A Bíblia

 

2 Mózes 13

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1 És szóla az Úr Mózesnek, mondván:

2 Nékem szentelj minden elsõszülöttet, valami megnyitja az õ anyjának méhét az Izráel fiai között, akár ember, akár barom, enyim legyen az.

3 És monda Mózes a népnek: Megemlékezzél e napról, melyen kijöttetek Égyiptomból, a szolgálatnak házából; mert hatalmas kézzel hozott ki onnan titeket az Úr; azért ne egyetek kovászost.

4 Ma mentek ki, az Abib hónapban.

5 És ha majd bevisz téged az Úr a Kananeusok, meg Khittheusok, meg Emoreusok, meg Khivveusok és Jebuzeusok földére, melyrõl megesküdött a ti atyáitoknak, hogy néked adja azt a téjjel és mézzel folyó földet: akkor ebben a hónapban végezd ezt a szertartást.

6 Hét napon át kovásztalan kenyeret egyél, a hetedik napon pedig innepet ülj az Úrnak.

7 Kovásztalan kenyeret egyél hét napon át, és ne láttassék nálad kovászos kenyér, se kovász ne láttassék a te egész határodban.

8 És add tudtára a te fiadnak azon a napon, mondván: Ez a miatt van, a mit az Úr cselekedett velem, mikor kijövék Égyiptomból.

9 És legyen az néked jel gyanánt a te kezeden és emlékezetül a te szemeid elõtt azért, hogy az Úr törvénye a te szádban legyen, mert hatalmas kézzel hozott ki téged az Úr Égyiptomból.

10 Tartsd meg azért ezt a rendelést annak idejében esztendõrõl esztendõre.

11 Ha pedig beviénd téged az Úr a Kananeusok földére, a miképen megesküdött néked és a te atyáidnak, és azt néked adándja:

12 Az Úrnak ajánld fel akkor mindazt, a mi az õ anyjának méhét megnyitja, a baromnak is, a mi néked lesz, minden méhnyitó fajzását; a hímek az Úré.

13 De a szamárnak minden elsõ fajzását báránynyal váltsd meg; ha pedig meg nem váltod, szegd meg a nyakát. Az embernek is minden elsõszülöttét megváltsd a te fiaid közül.

14 És ha egykor a te fiad téged megkérdez, mondván: Micsoda ez? akkor mondd néki: Hatalmas kézzel hozott ki minket az Úr Égyiptomból, a szolgálatnak házából.

15 És lõn, mikor a Faraó megátalkodottan vonakodék minket elbocsátani: megöle az Úr minden elsõszülöttet Égyiptom földén, az ember elsõszülöttétõl a barom elsõ fajzásáig; azért áldozok én az Úrnak minden hímet, mely anyja méhét megnyitja, és megváltom az én fiaimnak minden elsõszülöttét.

16 Legyen azért jel gyanánt a te kezeden és homlok-kötõ gyanánt a te szemeid elõtt, mert hatalmas kézzel hozott ki minket az Úr Égyiptomból.

17 És lõn, a mikor elbocsátá a Faraó a népet, nem vivé õket Isten a Filiszteusok földje felé, noha közel vala az; mert monda az Isten: Netalán mást gondol a nép, ha harczot lát, és visszatér Égyiptomba.

18 Kerülõ úton vezeté azért Isten a népet, a veres tenger pusztájának útján; és fölfegyverkezve jövének ki Izráel fiai Égyiptom földérõl.

19 És Mózes elvivé magával a József tetemeit is, mert megesketvén megeskette vala Izráel fiait, mondván: Meglátogatván meglátogat titeket az Isten, akkor az én tetemeimet felvigyétek innen magatokkal.

20 És elindulának Szukhótból és táborba szállának Ethámban, a puszta szélén.

21 Az Úr pedig megy vala elõttök nappal felhõoszlopban, hogy vezérelje õket az úton, éjjel pedig tûzoszlopban, hogy világítson nékik, hogy éjjel és nappal mehessenek.

22 Nem távozott el a felhõoszlop nappal, sem a tûzoszlop éjjel a nép elõl.

   

Das Obras de Swedenborg

 

Arcana Coelestia # 8093

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8093. That God led them not by the way of the land of the Philistines. That this signifies that it was provided by the Divine that they should not pass to truth of faith which is not from good, is evident from the signification of “God led them not by the way,” as being that it was provided by the Divine that they should not pass, for by “leading,” when by God, is signified providence, and by “way” is signified truth (see n. 627, 2333), here to pass to the truth; and from the representation of the Philistines, as being those who are in the memory-knowledge of the knowledges of faith, and are not in a life of charity (n. 1197, 1198, 3412, 3413), thus those who are in truth of faith which is not from good. That this is signified by the “Philistines and their land” can be seen from the passages in the Word where they are mentioned, especially in Jeremiah 47, where they are described; and also in Joel 3:5-6; and likewise from the historicals of the Word where are described the wars between the sons of Israel and the Philistines, and their subjugation by the Philistines, and then of the Philistines by the sons of Israel. By the Philistines are there represented those who are in faith separate, or to whom the memory-knowledge of the knowledges of faith is the main thing, but not a life according thereto; consequently those who teach and believe that faith alone saves.

