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2 Mózes 8

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1 És monda az Úr Mózesnek: Menj be a Faraóhoz és mondd néki: Azt mondja az Úr: Bocsásd el az én népemet, hogy szolgáljanak nékem.

2 Ha pedig te el nem akarod bocsátani, ímé én egész határodat békákkal verem meg.

3 És a folyóvíz békáktól pozsog és felmennek és bemennek a te házadba és ágyasházadba és ágyadra és a te szolgáid házába és néped közé és a te kemenczéidbe és sütõteknõidbe.

4 És reád és népedre s minden te szolgáidra felmennek a békák.

5 És monda az Úr Mózesnek: Mondd Áronnak: Nyujtsd ki kezedet a te vesszõddel a folyóvizekre, csatornákra és a tavakra, és hozd fel a békákat Égyiptom földére.

6 És kinyujtá kezét Áron Égyiptom vizeire, és békák jövének fel és ellepék Égyiptom földét.

7 De az írástudók is úgy cselekedének az õ titkos mesterségökkel és felhozák a békákat Égyiptom földére.

8 És hívatá a Faraó Mózest és Áront és monda: Könyörögjetek az Úrnak, hogy távolítsa el rólam és az én népemrõl a békákat, és én elbocsátom a népet, hogy áldozzék az Úrnak.

9 Mózes pedig monda a Faraónak: Parancsolj velem: mikorra könyörögjek éretted és a te szolgáidért és a te népedért, hogy elpusztuljanak a békák tõled és házaidtól; és csak a folyóvízben maradjanak meg.

10 Felele a [Faraó:] Holnapra. És monda [Mózes:] A mint kívánod, hogy megtudd, hogy nincs hasonló a mi Urunkhoz Istenünkhöz.

11 És eltávoznak a békák tõled, meg a te házaidtól, szolgáidtól és a te népedtõl; csak a folyóvízben maradnak meg.

12 És kiméne Mózes és Áron a Faraótól és kiálta Mózes az Úrhoz a békák felõl, a melyeket a Faraóra bocsátott vala.

13 És az Úr Mózes beszéde szerint cselekedék és kiveszének a békák a házakból, udvarokból és mezõkrõl.

14 És rakásokba gyûjték azokat össze és a föld megbüszhödék.

15 S a mint látá a Faraó, hogy baja könnyebbûl, megkeményíté az õ szívét, és nem hallgata reájok, a mint megmondotta vala az Úr.

16 És szóla az Úr Mózesnek: Mondd Áronnak: Nyujtsd ki a te vesszõdet és sujtsd meg a föld porát, hogy tetvekké legyen egész Égyiptom földén.

17 És aképen cselekedének. Áron kinyujtá kezét az õ vesszejével és megsujtá a föld porát, és tetvek lõnek emberen és barmon; a föld minden pora tetvekké lõn egész Égyiptom földén.

18 És úgy cselekedének az írástudók is az õ varázslásukkal, hogy tetveket hozzanak elõ, de nem teheték; és valának a tetvek emberen és barmon.

19 És mondák az írástudók a Faraónak: Az Isten ujja ez. De kemény maradt a Faraó szíve, és nem hallgata reájok; a mint mondotta vala az Úr.

20 Az Úr pedig monda Mózesnek: Kelj fel reggel és állj a Faraó eleibe; ímé kimegy a vizek felé, és mondd néki: Ezt mondja az Úr: Bocsásd el az én népemet, hogy szolgáljanak nékem.

21 Mert ha el nem bocsátod az én népemet, ímé én bocsátok te reád, a te szolgáidra és a te népedre és a te házaidra ártalmas bogarakat, és megtelnek az Égyiptombeliek házai ártalmas bogarakkal és a föld is, a melyen õk vannak.

22 De különválasztom azon a napon a Gósen földét, a melyen az én népem lakik, hogy ne legyenek ott ártalmas bogarak, azért, hogy megtudd, hogy én vagyok az Úr ezen a földön.

23 És különbséget tészek az én népem között és a te néped között. Holnap lészen e jelenség.

24 És aképen cselekedék az Úr; jövének ugyanis ártalmas bogarak a Faraó házára és az õ szolgái házára, és egész Égyiptom földén pusztává lõn a föld az ártalmas bogarak miatt.

25 És hívatá a Faraó Mózest és Áront és monda: Menjetek, áldozzatok a ti Istenteknek ezen a földön.

