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Exodus第34章

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1 And Jehovah saith unto Moses, `Hew for thyself two tables of stone like the first, and I have written on the tables the words which were on the first tables which thou hast broken;

2 and be prepared at morning, and thou hast come up in the morning unto mount Sinai, and hast stood before Me there, on the top of the mount,

3 and no man cometh up with thee, and also no man is seen in all the mount, also the flock and the herd do not feed over-against that mount.'

4 And he heweth two tables of stone like the first, and Moses riseth early in the morning, and goeth up unto mount Sinai, as Jehovah commanded him, and he taketh in his hand two tables of stone.

5 And Jehovah cometh down in a cloud, and stationeth Himself with him there, and calleth in the Name of Jehovah,

6 and Jehovah passeth over before his face, and calleth: `Jehovah, Jehovah God, merciful and gracious, slow to anger, and abundant in kindness and truth,

7 keeping kindness for thousands, taking away iniquity, and transgression, and sin, and not entirely acquitting, charging iniquity of fathers on children, and on children's children, on a third [generation], and on a fourth.'

8 And Moses hasteth, and boweth to the earth, and doth obeisance,

9 and saith, `If, I pray Thee, I have found grace in Thine eyes, O my Lord, let my Lord, I pray Thee, go in our midst (for it [is] a stiff-necked people), and thou hast forgiven our iniquity and our sin, and hast inherited us.'

10 And He saith, `Lo, I am making a covenant: before all thy people I do wonders, which have not been done in all the earth, or in any nation, and all the people in whose midst thou [art] have seen the work of Jehovah, for it [is] fearful that which I am doing with thee.

11 `Observe for thyself that which I am commanding thee to-day: lo, I am casting out from 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 inhabitant of the land into which thou art going, lest it become a snare in thy midst;

13 for their altars ye break down, and their standing pillars ye shiver, and its shrines ye cut down;

14 for ye do not bow yourselves to another god -- for Jehovah, whose name [is] Zealous, is a zealous God.

15 `Lest thou make a covenant with the inhabitant of the land, and they have gone a-whoring after their gods, and have sacrificed to their gods, and [one] hath called to thee, and thou hast eaten of his sacrifice,

16 and thou hast taken of their daughters to thy sons, and their daughters have gone a-whoring after their gods, and have caused thy sons to go a-whoring after their gods;

17 a molten god thou dost not make to thyself.

18 `The feast of unleavened things thou dost keep; seven days thou dost eat unleavened things, as I have commanded thee, at an appointed time, the month of Abib: for in the month of Abib thou didst come out from Egypt.

19 `All opening a womb [are] Mine, and every firstling of thy cattle born a male, ox or sheep;

20 and the firstling of an ass thou dost ransom with a lamb; and if thou dost not ransom, then thou hast beheaded it; every first-born of thy sons thou dost ransom, and they do not appear before Me empty.

21 `Six days thou dost work, and on the seventh day thou dost rest; in ploughing-time and in harvest thou dost rest.

22 `And a feast of weeks thou dost observe for thyself; first-fruits of wheat-harvest; and the feast of in-gathering, at the revolution of the year.

23 `Three times in a year do all thy males appear before the Lord Jehovah, God of Israel;

24 for I dispossess nations from before thee, and have enlarged thy border, and no man doth desire thy land in thy going up to appear before Jehovah thy God three times in a year.

25 `Thou dost not slaughter with a fermented thing the blood of My sacrifice; and the sacrifice of the feast of the passover doth not remain till morning:

26 the first of the first-fruits of the land thou dost bring into the house of Jehovah thy God; thou dost not boil a kid in its mother's milk.'

27 And Jehovah saith unto Moses, `Write for thyself these words, for, according to the tenor of these words I have made with thee a covenant, and with Israel.'

28 And he is there with Jehovah forty days and forty nights; bread he hath not eaten, and water he hath not drunk; and he writeth on the tables the matters of the covenant -- the ten matters.

29 And it cometh to pass, when Moses is coming down from mount Sinai (and the two tables of the testimony [are] in the hand of Moses in his coming down from the mount), that Moses hath not known that the skin of his face hath shone in His speaking with him,

30 and Aaron seeth -- all the sons of Israel also -- Moses, and lo, the skin of his face hath shone, and they are afraid of coming nigh unto him.

