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Exodus 19

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1 I den tredje Måned efter Israeliternes Udvandring af Ægypten, på denne Dag nåede de Sinaj Ørken.

2 De brød op fra efdim og kom til Sinaj Ørken og slog Lejr i Ørkenen. Der slog . Israel Lejr lige over for Bjerget,

3 men Moses steg op til Gud. Da råbte HE EN til ham fra Bjerget: "Dette skal du sige til Jakobs Hus og kundgøre for Israels Børn:

4 I har set, hvad jeg gjorde ved Ægypterne, og hvorledes jeg bar eder på Ørnevinger og bragte eder hid til mig.

5 Hvis I nu vil lyde min øst og holde min Pagt, så skal I være min Ejendom blandt alle Folkene, thi mig hører hele Jorden til,

6 og I skal blive mig et Kongerige af Præster og et helligt Folk! Det er de Ord, du skal tale til Israels Børn !"

7 Da gik Moses hen og kaldte Folkets Ældste sammen og forelagde dem alle disse Ord, som HE EN havde pålagt ham.

8 Og hele Folket svarede, alle som een: "Alt, hvad HE EN har sagt, vil vi gøre!" Da bragte Moses HE EN Folkets Svar.

9 Derpå sagde HE EN til Moses: "Se, jeg vil komme til dig i en tæt Sky, for at Folket kan høre, at jeg taler med dig, og for stedse tro også på dig!" Og Moses kundgjorde HE EN Folkets Svar.

10 Da sagde HE EN til Moses: "Gå til Folket og lad dem hellige sig i Dag og i Morgen og tvætte deres Klæder

11 og holde sig rede til i Overmorgen, thi i Overmorgen vil HE EN stige ned for alt Folkets Øjne på Sinaj Bjerg.

12 Og du skal rundt om spærre af for Folket og sige til dem: Vog eder for at gå op på Bjerget, ja for blot at røre ved Yderkanten deraf; enhver, der rører ved Bjerget, er dødsens!

13 Ingen Håndrøre ved ham, han skal stenes eller skydes ned; hvad enten det er et Dyr eller et Menneske, skal det miste Livet. Når Væderhornet lyder, skal de stige op på Bjerget."

14 Så steg Moses ned fra Bjerget til Folket og lod Folket hellige sig, og de tvættede deres Klæder;

15 og han sagde til Folket: Hold eder rede til i Overmorgen, ingen må komme en Kvinde nær!"

16 Da Morgenen gryede den tredje Dag, begyndte det at tordne og lyne, og en tung Sky lagde sig over Bjerget, og der hørtes vældige Stød i Horn. Da skælvede alt Folket i Lejren.

17 Så førte Moses Folket fra Lejren hen for Gud, og de stillede sig neden for Bjerget.

18 Men hele Sinaj Bjerg hylledes i øg, fordi HE EN steg ned derpå i Ild, og øgen stod i Vejret som øg fra en Smelteovn; og hele Folket skælvede så1e.

19 Og Stødene i Hornene blev stærkere og stærkere; Moses talte, og Gud svarede ham med høj øst.

20 Og da HE EN var steget ned på Sinaj Bjerg, på Toppen af Bjerget, kaldte han Moses op på Toppen af Bjerget, og Moses steg derop.

21 Da sagde HE EN til Moses: "Stig ned og indskærp Folket, at de ikke må trænge sig frem til HE EN for at se ham, at der ikke skal ske et stort Mandefald iblandt dem.

22 Selv Præsterne, som ellers træder frem for HE EN, skal hellige sig, for at ikke HE EN skal tynde ud i deres ækker."

23 Da sagde Moses til HE EN: "Folket kan jo ikke stige op på Sinaj Bjerg, thi du har selv indskærpet os at afspærre Bjerget og hellige det."

24 Men HE EN sagde til ham: "Stig nu ned og kom atter herop sammen med Aron; men Præsterne og Folket må ikke trænge sig frem for at komme op til HE EN, at han ikke skal tynde ud i deres ækker."

