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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 # 1022

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1022. To give unto her the cup of the wrath of His anger, signifies its devastation through direful falsities of evil. This is evident from the signification of a "cup," as being falsity from hell, which is the falsity of evil (See n. 960; and as it appears as if God were wrathful and angry on account of this it is called "the cup of the wrath of the anger of God," "wrath" on account of the falsity, and "anger" on account of the evil. So "to give unto her that cup" signifies to devastate, for the falsity of evil from hell devastates the church as to all good and truth. That the church meant by "Babylon" has been thus devastated will be made evident from the two following chapters.

(The Tenth Commandment)

[2] "Thou shalt not covet (or desire) thy neighbor's wife, his manservant, or his maidservant, his ox, or his ass." These are lusts after what is man's own, because the wife, manservant, maidservant, ox, and ass, are within his house, and the things within a man's house mean in the spiritual internal sense the things that are his own, that is, the wife means the affection of spiritual truth and good, "manservant and maidservant," the affection of rational truth and good serving the spiritual, and "ox and ass" the affection of natural good and truth. These signify in the Word such affections; but because coveting and desiring these affections means to will and eagerly desire to subject a man to one's own authority or bidding, it follows that lusting after these affections means the lusts of the love of self, that is, of the love of ruling, for thus does one make the things belonging to a companion to be his own.

[3] From this it can now be seen that the lust of the ninth commandment is the lust of the love of the world, and that the lusts of this commandment are lusts of the love of self. For, as has been said before, all lusts are of love, for it is love that covets; and as there are two evil loves to which all lusts have reference, namely, the love of the world and the love of self, it follows that the lust of the ninth commandment has reference to the love of the world, and the lust of this commandment to the love of self, especially to the love of ruling. (That all evils and the falsities therefrom flow from these two loves may be seen above, n. 159, 171, 394, 506, 517, 650, 950, 951, 973, 982, 1010, 1016; and in the New Jerusalem and its Heavenly Doctrine, n. 65-83.)

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

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Apocalypse Explained # 159

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159. That thou sufferest the woman Jezebel, signifies the delight of the love of self and of the world. This is evident from the signification of "the woman Jezebel," as being the church wholly perverted; for "woman" in the Word signifies the church (SeeArcana Coelestia 252, 253, 749, 770, 6014, 7337, 8994), here the church perverted. And as all perversion of the church springs from those two loves, namely, from the love of self and the love of the world, "Jezebel" signifies the delight of these loves. The church in which these loves reign is called "the woman Jezebel," because Jezebel the wife of Ahab represented in the Word the delight of these loves, and the perversion of the church thereby. For all things that are written in the Word, even in the historical portion, are representative of such things as are of the church (See The Doctrine of the New Jerusalem 249-266).

Every perversion of the church springs from these two loves when they reign over the heavenly loves, because these two loves are altogether opposite to the two loves that constitute heaven and the church, which are love to the Lord and love towards the neighbor, and because from these two loves all evils and the falsities thence spring (See in The Doctrine of the New Jerusalem 59, 61, 65-82 and in the work on Heaven and Hell 252, 396, 399, 400, 486, 551-565, 566-575).

[2] That Jezebel the wife of Ahab represented what has been said will be seen presently; but something shall first be said about the delights of loves. Every man is such as his love is, and every delight of his life is from his love; for whatever favors his love he perceives as delightful, and whatever is adverse to his love he perceives as undelightful; consequently it is the same whether it be said that man is such as his love is, or such as his life's delight is. Those, therefore, who are loves of self and of the world, that is, they, with whom these loves reign, have no other life's delight or no other life than infernal life. For these loves, or the life's delights from them that are permanent, turn all their thoughts and intentions to self and the world; and so far as they turn them to self and to the world, they so far immerse them in man's proprium [what is his own], which he has by inheritance, thus at the same time in evils of every kind; and so far as man's thoughts and intentions are turned to his inherited proprium, which in itself is nothing but evil, so far are they turned away from heaven. For man's interiors, which are of his mind, that is, of his thought and intention, or of his understanding and will, are actually turned to his own loves, that is, downwards to self where the love of self and its delights reign, and outwards, that is, away from heaven towards the world, where the love of the world and its delights reign. It is otherwise when man loves God above all things, and his neighbor as himself; then the Lord turns the interiors which are of man's mind, or of his thought and intention, to Himself, thus turning them away from man's proprium [what is his own], and elevating them; and this without man's knowing anything about it. From this it is that man's spirit, which is the man himself, after its release from the body is actually turned to its own love, because that constitutes his life's delight, that is, his life. (That all spirits are actually turned to their own loves, see in the work on Heaven and Hell 17, 123, 142-145, 151, 153, 272, 510, 548, 552, 561; and above, n. 41)

[3] This may be illustrated somewhat by the fact that all the least parts of the body turn themselves to the common center of our earth, which is called the center of gravity; and from this it is that wheresoever men are, even those who are in directly opposite positions, and are called antipodes, all stand upon their feet. Yet this center of gravity is merely nature's center of gravity; but there is another center of gravity in the spiritual world, and this, with man, is determined by the love in which he is, downwards if his love is infernal, but upwards if his love is heavenly; and whichever way man's love is determined, in the same way his thoughts and intentions are determined; for these are in the spiritual world, and are impelled by the forces that are there.

[4] From this it can now be seen that the perversion of the church with men, which is signified by "the woman Jezebel," is solely from the loves of self and of the world, since these turn man's interiors, which are of his mind, downward, thus turning them away from heaven. It is said "the perversion of the church with men," because the church is in man, as heaven is in the angel; every church is constituted of those that are of the church, and not of any others, even though they may be born where the church is; as can be clearly seen from this, that love and faith constitute the church, and love and faith must be in man, consequently the church must be in him. (That heaven is in the angel, and the church in man, see in the work on Heaven and Hell, n. 33, 53, 54, 57, 454; and in The Doctrine of the New Jerusalem 232, 233, 241, 245, 246.)

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