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2 Mose 19

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1 Im dritten Monat nach dem Ausgang der Kinder Israel aus Ägyptenland kamen sie dieses Tages in die Wüste Sinai.

2 Denn sie waren ausgezogen von Raphidim und wollten in die Wüste Sinai und lagerten sich in der Wüste daselbst gegenüber dem Berge.

3 Und Mose stieg hinauf zu Gott. Und der HERR rief ihm vom Berge und sprach: So sollst du sagen dem Hause Jakob und verkündigen den Kindern Israel:

4 Ihr habt gesehen, was ich den Ägyptern getan habe, und wie ich euch getragen habe auf Adlerflügeln und habe euch zu mir gebracht.

5 Werdet ihr nun meiner Stimme gehorchen und meinen Bund halten, so sollt ihr mein Eigentum sein vor allen Völkern; denn die ganze Erde ist mein.

6 Und ihr sollt mir ein priesterlich Königreich und ein heiliges Volk sein. Das sind die Worte, die du den Kindern Israel sagen sollst.

7 Mose kam und forderte die Ältesten im Volk und legte ihnen alle diese Worte vor, die der HERR geboten hatte.

8 Und alles Volk antwortete zugleich und sprach: Alles, was der HERR geredet hat, wollen wir tun. Und Mose sagte die Rede des Volkes dem HERRN wieder.

9 Und der HERR sprach zu Mose: Siehe, ich will zu dir kommen in einer dicken Wolke, auf daß dies Volk es höre, wenn ich mit dir rede, und glaube dir ewiglich. Und Mose verkündigte dem HERRN die Rede des Volks.

10 Und der HERR sprach zu Mose: Gehe hin zum Volk und heilige sie heute und morgen, daß sie ihre Kleider waschen

11 und bereit seien auf den dritten Tag; denn am dritten Tage wird der HERR herabfahren auf den Berg Sinai.

12 Und mache dem Volk ein Gehege umher und sprich zu ihnen: Hütet euch, daß ihr nicht auf den Berg steiget noch sein Ende anrührt; denn wer den Berg anrührt, soll des Todes sterben.

13 Keine Hand soll ihn anrühren, sondern er soll gesteinigt oder mit Geschoß erschossen werden; es sei ein Tier oder ein Mensch, so soll er nicht leben. Wenn es aber lange tönen wird, dann sollen sie an den Berg gehen.

14 Mose stieg vom Berge zum Volk und heiligte sie, und sie wuschen ihre Kleider.

15 Und er sprach zu ihnen: Seid bereit auf den dritten Tag, und keiner nahe sich zum Weibe.

16 Als nun der dritte Tag kam und es Morgen war, da erhob sich ein Donnern und Blitzen und eine dicke Wolke auf dem Berge und ein Ton einer sehr starken Posaune; das ganze Volk aber, das im Lager war, erschrak.

17 Und Mose führte das Volk aus dem Lager Gott entgegen, und es trat unten an den Berg.

18 Der ganze Berg Sinai aber rauchte, darum daß der HERR herab auf den Berg fuhr mit Feuer; und sein Rauch ging auf wie ein Rauch vom Ofen, daß der ganze Berg sehr bebte.

19 Und der Posaune Ton ward immer stärker. Mose redete, und Gott antwortete ihm laut.

20 Als nun der HERR herniedergekommen war auf den Berg Sinai, oben auf seine Spitze, forderte er Mose oben auf die Spitze des Berges, und Mose stieg hinauf.

21 Da sprach der HERR zu ihm: Steig hinab und bezeuge dem Volk, daß sie nicht durchbrechen zum HERRN, ihn zu sehen, und viele aus ihnen fallen.

22 Dazu die Priester, die zum HERRN nahen, sollen sich heiligen, daß sie der HERR nicht zerschmettere.

23 Mose aber sprach zum HERRN: Das Volk kann nicht auf den Berg Sinai steigen; denn du hast uns bezeugt und gesagt: Mache ein Gehege um den Berg und heilige ihn.

24 Und der HERR sprach zu ihm: Gehe hin, steige hinab! Du und Aaron mit dir sollt heraufsteigen; aber die Priester und das Volk sollen nicht durchbrechen, daß sie hinaufsteigen zu dem HERRN, daß er sie nicht zerschmettere.

25 Und Mose stieg herunter zum Volk und sagte es ihm.

   

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Arcana Coelestia # 8770

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8770. 'And you will be for Me a kingdom of priests' means that at that time the good of truth will be [with them]. This is clear from the meaning of 'a kingdom of priests' here as spiritual good, which is the good of truth, that is, the good that a member of the spiritual Church is brought to by means of truth. The reason why 'a kingdom of priests' means this good is that these words are addressed to the house of Jacob and the children of Israel, who represent the spiritual Church, external and internal - the house of Jacob representing the external Church, and the children of Israel the internal Church, 8762. Also 'a kingdom' means truth, 1672, 2547, 4691, while 'priests' means good, since the Lord's Priesthood, which was represented by priests, means Divine Good, and the Lord's Kingship, which was represented by kings, means Divine Truth, 1728, 2015 (end), 3670, 6148.

