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Mooseksen kirja 14

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1 Ja Herra puhui Moosekselle sanoen:

2 "Tämä olkoon laki pitalitautisen puhdistamispäivästä. Hänet tuotakoon papin eteen,

3 ja pappi menköön leirin ulkopuolelle; ja jos pappi tarkastaessaan pitalista huomaa, että hän on parantunut pitalitaudista,

4 käskeköön pappi puhdistettavaa varten ottaa kaksi elävää, puhdasta lintua, setripuuta, helakanpunaista lankaa ja isoppikorren.

5 Ja pappi käskeköön teurastaa toisen linnun saviastian päällä, jossa on raikasta vettä.

6 Sitten hän ottakoon sen elävän linnun ynnä setripuun, helakanpunaisen langan ja isoppikorren ja kastakoon ne ynnä elävän linnun sen linnun vereen, joka teurastettiin raikkaan veden päällä,

7 ja pirskoittakoon sitä seitsemän kertaa siihen, joka on pitalista puhdistettava; ja puhdistettuaan hänet hän päästäköön sen elävän linnun lentämään kedolle.

8 Ja puhdistettava pesköön vaatteensa, ajakoon kaikki hiuksensa ja peseytyköön vedessä, niin hän on puhdas. Sen jälkeen hän saa mennä leiriin; asukoon kuitenkin ulkona teltastansa seitsemän päivää.

9 Seitsemäntenä päivänä hän ajakoon kaikki hiukset päästänsä, partansa ja kulmakarvansa: kaikki karvat hän ajakoon; pesköön sitten vaatteensa ja pesköön ruumiinsa vedessä, niin hän on puhdas.

10 Ja kahdeksantena päivänä hän ottakoon kaksi virheetöntä karitsaa ja virheettömän, vuoden vanhan uuhikaritsan sekä kolme kymmenennestä lestyjä jauhoja, joihin on sekoitettu öljyä, ruokauhriksi, ja yhden loog-mitan öljyä.

11 Ja puhdistusta toimittava pappi asettakoon puhdistettavan henkilön ja nämä esineet Herran eteen ilmestysmajan ovelle.

12 Sitten pappi ottakoon toisen karitsan ja tuokoon sen vikauhriksi ynnä loog-mitan öljyä, ja toimittakoon niiden heilutuksen Herran edessä.

13 Ja niin hän teurastakoon karitsan siinä paikassa, jossa syntiuhri-ja polttouhriteuraat teurastetaan, pyhässä paikassa; sillä vikauhri on, niinkuin syntiuhrikin, papin oma, se on korkeasti-pyhä.

14 Ja pappi ottakoon vikauhrin verta ja sivelköön sitä puhdistettavan oikeaan korvanlehteen sekä oikean käden peukaloon ja oikean jalan isoonvarpaaseen.

15 Senjälkeen pappi ottakoon öljyä loog-mitasta ja kaatakoon sitä vasempaan käteensä,

16 ja pappi kastakoon oikean kätensä etusormen öljyyn, jota on hänen vasemmassa kädessään, ja pirskoittakoon öljyä sormellansa seitsemän kertaa Herran edessä.

17 Ja käteensä jäänyttä öljyä pappi sivelköön puhdistettavan oikeaan korvanlehteen sekä oikean käden peukaloon ja oikean jalan isoonvarpaaseen vikauhrin veren päälle.

18 Ja käteensä vielä jääneen öljyn pappi sivelköön puhdistettavan päähän; näin pappi toimittakoon hänelle sovituksen Herran edessä.

19 Sitten pappi uhratkoon syntiuhrin ja toimittakoon puhdistettavalle sovituksen hänen saastaisuudestansa, ja senjälkeen hän teurastakoon polttouhriteuraan.

20 Ja pappi uhratkoon polttouhrin ja ruokauhrin alttarilla, ja kun pappi näin on toimittanut hänelle sovituksen, on hän puhdas.

21 Mutta jos hän on köyhä eikä saa hankituksi niin paljoa, ottakoon vain yhden karitsan vikauhriksi, heilutettavaksi, toimittaakseen itsellensä sovituksen, sekä vain yhden kymmenenneksen lestyjä jauhoja, joihin on sekoitettu öljyä, ruokauhriksi, ja loog-mitan öljyä,

22 sekä kaksi metsäkyyhkystä tai kaksi kyyhkysenpoikaa, mikäli hän on saanut ne hankituksi; toinen olkoon syntiuhriksi ja toinen polttouhriksi.

