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Exodus 19

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1 In de derde maand, na het uittrekken der kinderen Israels uit Egypteland, ten zelfden dage kwamen zij in de woestijn Sinai.

2 Want zij togen uit Rafidim, en kwamen in de woestijn Sinai, en zij legerden zich in de woestijn; Israel nu legerde zich aldaar tegenover dien berg.

3 En Mozes klom op tot God. En de HEERE riep tot hem van den berg, zeggende: Aldus zult gij tot het huis van Jakob spreken, en den kinderen Israels verkondigen:

4 Gijlieden hebt gezien, wat Ik den Egyptenaren gedaan heb; hoe Ik u op vleugelen der arenden gedragen en u tot Mij gebracht hebt.

5 Nu dan, indien gij naarstiglijk Mijner stem zult gehoorzamen, en Mijn verbond houden, zo zult gij Mijn eigendom zijn uit alle volken, want de ganse aarde is Mijn;

6 En gij zult Mij een priesterlijk koninkrijk, en een heilig volk zijn. Dit zijn de woorden, die gij tot de kinderen Israels spreken zult.

7 En Mozes kwam en riep de oudsten des volks, en stelde voor hun aangezichten al deze woorden, die de HEERE hem geboden had.

8 Toen antwoordde al het volk gelijkelijk, en zeide: Al wat de HEERE gesproken heeft, zullen wij doen! En Mozes bracht de woorden des volks weder tot den HEERE.

9 En de HEERE zeide tot Mozes: Zie, Ik zal tot u komen in een dikke wolk, opdat het volk hore, als Ik met u spreek, en dat zij ook eeuwiglijk aan u geloven. Want Mozes had de HEERE de woorden des volks verkondigd.

10 Ook zeide de HEERE tot Mozes: Ga tot het volk, en heilig hen heden en morgen, en dat zij hun klederen wassen,

11 En bereid zijn tegen den derden dag; want op den derden dag zal de HEERE voor de ogen van al het volk afkomen, op den berg Sinai.

12 En bepaal het volk rondom, zeggende: Wacht u op den berg te klimmen, en deszelfs einde aan te roeren; al wie den berg aanroert, zal zekerlijk gedood worden.

13 Geen hand zal hem aanroeren, maar hij zal zekerlijk gestenigd, of zekerlijk doorschoten worden; hetzij een beest, hetzij een man, hij zal niet leven. Als de ramshoorn langzaam gaat, zullen zij op den berg klimmen.

14 Toen ging Mozes van den berg af tot het volk, en hij heiligde het volk; en zij wiesen hun klederen.

15 En hij zeide tot het volk: Weest gereed tegen den derden dag, en nadert niet tot de vrouw.

16 En het geschiedde op den derden dag, toen het morgen was, dat er op den berg donderen en bliksemen waren, en een zware wolk, en het geluid ener zeer sterke bazuin, zodat al het volk verschrikte, dat in het leger was.

17 En Mozes leidde het volk uit het leger, Gode tegemoet; en zij stonden aan het onderste des bergs.

18 En de ganse berg Sinai rookte, omdat de HEERE op denzelven nederkwam in vuur; en zijn rook ging op, als de rook van een oven; en de ganse berg beefde zeer.

19 Toen het geluid der bazuin gaande was, en zeer sterk werd, sprak Mozes; en God antwoordde hem met een stem.

20 Als de HEERE nedergekomen was op den berg Sinai, op de spits des bergs, zo riep de HEERE Mozes op de spits des bergs; en Mozes klom op.

21 En de HEERE zeide tot Mozes: Ga af, betuig dit volk, dat zij niet doorbreken tot den HEERE, om te zien, en velen van hen vallen.

22 Daartoe zullen ook de priesters, die tot den HEERE naderen, zich heiligen, dat de HEERE niet tegen hen uitbreke.

23 Toen zeide Mozes tot den HEERE: Het volk zal op den berg Sinai niet kunnen klimmen, want Gij hebt ons betuigd, zeggende: Bepaal den berg, en heilig hem.

24 De HEERE dan zeide tot hem: Ga heen, klim af, daarna zult gij, en Aaron met u, opklimmen; doch dat de priesters en het volk niet doorbreken, om op te klimmen tot den HEERE, dat Hij tegen hen niet uitbreke.

25 Toen klom Mozes af tot het volk, en zeide het hun aan.

   

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Arcana Coelestia # 8797

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8797. 'Everyone touching the mountain will surely die' means that anyone belonging to the spiritual Church who forces his way through to celestial [communities] will be destroyed. This is clear from the meaning of 'the mountain' as the good of love, dealt with just above in 8795, at this point the Divine Good of Divine Love in the inmost heaven, since the people below the mountain represent the Lord's spiritual kingdom, which is the middle heaven; from the meaning of 'touching' as penetrating that far, at this point forcing one's way through, dealt with below; and from the meaning of 'surely dying' as being destroyed.

