A Bíblia

 

maastamuutto 13

Estude

   

1 Ja Herra puhui Moosekselle sanoen:

2 "Pyhitä minulle jokainen esikoinen, jokainen, joka israelilaisten seassa, sekä ihmisistä että karjasta, avaa äidinkohdun; se on minun".

3 Ja Mooses sanoi kansalle: "Muistakaa tämä päivä, jona te lähditte Egyptistä, orjuuden pesästä; sillä Herra vei teidät sieltä pois väkevällä kädellä. Sentähden älköön mitään hapanta syötäkö.

4 Tänä päivänä aabib-kuussa te lähditte.

5 Ja kun Herra vie sinut kanaanilaisten, heettiläisten, amorilaisten, hivviläisten ja jebusilaisten maahan, jonka hän sinun isillesi vannotulla valalla on luvannut antaa sinulle, siihen maahan, joka vuotaa maitoa ja mettä, niin vietä tämä jumalanpalvelus tässä kuussa.

6 Syö seitsemänä päivänä happamatonta leipää, ja seitsemäntenä päivänä olkoon Herran juhla.

7 Happamatonta leipää syötäköön näinä seitsemänä päivänä; älköön mitään hapanta olko, älköön olko hapanta taikinaa koko sinun maassasi.

8 Ja kerro pojallesi sinä päivänä ja sano: 'Näin tehdään sen johdosta, mitä Herra minulle teki, kun minä lähdin Egyptistä'.

9 Ja se olkoon merkkinä sinun kädessäsi ja muistutuksena sinun otsallasi, että Herran laki olisi sinun suussasi; sillä Herra vei sinut väkevällä kädellä pois Egyptistä.

10 Sentähden noudata tätä säädöstä määräaikanansa vuodesta vuoteen.

11 Ja kun Herra on vienyt sinut kanaanilaisten maahan, niinkuin hän on sinulle ja sinun isillesi vannonut, ja kun hän on sen sinulle antanut,

12 niin luovuta Herralle kaikki, mikä avaa äidinkohdun; ja kaikki ensiksisyntyneet karjastasi, urospuolet, olkoot Herran.

13 Mutta jokainen aasin ensiksisynnyttämä lunasta lampaalla; mutta jos et sitä lunasta, niin taita siltä niska. Ja lunasta jokainen ihmisen esikoinen poikiesi seassa.

14 Ja kun sinun poikasi vastaisuudessa kysyy sinulta ja sanoo: 'Mitä tämä merkitsee?' niin vastaa hänelle: 'Herra vei meidät väkevällä kädellä pois Egyptistä, orjuuden pesästä.

15 Sillä kun farao paatui ja kieltäytyi päästämästä meitä, surmasi Herra kaikki esikoiset Egyptin maassa, ihmisten esikoisista karjan esikoisiin asti. Sentähden minä uhraan Herralle jokaisen urospuolen, joka avaa äidinkohdun, ja jokaisen esikoisen pojistani minä lunastan.'

16 Ja se olkoon merkkinä sinun kädessäsi ja muistolauseena sinun otsallasi; sillä Herra vei meidät väkevällä kädellä pois Egyptistä."

17 Mutta kun farao oli päästänyt kansan, ei Jumala johdattanut heitä sitä tietä, joka kulki filistealaisten maan kautta, vaikka se oli suorin, sillä Jumala ajatteli, että kansa ehkä katuisi nähdessänsä sodan syttyvän ja palaisi Egyptiin;

18 vaan Jumala antoi kansan poiketa erämaan tietä myöten Kaislamerta kohti. Ja taisteluun valmiina israelilaiset lähtivät Egyptin maasta.

19 Ja Mooses otti mukaansa Joosefin luut; sillä tämä oli vannottanut israelilaisia ja sanonut: "Kun Jumala pitää huolen teistä, viekää silloin minun luuni täältä mukananne".

20 Ja he lähtivät liikkeelle Sukkotista ja leiriytyivät Eetamiin, erämaan reunaan.

21 Ja Herra kulki heidän edellänsä, päivällä pilvenpatsaassa johdattaaksensa heitä tietä myöten ja yöllä tulenpatsaassa valaistaksensa heidän kulkunsa, niin että he voivat vaeltaa sekä päivällä että yöllä.

22 Pilvenpatsas ei poistunut päivällä eikä tulenpatsas yöllä kansan edestä.

   

Das Obras de Swedenborg

 

Arcana Coelestia # 8080

Estudar Esta Passagem

  
/ 10837  
  

8080. 'And all the firstborn of man among your sons you shall redeem, means that the truths of faith are not to be ascribed to the Lord, but forms of the good of faith. This is clear from the meaning of 'the firstborn' as faith, dealt with in 352, 2435, 6344, 7035, 8042; from the meaning of 'sons' as truths, dealt with in 489, 491, 533, 1147, 2623, 3373; and from the meaning of 'redeeming' as giving something else instead, as above in 8078, 8079. The fact that those truths of faith are not to be ascribed follows from the full message that is implied by these words, And all the firstborn of man among your sons you shall not make over, that is, you shall not sacrifice, but you shall redeem', 'not making over' being not ascribing, as above in 8074, 8078. From this it is evident that 'all the firstborn of man among your sons you shall redeem' means that the truths of faith are not to be ascribed to the Lord, but something else instead. Proof that this something else is the good of faith is provided by the consideration that generally 'the firstborn' means the good of faith, as above in 8042, 8043. But since it speaks here about 'the firstborn of man among his sons', the truth of faith is meant; for there is the truth of faith and there is the good of faith.

