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2 Mózes 24

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1 És monda Mózesnek: Jõjj fel az Úrhoz te és Áron, Nádáb és Abihu, és az Izráel vénei közül hetvenen, és hajtsátok meg magatokat [elõtte] távolról.

2 És csak Mózes közeledjék az Úrhoz, amazok pedig ne közeledjenek, és a nép se jõjjön fel vele.

3 Elméne azért Mózes, és elbeszélé a népnek az Úr minden beszédét és minden rendelését; az egész nép pedig egyezõ szóval felele, mondván: Mindazokat a dolgokat, a melyeket az Úr parancsolt, megcselekeszszük.

4 Mózes pedig felírá az Úrnak minden beszédét, és felkele reggel és oltárt építe a hegy alatt, és tizenkét oszlopot, az Izráel tizenkét nemzetsége szerint.

5 Azután elküldé az Izráel fiainak ifjait, és áldozának égõ áldozatokat, és hálaáldozatul tulkokat ölének az Úrnak.

6 Mózes pedig vevé a vérnek felét, és tölté a medenczékbe: a vérnek másik felét pedig az oltárra hinté.

7 Azután vevé a szövetség könyvét, és elolvasá a nép hallatára; azok pedig mondának: Mindent megteszünk, a mit az Úr parancsolt, és engedelmeskedünk.

8 Mózes pedig vevé a vért, és ráhinté a népre, és monda: Ímé a szövetségnek vére, melyet az Úr kötött ti veletek, mindama beszédek szerint.

9 Azután felméne Mózes és Áron, Nádáb és Abihu, és az Izráel vénei közül hetvenen;

10 És láták az Izráel Istenét, és annak lábai alatt valami zafir fényû tárgy vala, és olyan tiszta, mint maga az ég.

11 És Izráel fiainak [e] választottjaira nem bocsátá kezét: jóllehet látták az Istent, mindazáltal ettek és ittak is.

12 És szóla az Úr Mózesnek: Jõjj fel én hozzám a hegyre és maradj ott. És átadom néked a kõtáblákat, és a törvényt és a parancsolatot, a melyeket írtam, hogy azokra megtaníttassanak.

13 Felkele azért Mózes és az õ szolgája Józsué, és felméne Mózes az Isten hegyére.

14 A véneknek pedig monda: Várjatok itt reánk, míg visszatérünk hozzátok: Ímé Áron és Húr veletek [vannak]; a kinek valami ügye van, õ hozzájok menjen.

15 Akkor felméne Mózes a hegyre; és felhõ borítá el a hegyet.

16 És az Úr dicsõsége szálla alá a Sinai hegyre, és felhõ borítá azt hat napon át; a hetedik napon pedig szólítá Mózest a felhõ közepébõl.

17 Az Úr dicsõségének jelensége pedig olyan vala az Izráel fiainak szeme elõtt, mint emésztõ tûz, a hegy tetején.

18 És beméne Mózes a felhõ közepébe, és felméne a hegyre, és negyven nap és negyven éjjel vala Mózes a hegyen.

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Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 9370, 9371, 9372, 9373, 9374, 9375, 9376, ...


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 666, 921, 1001, 1038, 1298, 1530, 1736, ...

Apocalypse Revealed 336, 348, 379, 529

Doctrine of the Lord 39

Doctrine of Life 59, 60

True Christian Religion 284, 285, 706, 730


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 69, 270, 329, 365, 405, 430, 594, ...

On the Athanasian Creed 62

Coronis (An Appendix to True Christian Religion) 50

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Skočit na podobné biblické verše

1 Mózes 12:7, 32:31

2 Mózes 6:23, 16:10, 17:9, 10, 12, 15, 19:3, 8, 11, 12, 20, 20:24, 25, 24:1, 9, 28:21, 31:18, 32:1, 15, 33:20, 34:1, 27, 28

4 Mózes 11:16, 28

5 Mózes 1:15, 4:24, 5:2, 22, 31, 31:9

Józsué 1:1, 4:5, 8, 24:21, 26

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Arcana Coelestia # 5922

Arcana Coelestia (Elliott translation)      

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5922. 'And you must tell my father about all my glory in Egypt' means a communication of the spiritual heaven in the natural with spiritual good. This is clear from the meaning of 'telling' as communicating; from the meaning of 'glory' as the spiritual heaven, dealt with below; from the meaning of 'Egypt' as factual knowledge within the natural, thus the natural itself, as above in 5908; and from the representation of Israel, to whom 'father', the recipient of the communication, refers here, as spiritual good, dealt with above in 5906. From all this it is evident that 'you must tell my father about all my glory in Egypt' means a communication of the spiritual heaven in the natural with spiritual good.

