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Deuteronomy 23

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1 He that is a eunuch, whether he have been crushed or cut, shall not come into the congregation of Jehovah.

2 A bastard shall not come into the congregation of Jehovah; even his tenth generation shall not come into the congregation of Jehovah.

3 An Ammonite or Moabite shall not come into the congregation of Jehovah; even their tenth generation shall not come into the congregation of Jehovah for ever;

4 because they met you not with bread and with water on the way, when ye came forth out of Egypt, and because they hired against thee Balaam the son of Beor, of Pethor of Mesopotamia, to curse thee.

5 But Jehovah thy God would not listen to Balaam; and Jehovah thy God turned the curse into blessing unto thee, because Jehovah thy God loved thee.

6 Thou shalt not seek their peace nor their prosperity all thy days for ever.

7 Thou shalt not abhor an Edomite; for he is thy brother. Thou shalt not abhor an Egyptian; because thou wast a sojourner in his land.

8 Children that are born to them shall come into the congregation of Jehovah in the third generation.

9 When thou goest forth into camp against thine enemies, then keep thee from every evil thing.

10 If there be with thee a man that is not clean from what hath happened in the night, then shall he go outside the camp; he shall not come inside the camp;

11 and it shall be, towards evening, he shall bathe in water: and at the going down of the sun he may come inside the camp.

12 Thou shalt have a place also outside the camp, and shalt go forth thither.

13 And thou shalt have a shovel amongst thy weapons, and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which is come from thee.

14 For Jehovah thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; and thy camp shall be holy, that he see nothing unseemly with thee, and turn away from thee.

15 Thou shalt not hand over to his master a bondman that hath escaped from his master unto thee:

16 he shall dwell with thee, even in thy midst, in the place that he shall choose in one of thy gates, where it seemeth good to him; thou shalt not oppress him.

17 There shall be no prostitute amongst the daughters of Israel, nor any Sodomite amongst the sons of Israel.

18 Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of Jehovah thy God for any vow; for even both these are an abomination to Jehovah thy God.

19 Thou shalt take no interest of thy brother, interest of money, interest of victuals, interest of anything that can be lent upon interest:

20 of a foreigner thou mayest take interest, but of thy brother thou shalt not take interest; that Jehovah thy God may bless thee in all the business of thy hand in the land whither thou goest to possess it.

21 When thou vowest a vow to Jehovah thy God, thou shalt not delay to perform it; for Jehovah thy God will certainly require it of thee, and it shall be sin in thee.

22 But if thou forbear to vow, it shall be no sin in thee.

23 What is gone out of thy lips thou shalt keep and do, as thou hast vowed to Jehovah thy God, the voluntary-offering that thou hast promised with thy mouth.

24 When thou comest into thy neighbour's vineyard, thou mayest eat grapes thy fill, according to thy desire, but thou shalt not put any in thy vessel.

25 When thou comest into the standing corn of thy neighbour, thou mayest pluck ears with thy hand; but thou shalt not wave the sickle against thy neighbour's standing corn.

   

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Arcana Coelestia # 5212

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5212. 'And behold, seven heads of grain were coming up on one stalk' means facts known to the natural, which facts existed linked together. This is clear from the meaning of 'heads' or 'tips' as facts known to the natural, dealt with below, and from the meaning of 'on one stalk' as existing linked together, for all present on one stalk are linked together by their common origin. The reason facts are meant by 'heads' or 'tips' is that 'grain' means the good of the natural, 3580; for facts are the containers of natural good, just as heads are of grain. In general all truths are vessels for containing good; and so too are facts since these are truths of the lowest order. Truths of the lowest order, that is, the truths belonging to the exterior natural, are called known facts because they reside in a person's natural or external memory. They are also called such because for the most part they are dependent on the light of the world and can for that reason be presented and represented to others by the use of words, that is, by the use of ideas put into words that draw on things such as belong to the world and the light of the world. The contents of the interior memory however are not called facts but truths since these are dependent on the light of heaven. Without the aid of that light they are unintelligible, and without the use of words, that is, of ideas put into words that draw on things such as belong to heaven and the light of heaven they are inexpressible. The facts meant here by 'heads' or 'tips' are ones that are known to the Church, regarding which see 4749, 4844, 4964, 4965.

[2] The reason there were two dreams, one about seven cows, the other about seven heads of grain, was that in the internal sense both parts of the natural are dealt with, the interior natural and the exterior natural, the rebirth of the two being the subject in what follows. By 'the seven cows' are meant things in the interior natural which have been called the truths belonging to the natural, 5198; by 'the seven heads of grain' are meant the truths in the exterior natural, which are called facts.

[3] Interior facts and exterior ones are meant by 'the tips of the river Euphrates even to the river of Egypt' in Isaiah,

So it will be on that day, that Jehovah will smite from the tip of the river even to the river of Egypt, and you will be gathered one to another, O children of Israel. So it will be on that day, that a great trumpet will be blown, and they will come - those who are perishing in the land of Asshur, and those who are outcasts in the land of Egypt - and they will bow themselves down to Jehovah on the holy mountain, in Jerusalem. Isaiah 27:12-13.

'Those perishing in the land of Asshur' stands for interior truths, and 'the outcasts in the land of Egypt' for exterior truths, which are facts.

[4] Comparison with the blade, the tip or the ear, and the full grain also implies the rebirth of a person by means of factual knowledge, the truths of faith, and the good deeds of charity, in Mark,

Jesus said, The kingdom of God is like when someone casts seed onto the land. Then he sleeps and rises, by night and by day, but the seed sprouts and grows, he himself knowing not how; for the earth bears fruit of its own accord, first the blade, then the ear, after that the full grain in the ear. Once the fruit has been brought forth, he will immediately put in the sickle, because the harvest is established. Mark 4:26-29.

'The kingdom of God', which is compared to the blade, the ear, and the full grain, is heaven existing with a person through regeneration; for one who has been regenerated has the kingdom of God within him and he becomes an image of the kingdom of God, that is, of heaven. 'The blade' is factual knowledge, which comes first; 'the ear' is knowledge of what is true that develops out of that; and 'the full grain' is the good that develops out of this. In addition the laws laid down regarding gleanings, Leviticus 19:9; 23:22; regarding the freedom to pluck the ears on a companion's standing grain, Deuteronomy 23:25; and also regarding the non-eating of bread or of dried ears or of green ones before they had brought a gift to God, Leviticus 23:14, represented such things as are meant by 'ears'.

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