23 Ja hän vieköön ne papille puhdistustaan varten kahdeksantena päivänä, ilmestysmajan ovelle Herran eteen.

24 Ja pappi ottakoon vikauhrikaritsan ja loog-mitan öljyä, ja pappi toimittakoon niiden heilutuksen Herran edessä,

25 ja vikauhrikaritsa teurastettakoon, ja pappi ottakoon vikauhrin verta ja sivelköön sitä puhdistettavan oikeaan korvanlehteen sekä oikean käden peukaloon ja oikean jalan isoonvarpaaseen.

26 Sitten pappi kaatakoon öljyä vasempaan käteensä,

27 ja pappi pirskoittakoon oikealla etusormellaan öljyä, jota on hänen vasemmassa kädessään, seitsemän kertaa Herran edessä.

28 Ja käteensä jäänyttä öljyä pappi sivelköön puhdistettavan oikeaan korvanlehteen sekä oikean käden peukaloon ja oikean jalan isoonvarpaaseen, siihen paikkaan, missä on vikauhrin verta.

29 Ja käteensä vielä jääneen öljyn pappi sivelköön puhdistettavan päähän toimittaakseen hänelle sovituksen Herran edessä.

30 Ja hän uhratkoon toisen niistä metsäkyyhkysistä tai kyyhkysenpojista, jotka hän on hankkinut,

31 mikäli on saanut ne hankituiksi, toisen syntiuhriksi ja toisen polttouhriksi ruokauhrin ohella. Näin pappi toimittakoon puhdistettavalle sovituksen Herran edessä."

32 Tämä on laki pitalitautia sairastavasta, joka ei saa hankituksi puhdistukseensa sitä, mikä on säädetty.

33 Ja Herra puhui Moosekselle ja Aaronille sanoen:

34 "Kun te tulette Kanaanin maahan, jonka minä annan teille perintömaaksi, ja minä sallin pitalin tarttua johonkin taloon siinä maassa, jonka te saatte perintömaaksenne,

35 niin talon omistaja menköön ja ilmoittakoon sen papille sanoen: 'Minun talooni näyttää ilmestyneen jotakin pitalitarttuman tapaista'.

36 Ja pappi käskeköön tyhjentää talon, ennenkuin menee tarkastamaan tarttumaa, ettei kaikki, mitä talossa on, tulisi saastaiseksi; sitten pappi menköön tarkastamaan taloa.

37 Ja jos hän tarkastaessaan tarttumaa näkee tartunnan paikassa talon seinissä vihertäviä tai punertavia syvennyksiä, jotka näyttävät muuta seinää matalammilta,

38 menköön pappi talosta ulos talon ovelle ja sulkekoon talon seitsemäksi päiväksi.

39 Ja jos pappi palattuaan seitsemäntenä päivänä tarkastaessaan huomaa tarttuman levinneen talon seinissä,

40 käskeköön hän murtaa pois ne kivet, joissa tarttuma on, ja heittää ne ulos kaupungista saastaiseen paikkaan.

41 Ja talo kaavittakoon sisältä ympärinsä puhtaaksi, ja kaavittu savi heitettäköön ulos kaupungista saastaiseen paikkaan.

42 Ja otettakoon toisia kiviä ja pantakoon entisten kivien sijaan, ja otettakoon toista savea ja savettakoon talo sillä.

43 Jos tarttuma taas ilmestyy taloon, sen jälkeen kuin kivet ovat murretut pois ja talo on puhtaaksi kaavittu ja uudestaan savettu,

44 menköön pappi sisälle, ja jos hän tarkastaessaan huomaa tarttuman levinneen talossa, niin on talossa pahanlaatuinen pitali; se on saastainen.

45 Sentähden se talo revittäköön, sekä sen kivet että puuaineet ja kaikki sen savi, ja vietäköön ne ulos kaupungista saastaiseen paikkaan.

46 Ja se, joka on käynyt talossa sinä aikana, jona sen oli oltava suljettuna, olkoon saastainen iltaan asti.

47 Ja se, joka siinä talossa on maannut, pesköön vaatteensa, ja se, joka siinä talossa on syönyt, pesköön vaatteensa.

48 Mutta jos pappi menee sisälle ja tarkastaessaan huomaa, ettei tarttuma ole levinnyt talossa, sen jälkeen kuin talo on savettu, niin julistakoon pappi talon puhtaaksi, sillä tarttuma on hävinnyt.

