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Esodo 13

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1 L’Eterno parlò a Mosè, dicendo: "Consacrami ogni primogenito,

2 tutto ciò che nasce primo tra i figliuoli d’Israele, tanto degli uomini quanto degli animali: esso mi appartiene".

3 E Mosè disse al popolo: "Ricordatevi di questo giorno, nel quale siete usciti dall’Egitto, dalla casa di servitù; poiché l’Eterno vi ha tratti fuori di questo luogo, con mano potente; non si mangi pane lievitato.

4 Voi uscite oggi, nel mese di Abib.

5 Quando dunque l’Eterno ti avrà introdotto nel paese dei Cananei, degli Hittei, degli Amorei, degli Hivvei e dei Gebusei che giurò ai tuoi padri di darti, paese ove scorre il latte e il miele, osserva questo rito, in questo mese.

6 Per sette giorni mangia pane senza lievito; e il settimo giorno si faccia una festa all’Eterno.

7 Si mangi pane senza lievito per sette giorni; e non si vegga pan lievitato presso di te, né si vegga lievito presso di te, entro tutti i tuoi confini.

8 E in quel giorno tu spiegherai la cosa al tuo figliuolo, dicendo: Si fa così, a motivo di quello che l’Eterno fece per me quand’uscii dall’Egitto.

9 E ciò ti sarà come un segno sulla tua mano, come un ricordo fra i tuoi occhi, affinché la legge dell’Eterno sia nella tua bocca; poiché l’Eterno ti ha tratto fuori dall’Egitto con mano potente.

10 Osserva dunque questa istituzione, al tempo fissato, d’anno in anno".

11 "Quando l’Eterno t’avrà introdotto nel paese dei Cananei, come giurò a te e ai tuoi padri, e te lo avrà dato,

12 consacra all’Eterno ogni fanciullo primogenito e ogni primo parto del bestiame che t’appartiene: i maschi saranno dell’Eterno.

13 Ma riscatta ogni primo parto dell’asino con un agnello; e se non lo vuoi riscattare, fiaccagli il collo; riscatta anche ogni primogenito dell’uomo fra i tuoi figliuoli.

14 E quando, in avvenire, il tuo figliuolo t’interrogherà, dicendo: Che significa questo? gli risponderai: L’Eterno ci trasse fuori dall’Egitto, dalla casa di servitù, con mano potente;

15 e avvenne che, quando Faraone s’ostinò a non lasciarci andare, l’Eterno uccise tutti i primogeniti nel paese d’Egitto, tanto i primogeniti degli uomini quanto i primogeniti degli animali; perciò io sacrifico all’Eterno tutti i primi parti maschi, ma riscatto ogni primogenito dei miei figliuoli.

16 Ciò sarà come un segno sulla tua mano e come un frontale fra i tuoi occhi, poiché l’Eterno ci ha tratti dall’Egitto con mano potente".

17 Or quando Faraone ebbe lasciato andare il popolo, Iddio non lo condusse per la via del paese de’ Filistei, perché troppo vicina; poiché Iddio disse: "Bisogna evitare che il popolo, di fronte a una guerra, si penta e torni in Egitto";

18 ma Iddio fece fare al popolo un giro per la via del deserto, verso il mar Rosso. E i figliuoli d’Israele salirono armati dal paese d’Egitto.

19 E Mosè prese seco le ossa di Giuseppe; perché questi aveva espressamente fatto giurare i figliuoli d’Israele, dicendo: "Iddio, certo, vi visiterà; allora, trasportate di qui le mie ossa con voi".

20 E gl’Israeliti, partiti da Succoth, si accamparono a Etham, all’estremità del deserto.

21 E l’Eterno andava davanti a loro: di giorno, in una colonna di nuvola per guidarli per il loro cammino; e di notte, in una colonna di fuoco per illuminarli, onde potessero camminare giorno e notte.

