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2 Mózes 34

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1 És monda az Úr Mózesnek: Vágj két kõtáblát, hasonlókat az elõbbiekhez, hogy írjam fel azokra azokat a szavakat, a melyek az elõbbi táblákon voltak, a melyeket széttörtél.

2 És légy készen reggelre, és jöjj fel reggel a Sinai hegyre, és állj ott elõmbe a hegy tetején.

3 De senki veled fel ne jöjjön, és senki ne mutatkozzék az egész hegyen; juhok és barmok se legeljenek a hegy környékén.

4 Vágott azért két kõtáblát, az elõbbiekhez hasonlókat, és felkelvén reggel, felméne Mózes a Sinai hegyre, a mint az Úr parancsolta néki, és kezébe vevé a két kõtáblát.

5 Az Úr pedig leszálla felhõben, és ott álla õ vele, és nevén kiáltá az Urat:

6 És az Úr elvonula õ elõtte és kiálta: Az Úr, az Úr, irgalmas és kegyelmes Isten, késedelmes a haragra, nagy irgalmasságú és igazságú.

7 A ki irgalmas marad ezeríziglen; megbocsát hamisságot, vétket és bûnt: de nem hagyja a [bûnöst] büntetlenül, megbünteti az atyák álnokságát a fiakban, és a fiak fiaiban harmad és negyedíziglen.

8 És Mózes nagy sietséggel földre borula, és lehajtá [fejét.]

9 És monda: Uram, ha elõtted kedvet találtam, kérlek járjon az Úr velünk; mert keménynyakú nép ez! Kegyelmezz a mi vétkeinknek és gonoszságunknak, és fogadj minket örökségeddé.

10 Õ pedig monda: Ímé szövetséget kötök; a te egész néped elõtt csudákat teszek, a milyenek nem voltak az egész földön, sem a népek között, és meglátja az egész nép, a mely között te vagy, az Úrnak cselekedeteit; mert csudálatos az, a mit én cselekszem veled.

11 Jegyezd meg magadnak a mit ma parancsolok néked. Ímé kiûzöm elõled az Emoreust, Kananeust, Khittheust, Perizeust, Khivveust, Jebuzeust.

12 Vigyázz magadra, nehogy szövetséget köss annak a földnek lakosaival, a melybe bemégy, hogy botránkozásra ne legyen közötted.

13 Hanem oltáraikat rontsátok el, törjétek össze bálványaikat, és vágjátok ki berkeiket.

14 Mert nem szabad imádnod más istent; mert az Úr, a kinek neve féltõn szeretõ, féltõn szeretõ Isten õ.

15 Hogy valamiképen szövetséget ne köss annak a földnek lakosaival, hogy a mikor isteneiket követvén paráználkodnak, és áldoznak az õ isteneiknek, és meghívnak téged, egyél az õ áldozatukból.

16 És [feleséget] ne végy az õ leányaik közül a te fiaidnak, hogy mikor paráználkodnak az õ leányaik isteneiket követvén, a te fiaidat is paráználkodásra vigyék, az õ isteneiket követvén.

17 Ne csinálj magadnak öntött isteneket.

18 A kovásztalan kenyér innepét megtartsad: hét nap egyél kovásztalan kenyeret, a mint megparancsoltam néked, az Abib hónap ideje alatt; mert Abib hónapban jöttél ki Égyiptomból.

19 Mindaz a mi az anyja méhét megnyitja, enyém legyen, és minden hímbarmod is, a mely a te tehenednek vagy juhodnak elsõ fajzása.

20 De a szamárnak elsõ vemhét juhon váltsd meg; ha pedig nem váltod, szegd nyakát. Fiaid közül minden elsõszülöttet megválts, és ne jöjjön üresen elõmbe senki.

21 Hat napon munkálkodjál, a hetedik napon pedig pihenj; szántás és aratás idején is pihenj.

22 A hetek innepét is megtartsd a búza zsengének aratásakor; meg a betakarás innepét is az esztendõ végén.

23 Háromszor esztendõnként minden férfiú jelenjen meg az Úrnak, Izráel Ura Istenének színe elõtt.

24 Mert kiûzöm a népeket elõled, és kiszélesítem határodat, és senki nem kívánja meg a te földedet, mikor felmégy, hogy a te Urad Istened elõtt megjelenjél, esztendõnként háromszor.