49 Ja hän ottakoon talon puhdistamiseksi kaksi lintua, setripuuta, helakanpunaista lankaa ja isoppikorren.

50 Ja teurastakoon toisen linnun saviastian päällä, jossa on raikasta vettä.

51 Ja ottakoon setripuun, isoppikorren ja helakanpunaisen langan ja elävän linnun, kastakoon ne teurastetun linnun vereen ja raikkaaseen veteen ja pirskoittakoon sitä taloon seitsemän kertaa.

52 Näin hän puhdistakoon talon linnun verellä ja raikkaalla vedellä, elävällä linnulla, setripuulla, isoppikorrella ja helakanpunaisella langalla.

53 Ja sitten hän päästäköön elävän linnun lentämään ulkopuolelle kaupunkia kedolle. Kun hän näin on toimittanut talolle sovituksen, on se puhdas."

54 Tämä on laki kaikkinaisesta pitalitaudista ja syyhelmästä,

55 pitalista vaatteissa ja taloissa,

56 nystyröistä, ihottumista ja vaaleista pilkuista,

57 neuvoksi siitä, milloin mikin on saastainen, milloin puhdas. Tämä on laki pitalista.

   

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Arcana Coelestia # 10042

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10042. 'And you shall take one ram' means the good of innocence in the internal man. This is clear from the meaning of 'a ram' as the good of innocence and charity in the internal man, dealt with below. Since sacrifices and burnt offerings of rams and lambs are referred to in this chapter, the general meaning of the living creatures offered in sacrifices and burnt offerings must be stated. Those creatures were oxen, young bulls, and he-goats; rams, she-goats, and he-kids; and he-lambs, she-lambs, and she-kids of she-goats. Anyone who does not know what these creatures serve to mean cannot possibly know what is meant by a sacrifice or burnt offering of any of them in particular. It should be recognized that all living creatures on earth serve to mean things such as reside in the human being, which in general consist in affections present in his will and in thoughts present in his understanding, and so consist in forms of good and in truths; for forms of good belong to the will and truths to the understanding. And since those things consist in forms of good and in truths they also consist in love and faith; for all aspects of love are called forms of good, and all matters of faith are called truths.

[2] The reason why these different kinds of living creatures serve to mean such things lies in representatives in the next life, where creatures belonging to many genera and countless species appear. Such creatures there are wholly lifelike appearances corresponding to spirits' and angels' affections and thoughts. The truth of this is evident also from the visions of the prophets spoken of in places throughout the Word; for all the things that were seen by the prophets are such as appear in heaven before angels' eyes. This explains why mention in the Word is so often made of beasts or animals, each of which serves to mean something belonging to one of the categories of things residing in the human being. As to his outward self the human being is no more than an animal; but his inward self makes him different. By means of his inward self both this inward self and his outward self can be raised towards heaven and up to God, and can as a consequence receive faith and love. This is why animals were used in sacrifices and burnt offerings. The person who knows nothing of all this cannot possibly know the reason why it was commanded to offer young bulls, rams, or he-lambs on one occasion, oxen, she-goats, and she-lambs on another, and he-goats, he-kids, and she-kids of she-goats on yet another. What other reason could there be for these differences? For the meaning of animals or beasts in the Word as forms of good or evils present with a person, and also truths or falsities, see 142, 143, 246, 714, 715, 776, 1823, 2179, 2180, 2781, 3218, 3519, 5198, 7523, 7872, 9090; and for their use in sacrifices on account of that meaning, 1823, 2180, 2805, 2807, 2830.

[3] So far however as sacrifices and burnt offerings of those creatures are concerned it should be recognized that,

1. Representative worship among the Jewish and Israelite nation consisted first and foremost in sacrifices and burnt offerings.

2. Sacrifices and burnt offerings in general served to mean the regeneration of a person by means of the truths of faith and forms of the good of love received from the Lord, and in the highest sense the glorification of the Lord's Human.

3. Everything belonging to worship - all the different things constituting it, thus worship in all its variety - was represented by the sacrifices and burnt offerings; and this is why it was decreed that different kinds of living creatures should be used.