[2] The opinion concerning faith alone or separate is not new, or of this time only, but existed in the ancient churches, and came into use together with evil of life. It is also described in the Word throughout, but by names: first by “Cain,” in that he slew his brother Abel (see n. 337, 340, 1179); “Cain” there, in the internal representative sense, denotes such faith, and “Abel” denotes charity. It is also described by “Ham,” when he was cursed by his father (n. 1062, 1063); afterward by “Reuben,” in that he went up on his father’s bed (n. 3870, 4601); and by “Simeon and Levi,” in that they slew Hamor and the men of Shechem, and were therefore cursed by their father (n. 3870, 6352). This faith is also described by the “Egyptians,” and by their firstborn being slain (see n. 7766, 7778), and by the Egyptians being sunk in the sea Suph. It is also described by the “Philistines” (n. 3412, 3413), and likewise by “Tyre and Sidon” throughout the prophets, where by the “Philistines” is signified the memory-knowledge of the knowledges of faith, and by “Tyre and Sidon” the knowledges themselves, interior and exterior. Lastly it is also described by “Peter,” when he thrice denied the the Lord, (n. 6000, 6073). But see what has been already shown concerning this faith (n. 36, 379, 389, 916, 1017, 1076, 1077, 1162, 1176, 1798, 1799, 1834, 1844, 2049, 2116, 2228, 2231, 2261, 2343, 2349, 2364, 2383, 2385, 2401, 2435, 2982, 3146, 3242, 3325, 3412, 3413, 3416, 3427, 3773, 4663, 4672, 4673, 4683, 4721, 4730, 4766, 4783, 4925, 5351, 5820, 5826, 6269, 6272, 6273, 6348, 6353, 7039, 7097, 7127, 7317, 7502, 7545, 7623-7627, 7724, 7779, 7790, 7950).

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

Das Obras de Swedenborg

 

Arcana Coelestia # 5826

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5826. Ye know that my wife bare me two sons. That this signifies that if there be spiritual good which is of the church, there will be internal good and truth, is evident from the representation of Israel, who says this of himself, as being spiritual good from the natural (of which just above, n. 5825); from the representation of Rachel, who is here the “wife who bare him two sons,” as being the affection of interior truth (see n. 3758, 3782, 3793, 3819); and from the representation of Joseph and Benjamin, who are the “two” whom she bare, as being internal good and truth-Joseph internal good, and Benjamin interior truth.

[2] In regard to this, that there will be internal good and truth if there be spiritual good which is of the church, the case is this. The spiritual good which Israel represents is the good of truth, that is, truth in the will and in act. This truth, or this good of truth, in man, makes him to be the church. When truth has been implanted in the will (which is perceived by the fact that the man is affected with truth for the sake of the end that he may live according to it), then there is internal good and truth. When man is in this good and truth, then the kingdom of the Lord is in him, and consequently he is the church, and together with others like him makes the church in general. From this it may be seen that in order that the church may be the church, there must be spiritual good, that is, the good of truth, but by no means truth alone-from which at this day the church is called the church, and one church is distinguished from another. Let everyone think within himself whether truth would be anything unless it had life for the end. What are doctrinal things without this end? and what the precepts of the Decalogue without a life according to them? For if anyone is acquainted with these, and with all their meaning in its fullness, and yet lives contrary to them, of what benefit are they? have they any effect at all? except, with some, damnation? The case is similar with the doctrinals of faith from the Word, which are precepts of Christian life, for they are spiritual laws. Neither do these conduce to anything unless they become of the life. Let a man consider within himself whether there is anything in him that is anything except what enters into his very life; and whether the life of man, which is life, is anywhere else than in his will.

[3] From this then it is that it is said by the Lord in the Old Testament, and confirmed in the New, that all the Law and all the Prophets are founded in love to God, and love to the neighbor, thus in the life itself, but not in faith without life; therefore by no means in faith alone, consequently neither in confidence, for this is impossible without charity. If this appears with the evil in times of danger, or when death is at hand, it is a spurious or false confidence; for not the least of this confidence appears in them in the other life, however much they may have professed it with apparent ardor at the approach of death. That faith, whether you call it confidence or trust, effects nothing with the wicked, the Lord Himself teaches in John:

As many as received, to them gave He the power to be sons of God, to them that believe in His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12-13).

[4] They who are “born of bloods” are those who do violence to charity (see n. 374, 1005), also who profane truth (n. 4735); they who are “born of the will of the flesh” are those who are in evils from the love of self and of the world (n. 3813); and they who are “born of the will of man” are those who are in persuasions of falsity; for a “man” signifies truth, and in the opposite sense falsity. They who are “born of God” are those who have been regenerated by the Lord, and thence are in good. These are they who receive the Lord, and these are they who believe in His name, and these are they to whom He gives the power to be sons of God, but not to the others; from which it is very plain what faith alone effects for salvation.

[5] Moreover in order that man may be regenerated and become the church, he must be introduced through truth to good; and he is introduced when truth becomes truth in the will and in act. This truth is good, and is called the good of truth, and produces new truths continually; for then for the first time it makes itself fruitful. The truth which is thence brought forth or made fruitful is what is called internal truth, and the good from which it is, is called internal good; for nothing becomes internal until it has been implanted in the will, because what is of the will is the inmost of man. So long as good and truth are outside of the will, and in the understanding only, they are outside of the man; for the understanding is without, and the will is within.

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