31 And Moses calleth unto them, and Aaron and all the princes in the company return unto him, and Moses speaketh unto them;

32 and afterwards have all the sons of Israel come nigh, and he chargeth them with all that Jehovah hath spoken with him in mount Sinai.

33 And Moses finisheth speaking with them, and putteth on his face a vail;

34 and in the going in of Moses before Jehovah to speak with Him, he turneth aside the vail until his coming out; and he hath come out and hath spoken unto the sons of Israel that which he is commanded;

35 and the sons of Israel have seen the face of Moses that the skin of the face of Moses hath shone, and Moses hath put back the vail on his face until his going in to speak with Him.

   

来自斯威登堡的著作

 

Arcana Coelestia#9349

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9349. The subject in Chapters 20-23 has been the laws, judgements, and statutes that were declared from Mount Sinai. It has been shown what these hold within them in the internal sense, and so how they are understood in heaven, namely not according to their literal but according to their spiritual meaning, which though not evident in the letter is nevertheless present within them. But anyone who is unaware of how the matter stands may suppose that this makes the literal sense of the Word unimportant, for no attention is paid to it in heaven. But let it be known that it does not at all make the literal sense of the Word unimportant; rather, it adds strength to it. Indeed all its individual words carry weight and are holy by virtue of the spiritual sense within them; for the literal sense is the foundation and support on which the spiritual sense rests, and with which it is directly linked, so directly that not even a jot, nor a tittle, that is, small part of a letter in the literal sense of the Word fails to hold what is holy and Divine within it, according to the Lord's words in Matthew,

Truly I say to you, Even until heaven and earth pass away, one jot or one small part of a letter will not pass from the law till all things are done. Matthew 5:18.

And in Luke,

It is easier for heaven and earth to pass away than for one tittle of the Law to fall. Luke 16:17.

'The Law' is the Word, see 6752, 7463.

[2] Therefore also in the Lord's Divine Providence it has happened that every jot and tittle of the Word, especially in the Old Testament, has been preserved since it was written. I have been shown from heaven that in the Word not only each word but also each letter, indeed - incredibly so - each small part of a letter in the original language has an inner holiness, as angels of the inmost heaven are able to perceive. I can positively declare this to be so, but I realize that it surpasses belief. From this it is evident that outward religious observances of the Church, which represented the Lord and the inner realities of heaven and the Church which begin in the Lord, and about which one reads in the Old Testament Word, have indeed for the most part been abrogated. But it continues to be the Word with its Divine holiness, because all the details there, as has been stated, continue to hold within themselves holy and Divine things, which are perceived in heaven when that Word is read. For it has in all its details an inner, holy content, which is its internal sense , or heavenly and Divine sense. This sense is the soul of the Word; it is God's truth itself emanating from the Lord, and so it is the Lord Himself.

[3] All this makes clear what the situation is with the laws, judgements, and statutes which were declared by the Lord from Mount Sinai, and are contained in Chapters 20-23 which have now been dealt with. That is to say, it makes clear that every single regulation there is holy because its inward form is holy. Nevertheless some of them have been abrogated so far as practices by the Church at the present day, which is an internal Church, are concerned; some of them are such that the Church may practise them if it wishes to do so; and some of them must be altogether observed and carried out. Even so, those which have been abrogated so far as practices by the Church are concerned, those which it may practise if it so wishes, and those which must be altogether observed and carried out are all equally holy by virtue of their inner and holy content. For the whole of the Word internally is Divine. That inner and holy content is what the internal sense teaches, and it is identical with the inner virtues of the Christian Church, with which teachings about charity and faith are concerned.

[4] To make all this more intelligible let the laws, judgements, and statutes dealt with in the above-mentioned chapters serve as examples. Regulations which must be altogether observed and carried out are those contained in 20:3-5, 7-8, 12-17, 23; 21:12, 14-15, 20; 22:18-20, 28; 23:1-3, 6-8, 24-25, 32.

Regulations which [the Church] may practise if it so wishes are such as those contained in 20:10; 21:18-19, 22-25, 33-36; 22:1-14, 17, 21-23, 25-27, 31; 23:4-5, 9, 12-16, 33.

Regulations which have been abrogated so far as practices by the Church at the present day are concerned, in 20:24-26; 21:2-11, 16, 21, 26-29, 31-32; 22:15, 29-30; 23:10-11, 17-19.