[4] But to deal with these considerations in detail,

1. Representative worship among the Jewish and Israelite nation consisted first and foremost in sacrifices and burnt offerings

This is clear from the fact that they were used for every sin and all guilt, and also for every consecration and admission to office, besides being used daily, on every sabbath, at each new moon, and at every feast; and for this reason the altar was the holiest object of all. Every other act of worship among that nation grew out of an occasion for sacrifice, which explains why it says in Daniel, when the abolition of representative worship is the subject, that the sacrifice and the offering will cease, Daniel 9:27, and the continual [sacrifice] will be removed, Daniel 8:10-13; 11:31; 12:11. In particular 'the continual' means the sacrifice that was offered daily, and in general all worship. But see what has been shown already on these matters,

Sacrifices in general mean all representative worship, 923, 2165, 6905, 8680, 8936.

The altar was the chief representative of the Lord and consequently of worship, 2777, 2811, 8935, 8940, 9388, 9389, 9714, 9964.

The ancients before Eber knew nothing about sacrifices, 2180.

Sacrifices were established in Eber's time, existing from then on among the Hebrew nation, and consequently among the descendants of Jacob, and why they did so, 1128, 1343, 2180, 2818.

Sacrifices were not commanded, only permitted, 2180.

[5] 2. Sacrifices and burnt offerings in general served to mean the regeneration of a person by means of the truths of faith in the Lord and forms of the good of love to Him, both received from the Lord

This is clear from the fact that all aspects of worship have regard to purification from evils and falsities, the implantation of truth and good, and the joining together of these, thus to regeneration since by means of those three a person is regenerated. This explains why sacrifices and burnt offerings were offered for every sin and all guilt; and it says, when they were offered, that it was expiated and would be pardoned, Leviticus 4:20, 26, 31, 35; 5:6, 10, 13, 18; 6:7; 7:7; 10:17; 14:18-19; 15:30-31; 16:6, 24; 17:11. The pardoning of sins, expiation, propitiation, and redemption are nothing other than purification from evils and falsities, the implantation of goodness and truth, and the joining together of these, which is regeneration, 9076, 9452-9454, 9937, 9938. The whole process of regeneration is also described by the specific observances belonging to each sacrifice and burnt offering, and a clear view of that process emerges when the internal sense is used to unfold the representative elements of it, 10022.

[6] In the highest sense sacrifices and burnt offerings serve to mean the glorification of the Lord's Human

This is so because all the ritual observances belonging to worship that were established among the Israelite and Jewish nation had regard solely to the Lord; thus more than all else the sacrifices and burnt offerings - by which in general everything belonging to worship was represented, as shown above - had regard to Him. Furthermore the only source of human regeneration is the Lord, 9486, 9487, 9506, 9715, 9809, 10019. When therefore the Word deals with human regeneration the subject in the highest sense is the glorification of the Lord's Human; for the regeneration of a person is an image of the glorification of the Lord, 3138, 3212, 3296, 3490, 4402, 5688. Glorifying His Human implies making it Divine, whereas regenerating a person implies making him heavenly, in order that what is Divine and the Lord's may dwell in him.

[7] 3. Everything belonging to worship - all the different things constituting it, thus worship in all its variety - was represented by the sacrifices and burnt offerings; and this is why it was decreed that different kinds of living creatures should be used

This is clear from all the different situations for which sacrifices and burnt offerings were prescribed - for sins committed through error, and for sins not committed through error; for every trespass and uncleanness, whether on the part of a priest, the whole congregation, a leader, or any ordinary person 1 ; for cleansing from leprosy; for purification after childbirth; for consecration of the altar, the tent of meeting, and everything in it; for the cleansing of these when Aaron went once a year into the holy of holies; for the admission of Aaron and his sons to the priestly office; for the consecration of Nazirites; and in general at the three feasts, at each new moon, on the sabbaths, and morning and evening 2 every day; and in addition votive offerings and free-will offerings.

[8] Since sacrifices and burnt offerings were prescribed for so many different situations and they represented all the different things constituting worship, it was also decreed that different kinds of creatures should be used - young bulls, oxen, and he-goats; rams, she-goats, and he-kids; and he-lambs, she-lambs, and she-kids of she-goats. Sacrifices and burnt offerings of young bull, ox, and he-goat represented the purification and regeneration of the external or natural man; those of ram, she-goat, and he-kid represented the purification and regeneration of the internal or spiritual man; and those of he-lamb, she-lamb, and she-kid of the she-goats represented the purification and regeneration of the inmost or celestial man. For there are three degrees that follow in order in a person, namely celestial, spiritual, and natural, see 9992, 10005, 10017; and if a person is to be regenerated the things that are internal and those that are external must be regenerated, see the places referred to in 9325(end).

