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Éxodo 20

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1 Y HABLO Dios todas estas palabras, diciendo:

2 Yo soy JEHOVA tu Dios, que te saqué de la tierra de Egipto, de casa de siervos.

3 No tendrás dioses ajenos delante de mí.

4 No te harás imagen, ni ninguna semejanza de cosa que esté arriba en el cielo, ni abajo en la tierra, ni en las aguas debajo de la tierra:

5 No te inclinarás á ellas, ni las honrarás; porque yo soy Jehová tu Dios, fuerte, celoso, que visito la maldad de los padres sobre los hijos, sobre los terceros y sobre los cuartos, á los que me aborrecen,

6 Y que hago misericordia en millares á los que me aman, y guardan mis mandamientos.

7 No tomarás el nombre de Jehová tu Dios en vano; porque no dará por inocente Jehová al que tomare su nombre en vano.

8 Acordarte has del día del reposo, para santificarlo:

9 Seis días trabajarás, y harás toda tu obra;

10 Mas el séptimo día será reposo para Jehová tu Dios: no hagas en él obra alguna, tú, ni tu hijo, ni tu hija, ni tu siervo, ni tu criada, ni tu bestia, ni tu extranjero que está dentro de tus puertas:

11 Porque en seis días hizo Jehová los cielos y la tierra, la mar y todas las cosas que en ellos hay, y reposó en el séptimo día: por tanto Jehová bendijo el día del reposo y lo santificó.

12 Honra á tu padre y á tu madre, porque tus días se alarguen en la tierra que Jehová tu Dios te da.

13 No matarás.

14 No cometerás adulterio.

15 No hurtarás.

16 No hablarás contra tu prójimo falso testimonio.

17 No codiciarás la casa de tu prójimo, no codiciarás la mujer de tu prójimo, ni su siervo, ni su criada, ni su buey, ni su asno, ni cosa alguna de tu prójimo.

18 Todo el pueblo consideraba las voces, y las llamas, y el sonido de la bocina, y el monte que humeaba: y viéndolo el pueblo, temblaron, y pusiéronse de lejos.

19 Y dijeron á Moisés: Habla tú con nosotros, que nosotros oiremos; mas no hable Dios con nosotros, porque no muramos.

20 Y Moisés respondió al pueblo: No temáis; que por probaros vino Dios, y porque su temor esté en vuestra presencia para que no pequéis.

21 Entonces el pueblo se puso de lejos, y Moisés se llegó á la osbcuridad en la cual estaba Dios.

22 Y Jehová dijo á Moisés: Así dirás á los hijos de Israel: Vosotros habéis visto que he hablado desde el cielo con vosotros.

23 No hagáis conmigo dioses de plata, ni dioses de oro os haréis.

24 Altar de tierra harás para mí, y sacrificarás sobre él tus holocaustos y tus pacíficos, tus ovejas y tus vacas: en cualquier lugar donde yo hiciere que esté la memoria de mi nombre, vendré á ti, y te bendeciré.

25 Y si me hicieres altar de piedras, no las labres de cantería; porque si alzares tu pico sobre él, tú lo profanarás.

26 Y no subirás por gradas á mi altar, porque tu desnudez no sea junto á él descubierta.

   

De obras de Swedenborg

 

Apocalypse Explained #981

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981. (Verse 8) And the fourth angel poured out his vial into the sun. That this signifies the state of the church manifested as to love to God, thus to the Lord, is evident from the signification of the angel pouring out his vial, as denoting the state of the church manifested, as above (n. 969). And from the signification of the sun, as denoting love to God, thus to the Lord (concerning which see above, n. 401, 412, 422, 525, 527, 708). The reason why the sun signifies love to God, thus to the Lord is, that the Lord appears before the angels in the heavens as a Sun, and His appearance as a Sun is from Divine love. For all love in the spiritual world corresponds to fire and flame, and because it corresponds it is also representatively shown by fire and flame, therefore the Lord's Divine love appears as a Sun. Hence it is that the sun, in the Word, signifies the Lord, as to love towards all who are in heaven and in the world, and, in a reciprocal sense, love to the Lord.

By love to the Lord is signified the love or affection of doing His commandments, thus, the love of keeping the precepts of the Decalogue. For in proportion as a man from love, or from affection, keeps and does them, in the same proportion he loves the Lord. The reason is, that they are the Lord with man.

[2] Thus far five precepts of the Decalogue have been explained. The Sixth Precept, which is, "Thou shalt not commit adultery," must now be explained.