26 Mózes pedig monda: Nincs rendén, hogy úgy cselekedjünk, hogy mi azt áldozzuk az Úrnak a mi Istenünknek, a mi utálatos az Égyiptombeliek elõtt: ímé, ha azt áldozzuk az õ szemeik elõtt, a mi az Égyiptombelieknek utálatos, nem köveznek-é meg minket?

27 Háromnapi járó földre megyünk a pusztába és úgy áldozunk a mi Urunknak Istenünknek, a mint megmondja nékünk.

28 És monda a Faraó: Én elbocsátlak titeket, hogy áldozzatok a ti Uratoknak Istenteknek a pusztában, csak nagyon messze ne távozzatok; imádkozzatok érettem.

29 Mózes pedig monda: Ímé én kimegyek te tõled és imádkozom az Úrhoz és eltávoznak az ártalmas bogarak a Faraótól és az õ szolgáitól és az õ népétõl holnap; csak megint el ne ámítson a Faraó, hogy el ne bocsássa a népet áldozni az Úrnak.

30 És kiméne Mózes a Faraótól és imádkozék az Úrhoz.

31 És az Úr Mózes beszéde szerint cselekedék; s eltávozának az ártalmas bogarak a Faraótól, szolgáitól és népétõl; egy sem marada.

32 De a Faraó ezúttal is megkeményíté az õ szívét és nem bocsátá el a népet.

   

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Arcana Coelestia # 7442

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7442. 'And the houses of the Egyptians will be full of the noxious flying insects, and also the land on which they are' means that malevolent falsities will take possession of everything in the natural mind. This is clear from the meaning of 'filling' as taking possession of; from the meaning of 'the houses of the Egyptians' as the interior parts of the natural mind, dealt with above in 7407; from the meaning of 'noxious flying insects' as malevolent falsities, dealt with immediately above in 7441; and from the meaning of 'the land of Egypt' as the natural mind in general, dealt with in 5276, 5178, 5180, 5288, 5301.

[2] A brief statement needs to be made about what is implied in the meaning here - by the idea that even the interior parts of the natural mind will be taken possession of by the falsities arising from evil which are present in the outermost parts of that mind. What a person has flowing into him from the Lord by way of heaven flows into the interior parts of him, and then spreads right down to the lowest or outermost levels, where he becomes conscious of it. Consequently it comes right down into the level of the senses, and through this into parts of the body. If the level of the senses is filled with mistaken ideas based on illusions and appearances, and especially if they are based on falsities, the truths that flow in are turned there into similar ideas, since they are received there in accordance with the form imposed on them, see 7743. Also to the extent that truths are turned into falsities the interior parts of the mind serving as channels for the passage of truths are closed. Eventually the opening is only just large enough for the smallest amount of influx that the person needs to engage in reasoning and to use falsities to justify evils.

[3] This being the situation with a person, it is necessary when he is being regenerated for his natural to be regenerated right down to the sensory level. For unless that level is regenerated no reception of truth and good takes place, because - as stated above - truth that is flowing in is perverted there and the interiors parts are in those circumstances closed. Consequently when the exterior parts have been regenerated the whole person has been regenerated. This was what the Lord meant by His words to Peter when He washed his feet, in John,

Simon Peter said, Lord, You are not to wash my feet only, but also my hands and head. Jesus said to him, He who has been washed has no need except to wash his feet, and the whole person is clean. John 13:9-10.

'Feet' means the parts forming the natural, 2162, 3761, 3986, 4280, 4938-4952; 'washing' means purifying, 3147, 5954 (end); 'hands' means the interior parts of the natural; and 'head' means the parts forming the spiritual. These meanings show what precisely one should understand by 'he who has been washed has no need except to wash his feet, and the whole person is clean' - that a person has been regenerated when even the exterior parts forming the natural have been regenerated. When therefore a person has had even his natural regenerated everything on that level is subordinated to more internal levels. And when the contents of the more internal levels enter they flow into images on that level which serve as the general vessels to contain them, and through those images the person is made conscious of them. When this is the situation with a person, he has conscious feelings of an affection for the truth of faith and of an affection for the good of charity.

