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Éxodo 19

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1 Al mes tercero de la salida de los hijos de Israel de la tierra de Egipto, en aquel día vinieron al desierto de Sinaí.

2 Porque partieron de Refidim, y llegaron al desierto de Sinaí, y se asentaron en el desierto; y acampó allí Israel delante del monte.

3 Y Moisés subió a Dios; y el SEÑOR lo llamó desde el monte, diciendo: Así dirás a la Casa de Jacob, y denunciarás a los hijos de Israel:

4 Vosotros visteis lo que hice a los egipcios, y cómo os tomé sobre alas de águilas, y os he traído a mí.

5 Ahora pues, si diereis oído a mi voz, y guardareis mi pacto, vosotros seréis mi especial tesoro sobre todos los pueblos; porque mía es toda la tierra.

6 Y vosotros seréis mi reino de sacerdotes, y gente santa. Estas son las palabras que dirás a los hijos de Israel.

7 Entonces vino Moisés, y llamó a los ancianos del pueblo, y propuso en presencia de ellos todas estas palabras que el SEÑOR le había mandado.

8 Y todo el pueblo respondió a una, y dijeron: Todo lo que el SEÑOR ha dicho haremos. Y Moisés refirió las palabras del pueblo al SEÑOR.

9 Y el SEÑOR dijo a Moisés: He aquí, yo vengo a ti en una nube espesa, para que el pueblo oiga mientras yo hablo contigo, y también para que te crean para siempre. Y Moisés denunció las palabras del pueblo al SEÑOR.

10 Y el SEÑOR dijo a Moisés: Ve al pueblo, y santifícalos hoy y mañana, y laven sus vestidos;

11 y estén apercibidos para el día tercero, porque al tercer día el SEÑOR descenderá, a ojos de todo el pueblo, sobre el monte de Sinaí.

12 Y señalarás término al pueblo en derredor, diciendo: Guardaos, no subáis al monte, ni toquéis a su término; cualquiera que tocare el monte, de seguro morirá.

13 No le tocará mano, porque será apedreado o asaeteado; sea animal o sea hombre, no vivirá. En habiendo sonado largamente la trompeta, subirán al monte.

14 Y descendió Moisés del monte al pueblo, y santificó al pueblo; y lavaron sus vestidos.

15 Y dijo al pueblo: Estad apercibidos para el tercer día; no lleguéis a mujer.

16 Y aconteció al tercer día cuando vino la mañana, que vinieron truenos y relámpagos, y espesa nube sobre el monte, y un sonido de trompeta muy fuerte; y se estremeció todo el pueblo que estaba en el real.

17 Y Moisés sacó del real al pueblo a recibir a Dios; y se pusieron a lo bajo del monte.

18 Y todo el monte de Sinaí humeaba, porque el SEÑOR había descendido sobre él en fuego; y el humo de él subía como el humo de un horno, y todo el monte se estremeció en gran manera.

19 Y el sonido de la trompeta iba esforzándose en extremo: Moisés hablaba, y Dios le respondía en voz.

20 Y descendió el SEÑOR sobre el monte de Sinaí, sobre la cumbre del monte; y llamó el SEÑOR a Moisés a la cumbre del monte, y Moisés subió.

21 Y el SEÑOR dijo a Moisés: Desciende, requiere al pueblo que no traspasen el término por ver al SEÑOR, porque caerá multitud de ellos.

22 Y también los sacerdotes que se llegan al SEÑOR, se santifiquen, para que el SEÑOR no haga en ellos estrago.

23 Y Moisés dijo al SEÑOR: El pueblo no podrá subir al monte de Sinaí, porque tú nos has requerido diciendo: Señala términos al monte, y santifícalo.

24 Y el SEÑOR le dijo: Ve, desciende, y subirás tú, y Aarón contigo; mas los sacerdotes y el pueblo no traspasen el término por subir al SEÑOR, para que no haga en ellos estrago.

