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如申命记 23

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1 凡外腎受傷的,或被閹割的,不可入耶和華的會。

2 私生子不可入耶和華的會;他的子孫,直到十,也不可入耶和華的會。

3 亞捫人或是摩押人不可入耶和華的會;他們的子孫,雖過十,也永不可入耶和華的會。

4 因為你們出埃及的時候,他們沒有拿食物和上迎接你們,又因他們雇了米所波大米的毘奪人比珥的兒子巴蘭來咒詛你們。

5 然而耶和華─你的不肯巴蘭,咒詛的言語變為祝福的話,因為耶和華─你的你。

6 你一生一世永不可求他們的平安和他們的利益。

7 不可憎惡以東人,因為他是你的弟兄。不可憎惡埃及人,因為你在他的上作過寄居的。

8 他們第三子孫入耶和華的會。

9 你出兵攻打仇敵,就要遠避諸惡。

10 你們中間,若有夜間偶然夢遺,不潔淨,就要出到外,不可入

11 到傍晚的時候,他要用洗澡,及至日落了才可以入

12 你在外也該定出一個地方作為便所。

13 在你器械之中當預備一把鍬,你出營外便溺以後,用以鏟土,轉身掩蓋。

14 因為耶和華─你的常在你中行走,要救護你,將仇敵交你,所以你的理當聖潔,免得他見你那裡有污穢,就離開你。

15 若有奴僕脫了人的手,逃到你那裡,你不可將他交付他的人。

16 他必在你那裡與你同,在你的城邑中,要由他選擇個所喜悅的地方居住;你不可欺負他。

17 以色列的女子中不可有妓女;以色列的男子中不可有孌童。

18 娼妓所得的錢,或孌童(原文作)所得的價,你不可耶和華─你的殿還願,因為這兩樣耶和華─你所憎惡的。

19 給你弟兄的,或是財或是糧食,無論甚麼可生利的物,都不可取利。

20 給外邦人可以取利,只是給你弟兄不可取利。這樣,耶和華─你必在你所去得為業的上和你裡所辦的一切事上賜福與你。

21 你向耶和華─你的許願,償還不可遲延;因為耶和華─你的必定向你追討,你不償還就有罪。

22 你若不許願,倒無罪。

23 你嘴裡所出的,就是你中應許甘心所獻的,要照你向耶和華─你所許的願謹守遵行。

24 你進了鄰舍的葡萄園,可以隨意飽了葡萄,只是不可裝在器皿中。

25 你進了鄰舍站著的禾稼,可以用摘穗子,只是不可用鐮刀割取禾稼。

   

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Arcana Coelestia # 576

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576. That the number “ten” and also “tenths” signify remains, is evident from the following passages of the Word:

Many houses shall be a desolation, great and fair, without an inhabitant; for ten acres of vineyard shall yield one bath, and the seed of a homer shall yield an ephah (Isaiah 5:9-10),

speaking of the vastation of things spiritual and celestial: “ten acres of vineyard making a bath” signifies that the remains of things spiritual were so few; and “the seed of a homer yielding an ephah” signifies that there were so few remains of things celestial. In the same:

And many things are forsaken in the midst of the land, yet in it shall be a tenth part, and it shall return, and nevertheless it shall be consumed (Isaiah 6:12-13); where the “midst of the land” signifies the internal man; a “tenth part” signifies the smallness of the remains.

In Ezekiel:

Ye shall have balances of justice, and an ephah of justice, and a bath of justice: the ephah and the bath shall be of one measure, the bath to contain the tenth of a homer, and an ephah the tenth of a homer; the measure thereof shall be after the homer; and the ordinance of oil, a bath of oil, the tenth of a bath out of a kor, ten baths to the homer, for ten baths are a homer (Ezekiel 45:10-11, 14);

in this passage the holy things of Jehovah are treated of by measures, whereby are signified the kinds of the holy things; by “ten” are here signified the remains of celestial and of the derivative spiritual things; for unless such holy arcana were contained herein, what could be the use or intent of describing so many measures determined by numbers, as is done in this and the former chapters in the same Prophet, where the subject is the heavenly Jerusalem and the New Temple?

[2] In Amos:

The virgin Israel is fallen, she shall no more rise. Thus saith the Lord Jehovih, The city that went out a thousand shall have a hundred remaining, and that which went out a hundred, shall have ten remaining to the house of Israel (Amos 5:2-3),

where, speaking of remains, it is said that very little would be left, being only a “tenth part” or remains of remains. Again:

I abhor the pride of Jacob and his palaces, and will shut up the city, and its fullness, and it shall come to pass if there shall be left ten men in one house they shall even die (Amos 6:8-9),

speaking of remains which should scarcely remain.

In Moses:

An Ammonite or Moabite shall not come into the congregation of Jehovah, even the tenth generation of them shall not come into the congregation of Jehovah to eternity (Deuteronomy 23:3);

“an Ammonite and a Moabite” signify the profanation of the celestial and spiritual things of faith, the “remains” of which are spoken of in what precedes.

[3] Hence it appears also that “tenths” represent remains. And so in Malachi:

Bring ye all the tithes [tenths] into the treasure-house, that there may be booty in My house, and let them prove Me, bestir ye in this, if I will not open for you the cataracts of heaven, and pour you out a blessing (Malachi 3:10);

“that there may be booty in My house” signifies remains in the internal man, which are compared to “booty” because they are insinuated as by stealth among so many evils and falsities; and it is by these remains that all blessing comes. That all man’s charity comes by the remains which are in the internal man, was also represented in the Jewish Church by this statute: that when they had made an end of tithing all the tithes, they should give to the Levite, to the stranger, to the fatherless, and to the widow (Deuteronomy 26:12).

[4] Inasmuch as remains are of the Lord alone, therefore the tenths are called “holiness to Jehovah”; as in Moses:

All the tenths of the land, of the seed of the land, of the fruit of the tree, they are Jehovah’s, holiness to Jehovah: all the tenths of the herd and of the flock, whatsoever passeth under the (pastoral) rod, the tenth shall be holiness to Jehovah (Leviticus 27:30-31).

That the Decalogue consisted of “ten” precepts, or “ten” words, and that Jehovah wrote them on tables (Deuteronomy 10:4), signifies remains, and their being written by the hand of Jehovah signifies that remains are of the Lord alone; their being in the internal man was represented by the tables.

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