Numbrid 9
1
Ja Issand rääkis Moosesega Siinai kõrbes teisel aastal, esimeses kuus pärast Egiptusemaalt lahkumist, öeldes:
2
'Iisraeli lapsed pidagu paasapüha selle seatud ajal:
3
selle kuu neljateistkümnenda päeva õhtul pidage seda seatud ajal; te peate seda pidama kõigi selle eeskirjade ja seaduste järgi!'
4
Ja Mooses ütles Iisraeli lastele, et nad peaksid paasapüha.
5
Siis nad pidasid paasapüha esimese kuu neljateistkümnenda päeva õhtul Siinai kõrbes. Iisraeli lapsed tegid kõigiti nõnda, nagu Issand oli Moosest käskinud.
6
Aga seal oli mehi, kes olid roojased inimese laiba pärast, ja need ei tohtinud pidada paasapüha sel päeval. Ometi astusid nad sel päeval Moosese ja Aaroni ette,
7
ja need mehed ütlesid temale: 'Me oleme roojased ühe inimese laiba pärast. Miks keelatakse meid toomast ohvriandi Issandale tema seatud ajal Iisraeli laste hulgas?'
8
Ja Mooses vastas neile: 'Seiske siin, kuni ma kuulen, mida Issand teie kohta käsib!'
9
Ja Issand rääkis Moosesega, öeldes:
10
'Räägi Iisraeli lastega ja ütle: Kui keegi teist või teie tulevastest põlvedest on roojane laiba pärast või viibib pikal teekonnal, võib ta ometi pidada paasapüha Issanda auks.
11
Seda peetagu teise kuu neljateistkümnenda päeva õhtul; paasatalle söödagu koos hapnemata leiva ja kibedate rohttaimedega!
12
Midagi ärgu jäetagu sellest üle hommikuks ja selle luid ärgu murtagu; seda peetagu kõigi paasapüha seaduste järgi!
13
Aga see mees, kes on puhas ega ole teekonnal ja ometi jätab paasapüha pidamata, tuleb hävitada oma rahva hulgast, sest ta ei ole toonud Issandale ohvriandi selleks seatud ajal. See mees peab kandma oma pattu!
14
Ja kui teie juures viibib mõni võõras, kes tahab pidada paasapüha Issanda auks, siis pidagu ta seda nõndasamuti paasapüha eeskirja ja seaduse järgi! Teil olgu üks seadus niihästi võõra kui maa päriselaniku jaoks!'
15
Päeval, kui elamu oli püstitatud, kattis elamut tunnistustelgi kohal pilv, aga õhtust hommikuni oli elamu kohal otsekui tulepaistus.
16
Nõnda oli see alaliselt: seda kattis pilv ja öine tulepaistus.
17
Ja iga kord, kui pilv tõusis üles telgi pealt, läksid Iisraeli lapsed teele; ja paika, kuhu pilv jäi seisma, lõid Iisraeli lapsed leeri üles.
18
Issanda käsul läksid Iisraeli lapsed teele ja Issanda käsul lõid nad leeri üles; nad jäid leeri nii kauaks, kuni pilv seisis elamu peal.
19
Ja kui pilv jäi elamu peale seisma kauemaks ajaks, siis Iisraeli lapsed panid tähele Issanda korraldusi ega läinud teele.
20
Kui juhtus, et pilv oli elamu peal ainult mõne päeva, siis nad jäid leeri Issanda käsul ja läksid teele Issanda käsul.
21
Kui juhtus, et pilv püsis õhtust hommikuni ja hommikul tõusis üles, siis nad läksid teele; või kui see jäi päevaks ja ööks, siis nad läksid teele pilve tõustes.
22
Või kui pilv jäi elamu peale kaheks päevaks või kuuks või veel kauemaks ajaks, seisatades selle peal, siis Iisraeli lapsed jäid leeri ega läinud teele; alles pilve tõustes nad läksid teele.
23
Issanda käsul jäid nad leeri ja Issanda käsul läksid nad teele; nad panid tähele Issanda korraldust, Moosese läbi antud Issanda käsul.
Arcana Coelestia #8080
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.