Who is there at this day capable of believing that the delight of adultery is hell with man, and that the delight of marriage is heaven with him; consequently, that so far as a man is in the one delight, so far he is not in the other; because so far as a man is in hell, so far he is not in heaven? Who is there at this day who is capable of believing that the love of adultery is the fundamental love of all hellish and devilish loves, and that the chaste love of marriage is the fundamental love of all loves, heavenly and Divine; consequently, that so far as a man is in the love of adultery, so far he is in every evil love, if not in act, yet in endeavour? On the other hand, so far as a man is in the chaste love of marriage, so far he is in every good love, if not in act, yet in endeavour? Who is there at this day who is capable of believing that he who is in the love of adultery has no belief at all in the Word, consequently, none in the church, indeed, that in his heart he denies God? And, on the other hand, that he who is in the chaste love of marriage is in charity and faith and in love to God? Or who is capable of believing that the chastity of marriage makes one with religion, and the lasciviousness of adultery makes one with naturalism?

[3] The reason why these things are at this day unknown is, because the church is at its end, and devastated as to truth and good; and when the church is in such a condition, then the man of the church, by influx from hell, comes into the persuasion that adulteries are neither detestable nor abominations. And hence also he comes into the belief that marriages and adulteries do not differ in their essence, but only as to order, when, nevertheless, the difference between them is such as that between heaven and hell. That there is this difference between them will be seen in what follows. Hence it is that in the Word, in the spiritual sense, heaven and the church are meant by nuptials and marriages; and that hell and the rejection of all things of the church are meant in the Word, in the spiritual sense, by adulteries and whoredoms.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

De obras de Swedenborg

 

Arcana Coelestia #8864

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8864. 'I am Jehovah your God' means the Lord in respect of the Divine Human reigning universally, in every single aspect of goodness and truth. This is clear from the consideration that in the Word no one other than the Lord is meant by 'Jehovah', 1343, 1736, 2921, 3023, 3035, 3448, 5663, 6280, 6281, 6303, 8274, or likewise by 'Jehovah Zebaoth', 'the Lord Jehovih', and 'Jehovah God', 2921, 3023, 3448, 6303; and from the consideration that the Lord is called 'Jehovah' by virtue of the Divine Good, which is the Divine Being (Esse), and 'God' by virtue of Divine Truth, which is the Divine Coming-into-being (Existere), 6905, and also 709, 732, 1096, 2586, 2769, 2807, 2822, 3921 (end), 4402. The reason why the Lord's Divine Human is what 'Jehovah God' is used to mean here is that the Lord in respect of that Divine Human is meant in the Word both by 'Jehovah' and by 'God'. Divine Good, which He is also in respect of the Human is meant by 'Jehovah', while Divine Truth, which He is because it goes forth from Him, is meant by 'God'.

[2] The reason why the Lord's Divine Human is meant by 'Jehovah God' is that the Divine Itself which is within the Lord cannot be seen in heaven or even perceived, thus cannot be received in faith and love; only the Divine Human can. The truth that the Divine Itself cannot be communicated to angels in heaven, still less to people on earth, except through the Divine Human is well known in the Churches from the Lord's words in the Gospels, where He says that He is the Door; that He is the Mediator; that nobody can come to the Father except through Him; that no one except Himself knows the Father; and that no one has seen the Father, not even some shape He might take. From all this it is evident that it is the Lord who is meant here by 'Jehovah God'. It is also well known that He is also the one who has redeemed the human race and delivered them from hell.

This truth is meant by the words that follow, by 'I brought you out of the land of Egypt, out of the house of slaves'. From all this it is now evident that Jehovah God, who spoke from Mount Sinai, is the Lord in respect of the Divine Human.

[3] The reason why this is the first truth to be stated by the Lord from Mount Sinai is that it must be present, reigning universally in each and every truth that follows. For what is stated first must be held in mind and must be seen to reside universally in everything that follows. What 'universally reigning' describes will be seen below. The truths which were stated by the Lord are all of this nature. That is to say, truths stated first must reign in those stated next and incorporate them; these in turn must reign in and incorporate those after that, and so on sequentially. In the present chapter the truths stated next are the Ten Commandments, which are inward truths, and after these the statutes, which are outward truths. The latter and the former must have the Lord - His Divine Human - reigning within them, for they spring from Himself, and are Himself. For, to be sure, truths which are truths all emanate from Him; and the things which emanate from Him are Himself. The truth that the Lord's Divine Human is what must reign in every single part of faith is also well known in the Churches; for they teach that there is no salvation without the Lord, and that all the truth and good of faith comes from Him. Thus since He is the source of faith He is the faith present with a person; and if He is the faith He is also all the truth contained in teachings about faith that are drawn from the Word. This also is the reason why the Lord is called 'the Word'.

[4] The truth that what comes first must reign in what comes next, and so on sequentially, as stated above, is clear from the individual parts of the things spoken by the Lord, in particular from His prayer called the Lord's Prayer. All its parts follow one another in such a sequence that they constitute a pillar so to speak, widening from the top down to the base and holding inside itself the things that appear earlier in the sequence. What is first there is inmost, and what comes after in sequence adds itself gradually to the inmost and in that way grows wider. What is inmost then reigns in all the surrounding parts; it reigns universally, that is, in every detail, for it is essential to the existence of them all.

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