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Éxodo第19章

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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 Rephidim, y llegaron al desierto de Sinaí, y asentaron en el desierto; y acampó allí Israel delante del monte.

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

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

5 Ahora pues, si diereis oído á 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 á los hijos de Israel.

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

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

9 Y Jehová dijo á Moisés: He aquí, yo vengo á 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 á Jehová.

10 Y Jehová dijo á 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 Jehová descenderá, á 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 á su término: cualquiera que tocare el monte, de seguro morirá:

13 No le tocará mano, mas será apedreado ó asaeteado; sea animal ó sea hombre, no vivirá. En habiendo sonado largamente la bocina, 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 á mujer.

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

17 Y Moisés sacó del real al pueblo á recibir á Dios; y pusiéronse á lo bajo del monte.

18 Y todo el monte de Sinaí humeaba, porque Jehová 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 bocina iba esforzándose en extremo: Moisés hablaba, y Dios le respondía en voz.

20 Y descendió Jehová sobre el monte de Sinaí, sobre la cumbre del monte: y llamó Jehová á Moisés á la cumbre del monte, y Moisés subió.

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

22 Y también los sacerdotes que se llegan á Jehová, se santifiquen, porque Jehová no haga en ellos estrago.

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

24 Y Jehová le dijo: Ve, desciende, y subirás tú, y Aarón contigo: mas los sacerdotes y el pueblo no traspasen el término por subir á Jehová, porque no haga en ellos estrago.

25 Entonces Moisés descendió al pueblo y habló con ellos.

   

来自斯威登堡的著作

 

Arcana Coelestia#8821

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8821. 'And its smoke went up like the smoke of a furnace' means obscurity like the obscurity resulting from evil desires. This is clear from the meaning of 'smoke' as obscurity, dealt with above in 8819; and from the meaning of 'a furnace' as evil desires, dealt with in 7519. Why the Lord, when in celestial love, appeared in this manner to the children of Israel, see 8819, and also 1861 (end), 6832.

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

来自斯威登堡的著作

 

Arcana Coelestia#6343

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6343. 'You are my might' means that through faith comes the power which good possesses. This is clear from the representation of Reuben, to whom 'you' refers here, as faith in the understanding, referred to immediately above in 6342; and from the meaning of 'might' as the power which good possesses. As regards power - the power to think and will, perceive, do what is good, believe, dispel falsities and evils - it comes wholly from good through truth, good being its primary source and truth merely the channel through which it comes, 3563, 4931, 5623. The reason the power that good possesses is meant is that 'might' means that power, whereas 'strength' means the power of truth. Thus it is that 'the beginning of my strength', which comes next, means the initial power that truth possesses; for the word used in the original language to express 'strength' has reference in the Word to truth, whereas the word used to express 'might' has reference to good.

[2] The fact that the Word is holy, extremely holy in its inner senses, is plainly evident from the consideration that the heavenly marriage, which is the marriage of goodness and truth, thus heaven itself, is present within every detail of the Word. In the inmost sense every detail embodies the marriage of the Lord's Divine Human with His kingdom and Church; indeed the theme in the highest sense of all is the union of the Divine Itself and the Divine Human within the Lord. These extremely holy subjects contained in every detail of the Word are a plain indication that the Word has come down from the Divine. The truth of all this may be recognized from the consideration that where good is spoken of, so too is truth, and where what is internal is spoken of, so too is what is external. Also, there are expressions which always mean good, those which always mean truth, and those which mean both - both good and truth. Or if they do not mean them directly, they are nevertheless used with reference to them or else imply them. And such reference of those expressions to good and truth or their meaning them directly shows that every detail, as has been stated, embodies the marriage of goodness and truth, which is the heavenly marriage, and that the inmost and highest sense holds the Divine marriage which exists in the Lord, thus holds the Lord Himself, within it.

[3] All this reveals itself in every part of the Word, yet not plainly except in those places where the repetition of some matter occurs that is no more than a change of words, as in the present chapter, where Reuben is dealt with,

You are my might, and the beginning of my strength.

Also,

Excelling in eminence and excelling in worth.

Here 'might' is used in reference to good, and 'strength' to truth; 'excelling in eminence' is used in reference to truth, and 'excelling in worth' to good. Likewise in the next verse regarding Reuben,

You went up to your father's bed; at that time you profaned it - he went up to my couch.

Similarly further on, where Simeon and Levi are dealt with,

Cursed be their anger, for it is fierce, and their wrath, for it is hard. I will divide them in Jacob, and will scatter them in Israel. Verse 7.

Here 'anger' means a turning away from good and 'wrath' a turning away from truth. 'Jacob' is the external aspect of the Church and 'Israel' the internal aspect of it. Then where Judah is dealt with,

Your brothers will praise you; your father's sons will bow down to you. Verse 8.

Further on,

He binds his young ass to the vine, and the foal of his she-ass to the outstanding vine; he washes his clothing in wine, and his garment in the blood of grapes. Verse 11.

Where Zebulun is dealt with,

He will dwell at the haven of the seas, and he will be at the haven of ships. Verse 13.

Where Dan is dealt with,

He will be a serpent on the road, a darting serpent on the path. Verse 17.

[4] Similar examples occur frequently in the Psalms and among the Prophets, as in Isaiah,

Babel will not be dwelt in ever again, it will not be lived in even from generation to generation. Its time is near and about to come, and its days will not be prolonged. Isaiah 13:20, 22.

In the same prophet,

Search from above in the Book of Jehovah, and read: None of these will be missing, not one will not be left longing for its mate; 1 for He has commanded with His mouth, and His Spirit has gathered them. The Same has cast the lot for them, and His hand has distributed to them by means of a measuring rod. Even for ever they will possess it, from generation to generation they will dwell in it. Isaiah 34:16-17.

More examples may be found in a thousand other places. Anyone who does not know that expressions are used in the Word to mean spiritual and celestial realities, and that some are used to refer to good but others to truth, will inevitably think that such usages are no more than repetitions that serve solely as fillers and so are in themselves meaningless. Thus it is that people who think ill of the Word also add this to the arguments they use in vilifying it. Yet utterly Divine things are concealed within those repetitions; that is to say, the heavenly marriage, which is heaven itself, and the Divine Marriage, which is the Lord Himself, are concealed in them. This [highest] sense is 'the glory' in which the Lord is present, while the literal sense is 'the cloud' in which that glory is present, Matthew 24:30; Luke 21:27. See Preface to Genesis 18, and also 5922.

脚注:

1. literally, not one will be desiring the other

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