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Δευτερονόμιο 23

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1 Ο εχων τα κρυφια αυτου τεθλασμενα η αποκεκομμενα δεν θελει εισελθει εις την συναγωγην του Κυριου.

2 Ο νοθος δεν θελει εισελθει εις την συναγωγην του Κυριου· εως δεκατης γενεας αυτου δεν θελει εισελθει εις την συναγωγην του Κυριου.

3 Αμμωνιτης και Μωαβιτης δεν θελει εισελθει εις την συναγωγην του Κυριου· εως δεκατης γενεας αυτων ουδεποτε θελουσιν εισελθει εις την συναγωγην του Κυριου.

4 Διοτι δεν σας προυπηντησαν με αρτον και υδωρ εν τη οδω, οτε εξηρχεσθε εξ Αιγυπτου· και διοτι εμισθωσαν κατα σου τον Βαλααμ τον υιον του Βεωρ εκ Φεθορα της Μεσοποταμιας, δια να σε καταρασθη.

5 Αλλα Κυριος ο Θεος σου δεν ηθελησε να εισακουση του Βαλααμ· αλλα Κυριος ο Θεος σου μετεβαλε την καταραν εις ευλογιαν προς σε, διοτι Κυριος ο Θεος σου σε ηγαπησε.

6 Δεν θελεις ζητησει την ειρηνην αυτων ουδε την ευτυχιαν αυτων πασας τας ημερας σου εις τον αιωνα.

7 Δεν θελεις βδελυττεσθαι τον Ιδουμαιον, διοτι ειναι αδελφος σου· δεν θελεις βδελυττεσθαι τον Αιγυπτιον, διοτι εσταθης ξενος εν τη γη αυτου.

8 Τα παιδια, οσα γεννηθωσιν εξ αυτων, θελουσιν εισελθει εις την συναγωγην του Κυριου εν τη τριτη γενεα αυτων.

9 Οταν εκστρατευης επι τους εχθρους σου, φυλαττου απο παντος κακου πραγματος.

10 Εαν ηναι εν μεσω σου ανθρωπος, οστις δεν ειναι καθαρος, εκ τινος συμβαντος εις αυτον την νυκτα, θελει εξελθει εξω του στρατοπεδου, δεν θελει εισελθει εντος του στρατοπεδου·

11 και προς την εσπεραν θελει λουσθη εν υδατι και δυνοντος του ηλιου θελει εισελθει εντος του στρατοπεδου.

12 Και θελεις εχει τοπον εξω του στρατοπεδου και θελεις εξελθει εκει εξω·

13 και θελεις εχει πτυαριον μικρον μεταξυ των οπλων σου· και οταν καθησαι εξω, θελεις σκαπτει δι' αυτου, και θελεις στρεψει και σκεπασει το εξερχομενον απο σου.

14 Διοτι Κυριος ο Θεος σου περιπατει εν μεσω του στρατοπεδου σου, δια να σε ελευθερωση και δια να παραδωση τους εχθρους σου εμπροσθεν σου· δια τουτο θελει εισθαι αγιον το στρατοπεδον σου· δια να μη βλεπη ακαθαρσιαν τινα εν σοι, και αποστρεψη απο σου.

15 Δεν θελεις παραδωσει δουλον εις τον κυριον αυτου, οστις κατεφυγεν απο του κυριου αυτου προς σε·

16 μετα σου θελει κατοικει, εν μεσω σου, εις οντινα τοπον εκλεξη, εν μια των πυλων σου οπου αρεσκη εις αυτον· δεν θελεις καταδυναστευσει αυτον.

17 Πορνη δεν θελει υπαρχει εκ των θυγατερων Ισραηλ, ουδε θελει εισθαι κιναιδος εκ των υιων Ισραηλ.

18 Δεν θελεις φερει πληρωμην πορνης ουδε μισθωμα κυνος, εις τον οικον Κυριου του Θεου σου, δι' ουδεμιαν ευχην· διοτι αμφοτερα ταυτα ειναι βδελυγμα εις Κυριον τον Θεον σου.

19 Δεν θελεις δανειζει εις τον αδελφον σου χρηματα επι τοκω, τροφας επι τοκω, ουδεν πραγμα δανειζομενον επι τοκω.

