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Eliro 3

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1 Moseo pasxtis la sxafojn de Jitro, sia bopatro, pastro Midjana. Kaj li forkondukis la sxafojn en malproksiman parton de la dezerto kaj venis al la Dia monto HXoreb.

2 Kaj aperis al li angxelo de la Eternulo en flama fajro el la mezo de arbetajxo. Kaj li vidis, ke jen la arbetajxo brulas en la fajro, kaj tamen la arbetajxo ne forbrulas.

3 Kaj Moseo diris:Mi iros kaj rigardos tiun grandan fenomenon, kial la arbetajxo ne forbrulas.

4 La Eternulo vidis, ke li iras, por rigardi, kaj Dio vokis al li el la mezo de la arbetajxo, kaj diris:Moseo, Moseo! Kaj tiu diris:Jen mi estas.

5 Kaj Li diris:Ne alproksimigxu cxi tien; deprenu viajn sxuojn de viaj piedoj, cxar la loko, sur kiu vi staras, estas tero sankta.

6 Ankoraux Li diris:Mi estas la Dio de via patro, la Dio de Abraham, la Dio de Isaak, kaj la Dio de Jakob. Kaj Moseo kovris sian vizagxon, cxar li timis rigardi Dion.

7 Kaj la Eternulo diris:Mi vidis la mizeron de Mia popolo, kiu estas en Egiptujo, kaj Mi auxdis gxian kriadon kauxze de gxiaj premantoj; Mi scias gxiajn suferojn.

8 Kaj Mi malsupreniris, por savi gxin el la manoj de la Egiptoj kaj elirigi gxin el tiu lando en landon bonan kaj vastan, en landon, en kiu fluas lakto kaj mielo, sur la lokon de la Kanaanidoj kaj la HXetidoj kaj la Amoridoj kaj la Perizidoj kaj la HXividoj kaj la Jebusidoj.

9 Nun la krioj de la Izraelidoj venis al Mi; kaj Mi vidis la turmentojn, per kiuj la Egiptoj turmentas ilin.

10 Iru do, Mi sendos vin al Faraono, kaj elkonduku Mian popolon la Izraelidojn el Egiptujo.

11 Kaj Moseo diris al Dio:Kiu mi estas, ke mi iru al Faraono kaj mi elkonduku la Izraelidojn el Egiptujo?

12 Kaj Li diris:Mi estos kun vi; kaj tio estu por vi signo, ke Mi vin sendis:kiam vi estos elkondukinta Mian popolon el Egiptujo, vi faros servon al Dio sur cxi tiu monto.

13 Kaj Moseo diris al Dio:Jen mi venos al la Izraelidoj, kaj diros al ili:La Dio de viaj patroj sendis min al vi; tiam ili diros al mi:Kia estas Lia nomo? Kion mi diru al ili?

14 Kaj Dio diris al Moseo:MI ESTAS, KIU ESTAS. Kaj Li diris:Tiel diru al la Izraelidoj:La Estanto sendis min al vi.

15 Kaj plue Dio diris al Moseo:Tiel diru al la Izraelidoj:La Eternulo, la Dio de viaj patroj, la Dio de Abraham, la Dio de Isaak, kaj la Dio de Jakob, sendis min al vi. Tia estas Mia nomo por eterne, kaj tia estas memorajxo pri Mi por cxiuj generacioj.

16 Iru, kaj kunvenigu la cxefojn de Izrael, kaj diru al ili:La Eternulo, la Dio de viaj patroj, aperis al mi, la Dio de Abraham, Isaak, kaj Jakob, kaj Li diris:Mi atentis vin, kaj tion, kio estas farita al vi en Egiptujo.

17 Kaj Mi diris:Mi elirigos vin el la mizero de Egiptujo en la landon de la Kanaanidoj kaj la HXetidoj kaj la Amoridoj kaj la Perizidoj kaj la HXividoj kaj la Jebusidoj, en landon, en kiu fluas lakto kaj mielo.

18 Kaj ili auxskultos vian vocxon, kaj vi venos, vi kaj la cxefoj de Izrael, al la regxo de Egiptujo, kaj vi diros al li:La Eternulo, la Dio de la Hebreoj, vokis nin; lasu do nin iri vojon de tri tagoj en la dezerton, por ke ni faru oferon al la Eternulo, nia Dio.

19 Sed Mi scias, ke la regxo de Egiptujo ne permesos al vi iri, se ne devigos lin forta mano.

20 Kaj Mi etendos Mian manon, kaj Mi batos Egiptujon per cxiuj Miaj mirakloj, kiujn Mi faros meze de gxi; kaj poste li lasos vin iri.

21 Kaj Mi donos al tiu popolo favoron de la Egiptoj; kaj kiam vi iros, vi ne iros kun malplenaj manoj.

22 CXiu virino petos de sia najbarino kaj de sia samdomanino vazojn argxentajn kaj vazojn orajn kaj vestojn; kaj vi metos tion sur viajn filojn kaj sur viajn filinojn, kaj vi senhavigos la Egiptojn.

   

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Arcana Coelestia # 6844

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6844. Take off your shoes from upon your feet' means that the powers of the senses, which form the external levels of the natural, should be removed. This is clear from the meaning of 'shoes' as the powers of the senses forming the external levels of the natural, dealt with in 1748; and from the meaning of 'feet' as the natural, dealt with in 2162, 3147, 3761, 3986, 4280, 4938-4952. 'Taking off' plainly means removing since one is talking about the powers of the senses. Particular expressions have to be used in application to the actual matter to which they refer; thus 'being taken off' is applied to shoes, and 'being removed' to the powers of the senses. The implications of all this need to be stated. Anyone can see that here 'shoes' represent something that does not accord with Him who is holy and Divine, so that 'taking off one's shoes' was representative of the removal of things like that. Without this representation what would it matter to the Divine whether a person drew near in shoes or in bare feet, provided that inwardly he is the kind of person who can draw near the Divine in faith and love? Therefore the powers of the senses are meant by 'shoes', and those powers, which form the external levels of the natural, are by nature such that they cannot remain when one thinks with reverence about the Divine. Consequently because it was a time when representatives had to be observed, Moses was not allowed to draw near with his shoes on.