[4] But it is difficult for the actual level of the senses, which is the lowest of the natural, to be regenerated, because it is completely filled with material ideas formed from earthly, bodily, and worldly things. For this reason a person who is being regenerated, especially at the present day, does not undergo regeneration at the sensory level, only at the natural level immediately above it, to which the Lord raises him from the level of the senses when he thinks about the truths and forms of the good of faith. The ability to be raised from the sensory level is what is imparted to the person who is being regenerated by the Lord. Regarding what the sensory level is like, and the raising of thought above it, see 5084, 5089, 5094, 5125, 5118, 5767, 6183, 6201, 6310, 6311, 6598, 6612, 6614, 6622, 6624, 6844, 6845, 6948.

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

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Arcana Coelestia # 3690

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3690. 'Jacob went out from Beersheba' means life more remote from matters of doctrine that are Divine. This is clear from the meaning of 'going' as living, dealt with in 3335, 3685, and so of 'going away' as living more remotely; and from the meaning of 'Beersheba' as doctrine that is Divine, dealt with in 2723, 2858, 2859, 3466. From this it is evident that 'Jacob went out from Beersheba' means life more remote from matters of doctrine that are Divine. Life is said to be more remote when it consists in external truths and is governed by these, as was the case in the early and later childhood of those who are being regenerated, dealt with just above in 3688.

[2] To demonstrate more fully what that life is, and what it is like, let a further brief statement be made about it. All the details of the historical tales contained in the Word are truths more remote from the actual matters of doctrine that are Divine. Nevertheless they are of service to young and older children in that by means of those tales they are led gradually into more interior matters of doctrine concerning what is true and good, and at length into Divine ones; for inmostly those tales hold what is Divine within them. When young children read them and in innocence are filled with affection for them, the angels present with them experience a delightful heavenly state, for the Lord fills those angels with affection for the internal sense and so for the things which the events of the historical tales represent and mean. It is that heavenly delight experienced by angels which flows in and causes the young children to take delight in those tales. In order that this first state may exist, that is, the state in early and later childhood of those who are to be regenerated, the historical tales in the Word have therefore been provided and written in such a way that every single detail there contains that which is Divine within them.

[3] How remote they are from matters of doctrine that are Divine may be seen from an example taken from those historical tales. When at first someone knows merely that God came down on Mount Sinai and gave Moses the tablets on which the Ten Commandments were written, and that Moses smashed them and God wrote similar commandments on another set of tablets, and this historical description in itself delights him, his life is governed by external truth and is remote from matters of doctrine that are Divine. Later on however when he starts to take delight in and have an affection for the commands or precepts there, and lives according to them, his life is now governed by actual truth; yet his life is still remote from matters of doctrine that are Divine. For the life he leads in keeping with those commands is no more than a morally correct life, the precepts of which are well known to everyone living in human society from the life of the community and from the laws existing there, such as worship of the Supreme Being, honouring parents, not committing murder, not committing adultery, and not stealing.

[4] But a person who is being regenerated is gradually led away from this more remote or morally correct life to life that comes closer to matters of doctrine that are Divine, that is, closer to spiritual life. When this happens he starts to wonder why such commands or precepts were sent down from heaven in so miraculous a fashion and why they were written on tablets with the finger of God, when they are in fact known to all peoples and are also written in the laws of those who have never heard anything from the Word. When he enters into this state of thinking he is then led by the Lord, if he belongs among those who are able to be regenerated, into a state more interior still, that is to say, into a state when he thinks that deeper things lie within which he does not as yet know. And when he reads the Word in this state he discovers in various places in the Prophets, and especially in the Gospels, that every one of those precepts contains within it things more heavenly still.

[5] In the commandment about honouring parents, for example, he discovers that when people are born anew, that is, are being regenerated, they receive another Father, and in that case become His sons, and that He is the one who is to be honoured, thus that this is the meaning which lies more interiorly in that commandment. He also gradually learns who that new Father is, namely the Lord, and at length how He is to be honoured, that is to say, worshipped, and that He is worshipped when He is loved. When a person who is being regenerated possesses this truth and lives according to it, a matter of doctrine that is Divine exists with him. His state at that time is an angelic state, and from this he now sees the things he had known previously as things which follow in order one after another and which flow from the Divine, like the steps of a stairway, at the top of which is Jehovah or the Lord, and on the steps themselves His angels going up and coming down. So he sees things that had previously delighted him as steps more remote from himself. The same may be said of the rest of the Ten Commandments, see 2609. From this one may now see what the life more remote from matters of doctrine that are Divine is, meant by the statement that Jacob went out from Beersheba.

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