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出埃及记 13

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1 耶和华晓谕摩西

2 以色列中凡头生的,无论是人是牲畜,都是我的,要分别为归我。

3 摩西对百姓:你们要记念从埃及为奴之家出来的这日,因为耶和华用大能的将你们从这地方领出来。有的饼都不可

4 亚笔间的这日是你们出来的日子。

5 将来耶和华领你进迦南人、赫人、亚摩利人、希未人、耶布斯人之,就是他向你的祖宗起誓应许你那流奶与蜜之,那时你要在这间守这礼。

6 你要无酵日,到第七日要向耶和华守节。

7 日之久,要无酵饼;在你四境之内不可见有的饼,也不可见发酵的物。

8 当那日,你要告诉你的儿子:这是因耶和华在我出埃及的时候为我所行的事。

9 这要在你上作记号,在你额上作纪念,使耶和华的律法常在你中,因为耶和华曾用大能的将你从埃及领出来。

10 所以你每年要按着日期守这例。

11 将来,耶和华照他向你和你祖宗所起的誓将你领进迦南人之,把这你,

12 那时你要将一切头生的,并牲畜中头生的,归给耶和华;公的都要属耶和华

13 凡头生的,你要用羊羔代赎;若不代赎,就要打折他的颈项。凡你儿子中头生的都要赎出来。

14 日後,你的儿子问你:这是甚麽意思?你就耶和华用大能的我们埃及为奴之家领出来。

15 那时法老几乎不容我们去,耶和华就把埃及所有头生的,无论是人是牲畜,都杀了。因此,我把一切头生的公牲畜献给耶和华为祭,但将头生的儿子都赎出来。

16 这要在你上作记号,在你额上作经文,因为耶和华用大能的我们埃及领出来。

17 法老容百姓去的时候,非利士道路虽近,却不领他们从那里走;因为:恐怕百姓遇见打仗後悔,就回埃及去。

18 所以领百姓绕道而行,走红旷野以色列人埃及,都带着兵器上去。

19 摩西把约瑟的骸一同带去;因为约瑟曾叫以色列人严严地起誓,对他们说:必眷顾你们,你们要把我的骸从这里一同带上去。

20 他们从疏割起行,在旷野边的以倘安营。

21 日间,耶和华中领他们的;夜间,在中光照他们,使他们日夜都可以行走。

22 日间,夜间,总不离开百姓的面前。

   

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Arcana Coelestia #8109

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8109. 'So as to go by day and by night' means life in both states. This is clear from the meaning of 'going' and 'travelling' as life, dealt with in 3335, 3690, 4882, 5493, 5605; and from the meaning of 'day' as a state of enlightenment and 'night' as a state of dimness, dealt with immediately above in 8106, 8108, thus both states.

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

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Arcana Coelestia #3318

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3318. 'And he was weary' means a state of conflict. This becomes clear from the meaning of 'weary' or weariness as the state following conflict. Here however, because the subject is a state of conflict in which good and truth within the natural man are joined together, the state of conflict itself is meant. As regards 'weary' here meaning a state of conflict, this is not apparent except from the train of thought in the internal sense, and in particular from the fact that without conflicts, or what amounts to the same, without temptations, good is unable to be joined to truth in the natural man.

[2] So that the nature of this state may be known - though only as man experiences it - let a brief statement be made regarding it. Man is nothing other than an organ or vessel which receives life from the Lord, for man does not live of himself, 290, 1954, 2021, 2536, 2706, 2886-2889, 3001. The life flowing in with man from the Lord comes from His Divine Love. This Love, that is, the life from it, flows in and applies itself to the vessels that are in man's rational and that are in his natural. On account of the hereditary evil into which man is born, and on account of the evil of his own doing which man acquires to himself, these vessels with him are set the wrong way round for receiving that life. But insofar as it is possible for this inflowing life to do so, it resets those vessels to receive it. These vessels within the rational man and within his natural are such as are called truths. In themselves they are nothing else than perceptions of the variations in form possessed by those vessels and of the changes of state which in different ways give rise to those variations, which are produced in the most delicate of organic substances, and in ways that defy description, 2487. Good itself, which possesses life from the Lord, that is, which is life, is that which flows in and resets them.

[3] When therefore those vessels, varying in the forms they take, are set and turned, as has been stated, the wrong way round for inflowing life, they clearly have to be re-positioned to receive that life, that is, to be controlled by it. This cannot possibly be effected as long as the person remains in that condition into which he was born or which he has brought upon himself. Indeed at that time they are unsubmissive because they resolutely withstand and harden themselves against the heavenly order governing the way that life acts. Indeed the good which moves them, and to which they are subservient, is that which stems from self-love and love of the world. From the dull warmth it contains that good makes these vessels what they are. Consequently before they can be made submissive and capable of receiving any of the life that belongs to the Lord's love, they have to be softened. The only ways that such softening can be achieved is by temptations, for temptations take away the things that constitute self-love and contempt for others in comparison with oneself, consequently that constitute self-glory, and also hatred and revenge on account of that. When therefore they have to some extent been subdued and mellowed by means of temptations those vessels start to become yielding and compliant to the life which belongs to the Lord's love and which is constantly flowing in with man.

[4] From this point onwards good, first of all in the rational man and then in the natural, starts to be joined to the truths there, for as has been stated, truths are nothing else than perceptions of the variations in form which are determined by the states that are changing all the time - those perceptions being a product of the life that is flowing in. This is the reason why a person is regenerated, that is, is made new, by means of temptations, or what amounts to the same, by means of spiritual conflicts, and after that receives an inward disposition different from before, that is to say, becomes gentle, humble, single-minded, and contrite at heart. From these considerations one may now see the use served by temptations, which is that good from the Lord may not only flow in but also render the vessels subservient and so join itself to them. For truths are the recipient vessels of good, see 1496, 1832, 1900, 2063, 2261, 2269. Here therefore, since the subject is the joining together of good and truth in the natural man, and since the first stage of that conjunction comes about through the conflicts brought about by temptations, 'he was weary' clearly means a state of conflict.

[5] As for the Lord however, who is the subject here in the highest sense, He so imposed Divine order on everything within Himself by means of the very severe conflicts that went with temptations that nothing remained of the human He had derived from the mother, 1444, 1573, 2159, 2574, 2649, 3036, so that He was not made new as any other human being but was made altogether Divine. For man, who is made new through regeneration, nevertheless retains within himself the inclination towards evil; indeed he retains the evil itself but is withheld from it by the influx of the life that is the life of the Lord's love, and by an extremely powerful force. But the Lord cast out completely everything evil that was His by heredity from the mother and made Himself Divine, doing so even as to the vessels, that is, as to the truths. This is what in the Word is called Glorification.

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