[2] In the representative Church among the descendants of Jacob there was first a kingdom ruled by judges, after that a kingdom ruled by priests, and finally a kingdom ruled by kings. The kingdom ruled by judges represented Divine Truth emanating from Divine Good, whereas the kingdom ruled by priests, who were also judges, represented Divine Good from which Divine Truth emanates, and the kingdom ruled by kings represented Divine Truth without Divine Good. But when the office of king also had some of the priestly functions attached to it, kings then also represented Divine Truth containing good in the measure that priestly functions were linked to the office of king.

[3] All this was brought about in the Jewish Church to the end that the states of heaven might thereby be represented. For in heaven there are two kingdoms, one being called the celestial kingdom, and the other being called the spiritual kingdom. The celestial kingdom is what is called the Lord's Priesthood, and the spiritual kingdom is what is called His Kingship. In the latter Divine Truth reigns, in the former Divine Good. And since the representation of the celestial kingdom began to perish when the people asked for a king, therefore - to ensure that something representing the Lord's kingdom in the heavens might nevertheless continue to exist - the Jews were separated from the Israelites. The Jewish kingdom then represented the Lord's celestial kingdom, and the Israelite kingdom His spiritual kingdom.

[4] If people know these things they are able to know why the changes in forms of government took place one after another among the descendants of Jacob. They are also able to know why, when the people asked for a king, they were told by Jehovah through Samuel that in doing so they rejected Jehovah so that He should not reign over them, 1 Samuel 8:7, and why they were told then about 'the right of the king', 1 Samuel 8:11 and following verses, which describes Divine Truth without Divine Good. If people know the things mentioned above they can also know why some priestly functions were conferred on David, and also why after Solomon's time the kingdom was divided into two, into the Jewish kingdom and the Israelite kingdom. Regarding the two kingdoms in heaven, see 3635, 3883-3896, 4112, 4113, 4138.

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

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Arcana Coelestia # 2547

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2547. 'That you have brought great sin on me and on my kingdom' means that thereby the doctrine of faith and all matters of doctrine would be at risk. This is clear from the meaning of 'Abimelech', to whom the pronoun 'me' refers here, as the doctrine of faith, and from the meaning of 'kingdom' as the truth of doctrine or that which is a matter of doctrine. That 'a kingdom' in the internal sense means truths of doctrine, and in the contrary sense falsities of doctrine, is clear from the Word, as in Jeremiah,

He is the One who formed all things and the sceptre of His inheritance; Jehovah Zebaoth is His name. You are to me a hammer, weapons of war, and in You I will scatter the nations, and in You I will destroy the kingdoms. Jeremiah 51:19-20.

This refers to the Lord who, it is clear, is not going to scatter nations or destroy kingdoms but to do so to things meant by nations and kingdoms, namely evils and falsities of doctrine.

[2] In Ezekiel,

Behold, I will take the children of Israel from among the nations to where they have gone away, and will gather them from all around, and bring them into their own land; I will make them into one nation in the land, on the mountains of Israel; and one King will be King to them all, and they will no longer be two nations, nor will they be divided any longer into two kingdoms. Ezekiel 37:21-22.

'Israel' stands for the spiritual Church, 'nation' for the good of that Church, that is, of doctrine, for by 'nations' goods are meant, see 1259, 1260, 1416, 1849. 'Kingdom' stands for the truths of that Church. The fact that 'nations' and 'kingdoms' here mean something different from nations and kingdoms is quite evident, for the children of Israel, or the Israelites, are spoken of as being gathered together and brought into the land when in fact they were dispersed among the gentile nations and became such themselves.

[3] In Isaiah,

I will confound Egypt with Egypt, and they will fight, every one against his brother, and every one against his companion, city against city, kingdom against kingdom. Isaiah 19:2.

Here 'Egypt' stands for the reasonings based on facts concerning the truths of faith, 1164, 1165, 1186. 'City' stands for doctrine, in this case heretical doctrine, 402, 2268, 2449, 'kingdom' for falsity of doctrine. 'City against city and kingdom against kingdom' therefore stands for the fact that heresies and falsities will be in conflict with one another. The same is meant by the following words spoken by the Lord in reference to the close of the age, in Matthew,

Nation will be roused against nation and kingdom against kingdom. Matthew 24:7.

This stands for evils against evils, and falsities against falsities.

[4] The things that Daniel prophesied about the four kingdoms, Chapter 2:37-46; Daniel 7:17-end; and about the kingdoms of Media and Persia, Chapter 8:20-end; and about the kingdoms of the king of the south and the king of the north in Chapter 11; and the things that John too prophesied in the Book of Revelation about kings and kingdoms, have no other meaning. Those kingdoms are used solely to mean states of the Church as regards truths and falsities. The conditions of monarchs and of earthly kingdoms in the sense of the letter are in the internal sense states of the Church and of the Lord's kingdom. In the internal sense nothing else occurs there than spiritual and celestial things, for regarded in itself the Word of the Lord is purely spiritual and celestial; but so that it may be read and understood by man, no matter who, ideas of the things which belong to heaven are conveyed by means of such things as exist on earth.

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