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Exodus 13

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1 Ja Issand rääkis Moosesega, öeldes:

2 'Pühitse mulle kõik esmasündinud, kõik Iisraeli laste emakodade avajad inimestest ja kariloomadest - need olgu minu!'

3 Ja Mooses ütles rahvale: 'Mõelge päevale, mil te tulite välja Egiptusest, orjusekojast, sest vägeva käega tõi Issand teid sealt välja! Sellepärast ei tohi hapnenut süüa!

4 Täna, aabibikuus, te lähete välja.

5 Ja kui Issand sind viib kaananlaste, hettide, emorlaste, hiivlaste ja jebuuslaste maale, mille ta vandega su vanemaile on tõotanud sulle anda, maale, mis piima ja mett voolab, siis pead sa selles kuus pidama seda teenistust.

6 Seitse päeva söö hapnemata leiba ja seitsmendal päeval olgu Issanda püha!

7 Hapnemata leiba söödagu seitse päeva; ärgu nähtagu su juures hapnenut ja ärgu nähtagu haputaignat kogu su maa-alal!

8 Ja sel päeval seleta oma pojale, öeldes: See on ühenduses sellega, mis Issand mulle tegi, kui ma Egiptusest lahkusin.

9 See olgu sulle nagu märgiks käe peal ja meeldetuletuseks silmade vahel, et Issanda Seadus oleks su suus; sest Issand tõi sind vägeva käega Egiptusest välja.

10 Seda seadlust pead sa täitma määratud ajal aastast aastasse!

11 Ja kui Issand sind on viinud kaananlaste maale, nagu ta sulle ja su vanemaile on vandunud, ja on andnud selle sulle,

12 siis vii Issandale kõik, kes avavad emakoja; ja kõik isased esmikud su kariloomade kandest olgu Issanda päralt!

13 Iga eesli esmik lunasta ühe tallega; aga kui sa teda ei lunasta, siis murra tal kael! Ja lunasta iga inimese esmasündinu oma poegade hulgas!

14 Ja kui su poeg sinult tulevikus küsib, öeldes: Mida see tähendab?, siis vasta temale: Vägeva käega tõi Issand meid välja Egiptusest, orjusekojast.

15 Siis kui vaarao oli kalgilt meie mineku vastu, tappis Issand kõik esmasündinud Egiptusemaal, inimeste esmasündinuist kariloomade esmasündinuteni. Seepärast ma ohverdan Issandale kõik emakoja avajad isased ja lunastan kõik oma poegade esmasündinud.

16 See olgu märgiks su käe peal ja naastuks su silmade vahel; sest vägeva käega tõi Issand meid Egiptusest välja!'

17 Aga kui vaarao oli lasknud rahva minna, siis ei viinud Jumal neid mööda vilistite maa teed, kuigi see oli ligem, sest Jumal mõtles, et sõda nähes rahvas kahetseb ja pöördub tagasi Egiptusesse,

18 vaid Jumal laskis rahva pöörduda kõrbeteed Kõrkjamere poole; ja võitlusvalmilt läksid Iisraeli lapsed Egiptusemaalt välja.

19 Ja Mooses võttis enesega kaasa Joosepi luud, sest tema oli Iisraeli lapsi vandega kohustanud, öeldes: 'Jumal hoolitseb kindlasti teie eest. Siis viige ka minu luud siit enestega kaasa!'

20 Ja nad läksid teele Sukkotist ning lõid leeri üles Eetamisse, kõrbe äärde.

21 Ja Issand käis nende ees, päeval pilvesambas juhatamas neile teed, ja öösel tulesambas, andes neile valgust, et nad said minna päeval ja öösel.

22 Ei lahkunud pilvesammas päeval ega tulesammas öösel rahva eest.

   

The Bible

 

Numbrid 9:15

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15 Päeval, kui elamu oli püstitatud, kattis elamut tunnistustelgi kohal pilv, aga õhtust hommikuni oli elamu kohal otsekui tulepaistus.

From Swedenborg's Works

 

Arcana Coelestia #3576

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3576. 'And he blessed him' means conjunction thereby. This is clear from the meaning of 'being blessed' as conjunction, dealt with in 3504, 3514, 3530, 3565. From these details which refer to Esau and Jacob it becomes clear that the good of the rational joined itself inmostly to the good of the natural, and then through the good of the natural to the truth there. For 'Isaac' represents the rational as regards good, 'Rebekah' the rational as regards truth, while 'Esau' represents the good of the natural and 'Jacob' the truth of the natural. The idea that the rational as regards good, which is 'Isaac', joined itself inmostly to the good of the natural, which is 'Esau', but not to the truth of the natural, which is 'Jacob', except indirectly, is evident from the consideration that Isaac had Esau in mind when pronouncing the blessing on Jacob. At that time he was not thinking of Jacob but of Esau. When anyone pronounces a blessing he is blessing the person of whom he is thinking, not someone of whom he is not thinking. All blessing comes forth from something interior, for though pronounced with the lips it receives its life from the will and the thought of the person pronouncing it. It belongs essentially therefore to the individual to whom he wishes to impart it and of whom he is thinking. If anyone intercepts it and so makes it his own it is like something stolen which ought to be restored to the other person. The fact that Isaac, when pronouncing the blessing, was thinking of Esau and not of Jacob becomes clear from every single detail that goes before this - from verses 18-19, where Isaac said to Jacob,

Who are you, my son? And Jacob said to his father, I am Esau your firstborn.

Then from verses 21-23,

Isaac said to Jacob, Come near now, and I will feel you, my son, whether you are my son Esau, or not.

And after feeling him he said, The voice is Jacob's voice, and the hands Esau's hands; and he did not recognize him.

Also from verse 24,

And he said. Are you my very son Esau? And he said, I am.

And at length, when kissing him,

He smelled the odour of his clothes.

That is to say, he smelled Esau's clothes, at which point he blessed him and said,

See, the odour of my son.

From all this it is clear that by the son whom he blessed he meant none other than Esau. This also was why when he heard from Esau that it had been Jacob,

Isaac trembled very greatly. Verse 33.

And he said, Your brother came in deceitfully. Verse 35.

The reason why Jacob retained the blessing however, according to what is said in verses 33-37, was that truth represented by 'Jacob' would from the point of view of time apparently have dominion, as shown frequently above.

[2] But once the time of reformation and regeneration is completed good itself which has been Lying hidden in the inmost parts and from there has been disposing every single thing which seemed to be a matter of truth, that is, which truth had ascribed to itself, comes to the fore and openly has dominion. And this is what Isaac's words addressed to Esau mean,

By your sword you will live, and you will serve your brother. And it will be when you have dominion over him, that you will break his yoke from above your neck, Verse 40.

The internal sense of these words is that all the time truth is joined to good, good appears to be in the lower position but will eventually be in the higher. At this point there will be a joining together of the rational with the good of the natural, and through the good of the natural with the truth. Truth will thus become the truth of good. In this case 'Esau' will consequently represent the good itself of the natural and 'Jacob' the truth of the natural, both joined to the rational. Accordingly in the highest sense they will represent the Lord's Divine Natural - 'Esau' as regards the Divine Good there and 'Jacob' as regards the Divine Truth.

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