[2] Further proof that the good of faith, which is charity, is this something else which is to be ascribed to the Lord instead of the truths of faith is provided by the fact that the firstborn of the children of Israel were not accepted but the Levites instead; and the reason for this was that 'Levi' represented the good of faith, or charity, 3875, 4497, 4502, 4503. With regard to the acceptance of the tribe of Levi instead of all the firstborn, see Numbers 3:12-13, 40-end; 8:16-18. Even more proof that the good of faith is the something else to be ascribed to the Lord is provided by the consideration that faith without charity is not faith, 654, 724, 1162, 1176, 2231, 2343, 2349, 2429, 2839, 2982, 3146, 3325, 3849, 3865, 4368, 5351, 7039, 7082-7084, 7342 (end), 7950, and also by the consideration that the good of faith in actual fact occupies first place, while the truth of faith merely appears to do so, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6272, 6273, so that charity is the firstborn, 3325, 3494, 4925, 4926, 4928, 4930.

[3] The reason why the truth of faith regarded in itself without the good of faith is not to be ascribed to the Lord, that is, not to be given to Him or acknowledged to come from Him, is that no truth of faith has any life within it until it becomes the good of faith; and the truth of faith becomes the good of faith through the willing and doing of it, 7835. When therefore it becomes the good of faith it is acknowledged by the Lord as being His, for the Lord imparts faith indirectly through the good of faith. Every truth of faith too that a member of the spiritual Church possesses becomes the good of faith when he is regenerated. Not till then does it become the Lord's.

[4] The law regarding the redemption of the firstborn of man was laid down to prevent them from sacrificing their sons, a practice that had come into use among gentiles with whom statutes of the Ancient Church - which was a representative Church - remained in force, but in a form that had been completely adulterated in the course of time. The consecration of the firstborn to God was one of those statutes of the Ancient Church; but by consecration they began to understand sacrifice. The descendants of Jacob leaned likewise towards the same practice, and therefore that law of redemption was marked out for them. And to prevent them from following that practice the Levites were adopted instead of the firstborn, as has been stated. The law was marked out in keeping with its corresponding meaning in the spiritual world, which is that the truths of faith are not holy, thus that these are not to be consecrated or ascribed to the Lord but forms of the good of faith. Later on that consecration to Him was taken to mean that they were to give or present the firstborn to Jehovah, and to offer a sacrifice for him, as the following stated in Luke shows,

When the days of their purification according to the law of Moses were completed, they brought Jesus to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb should be called holy to the Lord) and to offer a sacrifice. Luke 2:22-24.

  
/ 10837  
  

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

Das Obras de Swedenborg

 

Arcana Coelestia # 6269

Estudar Esta Passagem

  
/ 10837  
  

6269. 'And Israel put out his right hand and placed it on Ephraim's head' means that he considered truth to occupy the first place. This is clear from the meaning of 'putting out his right hand' as considering to occupy the first place - 'right hand' meaning in first place, as is self-evident; and from the representation of' Ephraim' as the understanding, and so the truth of faith since it dwells in the understanding part of a person s mind when sight provided by the light of heaven, thus spiritual sight, exists there, see 6222. The fact that Israel put his right hand on Ephraim's head and his left on Manasseh's is referred to in this verse and also in verses 17-19 below; and by that action is meant the fact that he considered the truth of faith to occupy first place and the good of charity second place. The reason he thought that way was that the spiritual man, represented by 'Israel', 4286, 6256, does not consider them, before he has been regenerated, any differently. For the spiritual man is directly conscious of what the truth of faith is; but he is not conscious of what the good of charity is since it comes to him by an interior route, whereas the truth of faith comes by an exterior one, just as factual knowledge does.

[2] But people who are not being regenerated say quite categorically that faith occupies the first place, that is, that it is the essential element of the Church, because they can then lead whatever kind of life they like and still say that they entertain the hope of salvation. This also is the reason why at the present day charity has disappeared so completely that scarcely anyone knows what it is, or even consequently what faith is since the one does not exist without the other. If charity occupied the first place and faith the second the whole appearance of the Church would be different, for in that case no others would be called Christians but those who led a life in keeping with the truth of faith, which is a charitable life. People would also know what charity was, and they would not on the basis of particular ideas about the truths of faith distinguish between and make many Churches out of different groups. Instead they would speak of one Church that included all leading a good life, and not only those within that part of the world where the Church exists but also those outside. If they spoke in this way the Church would have an enlightened view of such things as belong to the Lord's kingdom; for charity is what brings light, and never faith without charity. And the mistaken ideas that faith separated from charity introduces would also be clearly recognizable.

[3] From this one may see how different the whole appearance of the Church would be if the good of charity were to occupy the first place, that is, if it were the essential element, and the truth of faith occupied the second place, that is, if it were the outward form that expressed it. The whole appearance of the Church would then be like that of the Ancient Church, which identified the Church with charity and had no other teachings of the Church than those concerned with charity, as a consequence of which they had wisdom from the Lord. The nature of that Church is described by these words in Moses,

Jehovah encompassed him, instructed him, and kept him as the pupil of His eye. As an eagle stirs up its nest, hovers over its young, spreads out its wings, He took him, He carried him on His wing. Jehovah alone led him, nor was any foreign god with him. He caused him to ride on the heights of the land, and He fed [Him] from the produce of the fields; He caused him to suck honey out of the rock and oil out of the flinty rock - butter from the herd, and milk from the flock, with the fat of lambs and of rams, the breed 1 of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you drink unmixed wine. Deuteronomy 32:10-14.

Those who belonged to that Church are consequently in heaven, enjoying complete happiness and glory there.

Notas de rodapé:

1. literally, sons

  
/ 10837  
  

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