Bible

 

2 Mose 32

Studie

   

1 Da aber das Volk sah, daß Mose verzog, von dem Berge zu kommen, sammelte sich's wider Aaron und sprach zu ihm: Auf, mache uns Götter, die vor uns her gehen! Denn wir wissen nicht, was diesem Mann Mose widerfahren ist, der uns aus Ägyptenland geführt hat.

2 Aaron sprach zu ihnen: Reißt ab die goldenen Ohrenringe an den Ohren eurer Weiber, eurer Söhne und eurer Töchter und bringet sie zu mir.

3 Da riß alles Volk seine goldenen Ohrenringe von ihren Ohren, und brachten sie zu Aaron.

4 Und er nahm sie von ihren Händen und entwarf's mit einem Griffel und machte ein gegossenes Kalb. Und sie sprachen: Das sind deine Götter, Israel, die dich aus Ägyptenland geführt haben!

5 Da das Aaron sah, baute er einen Altar vor ihm und ließ ausrufen und sprach: Morgen ist des HERRN Fest.

6 Und sie standen des Morgens früh auf und opferten Brandopfer und brachten dazu Dankopfer. Darnach setzte sich das Volk, zu essen und zu trinken, und standen auf zu spielen.

7 Der HERR aber sprach zu Mose: Gehe, steig hinab; denn dein Volk, das du aus Ägyptenland geführt hast, hat's verderbt.

8 Sie sind schnell von dem Wege getreten, den ich ihnen geboten habe. Sie haben sich ein gegossenes Kalb gemacht und haben's angebetet und ihm geopfert und gesagt: Das sind deine Götter, Israel, die dich aus Ägyptenland geführt haben.

9 Und der HERR sprach zu Mose: Ich sehe, daß es ein halsstarriges Volk ist.

10 Und nun laß mich, daß mein Zorn über sie ergrimme und sie vertilge; so will ich dich zum großen Volk machen.

11 Mose aber flehte vor dem HERRN, seinem Gott, und sprach: Ach HERR, warum will dein Zorn ergrimmen über dein Volk, das du mit großer Kraft und starker Hand hast aus Ägyptenland geführt?

12 Warum sollen die Ägypter sagen und sprechen: Er hat sie zu ihrem Unglück ausgeführt, daß er sie erwürgte im Gebirge und vertilgte vom Erdboden? Kehre dich von dem Grimm deines Zornes und laß dich gereuen des Übels über dein Volk.

13 Gedenke an deine Diener Abraham, Isaak und Israel, denen du bei dir selbst geschworen und verheißen hast: Ich will euren Samen mehren wie die Sterne am Himmel, und alles Land, das ich euch verheißen habe, will ich eurem Samen geben, und sie sollen's besitzen ewiglich.

14 Also gereute den HERRN das Übel, das er drohte seinem Volk zu tun.

15 Mose wandte sich und stieg vom Berge und hatte zwei Tafeln des Zeugnisses in seiner Hand, die waren beschrieben auf beiden Seiten.

16 Und Gott hatte sie selbst gemacht und selber die Schrift eingegraben.

17 Da nun Josua hörte des Volks Geschrei, daß sie jauchzten, sprach er zu Mose: Es ist ein Geschrei im Lager wie im Streit.

18 Er antwortete: Es ist nicht ein Geschrei gegeneinander derer, die obliegen und unterliegen, sondern ich höre ein Geschrei eines Singetanzes.

19 Als er aber nahe zum Lager kam und das Kalb und den Reigen sah, ergrimmte er mit Zorn und warf die Tafeln aus seiner Hand und zerbrach sie unten am Berge

20 und nahm das Kalb, das sie gemacht hatten, und zerschmelzte es mit Feuer und zermalmte es zu Pulver und stäubte es aufs Wasser und gab's den Kindern Israel zu trinken

21 und sprach zu Aaron: Was hat dir das Volk getan, daß du eine so große Sünde über sie gebracht hast?

22 Aaron sprach: Mein Herr lasse seinen Zorn nicht ergrimmen. Du weißt, daß dies Volk böse ist.

23 Sie sprachen zu mir: Mache uns Götter, die vor uns her gehen; denn wir wissen nicht, wie es diesem Manne Mose geht, der uns aus Ägyptenland geführt hat.

24 Ich sprach zu ihnen: Wer Gold hat, der reiß es ab und gebe es mir. Und ich warf's ins Feuer; daraus ist das Kalb geworden.

