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Eliro 13

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1 Kaj la Eternulo ekparolis al Moseo, dirante:

2 Dedicxu al Mi cxiun unuenaskiton, kiu malfermas cxiun uteron inter la Izraelidoj, el la homo kaj el la brutoj:al Mi li apartenas.

3 Kaj Moseo diris al la popolo:Memoru cxi tiun tagon, en kiu vi eliris el Egiptujo, el la domo de sklaveco; cxar per forta mano la Eternulo elkondukis vin el tie; kaj ne mangxu fermentajxon.

4 Hodiaux vi eliras, en la monato Abib.

5 Kaj kiam la Eternulo venigos vin en la landon de la Kanaanidoj kaj la HXetidoj kaj la Amoridoj kaj la HXividoj kaj la Jebusidoj, pri kiu Li jxuris al viaj patroj, ke Li donos al vi, en la landon, en kiu fluas lakto kaj mielo, tiam servu cxi tiun servon en cxi tiu monato.

6 Dum sep tagoj mangxu macojn, kaj en la sepa tago estu festo de la Eternulo.

7 Macoj estu mangxataj dum la sep tagoj, kaj ne vidigxu cxe vi fermentajxo kaj ne vidigxu cxe vi fermentinta pasto, en la tuta regiono, kiu apartenas al vi.

8 Kaj sciigu al via filo en tiu tago, dirante:GXi estas pro tio, kion la Eternulo faris al mi cxe mia elirado el Egiptujo.

9 Kaj tio estu cxe vi kiel signo sur via mano kaj kiel memorigajxo inter viaj okuloj, por ke la instruo de la Eternulo estu en via busxo; cxar per forta mano la Eternulo elkondukis vin el Egiptujo.

10 Plenumu cxi tiun legxon en gxia tempo en cxiu jaro.

11 Kaj kiam la Eternulo venigos vin en la landon de la Kanaanidoj, kiel Li jxuris al vi kaj al viaj patroj, kaj donos gxin al vi,

12 tiam transdonadu cxiun utermalferminton al la Eternulo, kaj cxiun unuenaskiton el la brutoj, virseksulon, al la Eternulo.

13 Kaj cxiun unuenaskiton el la azenoj elacxetu per sxafido; kaj se vi ne elacxetos, tiam rompu al gxi la kolon; kaj cxiun homan unuenaskiton inter viaj filoj elacxetu.

14 Kaj kiam via filo morgaux vin demandos, dirante:Kio tio estas? tiam diru al li:Per forta mano la Eternulo elkondukis nin el Egiptujo, el la domo de sklaveco;

15 kaj kiam Faraono obstine rifuzis forliberigi nin, tiam la Eternulo mortigis cxiun unuenaskiton en la lando Egipta, de la unuenaskito de homo gxis la unuenaskito de bruto; tial mi oferas al la Eternulo cxiun utermalfermintan virseksulon, kaj cxiun unuenaskiton el miaj filoj mi elacxetas.

16 Kaj tio estu kiel signo sur via mano kaj kiel memorigajxo inter viaj okuloj; cxar per forta mano la Eternulo elkondukis nin el Egiptujo.

17 Kiam Faraono forliberigis la popolon, Dio ne irigis ilin per la vojo de la lando Filisxta, kiu estis proksima; cxar Dio diris:Eble la popolo pentos, kiam gxi ekvidos militon, kaj gxi reiros Egiptujon.

18 Kaj Dio kondukis la popolon cxirkauxire, per la vojo tra la dezerto, al la Rugxa Maro. Kaj armitaj la Izraelidoj eliris el la lando Egipta.

19 Kaj Moseo prenis kun si la ostojn de Jozef, cxar tiu jxurigis la Izraelidojn, dirante:Kiam Dio rememoros vin, tiam elportu miajn ostojn el cxi tie kun vi.

20 Kaj ili elmovigxis el Sukot, kaj starigis sian tendaron en Etam, en la fino de la dezerto.

21 Kaj la Eternulo iradis antaux ili dum la tago en nuba kolono, por konduki ilin laux la gxusta vojo, kaj dum la nokto en kolono fajra, por lumi al ili, ke ili povu iri tage kaj nokte.

22 Ne forigxadis de antaux la popolo la nuba kolono dum la tago nek la fajra kolono dum la nokto.

   

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Arcana Coelestia # 8078

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8078. 'And all that open it among the asses you shall redeem with a member of the flock' means that merely natural faith must not be ascribed to the Lord, only the truth of innocence present within it. This is clear from the meaning of 'that which opens' as that which is born first in a regenerate person or is the firstborn, namely faith (it has been shown already that 'the firstborn' means faith); from the meaning of 'ass' as the natural, for 'ass' means factual knowledge, 5492, 5741, also subservience, 5958, 6389, and the natural as well (since factual knowledge belongs to the natural, and the natural in relation to the spiritual is subservient), so that '[all] that open it among the asses' here means merely natural faith, dealt with below; from the meaning of 'redeeming' as giving something else instead (the fact that 'redeeming' has this meaning is evident from the full message implied by these words, which is that 'you shall not make over to Jehovah one that opens it among the asses, but you shall redeem it with a member of the flock',

[2] and 'making over to Jehovah' means ascribing to the Lord, just as 'sanctifying' and 'sacrificing' do, see just above in 8074, so that 'not making it over but redeeming it' means not ascribing it but giving something else instead); and from the meaning of 'a member of the flock' as the truth of innocence. 'A member of the flock' means the truth of innocence because the expression is used to mean lamb or kid, and innocence is meant by these, 3519, 3994, 7840, at this point the truth of innocence since neither the word 'lamb' nor the word 'kid' is used, but 'a member of the flock'. From all this it is evident that 'all that open it among the asses you shall redeem with a member of the flock' means that merely natural faith is not to be ascribed to the Lord, but the truth of innocence present within it.

