IBhayibheli

 

Izlazak 19

Funda

   

1 Tri mjeseca nakon izlaska iz zemlje egipatske, istoga dana, stignu Izraelci u Sinajsku pustinju.

2 Idući od Refidima, dođu u Sinajsku pustinju i utabore se u pustinji. Postave Izraelci tabor tu pred brdom,

3 a Mojsije se popne k Bogu. Jahve ga zovne s brda pa mu rekne: "Ovako kaži domu Jakovljevu, proglasi djeci Izraelovoj:

4 'Vi ste vidjeli što sam učinio Egipćanima; kako sam vas nosio na orlovskim krilima i k sebi vas doveo.

5 Stoga, budete li mi se vjerno pokoravali i držali moj Savez, vi ćete mi biti predraga svojina mimo sve narode - tÓa moj je sav svijet! -

6 vi ćete mi biti kraljevstvo svećenika, narod svet.' Tim riječima oslovi Izraelce."

7 Mojsije se vrati i sazva narodne starješine te im izloži sve što mu je Jahve naredio.

8 A sav narod uzvrati jednoglasno: "Vršit ćemo sve što je Jahve naredio." Onda Mojsije prenese odgovor naroda Jahvi.

9 Nato Jahve reče Mojsiju: "Ja ću, evo, doći k tebi u gustom oblaku da narod čuje kad budem s tobom govorio i da ti zauvijek vjeruje." Tako je Mojsije prenio Jahvi odgovor naroda.

10 "Pođi k narodu", reče Jahve Mojsiju, "i posvećuj ga danas i sutra. Neka opere svoju odjeću;

11 neka bude gotov prekosutra, jer će prekosutra sići Jahve na brdo Sinaj naočigled svega puka.

12 Postavi naokolo granicu za narod i izdaj naredbu: 'Pripazite da se na brdo ne penjete; da se ni podnožja ne dotičete! Tko se god brda dotakne, smrt će ga snaći.

13 Nikakva ruka neka ga se ne dotakne, nego neka bude kamenjem zasut ili strijelom ustrijeljen: bio čovjek ili živinče, neka na životu ne ostane.' Na otegnuti zvuk trube neka se na brdo penju."

14 Mojsije siđe s brda k narodu i poče posvećivati narod. Oni operu svoju odjeću.

15 "Budite gotovi za prekosutra!" - rekne Mojsije narodu. "Ne primičite se ženi!"

16 A prekosutra, u osvit dana, prolomi se grmljavina, munje zasijevaše, a gust se oblak nadvi nad brdo. Gromko zaječa truba, zadrhta sav puk koji bijaše u taboru.

17 Mojsije povede puk iz tabora u susret Bogu. Stadoše na podnožju brda.

18 Brdo Sinaj zavilo se u dim jer je Jahve u obliku ognja sišao na nj. Dizao se dim kao dim iz peći. Sve se Brdo silno treslo.

19 Zvuk trube bivao sve jači. Mojsije je govorio, a Bog mu grmljavinom odgovarao.

20 Jahve siđe na Sinajsko brdo, na vrhunac, i pozva Jahve Mojsija na vrhunac brda. Mojsije se uspe.

21 Sad Jahve reče Mojsiju: "Siđi i opomeni narod da ne bi provalio prema Jahvi da ga vidi. Mnogo bi ih poginulo.

22 I sami svećenici, koji dolaze blizu Jahvi, moraju se očistiti, da ih Jahve ne uništi."

23 "Narod se ne može popeti na brdo Sinaj", odgovori Mojsije Jahvi, "jer si nas sam ti opomenuo: 'Postavi granice naokolo brda i proglasi ga svetim.'"

24 "Siđi pa se opet popni zajedno s Aronom", odgovori mu Jahve. "Ali neka svećenici i narod ne navaljuju da se popnu prema Jahvi da ne izginu."

