ბიბლია

 

Исход 34

Სწავლა

   

1 Потомъ Іегова сказалъ Моисею: вытеши себј двј скрижали каменныя, подобныя прежнимъ; и напиши на сихъ скрижаляхъ слова, какія были на прежнихъ скрижаляхъ, которыя ты разбилъ.

2 Итакъ будь готовъ завтра; и взойди завтра на гору Синай и предстань Мнј тамъ на вершинј горы.

3 Но никто другой не долженъ восходить съ тобою; и даже никто не долженъ показываться на всей горј; даже скотъ, мелкій и крупный, не долженъ пастись близъ горы сей.

4 Моисей вытесалъ двј скрижали каменныя, подобныя прежнимъ, и, вставъ рано поутру, взошелъ на гору Синай, какъ повелјлъ ему Іегова; и взялъ въ руки свои двј скрижали каменныя.

5 И сошелъ Іегова въ облакј, и остановился тамъ близъ его, и провозгласилъ имя Іеговы.

6 И прошелъ Іегова предъ лицемъ его, и провозгласилъ: Іегова, Іегова! Богъ человјколюбивый и милосердый, медленный на гнјвъ, великій въ милости и истинј,

7 сохраняющій милостъ въ тысячи родовъ, прощающій беззаконіе и преступленіе и грјхъ, но не оставляющій безъ наказанія, наказывающій беззаконіе отцевъ въ сынахъ и въ сынахъ сыновъ, до третьяго и до четвертаго рода.

8 Моисей тотчасъ палъ на землю и поклонился,

9 и сказалъ: если я обрјлъ благоволеніе въ очахъ Твоихъ, Іегова, то да пойдетъ Іегова посреди насъ: ибо народъ сей жестоковыенъ; прости беззаконія наши и грјхи наши, и сдјлай насъ наслјдіемъ Твоимъ.

10 И былъ отвјтъ: се, Я заключаю завјтъ: предъ всјмъ народомъ твоимъ содјлаю чудеса, каковыхъ не было по всей землј, и ни у какихъ народовъ; и увидитъ весь народъ, среди коего ты находишься, дјло Іеговы; ибо страшно будетъ то, что Я сдјлаю для тебя.

11 Сохрани то, что повелјваю тебј нынј: вотъ Я изгоняю отъ лица твоего Аморреевъ, и Хананеевъ, и Хеттеевъ, и Ферезеевъ, и Хиввеевъ, и Іевусеевъ;

12 смотри, не вступай въ союзъ съ жителями той земли, въ которую ты войдешь; чтобъ они не сдјлались сјтію среди васъ.

13 Но жертвенники ихъ разрушьте, и столпы ихъ сокрушите, и священшля рощи ихъ вырубите.

14 Ибо не долженъ ты поклоняться богу иному, кромј Іеговы; имя Его ревнитель; Онъ Богъ ревнитель.

15 Не вступай въ союзъ съ жителями той земли, чтобы, когда они будутъ блудно ходить вслјдъ боговъ своихъ и будутъ приносить жертвы богамъ своимъ, не пригласили тебя, и ты не вкусилъ бы жертвы ихъ.

16 И не бери изъ дочерей ихъ женъ сынамъ своимъ; дабы дочери ихъ, блудно ходя во слјдъ боговъ своихъ, не ввели и сыновъ твоихъ въ блуженіе въ слјдъ боговъ своихъ.

17 Не дјлай себј боговъ литыхъ.

18 Праздникъ опрјсноковъ соблюдай, семь дней јшь прјсный хлјбъ, какъ Я повелјлъ тебј, въ назначенное время мјсяца Авива: поелику въ мјсяцј Авивј вышелъ ты изъ Египта.

19 Все разверзающее ложесна - Мнј: и изъ всего скота твоего, изъ воловъ и овецъ, первородное мужескаго пола.

20 Первородное изъ ословъ выкупи овцею, если же не выкупишь, то убей его. Всјхъ первенцевъ изъ сыновъ твоихъ выкупай. Пусть не являются предъ лице Мое съ пустыми руками.

21 Шесть дней работай, а въ седьмый день покойся; покойся и въ самое время посјва и жатвы.

22 И праздникъ седьмицъ совершай при началј жатвы пшеницы, и праздникъ собиранія плодовъ въ концј года.

23 Три раза въ году долженъ являться весь мужескій полъ предъ лице Господа Іеговы, Бога Израилева.

24 Ибо Я прогоню народы отъ лица твоего, и распространю предјлы твои, и никто не пожелаетъ земли твоей, когда будешь являться предъ лице Іеговы, Бога твоего, три раза въ году.

25 Не изливай крови жертвы Моей на квасное, и жертва праздника Пасхи не должна переночевать до утра.

26 Самые первые плоды земли твоей приноси въ домъ Іеговы, Бога твоего. Не вари козленка въ молокј матери его.

27 И сказалъ Іегова Моисею: напиши себј слова сіи, поелику въ сихъ словахъ Я заключаю завјтъ съ тобою и съ Израилемъ.

28 И пробылъ тамъ Моисей съ Іеговою сорокъ дней и сорокъ ночей, хлјба не јлъ и воды не пилъ; и написалъ на скрижаляхъ слова завјта, десять словъ.

29 Когда сходилъ Моисей съ горы Синая, и двј скрижали откровенія были въ рукј у Моисея, при сошествіи его съ горы: тогда Моисей не зналъ, что лице его издавало лучи отъ того, что Богъ говорилъ съ нимъ.