[9] But what is meant specifically by the sacrifice and burnt offering of a ram that are referred to in the present chapter is clear from places in the Word where sacrifices and burnt offerings of rams are described or where a ram is mentioned. From those places it is evident that 'a ram' means the good of innocence and charity in the internal man, and that a sacrifice and burnt offering of it mean purification and regeneration of the internal man, and so the implantation of the good of innocence and charity there. This meaning of 'a ram' is clear from the following places: In Isaiah,

All the flocks of Arabia will be gathered to you, the rams of Nebaioth will minister to you; they will come up with acceptance on My altar. Isaiah 60:7.

This refers to the Lord, and to heaven and His Church. 'The flocks of Arabia' are all the forms of good belonging to the internal man, 'the rams of Nebaioth' are the forms of the good of innocence and charity there, 'flocks' being forms of good that belong to the internal man, see 8937, 9135, 'Arabia' a place where good exists, 3268, and 'Nebaioth' those there who are governed by that good, 3268, 3686, 3688.

[10] In Ezekiel,

Arabia and all the princes of Kedar, [these were] the merchants of your hand through [the trading of] small cattle, and rams, and he-goats. Ezekiel 27:21.

This refers to Tyre, by which is meant the Church where cognitions or knowledge of good and truth exist, 1201. 'The merchants' are those who possess them and pass them on, 2967, 4453; 'cattle' are forms of the good of love, 'rams' forms of the good of charity, and 'he-goats' forms of the good of faith. In the Word reference is made to 'flocks', 'small cattle' 3 , and 'members of the flock', for which the original language has distinct and separate terms. By 'flocks' internal things in general are meant, by 'members of the flock' the same things in particular, and by 'small cattle' inmost things in particular. But by 'herds' external things are meant. In Jeremiah,

I will cause them to come down like small cattle to the slaughter, like rams with he-goats. Jeremiah 51:40.

'Small cattle', 'rams', and 'he-goats' here have much the same meaning.

[11] In Ezekiel,

Thus said the Lord Jehovih, Behold, I am judging between members of the flock and members of the flock 4 , between rams, and between he-goats. Ezekiel 34:17.

'Between members of the flock and members of the flock' stands for between those with whom interior things of good and of evil are present. 'Between rams and between he-goats' stands for between those with whom charity and consequently faith are present and those with whom truths of faith without charity are present. 'Rams' here have the same meaning as 'sheep', rams being male sheep. For the meaning of 'sheep' as those with whom charity and consequently faith are present, see 4169, 4809; and for that of 'he-goats' as those with whom truths that are called the truths of faith are present but without charity, 4169(end), 4769. The ram and the he-goat in Daniel 8:1-end have the same meaning, as do the sheep and the goats in Matthew 25:32-end.

[12] In Moses,

If a soul has sinned through error he shall bring his guilt offering to Jehovah, a ram without blemish out of the flock. Leviticus 5:15, 18; 6:6.

By sacrifices of rams is meant purification of the internal man and the implantation of the good of innocence there; for sin committed through error is sin owing to ignorance that has innocence within it, and the innocence of ignorance belongs to the internal man.

[13] In the same author,

At new moons they were to offer two young bulls, one ram, and seven lambs, and afterwards a he-goat of the she-goats. The same thing was to be done every day during Passover, and also on the day of the firstfruits. Numbers 28:11, 15, 19, 22, 27, [Numbers 28:30.]

All this was done in order that the purification of the whole person - the external, the internal, and the inmost - might be represented. The purification of the external man was represented by the sacrifice and burnt offering of the young bulls, of the internal by those of the ram, and of the inmost by those of the lambs. And since purification was represented, so too was the implantation of the good of innocence; for a young bull is the good of innocence in the external man, a ram that good in the internal man, and a lamb that good in the inmost man, as has been stated above. The reason why the last of the creatures was a he-goat was that 'a he-goat' means the truth of faith in the external man, and the truth of faith there is last and lowest, 9959. Since the forms of good and the truths present with a person follow one another in this order, therefore also the gifts of the princes of Israel when the altar and the tent of meeting were anointed were a young bull, a ram, and a lamb for burnt offerings, and a he-goat of the she-goats for a sacrifice, Numbers 7:15-17, 21-23, 27-29, 33ff.