[3] Merely natural faith is faith that is instilled along the outward but not the inward path. One type of it is faith that depends entirely on the senses, which exists when a person believes something to be so because he has seen it with his eye or touched it with his hand. The Lord referred to this kind of faith when He said to Thomas,

Because you have seen, Thomas, you have believed; blessed are those who do not see yet believe. John 20:29

Another type is faith induced by miracles, which exists when a person believes something to be so solely as a result of miracles; regarding this kind of faith see 7290. And another type is authoritarian faith, which exists when a person believes something to be so because another in whom he trusts has declared it.

[4] But spiritual faith is that which is instilled along the inward path at the same time as the outward one. The instilling along the inward path gives rise to belief, and what is instilled at the same time along the outward path serves to corroborate it. The spiritual element of faith is charitable affection, and consequently an affection for truth for the sake of true service and for life's sake. These cause faith to be spiritual. Faith is instilled along the inward path when a person reads the Word and at the same time receives enlightenment from the Lord. This enlightenment is given to him in accordance with his affection, that is, in accordance with the reason he has for wishing to know the truth.

[5] These considerations now show what merely natural faith is, and that because such faith is not spiritual it cannot be ascribed to the Lord, that is, there can be no acknowledgement or belief that comes from the Lord. For the Lord flows in through the affection for truth and good; and faith is an inward affection, see 8034. The truth of innocence which can be present within that merely natural faith and can be accredited to the Lord is anything that a person believes in innocence to be true. From all this one may now see how to understand the explanation that merely natural faith must not be ascribed to the Lord, but the truth of innocence present within it.

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

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Arcana Coelestia # 7290

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7290. 'When he says, Perform a wonder' means and they therefore wish to receive proof. This is clear from the meaning of 'wonders and signs' as proofs or corroborations of truths, dealt with in 3900, 6870. With regard to the wonders and signs described in what follows from here onwards, it should be realized that they were performed among the kind of people whose worship was external and who had no wish to know about internal worship. For those whose worship was like that had to be coerced by means of external things. This explains why miracles were performed among the Israelite and Jewish people, for their worship was entirely external and not at all internal. What is more, since they had no liking for internal worship, external worship was the kind they were required to engage in, to the end that they might represent things of a holy nature within their external observances. This would establish a channel of communication with heaven as if through something of a Church. For correspondences, representatives, and meaningful signs link the natural world to the spiritual world. This then was why so many miracles were performed among that nation.

[2] But no miracles are performed among those whose worship is internal, that is, who have charity and faith residing with them, since miracles are harmful to them; for miracles compel one to believe, and what one is compelled to believe does not remain but is thrown to the winds. The internal constituents of their worship, which are faith and charity, must be implanted in freedom; for then they make them their own and what they make their own in this way remains, whereas what is implanted under compulsion remains outside the internal man, in the external man. This is because nothing passes into the internal man except by way of ideas seen in the understanding, that is, seen rationally, since the soil which receives what is implanted in the internal man is enlightened reason. This is why no miracles are performed at the present day. One may also conclude from this that they are harmful, for they compel a person to believe something and give the external man fixed ideas about the truth of it. If after that the internal man refuses to believe what the miracles have proved, the internal man and the external become opposed to and clash with each other, and when at length the ideas implanted under the influence of miracles are driven to the winds, falsity becomes joined to truth, that is, profanation occurs. This shows how harmful miracles are at the present day in a Church in which the internal qualities constituting worship have been made known. This is also what is meant by the Lord's words to Thomas,

Because you have seen Me, Thomas, you have believed; blessed are those who do not see yet believe. John 20:29.

This shows too that they are 'blessed', those whose belief is not induced by miracles.

[3] But miracles are not harmful to those whose worship is external, devoid of anything internal, for with them no opposition between the internal man and the external is possible, nor thus any clashing, nor consequently any profanation. The fact that miracles do not make any contribution towards faith becomes quite clear from the miracles performed among the Israelite people in Egypt and in the wilderness; those miracles had no effect whatever on them. Although those people had not long before seen so many miracles in Egypt, after which they had seen the Sea Suph divided, and the Egyptians drowned in it, with the pillar of cloud going before them by day and the pillar of fire by night, and with the manna raining from heaven each day; and although they had seen Mount Sinai smoking and heard Jehovah speaking from it, and other miracles besides, nevertheless, while yet in the midst of such wonders, they fell completely away from faith, and from worship of Jehovah to calf-worship, Exodus 32:1-end. From this one may see what effect miracles have.

[4] They would have even less effect at the present day when nobody acknowledges that there is anything which has its origin in the spiritual world, and when anything miraculous that occurs and is not attributed to natural causes is refused recognition. For a refusal to recognize that the Divine flows in and governs on earth reigns everywhere. If at the present day therefore one who belongs to the Church were to witness utterly Divine miracles, he would first deduce that they had a natural origin and sully them with this, then dismiss them as fantasies, and finally mock whoever attributed them to the Divine and not to natural causes. The fact that miracles have no effect at all is also clear from the Lord's words in Luke,

If they do not hear Moses and the Prophets, neither will they be persuaded if someone rises from the dead. Luke 16:31.

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