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Levitiko 19

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1 Kaj la Eternulo ekparolis al Moseo, dirante:

2 Parolu al la tuta komunumo de la Izraelidoj, kaj diru al ili:Sanktaj estu, cxar sankta estas Mi, la Eternulo, via Dio.

3 CXiu el vi timu sian patrinon kaj sian patron, kaj Miajn sabatojn observu:Mi estas la Eternulo, via Dio.

4 Ne turnu vin al idoloj, kaj diojn fanditajn ne faru al vi:Mi estas la Eternulo, via Dio.

5 Kaj kiam vi bucxos pacoferon al la Eternulo, bucxu gxin, por akiri placxon.

6 En la tago de la oferado gxi estu mangxata kaj en la morgauxa tago; sed tion, kio restis gxis la tria tago, oni forbruligu per fajro.

7 Sed se oni gxin mangxos en la tria tago, gxi estos abomenajxo, gxi ne placxos.

8 Kaj gxia mangxinto portos sur si sian malbonagon, cxar li malhonoris la sanktajxon de la Eternulo; kaj tiu animo ekstermigxos el sia popolo.

9 Kaj kiam vi rikoltos rikoltajxon de via tero, ne rikoltu cxion gxis la rando de via kampo, kaj la restajxon de via rikoltajxo ne forkolektu.

10 Kaj vian vinberejon ne tute senberigu, kaj la falintajn berojn en via vinberejo ne forkolektu; por la malricxulo kaj por la fremdulo restigu ilin:Mi estas la Eternulo, via Dio.

11 Ne sxtelu, kaj ne mensogu, kaj ne trompu unu alian.

12 Kaj ne jxuru per Mia nomo mensoge, malhonorante la nomon de via Dio:Mi estas la Eternulo.

13 Ne premu vian proksimulon kaj ne rabu; la pago por dungito ne noktorestu cxe vi gxis mateno.

14 Ne malbenu surdulon, kaj antaux blindulo ne kusxigu falilon; timu vian Dion:Mi estas la Eternulo.

15 Ne faru maljustajxon en la jugxado, ne estu partia por malricxulo kaj ne estimu potenculon; juste jugxu vian proksimulon.

16 Ne disportu kalumniojn inter via popolo, ne staru kontraux la sango de via proksimulo:Mi estas la Eternulo.

17 Ne malamu vian fraton en via koro; admonu vian proksimulon, por ke vi ne portu sur vi pekon pro li.

18 Ne faru vengxon kaj ne portu koleron kontraux la filoj de via popolo; amu vian proksimulon kiel vin mem:Mi estas la Eternulo.

19 Miajn legxojn observu. Vian bruton ne parigu miksospece, vian kampon ne prisemu miksospece, kaj veston miksospecan el lano kaj lino ne surmetu sur vin.

20 Se viro kusxas kun virino pro semo, kaj sxi estas sklavino, ordonita al viro, sed ankoraux ne elacxetita aux ne ricevinta liberecon, tiam devas esti enketo, sed ili ne mortu, cxar sxi ne estis libera.

21 Li alportu pro sia kulpo al la Eternulo antaux la pordon de la tabernaklo de kunveno virsxafon kiel pekoferon.

22 Kaj la pastro pekliberigos lin per la virsxafo de pekofero antaux la Eternulo koncerne la pekon, kiun li pekis, kaj pardonita estos al li la peko, kiun li pekis.

23 Kaj kiam vi venos en la landon kaj plantos ian arbon mangxodonan, tiam rigardu gxiajn fruktojn kvazaux konsekritaj; dum tri jaroj ili estu por vi kvazaux konsekritaj, ili ne estu mangxataj.

24 En la kvara jaro cxiuj gxiaj fruktoj estu sanktaj, dankoferoj al la Eternulo.

25 Sed en la kvina jaro vi povas mangxi gxiajn fruktojn, kolektante por vi gxiajn produktajxojn:Mi estas la Eternulo, via Dio.

26 Ne mangxu kun sango; ne auxguru kaj ne antauxdiru sorcxe.

27 Ne cxirkauxtondu la flankojn de via kapo kaj ne fordifektu la flankojn de via barbo.

28 Entrancxojn pro mortinto ne faru sur via korpo kaj skribon enpikitan ne faru sur vi:Mi estas la Eternulo.

29 Ne senhonorigu vian filinon, prostituante sxin; por ke la lando ne farigxu prostituista kaj por ke la lando ne plenigxu de malcxasteco.