But, as stated above, all these are equally holy, or equally the Divine Word.

  
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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#4287

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4287. 'For as a prince you have contended with God and with men, and have prevailed' means repeated victories in conflicts over truths and goods. This is clear from the meaning of 'contending as a prince' as overcoming in conflicts, in this case conflicts that accompany temptations since these are the subject at present; and from the meaning of 'with God and with men' as conflicts over truths and goods, to be dealt with below.

[2] The subject in the highest sense being the Lord, it is He who is meant in that sense by 'one contending as a prince with God and with men', for by His own power He suffered all temptations and through them overcame the hells. Indeed He allowed into Himself all the hells in their order, and even the angels, as will be explained later on. In so doing he brought into order everything in the heavens and in the hells, and at length glorified Himself, that is, made the Human within Him Divine.

[3] From this it is evident that in the highest sense the Lord is meant by Jacob and Israel, as shown immediately above in 4286. Not only has He Himself 'contended as a prince', that is, has suffered all the conflicts brought about by temptations and has overcome in them, but also He suffers them in every individual human being. But see what has been stated many times already on these matters in the following references,

The Lord suffered the severest temptations, greater than anybody else has done, 1663, 1668, 1787, 2776, 2786, 2795, 2816.

Unlike any others the Lord fought out of Divine love, 1690, 1691 (end), 1789, 1812, 1813, 1820.

The Lord fought against hereditary evil from the mother, so that at length He was not her son; even so, no evil of His own doing was attached to Him, 1444, 1573, 2025, 2574, 2649, 3318 (end).

Through the conflicts brought about by temptations and through repeated victories the Lord arranged all things into the form which heaven possesses, 1928.

And through repeated victories in conflicts brought about by temptations He united the Divine Essence to the Human Essence, 1616, 1737, 1813, 1921, 2025, 2026, 2500, 2523, 2632, 2776.

The Lord suffers the temptations that take place in man, subduing evil and the hells, 987, 1661, 1692 (end).

[4] The arcanum that 'contending with God and with men' means being tempted over truths and over goods is one that is not open to view in the letter. It is clear to anyone, and will also be evident from the explanation given below, that it was not God with whom Jacob contended, for it cannot be said of anyone that he contends with God and prevails. But the internal sense teaches what 'God' and 'men' mean here - that 'God' means truth, and 'men' good. The reason for this is that 'God' in the internal sense means truth, and therefore whenever truth is dealt with the name God is used, 2586, 2769, 2807, 2822, whereas the term 'man' is used to mean good. And 'man' means good because the Lord is the only Man and anyone else is called such by virtue of Him, 49, 288, 565, 1894. A further reason is that by virtue of Him heaven is man and is called the Grand Man, 684, 1276, 3624-3649, 3741-3750. And this also was why the Most Ancient Church which was governed by celestial good was referred to as Man, 478.

[5] Therefore whenever good is dealt with in the Word, 'man' (homo) means good, as in Isaiah,

I will make the male person (vir homo) more rare than gold, and man (homo) than the gold of Ophir. Isaiah 13:12.

In the same prophet,

The inhabitants of the land will be scorched and few male persons (vir homo) left. Isaiah 24:6.

'Male persons' stands for spiritual good or the good of truth. 'Man' stands for good. In the same prophet, The highways have been laid waste, the wayfarer has ceased. He has broken the covenant, he has despised the cities, he has no regard for the male person (vir homo). Isaiah 33:8.

In Jeremiah,

I looked to the earth, and behold, that which is void and empty, and towards the heavens, and they had no light I looked, and behold, there was no man; and all the birds of the air had flown away. Jeremiah 4:23, 25.

In the same prophet, behold, the days are coming, said Jehovah, in which I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast. Jeremiah 31:27.

In Ezekiel,

Your merchants [traded] in the souls of men and vessels of bronze, giving these for your merchandise. Ezekiel 27:13.

In the same prophet, You, O my flock, the flock of My pasture, you are men; I am your God. Ezekiel 34:31.

In the same prophet, They will be cities laid waste, filled with the flock of mankind. Ezekiel 36:38.

In these places 'man' (homo) stands for people who are governed by good, and so stands for good, since good is what causes anyone to be 'man'. Truth however which is grounded in good is referred to in the Word as 'a male person' (vir homo) and also as 'the son of man'.

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