25 Da nun Mose sah, daß das Volk zuchtlos geworden war (denn Aaron hatte sie zuchtlos gemacht, zum Geschwätz bei ihren Widersachern),

26 trat er an das Tor des Lagers und sprach: Her zu mir, wer dem HERRN angehört! Da sammelten sich zu ihm alle Kinder Levi.

27 Und er sprach zu ihnen: So spricht der HERR, der Gott Israels: Gürte ein jeglicher sein Schwert um seine Lenden und durchgehet hin und zurück von einem Tor zum andern das Lager, und erwürge ein jeglicher seinen Bruder, Freund und Nächsten.

28 Die Kinder Levi taten, wie ihnen Mose gesagt hatte; und fielen des Tages vom Volk dreitausend Mann.

29 Da sprach Mose: Füllet heute eure Hände dem HERRN, ein jeglicher an seinem Sohn und Bruder, daß heute über euch der Segen gegeben werde.

30 Des Morgens sprach Mose zum Volk: Ihr habt eine große Sünde getan; nun will ich hinaufsteigen zu dem HERRN, ob ich vielleicht eure Sünde versöhnen möge.

31 Als nun Mose wieder zum HERRN kam, sprach er: Ach, das Volk hat eine große Sünde getan, und sie haben sich goldene Götter gemacht.

32 Nun vergib ihnen ihre Sünde; wo nicht, so tilge mich auch aus deinem Buch, das du geschrieben hast.

33 Der HERR sprach zu Mose: Was? Ich will den aus meinem Buch tilgen, der an mir sündigt.

34 So gehe nun hin und führe das Volk, dahin ich dir gesagt habe. Siehe, mein Engel soll vor dir her gehen. Ich werde ihre Sünde wohl heimsuchen, wenn meine Zeit kommt heimzusuchen.

35 Also strafte der HERR das Volk, daß sie das Kalb hatten gemacht, welches Aaron gemacht hatte.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 10396

Prostudujte si tuto pasáž

  
/ 10837  
  

10396. 'And the people saw that Moses delayed to come down from the mountain' means the Israelite nation, when they did not discern in the Word anything from heaven. This is clear from the meaning of 'seeing', when it refers to the understanding of the Word, as discernment, dealt with in 2150, 3764, 3863, 4567, 4723, 5400; from the representation of 'Moses' as the Word, dealt with in the places referred to in 9372; from the meaning of 'delaying to come down', when this refers to discernment of Divine Truth obtained from the Word, as not flowing in, for Divine Truth which flows in and resides with a person is said to come down from heaven; and from the meaning of 'Mount Sinai' as heaven in respect of Divine Truth, dealt with in 9420. 'The people' is used here literally to mean the Israelite nation; for this chapter deals with that nation, with what it was like in its discernment of Divine Truth obtained from the Word, and in its discernment of the inner realities that were represented within the things which Jehovah commanded the children of Israel from Mount Sinai through Moses - the things contained in the previous chapters, Exodus 25-Exodus 31 inclusive. From all this it is clear that 'the people saw that Moses delayed to come down from the mountain' means the Israelite nation, when they did not discern in the Word anything from heaven, nor for this reason anything that was represented in the measures commanded from Mount Sinai, that is, the inner realities.

[2] The situation in all this is that the subject in the chapters immediately before has been the statutes, judgements, and laws which Jehovah commanded the children of Israel, among whom a Church was to be established. Each one of these was an external regulation representing something internal, as has been shown in the explanations of those chapters. But the character of the Israelite nation was such that they did not wish to know anything whatever about the inner realities that were represented, only about the outward forms that served to represent them. The reason why that nation was like this was that they were ruled completely by bodily and earthly kinds of love; and with those who are ruled by those kinds of love their interiors, which would otherwise lie open to heaven, are closed off. Everyone has an internal and an external; the internal exists for heaven's purposes, and the external for the world's purposes. When the external is dominant, worldly, bodily, and earthly interests reign; but when the internal is dominant, heavenly ones do so. The human being has been created in such a way however that the external may be subordinate to the internal, thus the world within him may be subordinate to heaven; for as has been stated, the external exists for the world's purposes, and the internal for heaven's. When therefore the external is dominant the internal is closed, because then a person turns himself away from heaven and the Lord towards the world and self; and the place he turns to is where his heart is, consequently where his love is and together with that love the whole of his life, since a person's life consists in his love.