30 Miajn sabatojn gardu kaj Mian sanktejon respektu:Mi estas la Eternulo.

31 Ne turnu vin al magiistoj nek al sorcxistoj, ne provu malpurigxi per ili:Mi estas la Eternulo, via Dio.

32 Antaux grizulo starigxu, kaj respektu la vizagxon de maljunulo, kaj timu vian Dion:Mi estas la Eternulo.

33 Kaj se eklogxos cxe vi fremdulo en via lando, ne premu lin.

34 Kiel indigxeno el inter vi estu por vi la fremdulo, kiu eklogxis cxe vi, kaj amu lin kiel vin mem, cxar fremduloj vi estis en la lando Egipta:Mi estas la Eternulo, via Dio.

35 Ne faru maljustajxon en la jugxo, en la mezuro, en la peso, en la amplekso.

36 Pesilo gxusta, peziloj gxustaj, efo gxusta, kaj hino gxusta estu cxe vi:Mi estas la Eternulo, via Dio, kiu elkondukis vin el la lando Egipta.

37 Kaj observu cxiujn Miajn legxojn kaj cxiujn Miajn decidojn kaj plenumu ilin:Mi estas la Eternulo.

   

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Apocalypse Explained # 373

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373. And he that sat upon him had a balance in his hand, signifies the estimation of truth from the Word in that state of the church. This is evident from the signification of "he that sat upon the horse," as being the Word (See above, n. 355, 356, 365); also from the signification of "balance in his hand," as being the estimation of truth from the Word; for all measures and weights mentioned in the Word, signify the estimation of the thing treated of in respect to good and in respect to truth, the numbers adjoined determining the estimation in respect to the quality and quantity thereof; as here "a measure of wheat for a denarius, and three measures of barley for a denarius" (of which presently).

There were many measures in the representative church, as the omer, the homer, the ephah, the bath, the hin (about which see Arcana Coelestia 10262); and besides there were balances and scales, by which weighings and balancings were made, and these in a particular sense signified the estimations of anything in respect to truth. For this reason also the weights of the scales were stones, or made of stones, "stones" in the Word signifying truths. That the weights were stones, or made of stone, appears from Leviticus 19:36; Deuteronomy 25:13; 2 Samuel 14:26; Isaiah 34:11; Zechariah 4:10. (That "stones" in the Word signify truths, see Arcana Coelestia 643[1-4], 3720, 6426, 8609, 10376.) Here, therefore, "a balance in the hand of him that sat upon the black horse" signifies the estimation of truth from the Word.

[2] It has been shown above that "he that sat upon the horses"-the white, the red, the black, and the pale horse-signifies the Word, and the "horses," according to their colors, signify the understanding of the Word, "the red horse" the understanding of the Word destroyed in respect to good, and "the black horse" the understanding of the Word destroyed in respect to truth. But as it is difficult to comprehend that "he that sat upon the horses" signifies the Word, in consequence of the red and the black horses signifying the understanding of the Word destroyed in respect to good, and in respect to truth, it shall be explained how it is. The Word in itself is Divine truth, but the understanding of it is according to the state of the man who reads it. A man who is not in good perceives nothing of the good in it, and a man who is not in truths sees nothing of the truth in it; the cause of this, therefore, is not in the Word, but in him who reads it. This makes clear that "he that sat upon the horses" signifies the Word, although the horses themselves signify the understanding of the Word destroyed in respect to good and in respect to truth. That "he that sat upon the white horse" signifies the Word is plainly evident in Revelation, where it is said:

The name of the one sitting upon that horse is called the Word of God (Revelation 19:13).

[3] That "a balance" or "scales" signify estimation, and also a just arrangement, which is effected by truths, is evident in Daniel:

A writing appeared upon the wall before Belshazzar the king of Babylon when he was drinking out of the vessels of gold and silver belonging to the temple of Jerusalem. Mene, Mene, Tekel, Perezin, that is, numbered, numbered, weighed, divided. This is the interpretation of these words: Mene, God hath numbered thy kingdom and brought it to an end. Tekel, Thou art weighed in the balance and art found wanting. Peres, Thy kingdom is divided and given to the Mede and the Persian (Daniel 5:25-28).

This history describes in the internal sense the profanation of good and truth, which is signified by "Babylon," for Belshazzar was king in Babylon, and a "king" in the Word signifies the same as the nation or kingdom itself over which he reigns. The profanation of the good and truth of the church is signified by "his drinking out of the vessels of gold and silver belonging to the temple at Jerusalem, and at the same time praising the gods of gold, silver, brass, iron, wood, and stone" (verses 3 and 4). "The gold and silver vessels belonging to the temple at Jerusalem," signify the good and truth of heaven and the church, "gold" meaning good, and "silver" truth; and "praising the gods of gold, silver, brass, iron, wood, and stone," signifies idolatrous worship of every kind, thus external worship without any internal, such as is with those who are meant by Babylon. That there is no church at all with such, because there is nothing of the good and nothing of the truth of the church in them, is signified by the writing from heaven; for "numbered, numbered," signifies exploration in respect to good and in respect to truth; "weighed in the balance," signifies estimation in accordance with their quality, and judgment; "divided," signifies dispersion and expulsion from the good and truth of the church and separation therefrom; and "kingdom" signifies the church; from which it is clear that "weighed in the scale or balance," signifies estimation in accordance with their quality. (That "to divide" signifies to disperse, to expel, and to separate from good and truth, see Arcana Coelestia 4424, 6360, 6361, 9093.) "Kingdom" means the church, because the Lord's kingdom is where the church is, therefore those who are of the church are called "sons of the kingdom" (Matthew 8:12; 13:38).

