Bible

 

Esodo 23

Studie

   

1 Non spargere alcuna voce calunniosa e non tener di mano all’empio nell’attestare il falso.

2 Non andar dietro alla folla per fare il male; e non deporre in giudizio schierandoti dalla parte dei più per pervertire la giustizia.

3 Parimente non favorire il povero nel suo processo.

4 Se incontri il bue del tuo nemico o il suo asino smarrito, non mancare di ricondurglielo.

5 Se vedi l’asino di colui che t’odia steso a terra sotto il carico, guardati bene dall’abbandonarlo, ma aiuta il suo padrone a scaricarlo.

6 Non violare il diritto del povero del tuo popolo nel suo processo.

7 Rifuggi da ogni parola bugiarda; e non far morire l’innocente e il giusto; perché io non assolverò il malvagio

8 Non accettar presenti; perché il presente acceca quelli che ci veggon chiaro, e perverte le parole dei giusti.

9 Non opprimere lo straniero; voi lo conoscete l’animo dello straniero, giacché siete stati stranieri nel paese d’Egitto.

10 Per sei anni seminerai la tua terra e ne raccoglierai i frutti;

11 ma il settimo anno la lascerai riposare e rimanere incolta; i poveri del tuo popolo ne godranno, e le bestie della campagna mangeranno quel che rimarrà. Lo stesso farai della tua vigna e de’ tuoi ulivi.

12 Per sei giorni farai il tuo lavoro; ma il settimo giorno ti riposerai, affinché il tuo bue e il tuo asino possano riposarsi, e il figliuolo della tua serva e il forestiero possano riprender fiato.

13 Porrete ben mente a tutte le cose che io vi ho dette, e non pronunzierete il nome di dèi stranieri: non lo si oda uscire dalla vostra bocca.

14 Tre volte all’anno mi celebrerai una festa.

15 Osserverai la festa degli azzimi. Per sette giorni mangerai pane senza lievito, come te l’ho ordinato, al tempo stabilito del mese di Abib, perché in quel mese tu uscisti dal paese d’Egitto; e nessuno comparirà dinanzi a me a mani vuote.

16 Osserverai la festa della mietitura, delle primizie del tuo lavoro, di quello che avrai seminato nei campi; e la festa della raccolta, alla fine dell’anno, quando avrai raccolto dai campi i frutti del tuo lavoro.

17 Tre volte all’anno tutti i maschi compariranno davanti al Signore, l’Eterno.

18 Non offrirai il sangue della mia vittima insieme con pane lievitato; e il grasso dei sacrifizi della mia festa non sarà serbato durante la notte fino al mattino.

19 Porterai alla casa dell’Eterno, ch’è il tuo Dio, le primizie de’ primi frutti della terra. Non farai cuocere il capretto nel latte di sua madre.

20 Ecco, io mando un angelo davanti a te per proteggerti per via, e per introdurti nel luogo che ho preparato.

21 Sii guardingo in sua presenza, e ubbidisci alla sua voce; non ti ribellare a lui, perch’egli non perdonerà le vostre trasgressioni; poiché il mio nome è in lui.

22 Ma se ubbidisci fedelmente alla sua voce e fai tutto quello che ti dirò, io sarò il nemico de’ tuoi nemici, l’avversario de’ tuoi avversari;

23 poiché il mio angelo andrà innanzi a te e t’introdurrà nel paese degli Amorei, degli Hittei, dei Ferezei, dei Cananei, degli Hivvei e dei Gebusei, e li sterminerò.

24 Tu non ti prostrerai davanti ai loro dèi, e non servirai loro. Non farai quello ch’essi fanno; ma distruggerai interamente quegli dèi e spezzerai le loro colonne.

25 Servirete all’Eterno, ch’è il vostro Dio, ed egli benedirà il tuo pane e la tua acqua; ed io allontanerò la malattia di mezzo a te.

26 Nel tuo paese non ci sarà donna che abortisca, né donna sterile. Io farò completo il numero de’ tuoi giorni.

27 Io manderò davanti a te il mio terrore, e metterò in rotta ogni popolo presso il quale arriverai, e farò voltar le spalle dinanzi a te a tutti i tuoi nemici.

28 E manderò davanti a te i calabroni, che scacceranno gli Hivvei, i Cananei e gli Hittei dal tuo cospetto.

29 Non li scaccerò dal tuo cospetto in un anno, affinché il paese non diventi un deserto, e le bestie de’ campi non si moltiplichino contro di te.

30 Li scaccerò dal tuo cospetto a poco a poco, finché tu cresca di numero e possa prender possesso del paese.

31 E fisserò i tuoi confini dal mar Rosso al mar de’ Filistei, e dal deserto sino al fiume; poiché io vi darò nelle mani gli abitanti del paese; e tu li scaccerai d’innanzi a te.