25 Mojsije siđe k narodu i sve mu kaza.

   

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #8802

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

8802. 'When there is a long sounding with the jobel'' means those who have a general perception of celestial good. This is clear from the meaning of 'when there is a long sounding with the jobel', or what amounts to the same thing, 'when the sound of the trumpet is heard', as a general perception of celestial good; for 'being heard' means perception, 5017, 8361, and 'the jobel' or 'the sound of the trumpet' means celestial good. The reason why 'the sound of the trumpet' or 'the jobel' means celestial good is that by virtue of the sounds they make musical instruments correspond to affections for truth or affections for good, stringed instruments corresponding to affections for truth, and wind to affections for good, 418 420, 4138, 8337. Being a wind instrument, a loud sounding one, the trumpet corresponded to an affection for celestial good, which also was why a jubilee, which represented the marriage of goodness and truth in the inmost heaven, took its name from it. So it is that 'a long sounding with the jobel' means those who have a general perception of celestial good.

[2] The words 'those who have a general perception of celestial good' are used to mean the intermediaries who are positioned between the Lord's celestial kingdom and His spiritual kingdom, and who are therefore those through whom influx, communication, and joining together are accomplished, see just above in 8787, 8796. They have extension all the way into celestial communities, meant by the words 'they shall go up into the mountain'. These intermediaries are represented by 'Moses', 8787, and also by 'Aaron', who were allowed to go up into the mountain, verse 24 below. What extension into the spheres of angelic communities is, and that the nature of each person's extension is determined by his good, see above in 8794. A general perception exists with those who are governed by spiritual good and are able to receive a general influx of good from a higher heaven, in this instance the inmost heaven. Such are meant by those who shall go up [into] the mountain when the jobel is heard.

  
Yiya esigabeni / 10837  
  

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

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #3134

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

3134. 'Who said, Thus the man spoke to me' means the leanings of truth in the natural man. This likewise is clear from the affection that occurs here, and also from what the man, or Abraham's servant, said to Rebekah, from which it is evident that the leanings of truth are meant; and from the meaning of 'the man' as truth, dealt with in 265, 749, 1007, here truth within the natural man and coming from the Divine, as he is Abraham's oldest servant, who means the natural man, see 3019. In the prophetical part of the Word especially 'man' (vir) is a word that occurs often - in the expressions 'man and wife', 'man and woman', 'man and inhabitant', and also 'man and human being' (vir et homo). In those expressions 'man' in the internal sense means that which belongs to the understanding, which is truth, while 'wife', 'woman', 'inhabitant', and 'human being' mean that which belongs to the will, which is good. As in Isaiah,

I look, and there is no man, and from these there is no counsellor. Isaiah 41:28.

'No man' stands for no one having intelligence, and so for no truth.

[2] In the same prophet,

I came, and there was no man; I called and no one answered. Isaiah 50:2.

Here the meaning is the same. In the same prophet,

Truth has stumbled in the street, and uprightness has been unable to come in, and truth has been removed, and he who retreats from evil is insane. Jehovah saw, and it was evil in His eyes that there was no judgement. And He saw, and there was no man, and wondered. Isaiah 59:14-16.

'No man' clearly stands for no one having intelligence, and so in the universal sense for no truth. These verses in Isaiah refer to the final period of the Church when no truth at all exists any longer. Hence the statement 'truth has stumbled in the street, uprightness cannot come in, and truth has been removed'. 'The street' too has reference to truth, see 2336, as does 'judgement', 2235. In Jeremiah,

Run to and fro through the streets of Jerusalem and see now, and take note, and search in its broad places, if you find a man, if anyone is executing judgement and seeking truth. Jeremiah 5:1.

Here also 'a man' clearly stands for one having intelligence, and for truth. In Zephaniah,

I will make their streets desolate with none passing through; their cities will be devastated, with not a man and not an inhabitant there. Zephaniah 3:6.

'Not a man' stands for no truth, 'not an inhabitant' for no good, 2268, 2451, 2712. The same occurs in many other places besides these.

  
Yiya esigabeni / 10837  
  

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