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2 Mózes 23

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1 Hazug hírt ne hordj; ne fogj kezet a gonoszszal, hogy hamis tanú [ne] légy.

2 Ne indulj a sokaság után a gonoszra, és peres ügyben ne vallj a sokasággal tartva, annak elfordítására.

3 Szegénynek se kedvezz az õ peres ügyében.

4 Ha elõltalálod ellenséged eltévedt ökrét vagy szamarát: hajtsd vissza néki.

5 Ha látod, hogy annak a szamara, a ki téged gyûlöl, a teher alatt fekszik, vigyázz, rajta ne hagyd; oldd le azt õ vele együtt.

6 A te szegényednek igazságát el ne fordítsd az õ perében.

7 A hazug beszédtõl távol tartsd magad, és az ártatlant s az igazat meg ne öld; mert én nem adok igazat a gonosznak.

8 Ajándékot el ne végy: mert az ajándék megvakítja a szemeseket, és elfordítja az igazak ügyét.

9 A jövevényt ne nyomorgasd; hiszen ti ismeritek a jövevény életét, mivelhogy jövevények voltatok Égyiptom földén.

10 Hat esztendeig vesd be a te földedet és takard be annak termését;

11 A hetedikben pedig pihentesd azt, és hagyd úgy, hogy egyék meg a te néped szegényei; a mi pedig ezektõl megmarad, egye meg a mezei vad. E képen cselekedjél szõlõddel és olajfáddal is.

12 Hat napon át végezd dolgaidat, a hetedik napon pedig nyúgodjál, hogy nyúgodjék a te ökröd és szamarad, és megpihenjen a te szolgálód fia és a jövevény.

13 Mindazt, a mit néktek mondtam, megtartsátok, és idegen istenek nevét ne emlegessétek; ne hallassék az a te szádból.

14 Háromszor szentelj nékem innepet esztendõnként.

15 A kovásztalan kenyér innepét tartsd meg; hét nap egyél kovásztalan kenyeret, a mint megparancsoltam néked, az Abib hónap ideje alatt; mert akkor jöttél ki Égyiptomból: és üres [kézzel senki] se jelenjék meg színem elõtt.

16 És az aratás innepét, munkád zsengéjét, a melyet elvetettél a mezõn; és a takarodás innepét az esztendõ végén, a mikor termésedet betakarítod a mezõrõl.

17 Esztendõnként háromszor jelenjék meg minden férfiad az Úr Isten színe elõtt.

18 Ne ontsd ki az én áldozatom vérét kovászos kenyér mellett, és ünnepi [áldozatom] kövére meg ne maradjon reggelig.

19 A te földed zsengéjének elsejét vidd el a te Uradnak Istenednek házába. Ne fõzd meg a gödölyét az õ anyjának tejében.

20 Ímé én Angyalt bocsátok el te elõtted, hogy megõrízzen téged az útban, és bevigyen téged arra a helyre, a melyet elkészítettem.

21 Vigyázz magadra elõtte, és hallgass az õ szavára; meg ne bosszantsd õt, mert nem szenvedi el a ti gonoszságaitokat; mert az én nevem van õ benne.

22 Mert ha hallgatándasz az õ szavára; és mindazt megcselekedénded, a mit mondok: akkor ellensége lészek a te ellenségeidnek, és szorongatom a te szorongatóidat.

23 Mert az én Angyalom te elõtted megyen és beviszen téged az Emoreusok, Khitteusok, Perizeusok, Kananeusok, Khivveusok és Jebuzeusok közé, és kiirtom azokat.

24 Ne imádd azoknak isteneit és ne tiszteld azokat, és ne cselekedjél az õ cselekedeteik szerint; hanem inkább döntögesd le azokat és tördeld össze bálványaikat.

25 És szolgáljátok az Urat a ti Istenteket, akkor megáldja a te kenyeredet és vizedet; és eltávolítom ti közûletek a nyavalyát.

26 El sem vetél, meddõ sem lesz a te földeden [semmi]; napjaid számát teljessé teszem.

27 Az én rettentésemet bocsátom el elõtted, és minden népet megrettentek, a mely közé mégy, és minden ellenségedet elfutamtatom elõtted.

28 Darazsat is bocsátok el elõtted, és kiûzi elõled a Khivveust, Kananeust és Khitteust.

29 De nem egy esztendõben ûzöm õt ki elõled, hogy a föld pusztává ne legyen, és meg ne sokasodjék ellened a mezei vad.

30 Lassan-lassan ûzöm õt ki elõled, míg megszaporodol és bírhatod a földet.

31 És határodat a veres tengertõl a Filiszteusok tengeréig vetem, és a pusztától fogva a folyóvízig: mert kezeitekbe adom annak a földnek lakosait, és kiûzöd azokat elõled.

32 Ne köss szövetséget se azokkal, se az õ isteneikkel.

33 Ne lakjanak a te földeden, hogy bûnbe ne ejtsenek téged ellenem: mert ha az õ isteneiket szolgálnád, vesztedre lenne az néked.