From all this it may now be recognized that 'a ram' means the good of innocence and charity in the internal man.

Poznámky pod čarou:

1. literally, any soul

2. literally, between the evenings

3. The expression small cattle describes animals belonging to a flock.

4. i.e. between good ones and bad ones

  
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Arcana Coelestia # 3688

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3688. 'The sister of Nebaioth, as a wife in addition to the wives he had' means an affection for celestial truth more internally. This is clear from the meaning of 'a sister' as intellectual or rational truth, dealt with in 1495, 2508, 2524, 2556, 3386; from the representation of 'Nebaioth' as the good that constitutes the spiritual Church, dealt with in 3268 - therefore 'the sister of Nebaioth' means the affection for celestial truth, or what amounts to the same, the affection for spiritual good; from the meaning of 'wives' or the daughters of Heth as affections for truth from a non-genuine source, dealt with in 3470, 3620-3622, 3686, and from the meaning of 'taking a wife' as being brought into association or joined together. From all these meanings it is evident that these words, together with those that come immediately before them, mean the joining together of the good represented by 'Esau' with truth from a Divine source, thus with the affection for celestial truth more internally.

[2] The actuality of these matters is indeed as stated already, yet they are of such a nature that they can hardly be understood at all as long as the most general features of the subject remain unknown. Furthermore they are the kind of things in which the world of today does not have any interest, for it is earthly things, not heavenly ones, in which it is interested, for the reason, as people even say, that they see and know earthly things, but they do not see or know the heavenly. Now because what is contained in the internal sense of the Word has to be not merely disclosed but also explained, let an example be taken to show what the expressions the truth of good, which 'Esau' represents, and the good of truth, which 'Jacob' represents, are used to mean. At the same time the example will clarify the point that until a person has been regenerated the good of truth in relation to the truth of good exists inversely, but after he has been regenerated they are joined together. This example will accordingly illustrate the matters stated so far.

[3] Take as our example the kind of person who can be regenerated; for the Lord foresees that he can be, and because He foresees it He also makes provision for it. At the outset while a young child he does not yet know what the works of charity towards the neighbour are, for he does not yet know what charity is or what the neighbour is. Consequently because he knows from the Word that one ought to give to the poor and that anyone who does so has his reward in heaven he helps beggars more than all others for he believes that these are the poor who are meant in the Word. He does not take into account the fact that the kind of people who beg on the streets for the most part lead godless and even criminal lives, despise everything associated with Divine worship, and surrender themselves completely to laziness and inactivity. Nonetheless a person in the first stages of regeneration helps those people with all his heart. These good actions are examples of the good which springs from external truth and with which his regeneration begins. The truth of good, which is more internal, flows accordingly into those actions, fashioning these as directed by the cognitions which the child knows?

[4] At a later stage however, when more enlightened, he is willing to do good to all he believes to be poor and needy, but he still makes scarcely any distinction between the godly poor and needy and the ungodly poor and needy. He believes that all are to be regarded and rated equally as the neighbour. But when he becomes more enlightened in these matters he does make a distinction and provides help only to the good and upright. He knows that providing help to the evil does harm to many, for by the aid and support these get he gives them the opportunity to harm others. At length when he is being regenerated he does not do good to any but the good and the godly, for at this point he is not stirred by an affection simply for the person he does good to but by the good itself residing with that person. And since the Lord is present within all good and godliness he accordingly bears witness also, through his affection towards what is good, to his love to the Lord. When he is at heart moved by charity such as this he can become regenerate.

[5] From this it is evident that in relation to this state his previous state was an inverse one, that is to say, he believed that to be good which was not in fact good. Nevertheless at the beginning of regeneration he still had to put into practice that which, though not in fact good, he believed to be so since what he knew went no further and since more interior good that flows from charity was not able to enter into any truth apart from that of which he actually knew. It is also evident that more interior good was always present and fashioning it, and this good could not have manifested itself previously until by means of cognitions he had been gradually enlightened about the nature of goods and truths. From this it is evident to some extent what is meant by the good of truth, which 'Jacob' represents here, what is meant by the truth of good, which 'Esau' represents, and that at first these exist inversely but subsequently are joined together.

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