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1 Herra puhui Moosekselle sanoen:

2 "Sano israelilaisille, että he kääntyvät takaisin ja leiriytyvät Pii-Hahirotin kohdalle Migdolin ja meren välille; leiriytykää vastapäätä Baal-Sefonia meren rannalle.

3 Ja farao on ajatteleva, että israelilaiset ovat eksyneet maassa ja että erämaa on saartanut heidät.

4 Ja minä paadutan faraon sydämen, niin että hän ajaa heitä takaa; mutta minä näytän kunniani tuhoamalla faraon ja koko hänen sotajoukkonsa; ja niin egyptiläiset tulevat tietämään, että minä olen Herra." Ja he tekivät niin.

5 Kun Egyptin kuninkaalle ilmoitettiin, että kansa oli paennut, muuttui faraon ja hänen palvelijainsa mieli kansaa kohtaan, ja he sanoivat: "Mitä teimmekään, kun päästimme Israelin meitä palvelemasta!"

6 Ja hän valjastutti hevoset sotavaunujensa eteen ja otti väkensä mukaansa;

7 ja hän otti kuudetsadat valitut sotavaunut sekä kaikki muut Egyptin sotavaunut ynnä vaunusoturit niihin kaikkiin.

8 Sillä Herra paadutti faraon, Egyptin kuninkaan, sydämen, niin että hän lähti ajamaan takaa israelilaisia, vaikka israelilaiset olivat lähteneet matkaan voimallisen käden suojassa.

9 Ja egyptiläiset, kaikki faraon hevoset, sotavaunut ja ratsumiehet ja koko hänen sotajoukkonsa, ajoivat heitä takaa ja saavuttivat heidät leiriytyneinä meren rannalle, Pii-Hahirotin kohdalle, vastapäätä Baal-Sefonia.

10 Ja kun farao oli lähellä, nostivat israelilaiset silmänsä ja näkivät, että egyptiläiset olivat tulossa heidän jäljessänsä. Silloin israelilaiset peljästyivät kovin ja huusivat Herraa.

11 Ja he sanoivat Moosekselle: "Eikö Egyptissä ollut hautoja, kun toit meidät tänne erämaahan kuolemaan? Mitä teit meille, kun johdatit meidät pois Egyptistä!

12 Emmekö sanoneet tätä sinulle Egyptissä? Sanoimmehan: Anna meidän olla rauhassa, että palvelisimme egyptiläisiä. Sillä parempi olisi ollut palvella egyptiläisiä kuin kuolla erämaahan."

13 Mooses vastasi kansalle: "Älkää peljätkö; pysykää paikoillanne, niin te näette, minkä pelastuksen Herra tänä päivänä antaa teille; sillä sellaista, minkä näette egyptiläisille tapahtuvan tänä päivänä, ette koskaan enää tule näkemään.

14 Herra sotii teidän puolestanne, ja te olkaa hiljaa."

15 Ja Herra sanoi Moosekselle: "Miksi huudat minulle? Sano israelilaisille, että he lähtevät liikkeelle.

16 Mutta sinä nosta sauvasi ja ojenna kätesi meren yli ja halkaise se, niin että israelilaiset voivat käydä meren poikki kuivaa myöten.

17 Ja katso, minä paadutan egyptiläisten sydämet, niin että he tulevat heidän perässänsä; minä näytän kunniani tuhoamalla faraon ja koko hänen sotajoukkonsa, hänen sotavaununsa ja ratsumiehensä.

18 Ja egyptiläiset tulevat tietämään, että minä olen Herra, kun minä näytän kunniani tuhoamalla faraon, hänen sotavaununsa ja ratsumiehensä."

19 Niin Jumalan enkeli, joka oli kulkenut Israelin joukon edellä, siirtyi kulkemaan heidän takanansa; ja pilvenpatsas siirtyi heidän edeltänsä ja asettui heidän taaksensa

20 ja tuli egyptiläisten joukon ja Israelin joukon väliin; ja pilvi oli pimeä noille ja valaisi yön näille. Näin koko yönä toinen joukko ei voinut lähestyä toista.

21 Ja Mooses ojensi kätensä meren yli. Niin Herra saattoi vahvalla itätuulella, joka puhalsi koko yön, meren väistymään ja muutti meren kuivaksi maaksi; ja vesi jakautui kahtia.

22 Ja israelilaiset kulkivat meren poikki kuivaa myöten, ja vesi oli heillä muurina sekä oikealla että vasemmalla puolella.

23 Ja egyptiläiset, kaikki faraon hevoset, hänen sotavaununsa ja ratsumiehensä, ajoivat heitä takaa ja tulivat heidän perässänsä keskelle merta.

24 Kun aamuvartio tuli, katsahti Herra egyptiläisten joukkoa tulenpatsaasta ja pilvestä ja saattoi hämminkiin egyptiläisten joukon.