25 Da steg Moses ned til Folket og sagde det til dem.

   


The Project Gutenberg Association at Carnegie Mellon University

Des oeuvres de Swedenborg

 

Arcana Coelestia #8678

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8678. For the reason that they dealt proudly over them. That this signifies by reason of the endeavor and the force used to rule over those who are of the church, is evident from the signification of “dealing proudly,” as being the endeavor and the force used to rule (of which below); and from the representation of the sons of Israel, who are they over whom they dealt proudly, as being those who are of the spiritual church (see above, n. 8645). That “to deal proudly” denotes the endeavor and the force used to rule, is because this endeavor and the consequent force are in all pride, for pride is to love self more than others, and to set self above them, and to wish to exercise command over others; and they who wish this also despise others in comparison with self, and also persecute from hatred and revenge those who set themselves above them, or do not pay them respect. The love of self, which is pride, is of such a quality that so far as the rein is given it, it rushes on, growing step by step to the utmost of the ability that is granted to it, until at last it lifts itself to the very throne of God with the desire to be in His stead. Such are all who are in hell. That they are such is perceived from their endeavor from there, and also from their dangerous hatreds and direful revenges one against another for the sake of rule. This endeavor is what is restrained by the Lord, and is meant by “the head of the serpent which the seed of the woman shall trample on” (n. 257). Such are also meant by “Lucifer” in Isaiah:

How hast thou fallen from heaven, O Lucifer, son of the dawn! thou hast been cut off to the earth, thou hath been weakened beneath the nations; yet thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of God; and I will sit on the mount of the congregation, in the sides of the north; I will ascend above the heights of the cloud; I will become like the Most High. Yet verily thou hast been let down to hell, to the sides of the pit, thou hast been cast forth out of thy sepulcher like an abominable shoot, the raiment of the slain, thrust through with the sword, that go down to the stones of the pit, like a carcass that is trampled on (Isaiah 14:12-19).

[2] That pride of heart, which is the love of self, repels from itself the Divine, and removes heaven from itself, can be plainly seen from the state of reception of the Divine and of heaven, which is a state of love toward the neighbor, and a state of humiliation toward God. So far as a man can humble himself before the Lord, and so far as he can love his neighbor as himself, and, as in heaven, above himself, so far he receives the Divine, and consequently is so far in heaven. From all this it is evident in what state are those who love themselves more than the neighbor, and who “deal proudly over him,” that is, who are in the love of self; namely, that they are in a state opposite to heaven and to the Divine, consequently in the state in which the infernals are. (See what has been already said and shown about the love of self, n. 2041, 2045, 2051, 2057, 2219, 2363, 2364, 2444, 3413, 3610, 4225, 4750, 4776, 4947, 5721, 6667, 7178, 7255, 7364, 7366-7377, 7488-7492, 7494, 7643, 7819, 7820, 8318, 8487)

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

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Arcana Coelestia #2045

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2045. Shall be circumcised unto you. That this signifies purification, is evident from the representation and signification of “circumcision,” as being purification from filthy loves (explained above, n. 2039). They who are in the loves of self and of the world cannot possibly believe that they are in things so filthy and unclean as they actually are in, for there is a certain pleasure and delight that soothes, favors, and allures, and causes them to love that life, to prefer it to all other life, and thereby to suppose that there is nothing of evil in it; for whatever favors anyone’s love and the life thence derived is believed to be good. Hence also the rational consents, and suggests falsities which confirm and cause such blindness that they see nothing of the nature of heavenly love; and if they were to see it they would say in their hearts that it is a wretched affair, or a thing of naught, or something of the nature of a phantasy that takes hold of the mind, as in sickness.

[2] But that the life of the love of self and of the world, together with its pleasures and delights, is filthy and unclean, may be seen by everyone who is willing to think from the rational faculty with which he is gifted. The love of self is the source of all the evils that destroy civic society. From it as from an unclean pit spring all hatreds, all revenges, all cruelties, nay, all adulteries; for he who loves himself, despises, vituperates, or hates, all others who do not serve him, or do him honor, or favor him; and when he hates, he breathes nothing but revenges and cruelties, and this in proportion to the degree in which he loves himself, so that this love is destructive of society and of the human race. (That such is its nature may be seen also from what is said of it in Part First, n. 693, 694, 760, 1307, 1308, 1321, 1506, 1594, 1691, 1862.) That in the other life the love of self is most filthy, and that it is diametrically opposite to the mutual love in which heaven consists, shall of the Lord’s Divine mercy be told in what follows.

[3] And as the love of self is the source of hatreds, revenges, cruelties, and adulteries, it is the source of all things that are called sins, wickednesses, abominations, and profanations, and therefore when this love is in the rational part of man, and is in the cupidities and phantasies of his external man, the influx of heavenly love from the Lord is continually repelled, perverted, and contaminated. It is like foul excrement, which dissipates, nay, defiles, all sweet odor; it is like an object that turns the continually inflowing rays of light into dark and repulsive colors; and it is like a tiger, or a serpent, which repels all fondling, and kills with bite and poison those who offer it food; or like a vicious man who turns even the best intentions of others, and their very kindnesses, into what is blameworthy and malicious. Hence it is evident that these loves-of self and of the world-are what are represented and signified by the foreskins that were to be cut off.

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