25 Áldozatom vérét ne ontsd ki kovász mellett, és a husvét innepének áldozatja ne maradjon meg reggelig.

26 Földed zsengéibõl az elsõt vidd fel az Úrnak a te Istenednek házába. Ne fõzz gödölyét az anyja tejében.

27 És monda az Úr Mózesnek: Írd fel ezeket a szavakat; mert ezeknek a szavaknak értelme szerint kötöttem szövetséget veled és Izráellel.

28 És ott vala az Úrral negyven nap és negyven éjjel: kenyeret nem evett, vizet sem ivott. És felírá a táblákra a szövetség szavait, a tíz parancsolatot.

29 És lõn, a mikor Mózes a Sinai hegyrõl leszálla, (a Mózes kezében vala a bizonyság két táblája, mikor a hegyrõl leszálla) Mózes nem tudta, hogy az õ orczájának bõre sugárzik, mivelhogy Õvele szólott.

30 És a mint Áron és az Izráel minden fiai meglátták Mózest, hogy az õ orczájának bõre sugárzik: féltek közelíteni hozzá.

31 Mózes pedig megszólítá õket, és Áron és a gyülekezetnek fejei mind hozzá menének, és szóla velök Mózes.

32 Azután az Izráel fiai is mind hozzá járulának, és megparancsolá nékik mind azt, a mit az Úr mondott néki a Sinai hegyen.

33 Mikor pedig elvégezte Mózes velök a beszédet, leplet tõn orczájára.

34 És mikor Mózes az Úr elébe méne, hogy vele szóljon, levevé a leplet, míg kijõne. Kijövén pedig, elmondá az Izráel fiainak, a mi parancsot kapott.

35 És az Izráel fiai láták a Mózes orczáját, hogy sugárzik a Mózes orczájának bõre; és Mózes a leplet ismét orczájára borítá, mígnem beméne, hogy Õvele szóljon.

   

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Arcana Coelestia # 10659

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10659. 'Because in the month of Abib you came out of Egypt' means because then there was deliverance from hell. This is clear from the meaning of 'the month of Abib' as the beginning of a new state, as immediately above in 10658; and from the meaning of 'coming out of Egypt' as deliverance from molestation by falsities, thus also from hell, dealt with in 9292, and in the places referred to in 8866, 9197. From all this it becomes clear that the feast of Passover, which was also called the feast of unleavened bread, was established for a remembrance of the Lord's deliverance of mankind from hell. This deliverance was accomplished by the Lord's subduing of the hells and glorifying of His Human, see just above in 10655.

[2] The majority of people within the Church believe that the Lord came into the world to reconcile the Father through the passion of the Cross, after which those for whom He interceded would be accepted. They also believe that He released mankind from damnation by the fulfillment - by Himself alone - of the law, which otherwise would have condemned everyone; and thus that all who held to that belief with confidence and assurance would be saved. But those with any enlightenment from heaven can see how wrong it is to think that the Divine, who is Love itself and Mercy itself, could cast the human race away from Himself and condemn them to hell; that He had of necessity to be reconciled by the passion of His Son on the Cross; that His Mercy was not aroused by anything other than this; that afterwards no one would be condemned for the way he lived, provided he held with confidence to belief in that reconciliation; and that all salvation is accomplished through faith or belief instilled out of mercy. Those who think and believe such things cannot see anything at all; they speak but have no understanding of anything. Mysteries therefore is what they call those things which are to be believed but not by any means understood. From this it follows that any enlightenment from the Word showing that the situation is different from what they suppose it to be is rejected; for light from heaven cannot enter where such dimness resulting from contradictory ideas prevails. The word 'dimness' is used to describe that which is not understood at all.