25 Ja hän antoi heidän vaunujensa pyöräin irtautua, niin että heille kävi vaikeaksi päästä eteenpäin. Niin egyptiläiset sanoivat: "Paetkaamme Israelia, sillä Herra sotii heidän puolestansa egyptiläisiä vastaan".

26 Mutta Herra sanoi Moosekselle: "Ojenna kätesi meren yli, että vedet palautuisivat ja peittäisivät egyptiläiset, heidän sotavaununsa ja ratsumiehensä".

27 Niin Mooses ojensi kätensä meren yli, ja aamun koittaessa meri palasi paikoillensa, egyptiläisten paetessa sitä vastaan; ja Herra syöksi egyptiläiset keskelle merta.

28 Ja vedet palasivat ja peittivät sotavaunut ja ratsumiehet, koko faraon sotajoukon, joka oli seurannut heitä mereen; ei yksikään heistä pelastunut.

29 Mutta israelilaiset kulkivat kuivaa myöten meren poikki, ja vesi oli heillä muurina sekä oikealla että vasemmalla puolella.

30 Niin Herra pelasti Israelin sinä päivänä egyptiläisten käsistä, ja Israel näki egyptiläiset kuolleina meren rannalla.

31 Ja Israel näki sen suuren teon, jonka Herra teki tuhotessaan egyptiläiset. Silloin kansa pelkäsi Herraa ja uskoi Herraan ja uskoi hänen palvelijaansa Moosesta.

   

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Arcana Coelestia # 9965

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9965. 'That they may not bear iniquity and die' means the elimination of the whole of worship. This is clear from the meaning of 'bearing the iniquity', when the subject is the priestly office of Aaron and his sons, as a removal or shifting away of falsities and evils with those who are governed by good derived from the Lord, dealt with above in 9937. But when it speaks of them 'bearing iniquity and dying' the elimination of the whole of worship is meant, see 9928; for the representative worship died because nothing of it appeared any longer in heaven. The situation in all this may become clear from what has been stated and shown above in 9959-9961. They also died when they did not act in accordance with the statutes, 1 as is evident from Aaron's sons Nadab and Abihu, who were devoured by fire from heaven when they did not take the fire of the altar to burn incense but foreign 2 fire, Leviticus 10:1-2ff. 'The fire of the altar' represented God's love, thus love from the Lord, whereas 'foreign fire' represented love from hell. The elimination of worship was meant by their burning incense with this fire and their consequent death. For the meaning of 'fire' as love, see 5215, 6832, 7324, 7575, 7852.

[2] Many places in the Word state that they would bear iniquity when they did not do things in accordance with the statutes, and by this was meant damnation because sins had not been removed. Not that they themselves were condemned on account of disobeying the statutes. Rather by doing so they eliminated representative worship and in so doing represented the damnation of those who remain in their sins. For none are condemned because they fail in their performance of outward religious observances, only because of evils in the heart, thus because of failing in such observances as a result of evil in the heart. This is what 'bearing iniquity' means in the following places: In Moses,

If a soul sins and acts against any of Jehovah's commandments regarding what ought not to be done, 3 though he does not know it, yet he will be guilty and will bear his iniquity. Leviticus 5:17-18.

Here the retention of evils and consequent damnation should not be understood literally by 'bearing iniquity', although that is the spiritual meaning; for it says 'though he does not know it', implying that what the person has done does not spring from evil in the heart.

[3] In the same author,

If any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, the one offering it will not be accepted. It is an abomination, and the soul that eats it will bear his iniquity, and will be cut off from his people. Leviticus 7:18; 19:7-8.

Here also 'bearing iniquity' means remaining in his sins and being as a result in a state of damnation. It does so not because the person ate some of his sacrifice on the third day, but because 'eating it on the third day' represented something abominable, namely an action leading to damnation. Thus 'bearing iniquity and being cut off from his people' represented the damnation of those who performed the abomination meant by that deed. Nevertheless there was no condemnation on account of his having eaten it, for interior evils that were represented are what condemn, not exterior actions in which those evils are not present.

[4] In the same author,

Every soul who eats a carcass 4 or that which has been torn, and does not wash his clothes and bathe his flesh shall bear his iniquity. Leviticus 17:15-16.

Since 'eating a carcass or that which has been torn' represented making evil or falsity one's own, the expression 'bearing iniquity' also has a representative meaning. In the same author,

If a man who is clean fails to keep the Passover, this soul shall be cut off from his people, because he did not bring the offering of Jehovah at its appointed time; he shall bear his sin. Numbers 9:13.

'The Passover' represented deliverance by the Lord from damnation, 7093 (end), 7867, 7995, 9286-9292; and 'the Passover supper' represented being joined to the Lord through the good of love, 7836, 7997, 8001. And since these things were represented it was decreed that anyone who did not keep the Passover should be cut off from his people and that he should bear his sin. The failure to keep it was not really so great a crime; rather it represented those who at heart refuse to accept the Lord and consequently deliverance from sins, and so who have no wish to be joined to Him through love. Thus it represented their damnation.

