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Exode 20

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1 Alors Dieu prononça toutes ces paroles, en disant:

2 Je suis l'Eternel, ton Dieu, qui t'ai fait sortir du pays d'Egypte, de la maison de servitude.

3 Tu n'auras pas d'autres dieux devant ma face.

4 Tu ne te feras point d'image taillée, ni de représentation quelconque des choses qui sont en haut dans les cieux, qui sont en bas sur la terre, et qui sont dans les eaux plus bas que la terre.

5 Tu ne te prosterneras point devant elles, et tu ne les serviras point; car moi, l'Eternel, ton Dieu, je suis un Dieu jaloux, qui punis l'iniquité des pères sur les enfants jusqu'à la troisième et la quatrième génération de ceux qui me haïssent,

6 et qui fais miséricorde jusqu'en mille générations à ceux qui m'aiment et qui gardent mes commandements.

7 Tu ne prendras point le nom de l'Eternel, ton Dieu, en vain; car l'Eternel ne laissera point impuni celui qui prendra son nom en vain.

8 Souviens-toi du jour du repos, pour le sanctifier.

9 Tu travailleras six jours, et tu feras tout ton ouvrage.

10 Mais le septième jour est le jour du repos de l'Eternel, ton Dieu: tu ne feras aucun ouvrage, ni toi, ni ton fils, ni ta fille, ni ton serviteur, ni ta servante, ni ton bétail, ni l'étranger qui est dans tes portes.

11 Car en six jours l'Eternel a fait les cieux, la terre et la mer, et tout ce qui y est contenu, et il s'est reposé le septième jour: c'est pourquoi l'Eternel a béni le jour du repos et l'a sanctifié.

12 Honore ton père et ta mère, afin que tes jours se prolongent dans le pays que l'Eternel, ton Dieu, te donne.

13 Tu ne tueras point.

14 Tu ne commettras point d'adultère.

15 Tu ne déroberas point.

16 Tu ne porteras point de faux témoignage contre ton prochain.

17 Tu ne convoiteras point la maison de ton prochain; tu ne convoiteras point la femme de ton prochain, ni son serviteur, ni sa servante, ni son boeuf, ni son âne, ni aucune chose qui appartienne à ton prochain.

18 Tout le peuple entendait les tonnerres et le son de la trompette; il voyait les flammes de la montagne fumante. A ce spectacle, le peuple tremblait, et se tenait dans l'éloignement.

19 Ils dirent à Moïse: Parle-nous toi-même, et nous écouterons; mais que Dieu ne nous Parle point, de peur que nous ne mourions.

20 Moïse dit au peuple: Ne vous effrayez pas; car c'est pour vous mettre à l'épreuve que Dieu est venu, et c'est pour que vous ayez sa crainte devant les yeux, afin que vous ne péchiez point.

21 Le peuple restait dans l'éloignement; mais Moïse s'approcha de la nuée où était Dieu.

22 L'Eternel dit à Moïse: Tu parleras ainsi aux enfants d'Israël: Vous avez vu que je vous ai parlé depuis les cieux.

23 Vous ne ferez point des dieux d'argent et des dieux d'or, pour me les associer; vous ne vous en ferez point.

24 Tu m'élèveras un autel de terre, sur lequel tu offriras tes holocaustes et tes sacrifices d'actions de grâces, tes brebis et tes boeufs. Partout où je rappellerai mon nom, je viendrai à toi, et je te bénirai.

25 Si tu m'élèves un autel de pierre, tu ne le bâtiras point en pierres taillées; car en passant ton ciseau sur la pierre, tu la profanerais.

26 Tu ne monteras point à mon autel par des degrés, afin que ta nudité ne soit pas découverte.

   

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Apocalypse Explained # 1012

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1012. (Verse 17) And the seventh angel poured out his vial into the air. That this signifies the state of the church manifested as to all things of thought, is evident from the signification of the angel pouring out the vial, as denoting the state of the church manifested, as above; and from the signification of the air, as denoting thought, in this case everything of thought, because it is the last state of the church that is here described; therefore on the manifestation of that state, it is said, "It is done, that is, consummated."