[2] With regard to 'glory' meaning the spiritual heaven, the situation is this: There are two kingdoms that form heaven - the celestial kingdom and the spiritual kingdom. The celestial kingdom is the inmost or third heaven, and the spiritual kingdom is the middle or second heaven. Good as it exists among celestial angels is called celestial good, and good as it exists among spiritual angels is called spiritual good. Celestial good is the good of love to the Lord, while spiritual good is the good of love towards the neighbour. As for what joins the two kingdoms together, the good of charity towards the neighbour does so. For with members of the celestial kingdom love to the Lord is what is internal and charity towards the neighbour what is external; but with members of the spiritual kingdom charity towards the neighbour is what is internal and faith deriving from it what is external. From this one may see that what joins the two kingdoms is charity towards the neighbour; for charity is that in which the celestial kingdom ends and the spiritual kingdom begins. What comes last in the one comes first in the other, and is thus where they receive each other.

[3] Now let what 'glory' is be stated. In the highest sense 'glory' is the Lord in respect to Divine Truth; thus it is Divine Truth that goes forth from the Lord. But in the representative sense 'glory' is the good of love towards the neighbour or charity, which is the external good of the Lord's celestial kingdom and the internal good of His spiritual kingdom; for in the genuine sense this good is Divine Truth in heaven. Now since reference is made at this point in the story to Israel, who is spiritual good or charity which makes the spiritual kingdom in heaven and the spiritual Church on earth, Joseph's 'glory' here which they were to tell Israel about means the spiritual heaven. The spiritual heaven is called 'glory' because things there are seen in light, brilliance, and radiance.

[4] Glory is attributed to Divine Truth that comes forth from the Lord's Divine Human, and it is ascribed to the Lord as King; for in the internal sense kingship means Divine Truth, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068. This is clear in John,

What is more, the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father, full of grace and truth. John 1:14.

'The Word' is Divine Truth. Since it goes forth from the Lord it is the Lord Himself, and for that reason 'glory' is attributed to Divine Truth.

[5] In Luke, when Jesus was transfigured on the mountain,

Behold, two men talked to Him, who were Moses and Elijah, who were seen in glory. Luke 9:30-31.

There the Lord showed Peter, James, and John what His Divine Human was like and what it looked like in Divine light. The form in which they saw Him at that time demonstrated what the Word is like in its internal sense, and so what Divine Truth in heaven is like; for the Word is Divine Truth provided for the Church's use. This also explains why at the same time the scene presented Moses and Elijah talking to Him; for 'Moses' represents the Law, by which one means the books by him together with the historical ones, while 'Elijah' represents the Prophets or prophetical part of the Word. For more about Moses' representation of the Law, see Preface to Genesis 18, and also 4859 (end); and for more about Elijah's representation of the prophetical part of the Word, see the same Preface, and also 2762, 5247 (end).

(Odkazy: Arcana Coelestia 2135)


[6] In Matthew,

They will see the Son of Man coming in the clouds of heaven with power and glory. Matthew 24:30.

The literal sense of the Word is meant by 'the clouds', while the internal sense, consequently Divine Truth as this exists in heaven, is meant by 'glory'; see Preface to Genesis 18. 'Glory' also means the intelligence and wisdom that flow from Divine Truth, 4809. So far as its external sense is concerned the Word exists 'in a cloud', for the reason that people's minds dwell in darkness. Therefore if the Word did not dwell 'in a cloud' scarcely anyone would understand it, and also the sacred contents of the internal sense would be rendered profane by wicked people in the world. This is why the Lord says in Isaiah,

Jehovah will create over every habitation of Mount Zion, and over her assemblies, a cloud by day, and the shining of a flaming fire by night; for over all the glory there will be a covering. And there will be a tabernacle for shade by day. Isaiah 4:5-6.