[3] But to those who receive enlightenment the Lord imparts an ability to understand the things they believe. Those who acknowledge the Lord and love to lead a life in keeping with His commandments are the ones who are enlightened when they read the Word and who have an understanding of it, not those who say they believe and do not lead such a life. For the Lord flows into a person's life and from this into his belief, but not into a person's belief separate from his life. What those who are enlightened by the Lord through the Word understand is that the Lord came into the world to subdue the hells and to restore everything there and in the heavens to order, which could not by any means have been accomplished except through His Human; for He was able from the Human, but not from the Divine without the Human, to fight against the hells. Their understanding is that He also came into the world to glorify His Human, in order that through that glorified Human all things restored to order by Him might be maintained forever in that condition. From this comes the salvation of mankind. For every person is surrounded by the hells; each one is born into evils of every kind, and where evils exist, so do the hells. And unless these had been thrown back by the Lord's Divine Power no one at all could have been saved. These are the things which the Word teaches and which are discerned by all who let the Lord into their life, these, as stated above, being people who acknowledge Him and love to lead a life in keeping with His commandments. See what has been quoted and shown from the Word in 9937, 10019, 10152, 10579, and many other places.

[4] Being led away from evils, being regenerated, and so being saved is all an act of Mercy. This Mercy however does not operate by direct intervention, as people believe, but indirectly, that is, in those who depart from evils and so let the truth of faith and the good of love from the Lord into their life. The direct intervention of mercy, which everyone would experience if no more than God's good pleasure were necessary, is contrary to Divine order; and what is contrary to Divine order is contrary to God, since order begins in God and what is Divine and His in heaven constitutes order. When people accept order in themselves they are saved, and this comes about solely as a result of their leading a life in keeping with the Lord's commandments. The regeneration of a person takes place to the end that he may accept the order of heaven within himself; and that regeneration is accomplished by means of faith and the life of faith, which is charity. Anyone who has that order within him is in heaven, and also presents a kind of image of heaven; but anyone who does not have it is in hell and presents a kind of image of hell. One cannot by any means be changed and transformed into the other by any direct intervention of mercy, since they are opposites; for evil is the opposite of good, and good has life and heaven within it, whereas evil has death and hell within it. The impossibility for one to be transformed into the other is the Lord's teaching in Luke,

Abraham said to the rich man in hell, Between us and you there is a great gulf fixed, so that those who want to pass across from here to you cannot, nor can those who are there pass across to us. Luke 16:26.

Furthermore if the direct intervention of mercy were possible all people in the world, however many, would be saved, and hell would not exist; for the Lord, being Love itself which desires the salvation of all and the death of none, is Mercy itself.

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

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Arcana Coelestia # 6914

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6914. 'And I will give this people favour in the eyes of the Egyptians means fear, on account of the plagues, which those steeped in falsities had of those belonging to the spiritual Church. This is clear from the meaning of 'giving favour' as fear on account of the plagues, dealt with below; from the representation of the children of Israel, to whom 'people' refers here, as those belonging to the spiritual Church, dealt with in 6637; and from the representation of 'the Egyptians' as those who are steeped in falsities, often dealt with already. The fact that 'giving favour in the eyes of the Egyptians' means fear on account of the plagues that is present in those steeped in falsities is clear when one understands the matters described in the internal sense; for the subject is those who are steeped in falsities, meant by 'the Egyptians' - with the truths and forms of good which are to be taken away from them and passed on to those who belong to the spiritual Church. And since the subject is those who are steeped in falsities, 'favour' does not mean favour, for people who are steeped in falsities and evils do not feel in any way at all disposed to show favour towards anyone. If they treat anyone well or do not treat him badly they do so through fear of 'plagues'; these are the reason for their show of favour. This favour is the kind meant here in the internal sense. The internal sense displays things as they really are, not as they are made to stand in the letter, and makes every detail relevant to the subject. The truth of this is also evident from what follows regarding the Egyptians, where it is evident that they did not let the children of Israel go out of any disposition to show them favour, only out of fear on account of further plagues, Exodus 11:1; 12:33.