[4] In Isaiah:

Who hath measured the waters in the hollow of His hand, and meted out the heavens with a span, and embraced the dust of the earth in a measure [of three fingers]; and weighed the mountains in a balance, and the hills in scales? (Isaiah 40:12).

These measures describe the just arrangement and estimation of all things in heaven and in the church according to the quality of good and truth. The measures here are, "the hollow of the hand," "the span of the hand," "the measure [of three fingers]," "the balance" and "the scales:" "waters" signify truths; "the heavens" interior or spiritual truths and goods; "the dust of the earth" exterior or natural truths and goods, both of heaven and of the church; "mountains" the goods of love; "hills" the goods of charity; and "to weigh" means to estimate and arrange in accordance with their quality. That such is the signification of these words, no one can see except from a knowledge of correspondences.

[5] As a just estimation and exploration of good and truth are signified in the Word by "measures," it was commanded that the measures should be just, with no fraud about them. In Moses:

Ye shall not do perversity in judgment, in measure, in weight, or in dimension. Just balances, just stones, a just ephah, and a just hin shall ye have (Leviticus 19:35-36).

So justice, where it means the estimation and exploration of men in accordance with the quality of good and truth in them, is everywhere in the Word expressed by scales and balances of various kinds, and by "ephahs," "omers," "homers," "seas," "hins" (as in Job 6:2; 31:6); and injustice is expressed by "scales and balances of fraud and deceit" (as in Hosea 12:7; Amos 8:5; Micah 6:11).

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

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Arcana Coelestia # 5658

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5658. 'Our silver in its full weight' means truths commensurate with each one's state. This is clear from the meaning of 'silver' as truth, dealt with in 1551, 2954; and from the meaning of 'weight' as the state of something as regards good, dealt with in 3104, so that truths commensurate with each one's state means commensurate with the good they are able to receive. Many places in the Word make reference to weights or to measures, but no weight nor any measure is meant in the internal sense. Rather states so far as the good involved in some reality is concerned are meant by 'weights', while states so far as the truth involved in it is concerned are meant by 'measures'. The same applies to the properties of gravity and spatial magnitude; gravity in the natural world corresponds to good in the spiritual world, and spatial magnitude to truth. The reason for this is that in heaven, where correspondences originate, neither the property of gravity nor that of spatial magnitude exists because space has no existence there. Objects possessing these properties do, it is true, seem to exist among spirits, but those objects are appearances that have their origins in the states of goodness and truth in the heaven above those spirits.

[2] It was very well known in ancient times that 'silver' meant truth; therefore the ancients divided up periods of time ranging from the earliest to the latest world epochs into the golden ages, the silver ones, the copper ones, and the iron ones, to which they also added the clay ones. They applied the expression 'golden ages' to those periods when innocence and perfection existed, when everyone was moved by good to do what was good and by righteousness to do what was right. They used 'silver ages' however to describe those times when innocence did not exist any longer, though there was still some sort of perfection, which did not consist in being moved by good to do what was good but in being moved by truth to do what was true. 'Copper ages' and 'iron ages' were the names they gave to the times that were even more inferior than the silver ones.

[3] What led those people to give periods of time these names was not comparison but correspondence. For the ancients knew that 'silver' corresponded to truth and 'gold' to good; they knew this from being in communication with spirits and angels. For when a discussion takes place in a higher heaven about what is good, this reveals itself among those underneath them in the first or lowest heaven as what is golden; and when a discussion takes place about what is true this reveals itself there as what is silvery. Sometimes not only the walls of the rooms where they live are gleaming with gold and silver but also the very air within them. Also, in the homes of those angels belonging to the first or lowest heaven who are moved by good to live among what is good, tables made of gold, lampstands made of gold, and many other objects are seen; but in the homes of those who are moved by truth to live among what is true, similar objects made of silver are seen. But who at the present day knows that correspondence was what led the ancients to call ages golden ones and silver ones? Indeed who at the present day knows anything at all about correspondence? Anyone who does not know this about the ancients, and more so anyone who thinks pleasure and wisdom lie in contesting whether such an idea is true or untrue, cannot begin to know the countless facets there are to correspondence.

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