[3] These things have been mentioned in order that people may know what the situation is with those who are ruled by bodily and earthly kinds of love, namely that such people's interiors are closed off; and those whose interiors are closed off do not acknowledge anything internal. Only those things which they see with their eyes or touch with their hands they say exist, and all else which they do not see with their eyes or touch with their hands they say do not exist. Consequently they have no belief at all in the existence of heaven, in life after death, or in the inner realities taught by the Church. This was what the Israelite nation was like; and the present chapter shows that they were such.

[4] Anyone who does not know that inner realities compose the Church with a person, and not outward things without them, cannot do other than suppose that this nation was chosen and also loved by Jehovah in preference to all others. But the truth of the matter is entirely different. They were accepted because they insisted on it, yet not in order that any Church might exist among them, only what was representative of a Church, to the end that the Word could be written, with such things constituting its lowest level. The reason why in the Word that nation is called Jehovah's people, the nation chosen and loved [by Him], is that in it Judah is used to mean the celestial Church, Israel the spiritual Church, and each son of Jacob some aspect of the Church. Furthermore Abraham, Isaac, and Jacob serve to mean the Lord Himself, and so do Moses, Aaron, and David. But since the subject in the whole of this chapter is that nation, and the fact that no Church could be established among them, only what was representative of a Church, please see, before anything further is presented, what has been stated and shown previously regarding that nation,

No Church existed with that nation, only what was representative of a Church, 4281, 4288, 4311, 4500, 4899, 4912, 6304, 7048, 9320.

Thus they were not chosen, only accepted because they insisted on it, 4290, 4293, 7051, 7439.

They were entirely restricted to external things devoid of anything internal, 4293, 4311, 4459(end), 4834, 4844, 4847, 4865, 4868, 4874, 4903, 4913, 9320, 9373, 9380, 9381.

Their worship was merely external, 3147, 3479, 8871.

Nor did they wish to know about the inner things of worship and of the Word, 3479, 4429, 4433, 4680.

Therefore they were not allowed to know those things, 301, 302, 304, 2520, 3769.

If they had known them they would have rendered them profane, 3398, 3489, 4289.

Nevertheless through the outward things of worship among them, which were representative of inner realities, there was contact with heaven, and in what way, 4311, 4444, 6304, 8588, 8788, 8806.

When they were engaged in worship their interiors, which were foul, were closed, 3480, 9962.

This was possible among that nation, which is why they have been preserved even to the present day, 3479, 4281, 6588, 9377.

They worshipped Jehovah, but no more than His name, 3732(end), 4299, 6877.

At heart they were idolaters, 4208, 4281, 4820, 5998, 6877, 7401, 8301, 8882.

In general, they were the worst nation, 4314, 4316, 4317, 4444, 4503, 4750, 4751, 4815, 4820, 4832, 5057, 7248, 8819, 9320.

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 8301

Prostudujte si tuto pasáž

  
/ 10837  
  

8301. 'Who is like You among the gods, O Jehovah' means that every truth of good emanates from the Lord's Divine Human. This is clear from the meaning of 'gods' as truths, dealt with in 4402, 7268, 7873, at this point truths springing from good since comparison with Jehovah is made when it says, Who is like You among the gods, O Jehovah? 'Jehovah' in the Word means the Lord, see 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956; but at this point 'Jehovah' is used to mean the Divine Human because the theme of the song is the salvation of those belonging to the spiritual Church, accomplished through the Lord's Coming into the world, and by means of His Divine Human while He was in it, see 2661, 2716, 2833, 2834, 6372, 6854, 6914, 7035, 7091(end), 7828, 7932, 8018, 8054. The reason why the words used mean that every truth of good emanates from the Lord's Divine Human is that truths can emanate from anyone at all, but the truths of good can do so only from the Lord, consequently from those who are governed by good received from the Lord. Truths divorced from good are also contemplated and declared by those who possess faith that is mere persuasion and still lead a life of evil, as well as by many others within the Church. But those truths are not the truths of good, and so they do not emanate from the Lord but from such people themselves.

[2] The fact that truths springing from good emanate from the Lord may be recognized from the consideration that the Lord is Good itself because He is Love itself. Truth emanates from that Love just as light does from the flames of the sun. This truth is also like the light in springtime and summer, which holds warmth within itself and causes all things on the planet to come alive so to speak. But truth that does not flow from good is like the light in wintertime when all things on the planet die off. The reason why 'gods' are the truths of good is that 'gods' is used in the good sense to mean angels, who are called 'gods' because they are substances or forms receiving truth that has good from the Lord within it.