(Odkazy: Arcana Coelestia 2135)


[7] It was for the same reason that over the tabernacle a cloud was seen by day and a fire by night. The tabernacle represented the Lord's Divine Human, consequently Divine Truth which goes forth from Him, and so the Word, which is Divine Truth for the Church, see 3210, 3439. The same is meant by the following in Moses,

The cloud covered the tent of meeting, and the glory of Jehovah filled the dwelling-place. Exodus 40:34.

In the same author,

The glory of Jehovah appeared in the tent of meeting before all the children of Israel. Numbers 14:10.

And in another place,

The cloud covered the tent, and the glory of Jehovah appeared. Numbers 16:42.

[8] A cloud and glory appeared in a similar way over Mount Sinai, which are spoken of in Moses as follows,

When Moses went up into the mountain the cloud covered the mountain. And the glory of Jehovah dwelt over Mount Sinai and covered it six days. Exodus 24:15-16.

The same representations occurred then because the Law, which is Divine Truth, was delivered from that mountain. The reason why the cloud was seen and the glory of Jehovah when Moses went up into the mountain was that in this he represented the Law, that is, the historical section of the Word. This explains why on several occasions the expression 'Moses and the Prophets' or else 'the Law and the Prophets' is used. 'The Law' is in this case used to mean the books by him together with all the other historical books, but not the Prophets because that part of the Word was represented by Elijah and Elisha. For as is well known, the Word has a historical section and a prophetical part, and therefore when the Word is called 'the Law and the Prophets', 'the Law' is used to mean the historical section and 'the Prophets' the prophetical part.

[9] Divine Truth was also represented by a brightness, like a rainbow in the cloud, that surrounded the cherubs and was up above them - in Ezekiel, where those things are described as follows,

I saw the appearance of fire, like a brightness round about, like the appearance of a rainbow which is in the cloud on a day of rain. This was the appearance of the likeness of the glory of Jehovah. Ezekiel 1:26-28.

Divine Truth is also called the glory of Jehovah, and the glory of the God of Israel in Ezekiel 8:4; 10:18-19; 11:21, 23. It is called 'the glory of Jehovah' in reference to the inmost heaven, and 'the glory of the God of Israel' in reference to the middle or spiritual heaven. The reason why in heaven Divine Truth appears in glory is that truth itself in the spiritual heaven appears before one's eyes as a shining cloud, which I too have been allowed to see several times, while the good held within that truth appears there as a fieriness. The cloud which is given diverse colourings by the fire presents amazing sights, which are 'glory' in the external sense. But the glory in the internal sense is intelligence and wisdom, which are also what those sights represent.

(Odkazy: Ezekiel 1:27-28, 11:22-23)


[10] The fact that Divine Truth, the source of all wisdom and intelligence, is 'the glory', as is the diversely coloured cloud appearing before one's external sight, is also clear from the following places: In Moses,

Jehovah said, I am the Living One, and the whole earth will be filled with the glory of Jehovah. Numbers 14:21.

This was said by Jehovah when the Israelite people were rejected by Him. He said that only their young children would enter the land of Canaan, at which time the whole earth would be filled with the glory of Jehovah. The meaning of this was that the glory of Jehovah would be present in the representatives of the Church existing among them, and in the Word which referred for the most part to them, and that all heaven and consequently the holy things of the Church would be filled with this glory.

[11] In Isaiah,

The seraphim kept calling out, Holy, holy, holy is Jehovah Zebaoth; the whole earth is full of His glory. Isaiah 6:3.

In the same prophet,

The glory of Jehovah will be revealed, and all flesh will see it together. Isaiah 40:5.

In the same prophet,

Therefore in the Urim give glory to Jehovah, in the isles of the sea to the name of Jehovah, the God of Israel. Isaiah 24:15.

'The Urim' stands for the light that is received from Divine Truth going; forth from the Lord. 'The isles of the sea' stands for those who are further away from the truth, 1158.

[12] In the same prophet,

The glory of Lebanon has been given to it, the majesty of Carmel and Sharon. They will see the glory of Jehovah, the majesty of our God. Isaiah 35:2.