[2] The situation here is that those belonging to the Lord's spiritual kingdom cannot flow into the celestial kingdom since this is higher or more internal and the spiritual kingdom is lower or more external; for what is more external or lower cannot flow into what is higher or more internal, 5259, 5779. However it sometimes happens that those in a lower heaven seek to go up into a higher heaven; they seek to do so because of a wrong desire that has its origin in pride, dominion, or envy. Those who have that desire and venture up are also let in now and again; but then they suffer badly. They are seized by anxiety, at length by pain, and also by blindness; their intelligence is destroyed, and their happiness. On account of all this they cast themselves down from there as if they are about to die, and do not revive until they have been cast down out of heaven.

[3] Such is the fate of those belonging to a lower heaven who force their way through to a higher heaven from a desire born of pride, dominion, or envy. The reason why they suffer badly is that the good of love in the higher heaven is comparatively like a devouring fire, and the truth of faith there is like fiery light blinding the sight of those coming up from below. These are the things that are meant in the internal sense by the Israelite people's being forbidden to touch Mount Sinai where Jehovah was. A similar fate would await those belonging to the celestial kingdom if they perhaps tried to go up above to the Divine. It also awaits those who are below heaven if they desire to go up into heaven; they too suffer badly, see 4225, 4226, 4299, 5057, 5058.

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

Из произведений Сведенборга

 

Arcana Coelestia # 3573

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3573. 'And kiss me, my son' means as to whether union is possible. This is clear from the meaning of 'kissing' as a uniting and joining together resulting from affection. Kissing, which is an external activity, is nothing else than the desire to become joined together, which is an internal activity; the two activities also correspond. The subject here, as is evident from what has been stated above, in the highest sense is the glorification of the Natural within the Lord, that is, how the Lord made the Natural within Him Divine. But in the representative sense the subject is the regeneration of the natural present in man and so the joining together of the natural and the rational; for the natural is not regenerate until it has been joined to the rational. This joining together is effected by means of both direct and indirect influx of the rational into the good and the truth of the natural; that is to say, by means of influx from the good of the rational directly into the good of the natural, and through the good of the natural into the truth of the natural, and by means of influx indirectly through the truth of the rational into the truth of the natural and from there into the good of the natural.

[2] These instances of a joining together are the subject here. They cannot possibly be achieved except through the means provided by the Divine. Indeed they are effected by means such as are quite unknown to man and of which he can gain scarcely any idea through the things which belong to the light of the world, that is, which belong to the natural light with him, but rather through the things belonging to the light of heaven, that is, to rational light. Nevertheless all those means have been disclosed in the internal sense of the Word, and are evident to those who know the internal sense, and so to angels who see and perceive countless details relating to this subject, of which scarcely one can be drawn out and explained adequately for man to grasp it.

[3] Yet from effects and the signs of those effects this joining of the rational to the natural is to some extent evident to man, for the rational mind, that is, the inward areas of will and understanding with a person ought to present themselves in his natural mind. Just as the natural mind presents itself in the face and facial expressions, so much so that the face is the outward expression of the natural mind, so ought the natural mind to be the outward expression of the rational mind. When rational and natural are joined together, as they are with those who are regenerate, whatever a person wills and thinks inwardly within his rational makes itself evident in his natural; and this in turn makes itself evident in the face. This is what the face is to angels and what it was to the most ancient people who were celestial. Indeed they were never afraid that others might know their ends and intentions, for they willed nothing but good. For anyone who allows himself to be led by the Lord never intends or thinks anything else. Where a state such as this exists the rational as regards good joins itself to the good of the natural directly, and through the good of the natural to the truths of the natural. It also joins itself indirectly through the truth there in the rational to the truth in the natural, and through this to the good there. All this effects an indissoluble joining together.

[4] But how far mankind is removed at the present day from this state, and so from the heavenly state, may be seen from the belief that practical wisdom requires one, in the world, to use words, also to perform acts, as well as to adopt facial expressions which are other than what one in fact thinks and intends. Indeed it is believed that one should so control the natural mind itself that in unison with its face it acts in quite an opposite way from inward thoughts and desires that flow from an evil end in view. To the most ancient people this was utterly abominable, and people who behaved in that way were expelled as devils from their community. From these considerations, as from effects and the signs of those effects, one may see what the joining together of the rational or internal man as regards good and truth with his natural or external man implies. One may thus also see what one who is an angel is like and what one who is a devil is like.

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