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2 Mosebok 33

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1 Og Herren talte til Moses: Dra nu bort herfra, både du og det folk som du har ført op fra Egyptens land, til det land jeg tilsvor Abraham, Isak og Jakob, da jeg sa: Din ætt vil jeg gi det;

2 og jeg vil sende en engel foran dig og drive ut kana'anittene, amorittene og hetittene og ferisittene og hevittene og jebusittene.

3 Dra op til et land som flyter med melk og honning; jeg vil ikke selv dra op med dig, fordi du er et hårdnakket folk; jeg vilde ellers komme til å ødelegge dig på veien.

4 Da folket hørte denne hårde tale, sørget de, og ingen tok sine smykker på sig.

5 For Herren sa til Moses: Si til Israels barn: I er et hårdnakket folk; drog jeg endog bare et øieblikk op med dig, så måtte jeg ødelegge dig; men legg nu dine smykker av dig, så jeg kan vite hvad jeg skal gjøre med dig.

6 Da tok Israels barn sine smykker av og bar dem ikke mere, efterat de hadde draget fra fjellet Horeb.

7 Men Moses tok et telt og slo det op utenfor leiren et godt stykke fra; han kalte det sammenkomstens telt, og enhver som søkte Herren, gikk ut til sammenkomstens telt utenfor leiren.

8 Og hver gang Moses gikk ut til teltet, reiste hele folket sig, og de stod hver i døren til sitt telt og så efter Moses, til han var kommet inn i teltet.

9 Og når Moses var kommet inn i teltet, da senket skystøtten sig og stod i døren til teltet, og han* talte med Moses. / {* Herren.}

10 Og alt folket så skystøtten stå i døren til teltet, og alt folket reiste sig og bøide sig hver i døren til sitt telt.

11 Og Herren talte til Moses åsyn til åsyn, likesom en mann taler med sin næste. Så vendte han tilbake til leiren, men hans tjener Josva, Nuns sønn, en ung mann, vek ikke fra teltet.

12 Og Moses sa til Herren: Se, du sier til mig: Før dette folk op! Men du har ikke latt mig vite hvem du vil sende med mig, enda du selv har sagt: Jeg kjenner dig ved navn, og du har funnet nåde for mine øine.

13 Dersom jeg nu har funnet nåde for dine øine, så la mig se din vei, så jeg kan kjenne dig og finne nåde for dine øine, og kom i hu at dette folk er ditt folk!

14 Da sa han: Mitt åsyn* skal gå med, og jeg vil føre dig til hvile. / {* d.e. jeg selv.}

15 Men han sa til ham: Dersom ditt åsyn ikke går med, da la oss ikke dra op herfra!

16 Hvorav kan jeg da vite at jeg har funnet nåde for dine øine, jeg og ditt folk, medmindre du går med oss, så jeg og ditt folk blir æret fremfor alle folkeslag på jorden?

17 Da sa Herren til Moses: Også det du nu ber om, vil jeg gjøre; for du har funnet nåde for mine øine, og jeg kjenner dig ved navn.

18 Men han sa: La mig da få se din herlighet!

19 Og han sa: Jeg vil la all min godhet gå forbi ditt åsyn, og jeg vil rope ut Herrens navn for ditt åsyn; for jeg vil være nådig mot den som jeg er nådig imot, og miskunne mig over den som jeg miskunner mig over.

20 Og han sa: Du kan ikke se mitt åsyn; for intet menneske kan se mig og leve.

21 Derefter sa Herren: Se, her tett ved mig er et sted; still dig der på berget,

22 og når min herlighet går forbi, da vil jeg la dig stå i fjellkløften, og jeg vil dekke med min hånd over dig til jeg er gått forbi;

23 så vil jeg ta min hånd bort; da kan du se mig bakfra, men mitt åsyn kan ingen se.

   

De obras de Swedenborg

 

Arcana Coelestia #10559

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10559. 'And Moses said to Jehovah' means annoyance that the Divine, and so the Church itself, does not reside with them. This is clear from the meaning of 'saying' here as annoyance, for it includes what comes after it, this being what he actually said; and what comes after it is an expression of annoyance because the Divine was not willing to reside with them. That being so, the Church would not reside with them to make them more distinguished than all who are on the face of the earth, as is evident from verse 16 below. The reason why Moses' words to Jehovah were an expression of annoyance because of this was that Moses now represents the head of the Israelite nation, see above in 10556; therefore he speaks on behalf of himself and of that nation, for in verse 16 he says 'I and the people'. And since he now represents that nation as its head, the words 'Moses said to Jehovah' mean annoyance, for anyone who is by nature like that nation is annoyed with God if he does not attain his desires.

