, 3128, 3652, and among the most ancient people used to be built of pieces of wood for the reason that 'wood' meant good, 643, 1110, 2784, 2812, whereas 'the Temple' means truth because it was built of stones - 'stones' meaning truths, see 643, 1296, 1298.

[2] These meanings that 'pieces of wood' and 'stones' possess are clear not only from the Word where they are mentioned but also from representatives in the next life. For people who assume that merit lies in good works seem to themselves to be cutting wood, and those who assume that it lies in truths, that is to say, people who have believed that they knew more truths than anybody else and yet have lived wickedly, seem to themselves to be breaking up stones. I have often seen such people wood-cutting or stone-breaking, from which the meaning of 'wood' and of 'stone' was made clear to me - that good is meant by 'wood' and truth by 'stone'. It has in like manner been made clear to me from the fact that when I have seen a wooden house the concept of good has instantly presented itself, and when I have seen a stone house the concept of truth has done so. And I have also learned from angels about this matter. This is why, when in the Word 'the House of God' is mentioned, the concept of good presents itself to angels, the kind of good depending on the nature of the subject that is being dealt with. And when 'the Temple' is mentioned, the concept of truth presents itself, the kind of truth depending on the subject that is being dealt with. From this one may also deduce how deeply and inwardly concealed the heavenly arcana lie in the Word.

[3] The reason 'the House of God' here means the Lord's kingdom as it exists in the ultimate degree of order is that the subject is Jacob who, as often shown already, represents the Lord's Divine Natural. The natural exists in the ultimate degree of order, for the natural encompasses all interior degrees and includes them all together within itself. And since they are included all together within the natural, and so countless things are beheld as a single whole, obscurity exists there compared with other degrees. This obscurity too has been dealt with frequently.

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