[2] These two verses, when they say that the women of Israel were to ask the Egyptian women for silver, gold, and clothes, refer to 'the plundering' of the Egyptians. And because what is meant by this cannot at all be known except from a revelation describing things that take place in the next life - for the internal sense contains the kinds of things that take place among angels and spirits - the matter must therefore be discussed. Before the Lord's Coming the lower parts of heaven had been occupied by evil genii and spirits; but afterwards they were driven out from there and that region was given to those who belonged to the spiritual Church, see above in 6858. As long as the evil genii and spirits were there they were under constant watch by angels belonging to a higher heaven and were thereby restrained from committing evil deeds openly. At the present day too some who are more devious than others because they mislead people by their pretence of innocence and charity are under watch by celestial ones, and so long as they are under it they are held back from their unspeakable tricks. They are directly overhead; but the celestial angels under whose watch they are kept are even higher. This has allowed me to know what the situation was like of the evil genii and spirits who occupied the lower region of heaven before the Lord's Coming; during that time they were held back by angels belonging to a higher heaven from committing evil deeds openly.

[3] But as for the way in which they were held back from committing evil deeds openly, this too I have been allowed to know. They were kept in check by external restraints, which were fear of the loss of position and reputation, and fear that they would be deprived of places they hold in that region of heaven and would be thrust down into hell; and at that time good yet simple spirits were attached to them. It was like what happens with people in the world. Even though inwardly they may be devils those external restraints force them to keep up a pretence of honourableness and righteousness and to do good. And to ensure that they go on behaving in these ways spirits who are governed by simple good are attached to them. The situation was similar with the evil who were in the lower region of heaven before the Lord's Coming. At that time too they could be driven by selfish kinds of love to speak what was true and do what was good. They were not unlike wicked priests, indeed even very wicked ones, who inwardly are devils, but who can proclaim the teachings of their Church with such passion and seeming zeal that they move the hearts of their hearers to godliness. Yet all the while they are ruled by self-love and love of the world, for the thought of their own position and gain reigns in every part of them and is what fires them to proclaim those teachings in such a way. There are evil spirits present with them, ruled by the same kind of love and consequently thinking in the same kind of way, who lead them; but good yet simple spirits are attached to them. From all this one may recognize what the state of heaven was like before the Lord's Coming.

[4] But after the Lord's Coming the states of heaven and hell were completely altered; for then the evil genii and spirits who occupied the lower region of heaven were cast down and were replaced by those raised up there who belonged to the spiritual Church. At that time the evil who were cast down had the external restraints taken away from them, which, as stated above, were fear of the loss of position and gain and deprivation of places they hold in that region. They were thus left to their inner selves, which were entirely devilish and hellish, and so were banished to the hells. The removal of external restraints is effected in the next life by withdrawing the good spirits who have been attached to them; and when they have been withdrawn the evil can no more maintain any pretence of goodness, righteousness, or honourableness, but can only behave in accord with what they had been like inwardly in the world, that is, in accord with what they had really thought and desired, which they had concealed from others there, their only wish being to do what is evil. The good yet simple spirits who were withdrawn from those evil spirits were assigned or attached to those who belonged to the spiritual Church, to whom that region of heaven was given as a possession. This is why they were enriched with the truths and forms of good which the evil genii and spirits had had previously. Enrichment with truths and forms of good is effected in the next life by means of the attachment of spirits with whom truth and goodness are present; for communication is effected through them.

[5] These things are what are meant by the statement that the children of Israel would not go out of Egypt empty-handed, and that a woman should ask of her female neighbour, and of the female guest in her house, vessels of silver, vessels of gold, and clothes, and in so doing would plunder the Egyptians. Anyone can see that unless the kinds of things described above had been represented the Divine would never have commanded them to use that kind of guile against the Egyptians; for all behaviour like that is very far removed from the Divine. But since those people were completely representative they were allowed by the Divine, because such a thing would be done to the evil in the next life, to act in that kind of way. It should be recognized that very many things which were commanded by Jehovah or the Lord do not in the internal sense mean things that were commanded by Him but those that were permitted.

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