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1 Poi Dio disse a Mosè: "Sali all’Eterno tu ed Aaronne, Nadab e Abihu e settanta degli anziani d’Israele, e adorate da lungi;

2 poi Mosè solo s’accosterà all’Eterno; ma gli altri non s’accosteranno, né salirà il popolo con lui".

3 E Mosè venne e riferì al popolo tutte le parole dell’Eterno e tutte le leggi. E tutto il popolo rispose ad una voce e disse: "Noi faremo tutte le cose che l’Eterno ha dette".

4 Poi Mosè scrisse tutte le parole dell’Eterno; e, levatosi di buon’ora la mattina, eresse appiè del monte un altare e dodici pietre per le dodici tribù d’Israele.

5 E mandò dei giovani tra i figliuoli d’Israele a offrire olocausti e a immolare giovenchi come sacrifizi di azioni di grazie all’Eterno.

6 E Mosè prese la metà del sangue e lo mise in bacini; e l’altra metà la sparse sull’altare.

7 Poi prese il libro del patto e lo lesse in presenza del popolo, il quale disse: "Noi faremo tutto quello che l’Eterno ha detto, e ubbidiremo".

8 Allora Mosè prese il sangue, ne asperse il popolo e disse: "Ecco il sangue del patto che l’Eterno ha fatto con voi sul fondamento di tutte queste parole".

9 Poi Mosè ed Aaronne, Nadab e Abihu e settanta degli anziani d’Israele salirono,

10 e videro l’Iddio d’Israele. Sotto i suoi piedi c’era come un pavimento lavorato in trasparente zaffiro, e simile, per limpidezza, al cielo stesso.

11 Ed egli non mise la mano addosso a quegli eletti tra i figliuoli d’Israele; ma essi videro Iddio, e mangiarono e bevvero.

12 E l’Eterno disse a Mosè: "Sali da me sul monte, e fermati quivi; e io ti darò delle tavole di pietra, la legge e i comandamenti che ho scritti, perché siano insegnati ai figliuoli d’Israele".

13 Mosè dunque si levò con Giosuè suo ministro; e Mosè salì sul monte di Dio.

14 E disse agli anziani: "Aspettateci qui, finché torniamo a voi. Ecco, Aaronne e Hur sono con voi; chiunque abbia qualche affare si rivolga a loro".

15 Mosè dunque salì sul monte, e la nuvola ricoperse il monte.

16 E la gloria dell’Eterno rimase sui monte Sinai e la nuvola lo coperse per sei giorni; e il settimo giorno l’Eterno chiamò Mosè di mezzo alla nuvola.

17 E l’aspetto della gloria dell’Eterno era agli occhi de’ figliuoli d’Israele come un fuoco divorante sulla cima del monte.

18 E Mosè entrò in mezzo alla nuvola e salì sul monte; e Mosè rimase sul monto quaranta giorni e quaranta notti.

   

De obras de Swedenborg

 

Arcana Coelestia #9389

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9389. 'And twelve pillars for the twelve tribes of Israel' means a representative sign of the Lord's Divine Human in respect of God's truth which springs wholly and completely from Him. This is clear from the meaning of 'a pillar' as a representative sign of the Lord's Divine Human in respect of truth, the reason why 'a pillar' has this meaning being that 'an altar' means a representative sign of the Lord's Divine Human in respect of good, and 'a pillar' in the representative sense means the holiness of truth that comes from the Lord, 4580, 4582; and from the meaning of 'twelve' and 'the twelve tribes' as all truths and forms of good in their entirety, dealt with in 577, 2089, 3858, 3913, 3926, 3939, 4060, 6335, 6337, 6397, 6640, 7973, thus those which spring from the Lord. The reason why the Lord's Divine Human is meant by 'an altar' and by 'pillars' is that all the Church's representative signs which are spoken of in the Word have regard in the highest sense to the Lord Himself. This being so, the subject of the Word in its inmost or highest sense is solely the Lord, in particular the glorification of His Human. This is what gives the Word all its holiness. But that sense presents itself chiefly in the inmost or third heaven, where those are who are governed by love to the Lord, and consequently possess wisdom more than all others.

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

De obras de Swedenborg

 

Arcana Coelestia #3677

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3677. 'The brother of Rebekah, Jacob and Esau's mother' means the relationship through the mother of the good of truth, represented by 'Jacob', with the truth of good, represented by 'Esau'. This is clear from the representation of 'Rebekah' as the Lord's Divine Rational as regards Divine Truth, often dealt with already, from the representation of 'Jacob' as the good of truth, or good which springs from truth in the natural, and from the representation of 'Esau' as the truth of good, or good from which truth springs in the natural, dealt with above in 3669. And seeing that all goods and truths which exist in the natural or external man are conceived and born from the rational or internal man, that is to say, from the good of the rational as the father, and from the truth of the rational as the mother, 3314, 3573, 3616, those words therefore mean a relationship through the mother of the good of truth, represented by 'Jacob', with the truth of good, represented by 'Esau'. This is exactly how they are related to one another.

[2] But to explain these things intelligibly is extremely difficult, the reason being that the most general features of this matter are not known at the present day, such as what spiritual good is and what the truth that goes with it is, and that there are countless genera of good and accompanying truth, and still more countless species, and also that there are degrees of them which are interconnected like those of blood relationships and relationships by marriage. While these very general features remain unknown a description of degrees and relationships would not be at all clear to anyone, especially at the present day when the learned have no wish to know those things. For these do not like to go beneath the surface of these matters and discuss the nature of them, only whether they exist or not. And as long as that is their state they have no wish at all to know anything about those countless kinds of good and truth.

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