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Exodus第34章

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1 And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest.

2 And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount.

3 And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

4 And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.

5 And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.

6 And the LORD passed by before him, and proclaimed, the LORD, the LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,

7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.

8 And Moses made haste, and bowed his head toward the earth, and worshipped.

9 And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.

10 And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the LORD: for it is a terrible thing that I will do with thee.

11 Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.

12 Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:

13 But ye shall destroy their altars, break their images, and cut down their groves:

14 For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:

15 Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods , and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;

16 And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.

17 Thou shalt make thee no molten gods.

18 The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.

19 All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male.

20 But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.

21 Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.

22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.

23 Thrice in the year shall all your men children appear before the Lord GOD, the GOD of Israel.

24 For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.

25 Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.

26 The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.

27 And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.

28 And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.

29 And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.

30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.

31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.

32 And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.

33 And till Moses had done speaking with them, he put a vail on his face.

34 But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.

35 And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him.

   

来自斯威登堡的著作

 

Arcana Coelestia#4434

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4434. 'And his soul clung to Dinah, [the daughter of Jacob]' means the inclination to be joined to it. This is clear from the meaning of 'the soul clinging' as an inclination. It is evident that an inclination to be joined is meant because things connected with conjugial love imply in the internal sense the joining together of truth and good, and of good and truth. The reason why things connected with conjugial love imply in the internal sense that spiritual joining together is that conjugial love has its origin in the marriage of truth and good and of good and truth, see 2618, 2727-2729, 2737, 2803, 3132. Consequently the adulteration of good is meant by an act of adultery, and the falsification of truth by an act of whoredom described in the Word, 2466, 2729, 2750, 3399. From these considerations it may be seen that all the details mentioned in this chapter concerning Shechem and Dinah mean nothing else in the internal sense than the joining of truth, represented by 'Shechem', to the affection for truth, represented by 'Dinah', so that the words 'his soul clung to Dinah' mean the inclination to be joined to this affection.

[2] Since the subject in the whole of this chapter is Shechem's love towards Dinah and how he sought to make her his wife, and since things connected with conjugial love mean spiritual joining together, let it now be established from the Word that marriages and things that have a connection with marriages do not imply anything else: In John,

Let us be glad and exult, and let us give glory to Him, for the time of the marriage of the Lamb has come, and His Wife has made herself ready. Blessed are those who have been called to the marriage supper of the Lamb. Revelation 19:7, 9.

In the same book,

I saw the holy city, the new Jerusalem, coming down from God out of heaven prepared as a bride adorned for her husband. One of the seven angels spoke to me, saying, Come, I will show you the bride, the wife of the Lamb. He carried me away in the spirit onto a great and high mountain and showed me the great city, the holy Jerusalem, coming down out of heaven from God. Revelation 21:2, 9-10.

It is quite evident that betrothal and marriage in these places mean nothing other than the joining of the Lord to the Church, which is effected by means of truth and good. For 'the holy city' and 'the new Jerusalem' mean nothing other than the Church - 'city' meaning the truth of the Church, see 402, 2268, 2449, 2451, 2712, 2943, 3216, and 'Jerusalem' the spiritual Church, 402, 2117, 3654.

[3] In Malachi,

Judah has acted faithlessly, and abomination has been committed in Israel and in Jerusalem, for Judah has profaned the holiness of Jehovah, for he loved and married the daughter of a foreign god. Jehovah was a witness between you and the wife of your youth, against whom you have acted faithlessly. Malachi 2:11, 14-15.

'Loving and marrying the daughter of a foreign god' means joining oneself to falsity instead of truth, which is 'the wife of one's youth'.

[4] In Ezekiel,

You took your sons and your daughters whom you had borne to Me, and sacrificed them so as to be devoured. Was the matter of your acts of whoredom a small one? You are your mother's daughter who loathes her husband and her sons, and you are the sister of your sisters who loathed their husbands and their sons. Ezekiel 16:20, 45.

This refers to the abominations of Jerusalem which, because they were the product of evils and falsities, are described in this chapter by means of the kind of things that are the direct opposite of marriages, that is to say, acts of adultery and of whoredom. 'The husbands' whom they loathed are goods, 'the sons' truths, and 'the daughters' the affections for these.

[5] In Isaiah,

Sing, O barren one that did not bear; resound with singing and cry out for joy, O one that has not been in travail, for the sons of her that is desolate will be more than the sons of her that is married. You will not remember any more the reproach of your widowhood, for your Maker is your Husband, 1 Jehovah Zebaoth is His name, and your Redeemer, the Holy One of Israel, the God of the whole earth He is called. For Jehovah has called you like a woman forsaken and grieved in spirit, and a wife of youth when she is put away, said your God. All your sons are taught by Jehovah, and much is the peace of your sons. Isaiah 54:1, 4-6, 13.