[2] The reason why the powers of the senses that form the external levels of the natural are by nature such that they cannot receive the Divine is that they are steeped in ideas of worldly, bodily, and also earthly things because they are the first to receive them. Therefore sensory impressions contained in the memory as a result of the activity of the senses draw their nature from the light and heat of the world, and hardly at all from the light and heat of heaven. As a consequence they are the last things that can be regenerated, that is, receive something of the light of heaven. This explains why, when a person is ruled by his senses and sensory impressions control his thinking, he inevitably thinks of the Divine as he does of earthly things. If also he is ruled by evil those impressions make him think in ways altogether contrary to the Divine. When therefore a person thinks about the kinds of things that have to do with faith and love to God he is raised, if he is governed by good, from the powers of the senses which form the external levels of the natural to more internal levels, consequently from earthly and worldly things nearer to celestial and spiritual ones.

[3] This is something people do not know about, the reason being that they do not know that internal levels distinct and separate from external ones are present within them, or that thought exists on increasingly internal levels as well as on more external ones. And unaware of these things a person cannot reflect on them. But see what has been stated already about thought ruled by sensory impressions:

People whose thought is ruled by sensory impressions have little wisdom, 5084, 5089, 5094, 6201, 6310-6312, 6314, 6316, 6318, 6598, 6612, 6614, 6622, 6624.

A person may be raised above the level of the senses, and when he is raised he comes into a quite gentle light; and this happens especially to those who are being regenerated, 6183, 6313, 6315.

All this now shows what is meant by 'taking off one's shoes from upon one's feet'. A person's natural divides into the external, the middle, and the internal, see 4570, 5118, 5126, 5497, 5649. The internal natural is meant by 'the feet', the middle natural by 'the soles', and the external by 'the shoes'.

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

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Arcana Coelestia # 978

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978. What the internal man is and what the external, few if any know nowadays. They imagine that these are one and the same, the chief reason being their belief that they do what is good and think what is true from their proprium; for the proprium carries such belief within itself. But the internal man is as different from the external as heaven from earth. When the learned as well as the unlearned reflect on the matter, they have no other concept of the internal man than of thought, seeing that it is something inward; and no other concept of the external man than of the body and its ability to perceive with the senses and to experience pleasure, seeing that it is something outward. But thought, which they imagine to belong to the internal man, does not in fact belong to the internal; for with the internal man resides nothing but goods and truths which are the Lord's, and in the interior man conscience has been implanted by the Lord. Even the evil, indeed the most evil, possess thought, and people who are devoid of conscience have it too. From this it is clear that man's thought belongs not to the internal man but to the external. And the fact that the body, and its ability to perceive with the senses and to experience pleasure, is not the external man is clear from the consideration that spirits likewise, who do not possess the [physical] body such as they had while living in the world, still have an external man.

[2] But what the internal man is and what the external nobody can possibly know unless he knows that in everyone there is a celestial and spiritual degree corresponding to the angelic heaven, a rational degree corresponding to the heaven of angelic spirits, and the interior sensory degree corresponding to the heaven of spirits. There are indeed three heavens, the same number as there are degrees with man. These heavens are quite distinct and separate from one another, which is why after death the person who has conscience is first of all in the heaven of spirits; after that he is raised by the Lord into the heaven of angelic spirits, and finally into the angelic heaven. This could not possibly take place if there were not the same number of heavens to which, and to the state of which, he is capable of corresponding. This has made clear to me what constitutes the internal man and what the external. Celestial and spiritual things form the internal man, rational things the inner or middle, and sensory things - not those of the body but those derived from bodily things - the external. And this applies not only to man but also to a spirit.

[3] Let me speak in terms used by the learned. These three are like end, cause, and effect. It is well known that no effect can possibly exist unless there is a cause, nor any cause unless there is an end. Effect, cause, and end are as distinct and separate from one another as exterior, interior, and inmost are. Strictly speaking the sensory man, that is, the one whose thought is based on sensory evidence, is the external man, while the spiritual and celestial man strictly speaking is the internal man. But the rational man comes in the middle between the two, and by way of this man - the rational - communication takes place between the internal man and the external. I know that few can grasp these ideas, the reason being that they live among, and think from, external things. This is why some equate themselves with animals and believe that when their bodies die they will be altogether dead. Yet it is when they die that they first start to live. In the next life people who are good lead first a sensory life in the world or heaven of spirits, then a more interior sensory life in the heaven of angelic spirits, and finally an inmostly sensory life in the angelic heaven. This latter or angelic life is the life of the internal man, about which hardly anything can be said that man is capable of grasping.

[4] The regenerate can know of the existence of that internal life only if they reflect on the nature of good and truth and of conflict. Actually that life is the Lord's life with man, for the Lord by way of the internal man works the good of charity and the truth of faith within the external man. That which from this is perceived in his thought and affection is something general, containing countless details which come from the internal man but which a person does not perceive at all before entering the angelic heaven. Concerning the nature of this general something, see what has been told from experience in 545. These matters that have been stated concerning the internal man however, since they lie beyond the grasp of most people, are not vital for their salvation provided they know of the existence of the internal man and of the external, and acknowledge and believe that everything good and true comes from the Lord.

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