32 Non farai alleanza di sorta con loro, né coi loro dèi.

33 Non dovranno abitare nel tuo paese, perché non t’inducano a peccare contro di me: tu serviresti ai loro dèi, e questo ti sarebbe un laccio.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9278

Prostudujte si tuto pasáž

  
/ 10837  
  

9278. 'Six days you shall do your work' means a state of labour and conflict, when a person is governed by external delights that must be joined to things that are internal. This is clear from the meaning of 'six days' that come before the seventh, as states of labour and conflict, dealt with in 737, 900, 8510, 8888, 8975, the labour and conflict during them being meant by 'the work' that will be done on those days. 'The work' done during the six days and 'the rest' on the seventh day mean the things experienced by a person in his first state and in his second while being regenerated, and also those experienced by him after he has been regenerated. Regarding a person's first and second states while he is being regenerated, see above in 9274; and regarding the things experienced by him after he has been regenerated, 9213. The purpose of these experiences is that external things may be joined to internal ones; for there is an external man, which is also called natural, and there is an internal man, which is called spiritual. The external man is in contact with the world, and the internal with heaven.

[2] Divine order demands that heaven should rule the world with a person and not the world rule heaven with him; for when heaven rules a person, the Lord rules him, but when the world rules a person, the hells rule him. The natural disposition which a person is born with is such that he loves the world and self more than heaven and the Lord; and since this is the opposite of Divine order, an inversion must take place through regeneration. It takes place when the things that belong to heaven and the Lord are loved more than those which belong to the world and self. This is the reason why a person who has been regenerated, and also one who is in heaven, passes through two states that alternate with each other, in one of which external things prevail and in the other internal ones prevail; for by means of this alternation of states the external things are brought into agreement with the internal and at length made subordinate to them.

[3] When the external things prevail the person experiences labour and conflict; for he is immersed in the kind of life which savours of the world and into which the hells enter from every side, unceasingly endeavouring to engage in molestation, indeed to exercise control over the things of heaven with the person. But the Lord unceasingly protects and delivers him. This is the reason for the labour and conflict which are meant by the six days of the week in which work must be done. When however the internal things prevail, then - because the person is in heaven with the Lord - the labour and conflict come to an end, and he enjoys peace and serenity, in which also a joining together takes place. These blessings are what are meant by 'the seventh day'. The more internal aspects of the human being have been created in the image of heaven and the more external in the image of the world, so that the human being is a miniature form of heaven, also of the world, thus a microcosm, as the ancients called him, see 6057. So it is that Divine order demands that the Lord coming by way of heaven should rule the world with a person, and not at all vice versa.

[4] The nature of the labour and conflict experienced by the person when external things prevail may be recognized from this, that his state at that time is such that he is stirred by the world and indifferent towards heaven, unless it appears to him as the world does. But then the light by which he sees is so dim that he can only suppose that external things flow into internal ones, consequently that the eye sees or the ear hears by itself, that objects seen or heard by them are what produce thoughts and shape the understanding part of the mind, and that this gives him the ability to believe in and love God all by himself, and so to see heaven from the world. He cannot be easily led away from this illusion until he has been raised from external things to internal ones, and so to the light of heaven. Then he begins to perceive that things belonging to the world with him, thus those belonging to the body and its senses, see and act by means of influx from heaven, that is, from the Lord coming by way of heaven, and not at all by themselves. This goes to show why it is that a person thinking on the level of the senses supposes that his life is derived entirely from the world and the natural order, that there is no hell nor any heaven, and finally that there is no God. As a consequence he derides everything of the Church so far as he himself is concerned but is all in favour of it so far as the simple are concerned, as the means in addition to laws to keep them in check.

[5] From all this people may know what is meant by a situation in which external things prevail and not at the same time internal ones, and that when external things prevail a person feels indifferent towards what belongs to heaven or what belongs to the Lord and sees it in only dim light. They may also know who exactly in the world are the intelligent and wise, namely those who are governed by the Church's truth and good because they are recipients of wisdom from heaven, and who exactly are the stupid and foolish, namely those who are not governed by the Church's truth or good because the world is their only source of knowledge. And those among them who use worldly knowledge to set themselves firmly against the Church's truth and good are more foolish and stupid than the rest, no matter how much they suppose themselves to excel others in intelligence and wisdom and call people simple if they lead a good life based on the truths taught by doctrine. But such people's simplicity is wisdom in angels' eyes; and after death they are raised by the Lord into angelic wisdom.

[6] The Lord also teaches that this is so, in Matthew,

Therefore I speak in parables, because those who see do not see, and those who hear do not hear, nor do they understand. Matthew 13:13-14.

In John,

I will send the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. Yet a little while, the world will see Me no longer. John 14:17, 19.

The world's inability to receive the Spirit of truth 'because it neither sees Him nor knows Him' means that it will not acknowledge the Lord with faith in the heart, because external things belonging to the world will obscure [Him]. This being so, is there anyone at the present day who worships Him as the Lord of the whole of heaven and of earth, Matthew 28:18? Yet all who are in heaven, and so with whom internal things prevail, see the Lord as their only God.