Since 'a marriage' means the joining together of truth and good and of good and truth, one may see what is meant by husband and wife, sons and daughters, widows, women who have been put away, and by bearing, giving birth, being desolate, and being barren; for all these expressions have some connection with marriage. The meaning in the spiritual sense of each of these expressions has been shown many times in the explanatory sections.

[6] In the same prophet,

For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest. You will no more be called Deserted, but your land will be named Married, for Jehovah will take His pleasure in you, and your land will be married. Forasmuch as a young man will marry a virgin, your sons will marry you; and there will be the joy of a bridegroom over a bride, your God will rejoice over you. Isaiah 62:1, 4-5.

Anyone unacquainted with the internal sense of the Word may suppose that such imagery in the Word is simply an employment of comparisons like many of those used in everyday speech, and that this is the reason why the Church is compared to a daughter, a virgin, and a wife, and so why matters of faith and charity are compared to things which have some connection with marriage. But in the Word everything is representative of that which is spiritual or celestial, and it is a real correspondence; for the Word has come down from heaven, and because it has come down from there it is in origin something Divinely celestial and spiritual, to which everything in the sense of the letter corresponds. Consequently things connected with the heavenly marriage, which is good and truth joined together, pass into those that correspond to them, and so into those which have some connection with marriages on earth.

[7] This also explains why the Lord likened the kingdom of heaven - that is, His kingdom in heaven and His kingdom on earth, which is the Church - to a certain king, who arranged a wedding for his son and invited many to it, Matthew 22:2 and following verses, and also to ten virgins who took lamps and went out to meet the bridegroom, Matthew 25:1 and following verses. The Lord also referred to those who belong to the Church as 'the sons of the wedding',

Jesus said, Can the sons of the wedding mourn as long as the bridegroom is with them? But the days will come when the bridegroom is taken away from them, and then they will fast. Matthew 9:15.

[8] For the same reasons the affection for good and the affection for truth are called 'the joy and gladness of a bridegroom and bride', for heavenly joy is the product of those affections and resides within them, as in Isaiah,

Your sons will marry you; and there will be the joy of a bridegroom over a bride, Jehovah your God will rejoice over you. Isaiah 62:5.

In Jeremiah,

The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, the voice of those that say, Give thanks 2 to Jehovah, for Jehovah is good. Jeremiah 33:11.

In the same prophet,

I will make to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land will turn into a waste. Jeremiah 7:34; 16:9; 25:10.

And in John,

The light of a lamp will not shine in Babylon any more, and the voice of the bridegroom and of the bride will not be heard in it any more. Revelation 18:23.

[9] Since marriages on earth correspond through truly conjugial love to the heavenly marriage which is that of good and truth, the laws laid down in the Word concerning betrothals and marriages correspond completely to the spiritual laws of the heavenly marriage, such as the law that men were to marry one wife only, Mark 10:2-8; Luke 16:18; for in the case of the heavenly marriage the situation is that no good can be joined to any but its own truth, or truth to any but its own good. If joined to any truth other than its own, good could not possibly be held together but would be torn apart and so would perish. In the spiritual Church 'wife' (uxor) represents good and 'man' (vir) represents truth, but in the celestial Church 'husband' (maritus) represents good and 'wife' (uxor) truth. Furthermore - and this is an arcanum - they not only represent those things but also in actual fact correspond to them.

[10] The laws also concerning marriages which have been laid down in the Old Testament have in a similar way a correspondence with the laws of the heavenly marriage, such as those in Exodus 21:7-11; 22:15-16, 17; 34:16; Numbers 36:6; Deuteronomy 7:3-4; 22:28-29; and also the laws about the forbidden degrees of affinity, Leviticus 18:6-20. In the Lord's Divine mercy these will be dealt with individually in some other place. The fact that the degrees and laws of marriages have their origin in the laws of truth and good which belong to the heavenly marriage and with which they correlate is evident in Ezekiel,

The priests the Levites shall not take as wives for themselves a widow or a woman that has been put away, but virgins from the seed of the house of Israel; only a widow who is the widow of a priest may they take. Ezekiel 44:22.

This refers to the holy city, the new Jerusalem, and to the heavenly Canaan which clearly mean the Lord's kingdom and His Church. Consequently 'the Levites' do not mean Levites, nor do 'a widow and a woman who has been put away' mean a widow and one put away, but the kind of things they correspond to.

脚注:

1. In both the Latin and the original Hebrew the words meaning Maker and Husband are plural at this point.

2. literally, Confess

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