30 И воззрјли Ааронъ и всј сыны Израилевы на Моисея; и се, лучи издаетъ лице его; и боялись подойти къ нему.

31 И призвалъ ихъ Моисей, и пришли къ нему Ааронъ и всј начальники общества, и разговаривалъ Моисей съ ними.

32 Послј сего приближилисъ всј сыны Израилевы, и онъ заповјдалъ имъ все, что говорилъ ему Іегова на горј Синај.

33 По окончаніи же разговора съ ними, Моисей положилъ на лице свое покрывало.

34 Когда же приходилъ Моисей предъ лице Іеговы, чтобы говорить съ Нимъ, тогда снималъ покрывало, доколј не отходилъ отъ Него. Отходя же пересказывалъ сынамъ Израилевымъ все, что заповјдано было.

35 Поелику же сыны Израилевы видјли, что лице Моисея издаетъ лучи, то Моисей опять полагалъ покрывало на лице свое, пока не нужно было идти говорить съ Нимъ.

   

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 10627

შეისწავლეთ ეს პასაჟი.

  
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10627. 'Let [my] Lord, I beg You, go in our midst' means in order that what is Divine may be inwardly present in it. This is clear from the meaning of 'going' as living, dealt with in 3335, 4882, 5493, 5605, 8417, 8420, and, when it refers to the Lord's doing so, as His imparting life and being present; and from the meaning of 'in the midst' as inwardly present in it, dealt with in 1074, 5897, 6068, 6084, 6103, 9164. The reason why 'let Jehovah go in our midst' means in order that what is Divine may be inwardly present in the outward form is that Moses represents the outward form taken by the Word, the Church, and worship, which is receptive of what is inward. That outward form must have what is inward, namely that which is Divine, within it; and the outward form has what is Divine within it when in every single part it contains the internal sense, which is for the angels of every heaven. For this to be so the outward or literal sense must consist of pure correspondences; and it consists of these when every word and every group of words serve in the internal sense to mean spiritual and celestial realities. These are the Divine things inwardly present in the outward form.

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

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 5280

შეისწავლეთ ეს პასაჟი.

  
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5280. 'And the abundance of corn in the land will not be known' means that no discernment at all regarding the truth present previously will exist there. This is clear from the meaning of 'being known' as being discerned; from the meaning of 'the abundance of corn' as truth that has been multiplied, dealt with above; in 5276, 5278; and from the meaning of 'the land', in this case the land of Egypt, as the natural mind, also dealt with above, in 5276, 5278, 5279. From these meanings it is evident that 'the abundance of corn in the land will not be known means that no discernment at all regarding the truth present previously will exist in the natural.

[2] This verse deals with the final state of desolation, when despair, which comes immediately before regeneration, is experienced; and this being the matter dealt with in this verse, something must be said about the nature of it. Everyone has to be reformed, and to be born anew or regenerated, so that he may enter heaven, No one, unless he is born again, can see the kingdom of God. John 3:3, 5-6.

The human being is born into sin which has increased as it has come down in a long line of descent from ancestors, grandparents, and parents; it has become hereditary and so has been handed down to offspring. At birth a person is born into so many inherited evils which have gradually increased, as described, that he is nothing but sin; therefore unless he undergoes regeneration he remains wholly immersed in sin. But to be regenerated, he must first undergo reformation, which is effected by means of the truths of faith; for he must learn from the Word, and from teaching drawn from it, what good is. Items of knowledge regarding what is good that have been acquired from the Word - that is, from teaching drawn from there - are called the truths of faith; for all truths of faith well up out of good and flow in the direction of good, good being the end they have in view.

[3] This state comes first and is called the state of reformation. Most people within the Church are introduced into it during the period from young childhood through to adolescence, though few are regenerated because most people within the Church learn the truths of faith - or religious knowledge about what is good - for the sake of reputation and position and for the sake of material gain. Since therefore the truths of faith have been introduced through his love of these things, a person cannot be born anew or be regenerated until that love has been removed. To enable such love to be removed that person is launched into a state of temptation, which takes place in the following way: His love of reputation, position, and material gain is activated by the hellish crew, for that crew's desire is to live immersed in the love of those things. But at the same time angels activate affections for what is true and good which were implanted in the state of innocence during early childhood and then stored away interiorly and preserved there for this particular purpose. As a result conflict between evil spirits and angels takes place, and this conflict taking place within a person is experienced by him as temptation. And because the action at this time involves truths and forms of good, the actual truths which were instilled initially are so to speak banished by the falsities infused by the evil spirits - so banished that they are not seen - dealt with above in 5268-5270. And as the person allows himself at this time to be regenerated, the Lord introduces through an internal route the light of truth radiated from good in the natural, in which light the truths are restored there in their proper order.

[4] This is what happens to a person who is being regenerated, but few at the present day are permitted to enter that regenerative state. So far as they allow it to happen, all people, it is true, start to be reformed through the instruction they receive in the truths and forms of good that belong to spiritual life; but as soon as they reach adolescent years they allow the world to distract them. So they turn away into those parts where hellish spirits are, who gradually alienate these people from heaven; the spirits alienate them so completely that they scarcely believe any longer in the existence of heaven. Consequently those people cannot be launched into any spiritual temptation; for if they were they would go under instantly, in which case their latter state would be worse than their former one, Matthew 12:45. From all this one may see the nature of what the internal sense contains here, namely the state of reformation and the state of regeneration. This particular verse however describes the final state in temptation, which is a state of despair - this state being dealt with immediately above in 5279.

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