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 9274

Prostudujte si tuto pasáž

  
/ 10837  
  

9274. 'And in the seventh you shall let it rest, and let it lie fallow' means the second state, when the member of the Church is governed by good, and so enjoys peace and serenity. This is clear from the meaning of 'the seventh year' or 'the sabbath' as the time when a person is governed by good and is led by the Lord through good, dealt with in 8495, 8510, 8890, 8893; from the meaning of 'letting the land rest', or not sowing it, as not being led by truths as before; and from the meaning of 'letting it lie fallow' as enjoying peace and serenity. Also, the sabbath was representative of a state of peace in which [goodness and truth] are joined together, see 8494; for letting the land rest and lie fallow represented the rest, serenity, and peace enjoyed by those who are governed by good received from the Lord. Regarding the two states of a person who is being regenerated and coming to have the Church within him, the first being a time when he is led by the truths of faith towards the good of charity, and the second being a time when he is governed by the good of charity, see 7923, 7992, 8505, 8506, 8512, 8513, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230.

[2] These two states of a person who is being regenerated and coming to have the Church within him have not been known up to now, the chief reason for this being that members of the Church have not drawn a clear distinction between truth and good, nor therefore between faith and charity. Another reason is that they have had no clear idea of the two powers of mind a person has - the understanding and the will - nor any clear idea that the function of the understanding is to see truths and forms of good, and that of the will to be stirred by affection for them and to love them. Consequently it was not possible for them to know that the first state of a person who is being regenerated consists in learning truths and seeing them, and the second state in willing and loving them, and that a person has made them his own only when he desires and loves those he has learned and seen. For the will is the person's true self, and the understanding is its servant. Had people known these things they could then have known and come to see clearly that a person who is being regenerated is endowed by the Lord with both a new understanding and a new will, and that unless he is endowed with both he is not a new person; for understanding is no more than the seeing of things that a person desires and loves, and so is simply a servant, as has been stated. And if people had known this they could consequently have known that the first state of a person who is being regenerated consists in being led by means of truths towards good, and the second state in being led by means of good. They could have known that in this second state order is turned around, that the person is now led by the Lord, and that therefore the person is now in heaven and so enjoys peace and serenity.

[3] This state is what is meant by the seventh day, by the seventh year, and also by a jubilee - which are the sabbath, and the sabbath of sabbaths - and by the land's resting in those years, in keeping with the following in Moses,

Six years you shall sow your field, and six years you shall prune your vineyard, and gather in its produce; but in the seventh year there shall be a sabbath of sabbaths for the land, a sabbath to Jehovah. You shall not sow your field, and you shall not prune your vineyard. What grows of its own accord of your harvest you shall not reap. Leviticus 25:3-5.

And in reference to a jubilee,

In the year of a jubilee you shall not sow, nor shall you reap what grows of its own accord, nor shall you harvest the unattended 1 vines. Leviticus 25:11, 12.

The person who does not know anything about those two states cannot know either about very many things contained in the Word; for in the Word, especially the prophetical part, the first state is depicted clearly and so is the second. Indeed that person cannot understand the internal sense of the Word, nor even much that is contained in its literal sense, such as the following predictions by the Lord regarding the final period of the Church at the present day, which is there called 'the close of the age', in Matthew,

Then let those who are in Judea flee into the mountains; let him who is on the housetop not go down to take anything out of his house; and let him who is in the field not return to take his clothes. Matthew 24:16-18.

And in Luke,

On that day, whoever will be on the housetop with his vessels in the house, let him not come down to take them away; and whoever is in the field, let him likewise not return to the things behind him. Remember Lot's wife. Luke 17:31-32.

The second state is described in these places, together with a warning not to go back from it to the first, see 3650-3655, 5895 (end), 5897 (end), 8505, 8506, 8510, 8512, 8516.

[4] The fact that those states are distinct and separate from each other is also implied by the following words in Moses,

When you build 2 a new house you shall make a parapet for your roof. You shall not sow your vineyard and your field with mixed seed. You shall not plough with an ox and an ass together. You shall not wear a garment made of wool and flax mixed together. 3 Deuteronomy 22:8-11; Leviticus 19:19.

These laws serve to mean that anyone who is in the state of truth, that is, in the first state, cannot be in the state of good, that is, in the second state, nor vice versa, the reason being that one state is the inverse of the other. For in the first state a person looks from the world to heaven, but in the second from heaven to the world. In the first state truths come from the world by way of the understanding into the will, where they become forms of good because they are loved. But in the second state the forms of good so created come from heaven by way of the will into the understanding, where they appear in the form of faith. This faith is saving faith, because it comes out of the good of love, that is, comes from the Lord by way of the good of love; for this faith is charity in outward form.

Poznámky pod čarou:

1. literally, separated

2. literally, make

3. literally, a mixed garment of wool and flax together

  
/ 10837  
  

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