   

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Arcana Coelestia # 10114

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10114. And if there be anything left of the flesh of fillings and of the bread unto the morning. That this signifies spiritual and celestial goods which have not been conjoined for a new state, is evident from the signification of what was “left of the flesh and of the bread,” as being that which had not been appropriated; for by “eating” is signified to be appropriated (see n. 10109), thus by that which was not eaten is signified what was not appropriated; from the signification of “flesh,” as being good (n. 7850, 9127); from the signification of “fillings,” as being receptivity (n. 10076, 10110, hence by “the flesh of fillings” is signified the reception of truth in good, consequently their conjunction, but in this case non-reception and non-conjunction, because what was left of the flesh is meant); from the signification of “bread,” as being celestial good, which is inmost good (n. 10077); and from the signification of “morning,” as being a new state (n. 8211, 8427). From all this it is evident that by “what was left of the flesh of fillings and of the bread until the morning,” are signified spiritual and celestial goods which were not conjoined for a new state. For by “the flesh of the sacrifice” is signified spiritual good, which is the good of charity toward the neighbor; and by the “bread of the sacrifice” is signified celestial good, which is the good of love to the Lord.

[2] What is further meant by not being conjoined for a new state, must be told in a few words. A new state is every state of the conjunction of good and truth which exists when the man who is being regenerated acts from good, thus from the affection which is of love, and not as before from truth, or from mere obedience. There is also a new state when they who are in heaven are in the good of love, which state is there called morning, for the states of love and of faith vary there, like noon, evening, twilight, and morning on earth. And there is also a new state when an old church is ceasing, and a new one is beginning. All these new states in the Word are signified by “morning,” and each of them has been described in the explications of Genesis and Exodus throughout. The like things are signified by the law that nothing should be left of the flesh of the passover until the morning, and that the residue of it should be burned with fire (Exodus 12:10); also by the law that the fat of the feast should not be kept all night until the morning (Exodus 23:18).

[3] Like things are also signified by the law that the residue of the flesh of the eucharistic sacrifice should be eaten also on the following day, but should be burned on the third day (Leviticus 7:16-18; 19:6-7); by the “third day” is also signified a new state (n. 4901, 5123, 5159). This was so granted because the eucharistic sacrifices were votive and voluntary sacrifices, not so much for the sake of purification and sanctification as the rest; but that they might eat together in the holy place, and testify joy of heart from Divine worship; and these banquets, which they called holy, gave them more gladness than all other worship. Similar things are also signified by the law respecting the manna, that they should not leave anything of it until the morning, of which it is thus written in Moses:

Moses said, Let no man leave of the manna till the morning. But they did not obey Moses; for they made a residue of it until the morning, and it bred worms and became putrid (Exodus 16:19-20).

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

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Arcana Coelestia # 4901

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4901. And it came to pass about three months after. That this signifies a new state, is evident from the signification of “three” as being what is complete, and hence the last and the first together, or the end and the beginning together (see n. 1825, 2788, 4495); and from the signification of “month” as being state (n. 3814). For in the internal sense all periods of time signify states, as hour, day, week, month, year, age; and also the lesser divisions of time, as noon, evening, night, and morning, which are times of the day; and as summer, autumn, winter, and spring, which are times of the year; and also the several periods of life, as infancy and childhood, youth, adult age, and old age; all of which times, with others, signify states. What states are may be seen above (n. 4850).

[2] That times signify states is because times do not exist in the other life. The progression of the life of spirits and angels indeed appears as in time; but they have no thought from times, as men in the world have; their thought is from states of the life, and this without notion of times. The reason of this is that the progressions of their life are not distinguished into different ages, for there they do not grow old, and there are no days or years, because their sun, which is the Lord, is always rising and never sets. Hence no notion of time enters their thoughts, but only a notion of state and its progressions—notions being taken from the things that are and exist before the senses.

[3] These things must needs seem paradoxical, but only for the reason that man in every idea of his thought has somewhat adjoined from time and space. From this source are his memory and recollection, and also his lower thought, the ideas of which are called material. But that memory out of which comes such ideas is quiescent in the other life. They who are in that life are in interior memory, and in the ideas of its thought; and thought from this latter memory has not times and spaces adjoined to it, but states and their progressions instead. Hence also it is that they correspond, and in consequence of such correspondence times in the Word signify states. (That man has an exterior memory which is proper to him in the body, and also an interior memory which is proper to his spirit, may be seen above, n. 2469-2494.)

[4] That by “about three months after” is signified a new state, is because by “months,” into which also times in the world are distinguished, is signified state, and by “three” is signified the last and the first together, or the end and the beginning together, as said above. Because in the spiritual world there is a continual progression of states from one into another, and consequently in the last or end of every state there is a first or beginning, hence what is continuous, therefore by the words “about three months after” is signified a new state. It is similar also in the church, which is the spiritual world or the Lord’s kingdom on earth, the last of the church with one nation being always the first of the church with another. As the last is thus continued into the first, it is several times said of the Lord that He is the Last and the First (as in Isaiah 41:4; 44:6; Revelation 21:6; 22:13); and thereby in the relative sense is signified what is perpetual, and in the supreme sense what is eternal.

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