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Exode 20

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1 Alors Dieu prononça toutes ces paroles, disant :

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

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

4 Tu ne te feras point d'image taillée, ni aucune ressemblance des choses qui sont là-haut aux cieux, ni ici-bas sur la terre, ni dans les eaux sous la terre.

5 Tu ne te prosterneras point devant elles, et ne les serviras point; car je suis l'Eternel ton Dieu, le [Dieu] Fort, qui est jaloux, punissant l'iniquité des pères sur les enfants, jusqu'à la troisième et à la quatrième génération de ceux qui me haïssent;

6 Et faisant miséricorde 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 tiendra point pour innocent, celui qui aura pris son Nom en vain.

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

9 Tu travailleras six jours, et tu feras toute ton œuvre;

10 Mais le septième jour est le repos de l'Eternel ton Dieu. Tu ne feras aucune œuvre en ce [jour-là], ni toi, ni ton fils, ni ta fille, ni ton serviteur, ni ta servante, ni ton bétail, ni ton étranger qui est dans tes portes.

11 Car l'Eternel a fait en six jours les cieux, la terre, la mer, et tout ce qui est en eux, et 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 soient prolongés sur la terre que l'Eternel ton Dieu te donne.

13 Tu ne tueras point.

14 Tu ne paillarderas point.

15 Tu ne déroberas point.

16 Tu ne diras point 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 bœuf, ni son âne, ni aucune chose qui soit à ton prochain.

18 Or tout le peuple apercevait les tonnerres, les éclairs, le son du cor, et la montagne fumante; et le peuple voyant cela tremblait, et se tenait loin.

19 Et ils dirent à Moïse : parle, toi, avec nous, et nous écouterons; mais que Dieu ne parle point avec nous, de peur que nous ne mourions.

20 Et Moïse dit au peuple : ne craignez point; car Dieu est venu pour vous éprouver, et afin que sa crainte soit devant vous, et que vous ne péchiez point.

21 Le peuple donc se tint loin, mais Moïse s'approcha de l'obscurité dans laquelle Dieu était.

22 Et l'Eternel dit à Moïse : tu diras ainsi aux enfants d'Israël : vous avez vu que je vous ai parlé des cieux :

23 Vous ne vous ferez point avec moi de Dieux d'argent, ni de Dieux d'or.

24 Tu me feras un autel de terre, sur lequel tu sacrifieras tes holocaustes, et tes oblations de prospérités, ton menu et ton gros bétail; en quelque lieu que ce soit que je mettrai la mémoire de mon Nom, je viendrai là à toi, et je te bénirai.

25 Que si tu me fais un autel de pierres, ne les taille point; car si tu fais passer le fer dessus, tu le souilleras.

26 Et tu ne monteras point à mon autel par des degrés, de peur que ta nudité ne soit découverte en y [montant].

   

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Apocalypse Explained # 965

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965. (Verse 3) And the second angel poured out his vial into the sea. That this signifies the state of the church manifested as to the knowledges of truth in the natural man, is evident from the signification of the angel pouring out the vial, as denoting the state of the church manifested (see above, n. 960, 961); and from the signification of the sea, as denoting the generals of truth in the natural man (see (n. 275, 342, 511, 876, 931, 934); in the present case from the Word, from which the generals of truth are knowledges. Hence by the sea is signified the natural man as to the knowledges of truth from the Word; and also the knowledges of good therefrom; for the knowledges of good are also knowledges of truth; for to know that this is good, and that it is such a good, is truth; also, to see in the understanding various goods, and their differences, and also their opposites, which are called evils, in so far as these are knowledges, are truths. Nor are they essentially goods, except when they are felt as delightful, or not delightful, thus, when they are sensibly perceived, or from some kind of love.

[2] We now come to the explanation of the

Third Precept of the Decalogue, which is, that the Sabbath is to be sanctified.

The third and fourth precepts of the Decalogue refer to those things that are to be done, that is, that the Sabbath is to be sanctified, and parents to be honoured.

The rest of the precepts refer to those things that are not to be done; that is, that other gods are not to be worshipped; that the name of God is not to be profaned; that a man must not steal, must not commit adultery, must not bear false witness, must not covet the goods of others.

The reason why these two precepts are precepts to be done is, that the sanctity of the rest of the precepts depends upon them. For the Sabbath signifies the union of the very Divine and the Divine Human in the Lord, also His conjunction with heaven and the church; and, consequently, the marriage of good and truth with the man who is being regenerated.

