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2 Mosebok 19

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1 På den dag då den tredje månaden ingick efter Israels barns uttåg ur Egyptens land kommo de in i Sinais öken.

2 Ty de bröto upp från Refidim och kommo så till Sinais öken och lägrade sig i öknen; Israel lägrade sig där mitt emot berget.

3 Och Mose steg upp till Gud; då ropade HERREN till honom uppifrån berget och sade: »Så skall du säga till Jakobs hus, så skall du förkunna för Israels barn:

4 'I haven själva sett vad jag har gjort med egyptierna, och huru jag har burit eder på örnvingar och fört eder till mig.

5 Om I nu hören min röst och hållen mitt förbund, så skolen I vara min egendom framför alla andra folk, ty hela jorden är min;

6 Och I skolen vara mig ett rike av präster och ett heligt folk.' Detta är vad du skall tala till Israels barn.

7 När Mose kom tillbaka, sammankallade han de äldste i folket och förelade dem allt detta som HERREN hade bjudit honom.

8 svarade allt folket med en mun och sade: »Allt vad HERREN har talat vilja vi göra.» Och Mose gick tillbaka till HERREN med folkets svar.

9 Och HERREN sade till Mose: »Se, jag skall komma till dig i en tjock molnsky, för att folket skall höra, när jag talar med dig, och så tro på dig evärdligen.» Och Mose framförde folkets svar till HERREN.

10 Då sade HERREN till Mose: »Gå till folket, och helga dem i dag och i morgon, och I åt dem två sina kläder.

11 Och må de hålla sig redo till i övermorgon; ty i övermorgon skall HERREN stiga nedSinai berg inför allt folkets ögon.

12 Och du skall märka ut en gräns för folket runt omkring och säga: 'Tagen eder till vara för att stiga upp på berget eller komma vid dess fot. Var och en som kommer vid berget skall straffas med döden;

13 men ingen hand må komma vid honom, utan han skall stenas eller skjutas ihjäl. Evad det är djur eller människa, skall en sådan mista livet.' När jubelhornet ljuder med utdragen ton, då må de stiga upp på berget.»

14 Och Mose steg ned från berget till folket och helgade folket, och de tvådde sina kläder.

15 Och han sade till folket: »Hållen eder redo till i övermorgon; ingen komme vid en kvinna

16 tredje dagen, när det hade blivit morgon, begynte det dundra och blixtra, och en tung molnsky kom över berget, och ett mycket starkt basunljud hördes; och allt folket i lägret bävade.

17 Men Mose förde folket ut ur lägret, Gud till mötes; och de ställde sig nedanför berget.

18 Och hela Sinai berg höljdes i rök, vid det att HERREN kom ned därpå i eld; och en rök steg upp därifrån, lik röken från en smältugn, och hela berget bävade storligen.

19 Och basunljudet blev allt starkare och starkare. Mose talade, och Gud svarade honom med hög röst.

20 Och HERREN steg nedSinai berg, på toppen av berget, och HERREN kallade Mose upp till bergets topp; då steg Mose ditupp.

21 Och HERREN sade till Mose: »Stig ned och varna folket, så att de icke tränga sig fram för att se HERREN, ty då skola många av dem falla.

22 Jämväl prästerna, som få nalkas HERREN, skola helga sig, för att HERREN icke må låta dem drabbas av fördärv.»

23 Men Mose svarade HERREN: »Folket kan icke stiga upp på Sinai berg, ty du har själv varnat oss och sagt att jag skulle märka ut en gräns omkring berget och helga det.»

24 Då sade HERREN till honom: »Gå ditned, och kom sedan åter upp och hav Aron med dig. Men prästerna och folket må icke tränga sig fram för att stiga upp till HERREN på det att han icke må låta dem drabbas av fördärv.»

25 Och Mose steg ned till folket och sade dem detta.

   

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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 # 3670

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3670. 'And He will give you the blessing of Abraham' means the joining of the Divine itself to the good and truth of the natural. This is clear from the meaning of 'blessing' as a joining together, dealt with above in 3660, 3667, and from the representation of 'Abraham' as the Lord's Divine itself, which is called the Father, dealt with in 2011, 3251, 3439. And as these words are addressed to Jacob, who is to represent the Divine Good and Truth of the Lord's Divine Natural, it is a joining together of the Divine itself to the good and truth of the Natural - this joining together being meant in the internal sense by 'He will give you the blessing of Abraham'. In the sense of the letter it is possession of the land of Canaan that is meant by 'the blessing of Abraham', and also by the words that follow, 'to inherit the land of your sojournings, which God gave to Abraham'. This also is what these words are taken to mean by all who believe that the historical descriptions of the Word do not embody anything more heavenly and deeper than that. This is especially so with the Jewish nation, which also claims from that sense to hold a superior position to all other nations and peoples. Their forefathers understood those words in the same way, especially Jacob, who had that kind of disposition, as becomes clear from what has been stated just above in 3667. That is to say, he did not know Jehovah and was unwilling to acknowledge Him unless He conferred bodily and worldly benefits on him. The fact that neither Abraham, nor Isaac, nor Jacob were meant, but that Jacob represented the Lord's Natural which He was to make Divine is abundantly evident from the explanations given. The same applies to the character of any person who represents, whether evil or good; for the evil are no less able to represent, and have represented, the Lord's Divine, see 665, 1097, 1361.

[2] The same may be seen from the representatives which also exist at the present day. For all kings, no matter who they are or what they are like, represent the Lord through the kingly office itself residing with them; and in like manner all priests, no matter who they are or what they are like, do so through their priestly office. The kingly office itself and the priestly office itself are sacred, no matter who serves in them. Consequently the Word taught by someone evil is no less sacred; nor is the Sacrament of Baptism, or the Holy Supper, or similar ministrations any less so. From this it may also be seen that no king can possibly claim as his own the sacredness that goes with his kingly office, nor any priest the sacredness that goes with his priestly office. Insofar as he does claim it or attribute it to himself he brands himself with the sign of a spiritual thief, or the mark of spiritual theft. And insofar as he commits what is evil, that is, acts contrary to what is right and fair, and contrary to what is good and true, a king throws off his representation of the sacred kingly office, and a priest his representation of the sacred priestly office, and then represents the reverse of this. This explains why so many laws were laid down in the Jewish representative Church concerning the sacredness which was to be attached in particular to priests when ministering. More on this matter will in the Lord's Divine mercy be stated later on.

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