25 Entonces Moisés descendió al pueblo y habló con ellos.

   

З творів Сведенборга

 

Arcana Coelestia #8761

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8761. 'And Jehovah called to him from the mountain' means the union of Divine Good in heaven with Divine Truth there. This is clear from the meaning of 'calling to him', or calling someone to oneself, when said of the Divine, as a joining together, at this point a union, since it is said in reference to Divine Good and Divine Truth, which by being joined together are made one (for the meaning of 'calling someone to oneself' as a joining together, and also presence, see 6047, 6177, 7390, 7451, 7721; and the reason why it is a joining to Divine Good is that the name 'Jehovah' is used, regarding which see immediately above in 8760); and from the meaning of 'the mountain' as Divine good in heaven, dealt with just above in 8758. At this point heaven itself is meant, for whether you say Divine Good in heaven or simply say heaven it amounts to the same thing since heaven springs into being from that Good. The situation here is the same as with all spiritual qualities considered in isolation from persons in whom they reside. When those qualities are spoken of, persons in whom they reside nevertheless spring to mind, as when the truth of faith or the good of charity is spoken of, the member of the Church in whom it resides springs to mind. This is especially so in regard to heaven, for there Divine Good united to Divine Truth is the All in all, that is, the life or soul of heaven.

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

З творів Сведенборга

 

Arcana Coelestia #4156

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4156. 'And put them in the camel's straw' means in facts. This is clear from the meaning of 'the camel's straw' as facts, 3114. These are called straw not only because straw is the food for camels but also because facts, compared with rational ideas, are coarse and lacking in order. For the same reason too facts are meant by 'the entangled boughs of trees and of the wood', 2831. Also 'camels' means general facts that belong to the natural man, see 3048, 3071, 3143, 3145.

[2] As to the assertion that facts, compared with rational ideas, are coarse and lacking in order and for that reason are meant by 'straw' and also by 'entangled boughs', as has been stated, this idea is not open to those who rely solely on facts and are on that account reputed to be learned. They believe that the amount a person knows, that is, how much knowledge he possesses, determines how wise he is. But the situation is quite different, as has been made clear to me from those in the next life who, when they lived in the world, relied solely on facts and as a result acquired a name and reputation for being learned. Such people are sometimes far more stupid than those who have not possessed any skill in the use of factual knowledge. The reason for that stupidity has also been disclosed to me, which is this: Facts are indeed a means towards becoming wise, but they can also be a means towards becoming insane. For people who are leading a good life facts are a means to becoming wise, but for those leading an evil life they are a means to becoming insane since they use facts to support not only a life of evil but also false assumptions, which they do arrogantly and convincingly because they believe that they are wiser than others.

[3] This leads to the destruction of their rational. It is not the person who is able to reason from facts, doing so sometimes in a seemingly more masterly way than others, who is endowed with rationality. This skill which he possesses is the product of a wholly illusory light. But that person has the proper gift of rationality who is able to see clearly that good is good and truth is truth, and as a consequence that evil is evil and falsity is falsity. But anyone who looks on good as evil and on evil as good, and who also looks on truth as falsity and falsity as truth, cannot in any sense be called rational, but rather irrational, no matter how capable he is at reasoning. With the person who sees clearly that good is good and that truth is truth, and conversely that evil is evil and falsity is falsity, there is light flowing in from heaven and enlightening the area of his understanding and causing reasons which he sees with the understanding to be just so many rays of that light. The same light also gives light to facts so that they serve to support those reasons, besides imposing order and the heavenly form on such facts. People however who stand opposed to good and truth, as all do who are leading an evil life, do not allow that heavenly light in. Instead they take delight solely in their own illusory light, whose nature is such that one sees things rather like a person in the dark who sees streaks on a wall, and is deluded into making all kinds of shapes out of them, when yet they are not shapes, for as daylight falls on them they are seen to be merely streaks.

[4] From all this it may be seen that facts are a means to becoming wise and also a means to becoming insane; that is, that they are a means to perfecting the rational or else a means to destroying it. Those therefore who have destroyed the rational by means of facts are in the next life far more stupid than those who have not possessed any skill in the use of factual knowledge. The coarseness of facts compared with rational ideas is evident from the consideration that they belong to the natural or external man, and that the rational which is cultivated by means of them belongs to the spiritual or internal man. How far facts are different from and distant from the rational as regards purity can be known from what has been stated and shown about the two memories in 2469-2494.

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