22 La colonna di nuvola non si ritirava mai di davanti al popolo di giorno, né la colonna di fuoco di notte.

   

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Arcana Coelestia # 8080

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8080. And every firstborn of man among thy sons shalt thou redeem. That this signifies that the truths of faith are not to be ascribed to the Lord, but the goods of faith, is evident from the signification of the “firstborn,” as being faith (see n. 352, 2435, 6344, 7035, 8042); from the signification of “sons,” as being truths (n. 489, 491, 533, 1147, 2623, 3373); and from the signification of “redeeming,” as being to give something else in its place (as above, n. 8074, 8078). That it denotes that these are not to be ascribed, follows from the full meaning of these words: “and every firstborn of man among thy sons thou shalt not cause to pass over (that is, shalt not sacrifice), but shalt redeem.” “Not to cause to pass over” denotes not to ascribe (as above, n. 8074, 8078.) From all this it is evident that by “every firstborn of man among thy sons thou shalt redeem” is signified that the truths of faith are not to be ascribed to the Lord, but something else in their place; that this is the good of faith can be seen from the fact that by the “firstborn” in general is signified the good of faith (as above, n. 8042, 8043); but that when it is said “the firstborn of man among his sons” it denotes the truth of faith; for there is the truth of faith, and there is the good of faith.

[2] That the good of faith, or charity, is this something else which is to be ascribed to the Lord instead of the truths of faith, can also be seen from the fact that the firstborn of the sons of Israel were not accepted; but in their place the Levites, and this for the reason that by Leviticus was represented the good of faith, or charity (3875, 4497, 4502, 4503); that the tribe of Leviticus was accepted in place of all the firstborn, see Numbers 3:12-13, 40; 8:16-18. That the good of faith is this something else which is to be ascribed to the Lord, can also be seen from the fact that faith is not faith without charity (n. 654, 724, 1162, 1176, 2231, 2343, 2349, 2429, 2839, 2982, 3146, 3325, 3849, 3865, 4368, 5351, 7039, 7082-7084, 7342, 7950); and also from the fact that the good of faith is actually in the first place, but the truth of faith only apparently so (n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6272, 6273); thus that charity is the firstborn (n. 3325, 3494, 4925, 4926, 4928, 4930).

[3] That regarded in itself the truth of faith without its good is not to be ascribed to the Lord, that is, given to Him, or acknowledged to be from Him, is because no truth of faith has any life in it until it becomes the good of faith; and the truth of faith becomes the good of faith by willing it and doing it (n. 7835). When therefore it becomes the good of faith, then it is acknowledged by the Lord as being His, for the Lord gives faith mediately through its good. Moreover with the man of the spiritual church all the truth of faith becomes the good of faith when he is being regenerated, and then for the first time it becomes the Lord’s.

[4] The law concerning the redemption of the firstborn of man was delivered to the end that they should not sacrifice their sons, which came into use among the nations with whom there remained the statutes of the Ancient Church, which was a representative church, but which in course of time were wholly adulterated. That the firstborn were to be sanctified to God was one of the statutes of the Ancient Church; but by “sanctifying” they began to understand sacrificing. The descendants of Jacob also inclined to do likewise; and therefore this law was unfolded before them; and to prevent their doing this the Levites were accepted in place of the firstborn, as has been said. In the spiritual world this law was unfolded according to its correspondent sense, which is that the truths of faith are not holy, thus are not to be sanctified or ascribed; but the goods of faith. Moreover sanctification was afterward understood in this manner-that they should give or present the firstborn to Jehovah, and offer a sacrifice for him, according to these words in Luke:

When the days of their purification according to the law of Moses were fulfilled, they brought Jesus up to Jerusalem, to present him to the Lord. As it was written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord, and to offer a sacrifice (Luke 2:22-24).

  
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Thanks to the Swedenborg Foundation 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 favor in the eyes of the Egyptians. That this signifies the fear of those who are in falsities before those who are of the spiritual church, by reason of the plagues, is evident from the signification of “giving favor,” as being fear by reason of plagues (of which below); from the representation of the sons of Israel, who are here “the people,” as being those who are of the spiritual church (see n. 6637); and from the representation of the Egyptians, as being those who are in falsities (of which frequently above). That “to give favor in the eyes of the Egyptians” signifies fear by reason of plagues with those who are in falsities, is evident from the meaning of the things in the internal sense, for those who are in falsities are treated of, who are signified by the “Egyptians,” in that truths and goods were to be taken away from them, and to be transferred to those who are of the spiritual church; and as those who are in falsities are treated of, by “favor” is not meant favor, for they who are in falsities and evils never have any favor for anyone; but if they benefit anyone, or do not injure him, it is from fear of plagues; this is the source of their favor, and this is the “favor” which is here meant in the internal sense. The internal sense sets forth things such as they are, not such as they are presented in the letter; and applies each to the subject. That this is so, is plain also from what follows concerning the Egyptians, in that they did not let the sons of Israel go from any favor, but from fear on account of further plagues (Exodus 11:1; 12:33).