The reason why the air signifies thought is, that respiration, which takes place by means of the air, corresponds to the thought of the understanding, as the motion of the heart corresponds to the affection of the will. That the respiration of the lungs corresponds to thought is quite clear from the fact that their operation is simultaneous and synchronous. For as a man thinks so he breathes. If he thinks tacitly he also breathes tacitly, and, on the contrary, if he thinks forcibly. If he thinks intensely and interiorly in himself, he then by degrees checks respiration, and also suspends it. Thus a man varies the state of his respiration in accommodation to every state of his thought. The reason is, that a man has two lives - the life of the understanding and the life of the will; and all the things of the body correspond to those two lives of the mind. Thus, in general, the life of the respiration corresponds to the life of the understanding and of the thought therefrom; and the life of the motion of the heart corresponds to the life of the will and of the love therefrom. These two lives are also meant by soul and heart in the Word, where it is said, with the whole soul and the whole heart, which signifies with the whole understanding and the whole will; or, with every thought of faith, and every affection of love. These things are said, in order that it may be known, that by the air is signified thought, because breathing takes place by its means.

[2] The reason why the vial was, lastly, poured out into the air is, that everything in a man closes in his thoughts. For such as a man is as to the church and the goods and truths of the church, also as to love; in a word, such as he is as to his spiritual, moral, and civil life, such is he as to thought. And this may especially be observed in the spiritual world; for when any angel comes out of his own society into one not his own, his breathing then labours, because he does not think from a similar affection. This also is why an infernal spirit when he ascends into an angelic society experiences difficulty and pain in breathing, and comes into fancifulness and blindness of thought. From these things it is evident that such as a man is, such is his thought.

[3] In what follows some things shall now be related concerning the Seventh Precept, which is, "Thou shalt not kill."

All the precepts of the Decalogue, like everything in the Word, involve two internal senses, besides the highest, which is the third; one which is proximate, and is called the spiritual-moral sense; another which is more remote, and is called the celestial-spiritual sense. The proximate sense of this precept, "Thou shalt not kill," which is the spiritual-moral sense, is, that thou shalt not hate thy brother or thy neighbour, and thence not treat him with contempt and ignominy; for thus thou dost damage and destroy his good name and honour, from which is his life amongst his brethren, called civil life. Consequently, he will afterwards live in society as dead, being numbered amongst the vile and wicked, with whom no one will hold any intercourse. This, when done from enmity, hatred, or revenge, is murder. This proceeds, and is estimated by many in the world, in a way similar to that of the life of the body. He, therefore, who does this, is as guilty before the angels in the heavens as if he had killed his brother. For enmity, hatred, and revenge breathe out murder, and would do this unless restrained and held in by the fear of the law, of resistance, and of reputation. Still these three are efforts to murder; and every effort is as an act, for it goes forth into act when fear is removed. These things the Lord teaches in Matthew:

"Ye have heard that it was said by them of old time, Thou shalt not kill, and whoso shall kill shall be liable to judgment. But I say unto you, that whoso is angry with his brother rashly, shall be liable to judgment; and whoso shall say to his brother, Raca, shall be liable to the council; but whosoever shall say, Thou fool, shall be liable to the gehenna of fire" (5:21-26).

This may be seen explained above (n. 693, 746).

[4] But the more remote sense of this precept, "Thou shalt not kill," which is called the celestial-spiritual sense, is, Thou shalt not take away from a man the faith and love of God, and thus his spiritual life, this being murder itself. For from this life a man is a man, the life of the body serving thereto as the instrumental cause to its principal cause.

From this spiritual murder comes moral murder. Therefore he who is in the one is also in the other; for he who desires to take away man's spiritual life hates him if he cannot take it away; for he hates his faith and love, and thus the man himself.

These three, namely, spiritual murder, which is that of faith and love; moral murder, which is that of good name and honour; and natural murder, which is that of the body, follow in a series, one from the other, as cause and effect.

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