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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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Arcana Coelestia # 8540

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8540. 'And an omer is the tenth part of an ephah' means the amount of good then. This is clear from the meaning of 'an omer', in that it was the tenth part of an ephah, as the sufficient amount, for 'ten' means that which is complete, 3107, so that 'the tenth part' means the sufficient amount, 8468; and from the meaning of 'an ephah' as good. The reason why 'an ephah' means good is that the ephah and the homer were used to measure dry commodities that served as food, such as wheat, barley, or fine flour; and things that serve as food mean forms of good. And the bath and the hin were used to measure liquid commodities that served as drink; therefore these latter measures mean truths. The container takes its meaning from it contents.

[2] The fact that 'an ephah' was used as a measure is evident from the following places: In Moses,

You shall have a just ephah, and a just hin. Leviticus 19:36.

In Ezekiel,

You shall have just balances, and a just ephah, and a just bath. Ezekiel 45:10.

In the same prophet, The ephah and the bath shall be of one measure, for the ephah is a tenth of a homer. Ezekiel 44:11.

A like use of it as a measure occurs in Amos 8:5.

[3] The meaning of 'an ephah' as good is evident from places where the minchah is referred to; the amount of flour or fine flour for it is measured by the ephah, for example at Leviticus 5:11; Numbers 5:15; 28:5; Ezekiel 45:24; 26:7, 11. And 'minchah' too means good, 4581. That meaning is also evident from the following in Zechariah,

The angel talking to me said to me, Lift your eyes now; what is this going out? And I said, What is this? He said, This is an ephah going out. He said further, This is their eye in all the earth. And behold, a talent of lead was lifted up, and at the same time a woman 1 sitting in the middle of the ephah. Then he said, She is wickedness. 2 And he threw her down into the middle of the ephah, and threw a stone of lead 3 over the mouth of it. And I raised my eyes and saw, and behold, two women going out, and the wind was in their wings. Each had two wings like the wings of a stork, and they lifted up the ephah between earth and heaven. And I said to the angel talking to me, Where are they taking away the ephah? And he said to me, To build her a house in the land of Shinar; and she will be prepared and will remain there on her seat. Zechariah 5:5-11.

[4] No one can ever know what all this means except from the internal sense. He will never know unless he knows from that sense what 'an ephah' means, and what 'the woman in the middle of it', 'the stone of lead over the mouth of the ephah', and also 'Shinar' mean. Once these particular meanings have been brought to the surface it is plain that the profanation existing in the Church at that time is meant. For 'an ephah' means good; 'the woman' means wickedness or evil, as it is explicitly stated there; and 'a stone of lead' means falsity arising from evil which shuts it away, 'a stone' being outward truth, and therefore in the contrary sense falsity, 643, 1298, 3720, 6426, and 'lead' evil, 8298. So it is that the woman in the middle of the ephah, over the mouth of which a stone of lead was placed, means evil shut up in good by falsity, which is the same thing as profanation. For profanation is evil joined to good, 6348. The two women lifting up the ephah between earth and heaven are Churches, 252, 253, by which the profanation was banished. 'Shinar', to which the woman in the ephah was taken away, is external worship that has profanity within it, 1183, 1292

Poznámky pod čarou:

1. literally, this woman

2. literally, evil (noun, not adjective)

3. i. e. a hard cover made of lead

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

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Arcana Coelestia # 3720

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3720. 'This is nothing other than the house of God' means the Lord's kingdom as it exists in the ultimate degree of order. This is clear from the meaning of 'the house of God'. In the Word 'the house of God' is referred to in many places, and in the external sense, that is, literally, it means a building where holy worship takes place. But in the internal sense it means the Church, in the more universal sense it means heaven, and in the most universal the Lord's kingdom. In the highest sense however it means the Lord Himself as regards the Divine Human. But in the Word sometimes the expression 'House of God' is used and sometimes 'Temple'. The two are similar in meaning, the difference being that the expression 'House of God' is used when the subject is good but 'temple' when the subject is truth. From this it is evident that 'the House of God' means the Lord's celestial Church, and in the more universal sense the heaven of celestial angels, in the most universal the Lord's celestial kingdom, and in the highest sense the Lord as regards Divine Good; whereas 'the Temple' means the Lord's spiritual Church, and in the more universal sense the heaven of spiritual angels, in the most universal the Lord's spiritual kingdom, and in the highest the Lord as regards Divine Truth, see 2048. The reason why 'the House of God' means that which is celestial and the dwelling-place of good, while 'the Temple' means that which is spiritual and the dwelling-place of truth, is that 'a house' in the Word means good, see 710, 2233, 2559, 3128, 3652, and among the most ancient people used to be built of pieces of wood for the reason that 'wood' meant good, 643, 1110, 2784, 2812, whereas 'the Temple' means truth because it was built of stones - 'stones' meaning truths, see 643, 1296, 1298.

[2] These meanings that 'pieces of wood' and 'stones' possess are clear not only from the Word where they are mentioned but also from representatives in the next life. For people who assume that merit lies in good works seem to themselves to be cutting wood, and those who assume that it lies in truths, that is to say, people who have believed that they knew more truths than anybody else and yet have lived wickedly, seem to themselves to be breaking up stones. I have often seen such people wood-cutting or stone-breaking, from which the meaning of 'wood' and of 'stone' was made clear to me - that good is meant by 'wood' and truth by 'stone'. It has in like manner been made clear to me from the fact that when I have seen a wooden house the concept of good has instantly presented itself, and when I have seen a stone house the concept of truth has done so. And I have also learned from angels about this matter. This is why, when in the Word 'the House of God' is mentioned, the concept of good presents itself to angels, the kind of good depending on the nature of the subject that is being dealt with. And when 'the Temple' is mentioned, the concept of truth presents itself, the kind of truth depending on the subject that is being dealt with. From this one may also deduce how deeply and inwardly concealed the heavenly arcana lie in the Word.

[3] The reason 'the House of God' here means the Lord's kingdom as it exists in the ultimate degree of order is that the subject is Jacob who, as often shown already, represents the Lord's Divine Natural. The natural exists in the ultimate degree of order, for the natural encompasses all interior degrees and includes them all together within itself. And since they are included all together within the natural, and so countless things are beheld as a single whole, obscurity exists there compared with other degrees. This obscurity too has been dealt with frequently.

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