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Izlazak 34

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1 I reče Gospod Mojsiju: Isteši sebi dve ploče od kamena kao što su bile prve, da napišem na tim pločama reči koje su bile na prvim pločama, koje si razbio.

2 I budi gotov za sutra da rano izađeš na goru Sinajsku, i staneš preda me na vrh gore.

3 Ali neka niko ne ide s tobom, i niko neka se ne pokaže na svoj gori, ni ovce ni goveda da ne pasu blizu gore.

4 I istesa Mojsije dve ploče od kamena kao što su bile prve, i ustavši rano izađe na goru Sinajsku, kao što mu zapovedi Gospod, i uze u ruku svoju dve ploče kamene.

5 A Gospod siđe u oblaku, i stade onde s njim, i povika po imenu: Gospod.

6 Jer prolazeći Gospod ispred njega vikaše: Gospod, Gospod, Bog milostiv, žalostiv, spor na gnev i obilan milosrđem i istinom.

7 Koji čuva milost hiljadama, prašta bezakonja i nepravde i grehe, koji ne pravda krivoga, i pohodi grehe otačke na sinovima i na unucima do trećeg i četvrtog kolena.

8 A Mojsije brže savi glavu do zemlje i pokloni se,

9 I reče: Ako sam našao milost pred Tobom, Gospode, neka ide Gospod posred nas, jer je narod tvrdovrat: i oprosti nam bezakonje naše i greh naš, i uzmi nas za nasledstvo.

10 A On reče: Evo postavljam zavet; pred celim narodom tvojim učiniću čudesa, koja nisu učinjena nigde na zemlji ni u kome narodu, i videćete delo Gospodnje sav narod, među kojim si, jer će biti strašno šta ću ja učiniti s tobom.

11 Drži šta ti danas zapovedam; evo, ja ću izagnati ispred tebe Amoreje i Hananeje i Heteje i Ferezeje i Jeveje i Jevuseje.

12 Čuvaj se da ne hvataš vere s onima koji žive u zemlji u koju ćeš doći, da ti ne budu zamka usred tebe.

13 Nego oltare njihove oborite, i likove njihove izlomite, i gajeve njihove isecite.

14 Jer ne valja da se klanjaš drugom Bogu: jer se Gospod zove revnitelj, Bog je revnitelj.

15 Nemoj hvatati vere s onima koji žive u onoj zemlji, da ne bi čineći preljubu za bogovima svojim i prinoseći žrtvu bogovima svojim pozvali te, i ti jeo žrtve njihove.

16 I da ne bi kćerima njihovim ženio sinove svoje, i da ne bi kćeri njihove čineći preljubu za bogovima svojim učinile da sinovi tvoji čine preljubu za bogovima njihovim.

17 Livene bogove ne gradi sebi.

18 Praznik presnih hlebova drži; sedam dana jedi presne hlebove, kao što sam ti zapovedio, na vreme, meseca Aviva, jer si tog meseca izašao iz Misira.

19 Sve što otvara matericu moje je, i svako muško u stoci tvojoj što otvara matericu, goveče ili sitna stoka.

20 Ali magare koje otvori matericu otkupi jagnjetom ili jaretom; ako li ga ne bi otkupio, slomi mu vrat; i svakog prvenca između sinova svojih otkupi; i da se niko ne pokaže prazan preda mnom.

21 Šest dana radi, a u sedmi dan počini, i od oranja i od žetve počini.

22 Praznuj praznik sedmica, prvina žetve pšenične, i praznik berbe na svršetku godine.

23 Tri puta u godini da se svako muško između vas pokaže pred Gospodom Bogom Izrailjevim.

24 Jer ću izagnati narode ispred tebe, i međe tvoje raširiću, i niko neće poželeti zemlje tvoje, kad staneš dolaziti da se pokažeš pred Gospodom Bogom svojim tri puta u godini.

25 Nemoj prinositi krv od žrtve moje uz hlebove kisele, i da ne prenoći do jutra žrtva praznika pashe.

26 Prvine od prvog roda zemlje svoje donesi u kuću Gospoda Boga svog; nemoj kuvati jare u mleku majke njegove.

27 I reče Gospod Mojsiju: Napiši sebi te reči; jer po tim rečima učinih zavet s tobom i s Izrailjem.

28 I Mojsije osta onde kod Gospoda četrdeset dana i četrdeset noći, hleba ne jedući ni vode pijući; i napisa Gospod na ploče reči zaveta, deset reči.

29 I kad Mojsije silažaše s gore Sinajske, i držaše u ruci dve ploče svedočanstva silazeći s gore, ne znaše da mu koža na licu posta svetla dokle govoraše s njim.

30 I vide Aron i svi sinovi Izrailjevi Mojsija, a to mu se svetli koža na licu, i ne smeše pristupiti k njemu.

31 Ali ih zovnu Mojsije, i vratiše se k njemu Aron i svi glavari u zboru, i govori s njima Mojsije.

32 Potom pristupiše svi sinovi Izrailjevi, i zapovedi im sve što mu kaza Gospod na gori Sinajskoj.

33 A kad im Mojsije izgovori, zastre lice svoje pokrivalom.

34 Ali kad Mojsije dolažaše pred Gospoda da s Njim govori, skidaše pokrivalo dokle ne bi izašao; a izašavši kazivaše sinovima Izrailjevim šta mu se zapovedaše.