Because the Sabbath signifies these things, therefore it was the principal representative of everything of worship in the Israelitish Church, as is evident in Jeremiah (17:20-27), and elsewhere. The reason of its being the principal representative of everything of worship was, that the primary principle of everything of worship is the acknowledgment of the Divine in the Human of the Lord. For without that acknowledgment a man cannot believe and act except from himself, and to believe from himself is to believe falsities, and to act from himself is to do evils, as is also evident from the words of the Lord Himself in John:

The Lord answered those asking, "What shall we do that we might work the works of God? Jesus said, This is the work of God, that ye believe on him whom God hath sent" (6:28, 29).

And again:

"He who abideth in me, and I in him, the same bringeth forth much fruit; for without me, ye cannot do nothing" (John 15:5).

[3] That the Sabbath represented that union, and the holy acknowledgment of it, has been shown in many passages in Arcana Coelestia, that is, that the Sabbath, in the highest sense, signified the union of the very Divine and the Divine Human in the Lord; in the internal sense, the conjunction of the Lord's Human with heaven and the church, in general, the conjunction of good and truth; thus, the heavenly marriage (n. 8495, 10356, 10730). Hence, that rest on the day of the Sabbath signified the state of that union, because the Lord then has rest; and also there is thereby peace and salvation in the heavens and on the earth. And, in the relative sense, that rest signified the conjunction of man with the Lord, because he has then peace and salvation (n. 8494, 8510, 10360, 10367, 10370, 10374, 10668, 10730). That the six days which precede the Sabbath, signified the labours and combats before union and conjunction (n. 8510, 8888, 9431, 10361, 10667).

[4] There are two states pertaining to a man who is being regenerated; the first, while he is in truths, and, by means of truths, is led to good and into good; the other, when he is in good. When a man is in the first state, he is then in combats or temptations; but when he is in the second state, he is then in the tranquillity of peace.

The former state is what is signified by the "six days of labour " which precede the Sabbath; and the latter state by the rest on the Sabbath-day (n. 9274, 9431, 10360). That there were also two states pertaining to the Lord; the first, when He was Divine truth, and from it fought against the hells and subjugated them; the other, when He was made Divine good by union with the very Divine in Himself.

The former state was signified, in the highest sense, by the

"six days of labour;" and the latter, by "the Sabbath" (n. 10360). Because such things were represented by the Sabbath, therefore it was the principal representative of worship, and the holiest of all (n. 10357, 10372). That to do work on the day of the Sabbath, signified not to be led by the Lord, but by self; thus to be disjoined (n. 7892, 8495, 10360, 10362, 10365). That the day of the Sabbath is not now representative, but that it is a day of instruction (n. 10360 at the end).

  
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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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Apocalypse Explained # 476

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476. And make their robes white in the blood of the Lamb.- This signifies the implantation of Divine Truth from the Lord, as is evident from the signification of making their robes white, as denoting to put off falsities and to put on truths, for white, and to whiten are said in reference to truths, which are signified by robes. That white, and to whiten, are said in reference to truths, may be seen above (n. 196); and that robes signify truths in general may also be seen above (n. 395). It is said that they made their robes white, because the garments of those who are in falsities in the spiritual world appear to be dusky, and also spotted, and the garments of those who are in temptations appear squalid; but as soon as they come out of temptations, because they are then imbued with Divine Truths, they appear to be clad in garments white and shining, without blemishes, as mentioned just above; therefore by making their robes white is signified that they had put off falsities and put on truths. The blood of the Lamb, signifies the Divine Truth proceeding from the Lord; see above (n. 329); and because falsities are shaken off in temptations, and truths implanted, therefore, in general, by making their robes white in the blood of the Lamb, is signified the implantation of Divine Truth from the Lord. In the sense of the letter of the Word, the blood of the Lamb means the passion of the cross, but in the internal or spiritual sense it means the Divine Truth proceeding from the Lord; for by means of this, man is purified from falsities and evils, that is, his garments are made white.

The passion of the cross was the last temptation of the Lord, through which He completely subjugated the hells, and glorified His Human; and having fulfilled and completed these things, the Lord sent the Paraclete (Paracletum), the Spirit of Truth, by which is meant the Divine Truth proceeding from His glorified Human, as the Lord Himself teaches in John (7:39), and elsewhere. Man then is reformed and regenerated by the Lord, and saved by means of the Divine Truth when received, but not by the shedding of blood upon the cross. On this subject more may be seen in the Doctrine of the New Jerusalem 293, 294); and in the passages cited therein from the Arcana Coelestia. The same is also evident from this fact, that the garments of the angels appear to shine with a white and bright appearance, not from faith and from thought concerning the blood of the Lord [shed] upon the cross, but from the Divine Truth from the Lord with the angels. For, as stated above, all their garments accord with the truths which they have, neither is any angel allowed to think of the passion of the Lord, but of His glorification, and of the reception of the Divine from Him.

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