[2] As the spoiling of the Egyptians is treated of in these two verses by the women of Israel asking from the Egyptian women silver, gold, and garments, and as it cannot possibly be known how this is, except from revelation about the things that take place in the other life, for the internal sense involves such things as take place among angels and spirits, therefore it shall be told. That before the Lord’s coming the lower part of heaven was occupied by evil genii and spirits, and that they were afterward expelled thence and that region given to those of the spiritual church, may be seen above (n. 6858). So long as the evil genii and spirits were there, they were under the continual view of the angels of the higher heaven, and by this they were restrained from doing evils openly. At this day also some who are more deceitful than others, because they deceive by a pretence of innocence and charity, are under the view of the celestials, and so long as this is the case they are withheld from their wicked arts. They are directly above the head, and the celestial angels, under whose view they are, are still higher. From this it has been given me to know what was the state of the evil genii and spirits who before the coming of the Lord occupied the lower region of heaven, namely, that at that time they were withheld by the angels of the higher heaven from doing evils openly.

[3] But in what manner they were withheld from doing evils openly, it has also been given me to know. They were kept in external bonds, namely, in fear of the loss of honor and reputation, and in fear of the deprivation of possessions in that region of heaven, and of being thrust down into hell; and then there were joined to them simple good spirits; as is the case with men in the world, who, though inwardly devils, are nevertheless kept by such external bonds in the pretence of what is honorable and just, and in well-doing; and in order that they may be so kept, there are joined to them spirits who are in simple good. This was the case with the evil who were in the lower region of heaven before the coming of the Lord; and then they also could be driven to speak truth and to do good by means of their own loves; no otherwise than evil priests, even the worst, who are devils inwardly, who can preach the doctrinal things of their own church with such ardor and pretended zeal as to move the hearts of their hearers to piety, and yet at the same time they are in the love of self and of the world. For thought about honor and gain is what universally reigns within them, and from this fire they are stirred up so to preach. It is the evil spirits with whom they are, and who are in similar love, and thence in similar thought, who lead them; and to these are joined simple good spirits. From all this it can be seen what the state of heaven was before the Lord’s coming.

[4] But after His coming the states of heaven and of hell were quite changed, for then the evil genii and spirits who occupied the lower region of heaven were cast down, and in their stead they who were of the spiritual church were taken up thither. The evil who were cast down were then deprived of the external bonds which as before said were fears of the loss of honor and reputation, and of the losing of possessions in that region; and in this way they were left to their interiors, which were no other than diabolical and infernal, and so they were consigned to the hells. The taking away of external bonds is effected in the other life by the removal of the good spirits who had been joined to the evil ones. When these are removed, the infernals can no longer be in any pretence of what is good, just, and honorable, but are such as they had been inwardly in the world, that is, such as they had been in thought and will, which they had there concealed from others; and then they desire nothing else than to do evil. These simple good spirits who were taken away from them, were given or joined to those who were of the spiritual church, to whom that region of heaven was given for a possession; and it was from this that these latter were enriched with the truths and goods which were before in the possession of the evil genii and spirits; for enrichment in truths and goods in the other life is effected by the adjoining of spirits who are in truth and good, because through these is effected communication.

[5] This is what is signified by the sons of Israel not going empty from Egypt, and by a woman asking of her neighbor, and of her that sojourned in her house, vessels of silver, and vessels of gold, and garments, and thus spoiling the Egyptians. Everyone can see that unless such things had been represented, the Divine would never have commanded that the sons of Israel should use such guile against the Egyptians; for every such thing is very far from the Divine. But as the Israelitish people was altogether representative, it was permitted them by the Divine to do so, because it was so done with the evil in the other life. Be it known that very many things which were commanded by Jehovah or the Lord, in the internal sense do not signify that they were commanded, but that they were permitted.

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