'Lebanon' stands for the spiritual Church, Carmel and Sharon' for the celestial Church. 'The glory of Jehovah' is attributed to the latter when celestial truth, which is charity, is meant, and 'the majesty of the God of Israel' to the former when spiritual good, which also is charity, is meant.

[13] In the same prophet,

Arise, shine, for Your light has come, and the glory of Jehovah has risen upon You. For behold, darkness is covering the earth, and thick darkness the peoples. But Jehovah will arise upon You, and His glory will be seen over You. Isaiah 60:1-2.

This refers to the Lord, who is called the Light, as in John 1:4, 9. It also says that 'the glory of Jehovah will arise upon Him', meaning that Divine Truth belongs to Him. Similarly in the same prophet,

For My own sake, for My own sake, I will do it; for how should it be profaned? My glory I do not give to another. Isaiah 48:11.

This too refers to the Lord, 'glory' in the highest sense standing for the Divine Human, and so also for Divine Truth since this comes forth from it. 'Not giving glory to another' is imparting it solely to the Divine Human, which is one with Himself.

[14] In John,

The holy city Jerusalem, coming down out of heaven, having the glory of God, and its light was like a most precious stone. Revelation 21:10-11.

'The holy city Jerusalem' is the Lord's spiritual kingdom in heaven and His spiritual Church on earth, to both of which glory is attributed. Its light is truth radiating from the Divine.

[15] Since Divine Truth is what kingship in the Word represents - even as the Lord in respect to His Divine Truth was represented by kings, see the places listed just above - glory was therefore ascribed to Him as King, as in David,

Lift up your heads, O gates, and be lifted , O ancient doors, 1 so that the King of glory may come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O gates, lift up. O ancient doors, 1 that the King of glory may come in. Who is this King of glory? Jehovah Zebaoth, He is the King of glory. Psalms 24:7-10.

In Isaiah,

Jehovah Zebaoth will reign on Mount Zion and in Jerusalem, and before His elders, glory. Isaiah 24:23.

'Glory' stands for Divine Truth. Jehovah is called 'Jehovah Zebaoth' - that is, Jehovah of Hosts or of Armies - when the subject is Divine truth; for truths are meant by 'armies', 3448.

[16] Also, because Divine Truth was represented by kingship, the throne on which kings sat when they made judgements was called a throne of glory, Isaiah 22:27; Jeremiah 14:21; 17:12. And in Matthew,

The Son of Man will sit on the throne of His glory. Matthew 19:28.

In the same gospel,

When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. And the King will say to them . . . Matthew 25:31, 34, 40.

The throne was called 'a throne of glory' for the further reason that truth was the basis on which judgements were made. In the same gospel,

The Son of Man will come in the glory of His Father together with His angels, and at that time He will repay everyone according to his deeds. Matthew 16:27.

(Odkazy: Isaiah 22:23)


[17] From all this one may now see what is meant by 'the glory' in the Lord's Prayer,

Yours is the kingdom, the power, and the glory, for ever. Matthew 6:13.

The Lord's spiritual kingdom in heaven and His spiritual Church on earth is in addition referred to by another word for 'glory' (decus) in Isaiah 60:7; 63:15; 64:11; Daniel 8:9-11; 11:16, 41, 45.

Joseph too therefore speaks of his glory, for Joseph himself in the highest sense represents the Lord's Divine Spiritual or His Divine Truth, and in the internal sense His spiritual kingdom, also the good of faith, see 3969, 4669, 4723, 4727.

-----
Footnotes:

1. literally, doors of the world

-----

(Odkazy: Daniel 8:9; Genesis 45:13)

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Odkazy z vydaných prací:

Arcana Coelestia 6343, 6345, 6355, 6363, 6366, 6534, 6752, 6832, 7912, 8106, 8427, 8443, 8692, 8781, 8916, 8945, 9025, 9031, 9277, 9372, 9373, 9391, 9404, 9405, 9406, 9427, 9429, 9506, 9553, 9670, 9741, 9779, 9807, 9815, 9917, 9930, 10149, 10551, ...

The White Horse 11

The New Jerusalem and its Heavenly Doctrine 1, 121, 260


Odkazy z nepublikovaných prací E. Swedenborga:

Apocalypse Explained 33, 36, 63, 64, 179, 205, 235, 242, 253, 272, 331, 735, 746


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


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