35 Tada viđahu sinovi Izrailjevi lice Mojsijevo, gde se svetli koža na licu njegovom, te Mojsije opet zastiraše pokrivalom lice svoje dokle ne bi opet ušao da govori s Njim.

   

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Arcana Coelestia # 10656

Pag-aralan ang Sipi na ito

  
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10656. Seven days thou shalt eat unleavened things. That this signifies a holy state then, and the appropriation of Divine truth purified from evil and from the falsities of evil, is evident from the signification of “seven days,” as being a holy state from beginning to end (that “days” denote states, see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850; and that “seven” denotes what is holy, n. 395, 433, 716, 881, 5265, 5268; and that “seven days” denote a holy state from beginning to end, n. 728, 6508, 9228, 10127); from the signification of “eating,” as being appropriation (n. 3168, 3513, 3596, 4745); and from the signification of “unleavened things,” as being Divine truth purified from evil and from the falsities of evil (n. 9992).

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

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Arcana Coelestia # 728

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728. That “in yet seven days” here signifies the beginning of temptation, is evident from the internal sense of all things mentioned in this verse, in that the temptation of the man called “Noah” is treated of. It treats in general both of his temptation and of the total vastation of those who were of the Most Ancient Church and had become such as has been described. Therefore “in yet seven days” signifies not only the beginning of temptation, but also the end of vastation. The reason why these things are signified by “in yet seven days” is that “seven” is a holy number, as was said and shown before in Genesis 7:2 and in Genesis 4:15-24; and at n. 84-87. “In seven days” signifies the Lord’s coming into the world, also His coming into glory, and every coming of the Lord in particular. It is an attendant feature of every coming of the Lord that it is a beginning to those who are being regenerated, and is the end of those who are being vastated. Thus to the man of this church the Lord’s coming was the beginning of temptation; for when man is tempted he begins to become a new man and to be regenerated. And at the same time it was the end of those of the Most Ancient Church who had become such that they could not but perish. Just so when the Lord came into the world-the church at that time was in its last state of vastation, and was then made new.

[2] That these things are signified by “in yet seven days” is evident in Daniel:

Seventy weeks are decreed upon thy people, and upon the city of thy holiness, to consummate the transgression, to seal up sins, and to purge away iniquity, and to bring in the righteousness of the ages, and to seal up vision and prophet, and to anoint the holy of holies. Know therefore and perceive, from the going forth of the word to restore and to build Jerusalem, unto Messiah the Prince, shall be seven weeks (Daniel 9:24-25).

Here “seventy weeks” and “seven weeks” signify the same as “seven days” namely, the coming of the Lord. But as here there is a manifest prophecy, the times are still more sacredly and certainly designated by septenary numbers. It is evident then not only that “seven” thus applied to times signifies the coming of the Lord, but that the beginning also of a new church at that time is signified by the “anointing of the holy of holies” and by Jerusalem being “restored and built.” And at the same time the last vastation is signified by the words, “Seventy weeks are decreed upon the city of holiness, to consummate the transgression, and to seal up sins.”

[3] So in other places in the Word, as in Ezekiel, where he says of himself:

I came to them of the captivity at Tel-abib, that sat by the river Chebar, and I sat there astonished among them seven days; and it came to pass at the end of seven days that the word of Jehovah came unto me (Ezekiel 3:15-16).

Here also “seven days” denote the beginning of visitation; for after seven days, while he sat among those who were in captivity, the word of Jehovah came unto him. Again:

They shall bury Gog, that they may cleanse the land, seven months; at the end of seven months they shall search (Ezekiel 39:12, 14).

Here likewise “seven” denotes the last limit of vastation, and the first of visitation.

In Daniel:

The heart of Nebuchadnezzar shall they change from man, and the heart of a beast shall be given unto him, and seven times shall pass over him (Daniel 4:16, 25, 32),

denoting in like manner the end of vastation, and the beginning of a new man.

[4] The “seventy years” of Babylonish captivity represented the same. Whether the number is “seventy” or “seven” it involves the same, be it seven days or seven years, or seven ages which make seventy years. Vastation was represented by the years of captivity; the beginning of a new church by the liberation and the rebuilding of the temple. Similar things were also represented by the service of Jacob with Laban, where these words occur:

I will serve thee seven years for Rachel; and Jacob served seven years for Rachel; and Laban said, Fulfill this week, and I will give thee her also, for the service which thou shalt serve with me yet seven other years; and Jacob did so, and fulfilled this week (Genesis 29:18, 20, 27-28).

Here the “seven years” of service involve the same, and also that after the days of seven years came the marriage and freedom. This period of seven years was called a “week” as also in Daniel.

[5] The same was represented too in the command that they should compass the city of Jericho “seven times” and the wall would then fall down; and it is said that:

On the seventh day they rose with the dawn and compassed the city after the same manner seven times, and it came to pass at the seventh time the seven priests blew the seven trumpets and the wall fell down (Joshua 6:10-20).If these things had not likewise had such a signification, the command that they should compass the city seven times, and that there should be seven priests and seven trumpets would never have been given. From these and many other passages (as Job 2:13; Revelation 15:1, 6-7; 21:9), it is evident that “in seven days” signifies the beginning of a new church, and the end of the old. In the passage before us, as it treats both of the man of the church called “Noah” and his temptation, and of the last posterity of the Most Ancient Church, which destroyed itself, “in yet seven days” can have no other signification than the beginning of Noah’s temptation and the end or final devastation and expiration of the Most Ancient Church.

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