[3] Angels, and therefore the truths of good which emanate from the Lord, are also meant by 'gods' in the following places:

In David,

God places himself in the assembly of God in the midst of the gods will He judge. I said, You are gods and sons of the Most High, all of you. Psalms 82:1, 6.

Truths emanating from the Lord are what 'gods' is used to mean here. This is clear from the fact that the singular, 'in the assembly of God', is used first, and 'in the midst of the gods' afterwards. For 'God' is used in the Word where truth is referred to, see 2769, 2807, 2822, 3921, 4287, 4402, 7010; and in the highest sense 'God' is the Divine Truth emanating from the Lord, 7268.

In the same author,

I will confess You with my whole heart; before the gods I will make melody to You. Psalms 138:1.

In the same author,

There is none like You among the gods O Lord. Psalms 86:8.

In the same author,

A great God is Jehovah, and a great King above all gods. Psalms 95:3.

In the same author,

You, O Jehovah, are [high] above all the earth; You are exceedingly exalted above all gods. Psalms 97:9.

In the same author,

I know that Jehovah is great, and our Lord is above all gods. Psalms 135:5.

So it is too that Jehovah is called Lord of lords and God of gods in Deuteronomy 10:17; Joshua 22:22; Psalms 136:2.

[4] The reason why it is said so many times that Jehovah is above all gods and is God of gods is that at that time a large number of gods were worshipped. Nations were distinguished from one another according to the gods they worshipped, each nation believing that its god was the highest of all. As a result of this the idea of a large number of gods was rooted in everyone's mind, though there was disagreement over which one of them was the greatest, as becomes quite clear from many places in the historical narratives of the Word. That idea was rooted in the minds of the Jews more than others, and this explains why it says so many times in the Word that Jehovah was greater than all gods and that He was King and God of gods. The fact that this idea of a large number of gods was rooted in the minds of the Jews more than other nations becomes quite clear from their frequent apostasy, when they turned to the worship of other gods, many instances of which are recorded in the historical books of the Word, such as Judges 2:10, 13, 17, 19; 3:5-7; 8:27, 33; 10:6, 10, 13; 18:14, 17-18, 20, 24, 31; I Sam. 7:3-4; 8:8; 1 Kings 14:23-24; 16:31-33; 18:20ff; 21:26; 22:53; 2 Kings 16:1, 10ff; 17:7, 15-17; 21:3-7, 21; 23:4-5, 7-8, 10-13; and elsewhere.

[5] The mind of that nation was so unsound that with their lips they declared belief in Jehovah alone, yet in their heart acknowledged other gods. This becomes perfectly clear from the consideration that they saw so many miracles in Egypt, and in addition so many after that - the division of the sea before them and the drowning of Pharaoh's army, the pillar of cloud and fire constantly appearing, the manna raining down from heaven every day, and the actual presence of Jehovah with such great majesty and awe on Mount Sinai. And having seen such miracles they declared openly that Jehovah alone was God. Yet only weeks later, merely because Moses delayed [coming down from the mountain], they asked for molded gods which they could adore. And also after Aaron had made them those people attended them with divine worship through a feast, burnt offerings and sacrifices, and dancing. From this it becomes clear that the worship of many gods remained fixed in their hearts. The fact that this nation was like this, more than any other nation on the entire earth, is also clear in Jeremiah,

Has a nation changed its gods, and My people changed their glory for what does not profit? Be astonished, O heavens, over this, and shudder, be in great trepidation. According to the number of your cities have your gods been, O Judah. Jeremiah 2:11-12, 28.

[6] The character of that nation is also such that they adore external things, and so idols, more than all other nations do; they have no desire whatever to know about internal things. For they are the most avaricious of all nations; and avarice, which with them is such that gold or silver is loved for its own sake and not for the sake of any useful purpose, is an extremely earthly desire. It drags the mind down completely to a physical level and submerges it in it; and it closes interior levels to such an extent that no faith or love whatever from heaven can enter them. This shows how greatly mistaken those people are who believe that that nation will be chosen again, or that the Lord's Church will pass to them again after all others have been cast aside, when in fact you will convert stones to faith in the Lord before you convert them. This belief that the Church will pass to them is again due to many places in the prophetical parts of the Word which speak of their future return. But such people do not know that in those places Judah, Jacob, or Israel is not used to mean that nation, but those among whom the Church resides.

  
/ 10837  
  

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