20 Εις τον ξενον δυνασαι να τοκιζης· εις τον αδελφον σου ομως δεν θελεις τοκισει δια να σε ευλογη Κυριος ο Θεος σου εις πασας τας επιχειρησεις σου, επι της γης, εις την οποιαν υπαγεις δια να κληρονομησης αυτην.

21 Οταν ευχηθης ευχην προς Κυριον τον Θεον σου, δεν θελεις βραδυνει να αποδωσης αυτην· διοτι Κυριος ο Θεος σου θελει εξαπαντος εκζητησει αυτην παρα σου, και θελει εισθαι αμαρτια εις σε.

22 Εαν ομως δεν θελης να ευχηθης, δεν θελει εισθαι αμαρτια εις σε.

23 Ο, τι εξελθη εκ των χειλεων σου θελεις φυλαξει, και θελεις εκτελεσει καθ' ον τροπον ευχηθης εις Κυριον τον Θεον σου την αυτοπροαιρετον προσφοραν, την οποιαν υπεσχεθης δια στοματος σου.

24 Οταν εισερχησαι εις τον αμπελωνα του πλησιον σου, δυνασαι να τρωγης σταφυλια κατα την ορεξιν σου, εωσου χορτασθης· εις το αγγειον σου ομως δεν θελεις βαλει.

25 Οταν εισερχησαι εις τα σπαρτα του πλησιον σου, δυνασαι να αποσπας δια της χειρος σου ασταχυα· δρεπανον ομως δεν δυνασαι να βαλης εις τα σπαρτα του πλησιον σου.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3321

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3321. 'For I am weary' means a state of conflict. This is clear from the meaning of 'weary' or weariness as a state of conflict, dealt with above in 3318. A second reference occurs here to his being weary so as to confirm the point that the joining together of good and truth within the natural is effected by means of spiritual conflicts, that is, by means of temptations. With regard to the joining together of good and truth in the natural, the position in general is that man's rational receives truths before his natural receives them, the reason being that the Lord's life which, as has been stated, is the life of His love, may be able to flow in by way of the rational into the natural, bring order into it, and make it submissive. For the rational is purer, and the natural grosser, or what amounts to the same, the former is interior, the latter exterior. It is according to order - an order that one can know - that the rational is able to flow into the natural, but not the natural into the rational.

[2] Consequently a person's rational is able to be adjusted to truths and to receive them before the natural does. This becomes quite clear from the fact that the rational man with someone who is to be regenerated conflicts greatly with the natural, or what amounts to the same, the internal man does so with the external. For as is also well known, the internal man is able to see truths and also to will them, but the external man refuses to see them and stands opposed to them. For in the natural man there are facts, which are to a great extent derived from the illusions of the senses, and which, although they are falsities, he nevertheless believes to be truths. There are also countless things which the natural man does not grasp, since the natural man, compared with the rational man, is in shade and thick darkness; and the things which the natural man does not grasp are thought not to exist or not to be so. There are also desires in the natural man which are those of self-love and love of the world, and the things which support those desires he calls truths. And when a person gives in to them everything that arises from them is contrary to spiritual truths. Present also are reasonings derived from falsities imprinted since early childhood. What is more, a person comprehends plainly with his senses the things which exist in his natural man, but less so those which exist in his rational until he has shed the body. This also causes him to suppose that the natural constitutes the whole, and what does not fall within the compass of his natural senses he believes to be scarcely anything.

[3] These and many others are the factors which cause the natural man to receive truths much later and with greater difficulty than the rational man receives them. Consequently conflict occurs, which persists for rather a long time and does not end until the recipient vessels of good in the natural man have been softened by means of temptations, as shown above in 3318; for truths are nothing else than recipient vessels of good, 1496, 1832, 1900, 2063, 2261, 2269. The harder those vessels are the more firmly is a person settled in the things referred to above. And the more firmly settled he is, the more serious is the conflict if he is to be regenerated. This therefore being the situation with the natural man - that the joining of truths to good in the natural man is effected by means of the conflicts brought about by temptations - Esau's statement 'I am weary' occurs a second time here.

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

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