[2] This is how all whose interest lies in external things devoid of what is internal behave; for if they revere and worship God, and seem to love Him, they do so not for His sake but their own. Their only desire is for pre-eminence over others and greater wealth than others. This burning desire is what moves them to revere, worship, and seemingly love Him. But if they do not obtain the things they desire they forsake God. The fact that that nation was like this is plainly evident from the historical narratives in the Word. The following words spoken by Jacob have a similar meaning,

Jacob made a vow, saying, If God will be with me, and guard me on this road on which I am walking, and will give me bread to eat and clothing to wear, and I come back in peace to my father's house, then Jehovah will be my God. Genesis 28:20-21.

The import of these words is that if he received those things he would acknowledge Jehovah as his God, but if he did not receive them he would not do so. Of such a mind also was the nation descended from him. This explains why that nation forsook Him so many times and worshipped other gods, till at length they were for that reason expelled from the land of Canaan, first the Israelite nation and afterwards the Jewish.

[3] It is evident that the cause of the annoyance referred to above lay in the fact that they would not become more distinguished than all throughout the whole world if Jehovah did not go with them. Another cause of that annoyance was that the Church itself would not exist among them, which follows from this, that being led by Jehovah into the land of Canaan means being made a Church. The reasons for this are that the Church had existed in the land of Canaan since most ancient times, and that the Word could not have been written anywhere else than in that land, thus among the nation that possessed it, and the place where the Word exists is where the Church exists. The Word could not have been written anywhere else than there because all the places throughout the whole of that land, and those around it - the mountains, valleys, rivers, forests, and everything else - had become representative of celestial and spiritual realities, and the literal sense of the Word in both the historical sections and the prophetical parts must of necessity consist of such representative things. It must do so because the interiors of the Word, which are celestial and spiritual, terminate in such things and so to speak rest on them like a house on its foundations. For unless the Word as to its literal sense, which is the last and lowest level of it, rested on those things it would be like a house without foundations. The truth of this is evident from the Word, in that references are made so many times to places in that land, all of which, having become representative, are signs for the realities of heaven and the Church.

[4] All this explains why being led into the land of Canaan means the establishment of the Church and why Moses' annoyance has to do with the same thing, though nothing of that was in his mind.

The Church had existed in the land of Canaan since most ancient times, and for this reason all the places there became representative, see 3686, 4447, 4454, 4516, 4517, 5136, 6306, 6516, 8317, 9320, 9325.

For the same reason 'the land of Canaan' in the Word means the Church, in the places referred to in 9325.

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

De obras de Swedenborg

 

Arcana Coelestia #2897

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2897. The Word in the Ancient Church after the Flood however was derived from these people meant by 'Enoch'. The member of this Church, being spiritual and not celestial, knew but did not see with perception what was embodied in representatives and meaningful signs. And because these embodied Divine things they held out a use to members of that Church and were employed by them in their Divine worship, to the end that they might have a communication with heaven; for, as has been stated, all things in the world represent and mean such things as exist in heaven. Also the Word which they had was a written Word, consisting of Historical Sections and Prophetical Parts, like the Old Testament Word. But in course of time that Word came to be lost. The historical sections were called The Wars of Jehovah, and the prophetical parts The Utterances, as is clear in Moses, Numbers 21:14, 27, where they are quoted. The historical sections of their Word were written in the prophetical style and were for the most part made-up historical narratives, like those in Chapters 1-11 of Genesis, as is evident from the quotations of those historical narratives in Moses, where the following words occur,

Therefore it is said in The Book of The Wars of Jehovah, Waheb in Suphah, and the streams of Arnon, and the descent of the streams which runs down to the dwelling at Ar and leans to the border of Moab. Numbers 21:14-15.

The prophetical parts of their Word were written in a style similar to the prophetical parts of the Old Testament, as is also evident from the quotation of these in Moses, where the following words occur,

Therefore The Utterances (or The Utterers of Prophecies) say, Come to Heshbon the city of Sihon shall be built and established. For fire went out of Heshbon flame out of the city of Sihon. It consumed Ar of Moab, the lords of the high places of Arnon. Woe to you, O Moab! You have perished, O people of Chemosh! He gave his sons as fugitives, and his daughters into captivity, to Sihon, king of the Amorites. But we shot at them; Heshbon has perished even to Dibon; and we have laid waste even to Nophah, which reaches even to Medebah. Numbers 21:27-30.

These prophetical utterances embody heavenly arcana in the same way as the prophetical parts of the Old Testament. This is quite evident not only from the fact that Moses copied them and applied them to the state of affairs prevailing in his own day, but also from the fact that almost the same words occur in Jeremiah. Included there among his prophetical sayings, they hold - as becomes clear from what has been stated about the internal sense of the Word - as many heavenly arcana within them as they consist of words. Those sayings as they occur in Jeremiah are as follows,

A fire has gone out of Heshbon, and a flame from between Sihon, and has devoured the corner of Moab and the crown of the head of the sons of tumult. Woe to you, O Moab! The people of Chemosh have perished, for your sons have been taken away into captivity, and your daughters into captivity. Jeremiah 48:45-46.

From this also it is evident that that Word too possessed an internal sense. Regarding the Ancient Church after the Flood, see 640, 641, 765, 1238, 1327, 2385.

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