[5] In the same author,

The children of Israel shall not come near the tent of meeting, or else they will bear iniquity and die. 5 Levites shall perform the work of the tent of meeting, and these shall bear the iniquity. Numbers 18:22-23.

The reason why the people would bear iniquity and die if they were to go near the tent of meeting to do the work there was that they would thereby eliminate the representative worship assigned to the function of the priests. The function of the priests or the priestly office represented the Lord's entire work of salvation, 9809; and this is why it says that the Levites, who also were priests, should bear the people's iniquity, by which expiation or atonement was meant, that is, removal from evils and falsities with those who are governed by good derived from the Lord alone, 9937. 'Bearing iniquity' means real damnation when this expression is used in reference to those who perform evil deeds because their heart is evil, such as those mentioned in Leviticus 20:17, 19-20; 24:15-16; Ezekiel 18:20; 23:49; and elsewhere.

Сноски:

1. i.e. the laws of worship; see 8972.

2. i.e. unauthorized or profane

3. literally, and does one of [all] Jehovah's commandments [about] things which ought not to be done

4. i.e. an animal that had not been slaughtered but had died naturally

5. literally, to bear iniquity, dying

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

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Arcana Coelestia # 7836

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7836. 'By the number of the souls, [each of them] according to the mouth of his eating, you shall make your count for the member of the flock' means making the good sufficient for innocence by filling it out with truths of good in the exact quantity needed for assimilating innocence. This is clear from the meaning of 'the number of the souls' as the exact quantity of the truths of good, since 'the number' in the Word has reference to truth, and 'a soul' to spiritual good; from the meaning of 'according to the mouth of his eating' as the amount needed for assimilating it, 'eating' meaning assimilating or making one's own, see 3168, 3517, 3596, 3832; and from the meaning of 'the member of the flock' as innocence, dealt with above in 7832. Making the good sufficient for innocence by filling it out is meant by the command to take from the house of an immediate neighbour the number that would be enough for the member of the flock, 'the house' meaning good, see above in 7873. When the expression 'the truth of good' is used here truth springing from good is meant. For when those who belong to the spiritual Church are being regenerated they are brought to the good of charity by means of the truth of faith; but once they have been brought to the good of charity, the truths born from it subsequently are called the truths of good.

[2] But how to understand these matters contained in this verse no one can possibly know unless he knows how the communities in heaven exist in relation to one another; for those communities were represented by the ways in which the children of Israel lived in association with one another according to tribes, families, and households. The communities of heaven are interrelated in a similar way, as follows: Heaven as a whole is one community, which the Lord governs as a single human being. The general communities there are the same in number as the members and various organs a person has, while the specific communities are the same in number as the component parts of each organ or member. And the individual communities are just so many as the smaller parts constituting larger ones. The truth of this is evident from the correspondences of the human being and of his members and various organs with the Grand Man, that is, with heaven, which have been described from experience at the ends of quite a number of chapters. From all this one may see what heaven is like so far as its organization into separate communities is concerned.

[3] But as regards what each community individually is like, it consists of a large number of angels who accord with one another in their types of good. The types of good are varying, for each one's good is peculiar to himself; yet those varying types of good that are in accord with one another are organized by the Lord into the kind of form in which they stand together as a single body of good. Such communities were represented by the fathers' houses among the children of Israel. This is the reason why the children of Israel were divided not only into tribes but also into families and households. And it is also why, when people are mentioned by name [in the Word], the names of their fathers are mentioned in order, right back to the tribe they belong to. It says, for example, of Samuel's father in 1 Samuel 1:11 that he was from Mount Ephraim, and that his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph; and 1 Samuel 9:1 states that Saul's father was from Benjamin, and that his name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, the son of a Jeminite man. 1 Similar details concerning very many other fathers are given. When such were mentioned it was to the end that heaven might know the particular nature of the kind of good represented by that father, as it derived in consecutive degrees from the first.

[4] In heaven furthermore, if a community is not complete as it ought to be, then new members are taken from elsewhere, from some neighbouring community, just the number that will complete the form of that good. As many are taken as are needed in each state and in the changes it undergoes; for the form of good varies as the state changes. It should nevertheless be recognized that in the third or inmost heaven - which is immediately above the heaven where those who are spiritual are, since these constitute the middle or second heaven - innocence reigns. For the Lord, who is perfect innocence, flows directly into that heaven.

[5] But in the second heaven, where those who are spiritual are, the Lord flows in with innocence indirectly, that is to say, by way of the third heaven. This inflow is the means by which the communities in the second heaven are organized or arranged into order in respect of their types of good. Therefore the inflow of innocence is what leads to changes in the states of good and to consequent variations of the patterns linking communities to one another there. From this it becomes clear how one ought to understand the contents of this verse in the internal sense, namely as follows: If someone's individual type of good is insufficient for innocence, it must be joined to the nearest good of truth, in order to make the good sufficient for the innocence by filling it out with truths of good in the exact quantity needed for assimilating innocence.

Сноски:

1. i.e. a Benjaminite

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