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Levitico 18

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1 L’Eterno parlò ancora a Mosè dicendo: "Parla ai figliuoli d’Israele, e di’ loro:

2 Io sono l’Eterno, l’Iddio vostro.

3 Non farete quel che si fa nel paese d’Egitto dove avete abitato, e non farete quel che si fa nel paese di Canaan dove io vi conduco, e non seguirete i loro costumi.

4 Metterete in pratica le mie prescrizioni e osserverete le mie leggi, per conformarvi ad esse. Io sono l’Eterno, l’Iddio vostro.

5 Osserverete le mie leggi e le mie prescrizioni, mediante le quali chiunque le metterà in pratica, vivrà. Io sono l’Eterno.

6 Nessuno si accosterà ad alcuna sua parente carnale per scoprire la sua nudità. Io sono l’Eterno.

7 Non scoprirai la nudità di tuo padre, né la nudità di tua madre: è tua madre; non scoprirai la sua nudità.

8 Non scoprirai la nudità della moglie di tuo padre: è la nudità di tuo padre.

9 Non scoprirai la nudità della tua sorella, figliuola di tuo padre o figliuola di tua madre, sia essa nata in casa o nata fuori.

10 Non scoprirai la nudità della figliuola del tuo figliuolo o della figliuola della tua figliuola, poiché è la tua propria nudità.

11 Non scoprirai la nudità della figliuola della moglie di tuo padre, generata da tuo padre: è tua sorella.

12 Non scoprirai la nudità della sorella di tuo padre; è parente stretta di tuo padre.

13 Non scoprirai la nudità della sorella di tua madre, perch’è parente stretta di tua madre.

14 Non scoprirai la nudità del fratello di tuo padre, e non t’accosterai alla sua moglie: è tua zia.

15 Non scoprirai la nudità della tua nuora: è la moglie del tuo figliuolo; non scoprire la sua nudità.

16 Non scoprirai la nudità della moglie di tuo fratello: è la nudità di tuo fratello.

17 Non scoprirai la nudità di una donna e della sua figliuola; non prenderai la figliuola del figliuolo di lei, né la figliuola della figliuola di lei per scoprirne la nudità: sono parenti stretti: è un delitto.

18 Non prenderai la sorella di tua moglie per farne una rivale, scoprendo la sua nudità insieme con quella di tua moglie, mentre questa è in vita.

19 Non t’accosterai a donna per scoprir la sua nudità mentre è impura a motivo dei suoi corsi.

20 Non avrai relazioni carnali con la moglie del tuo prossimo per contaminarti con lei.

21 Non darai de’ tuoi figliuoli ad essere immolati a Moloc; e non profanerai il nome del tuo Dio. Io sono l’Eterno.

22 Non avrai con un uomo relazioni carnali come si hanno con una donna: è cosa abominevole.

23 Non t’accoppierai con alcuna bestia per contaminarti con essa; e la donna non si prostituirà ad una bestia: è una mostruosità.

24 Non vi contaminate con alcuna di queste cose; poiché con tutte queste cose si son contaminate le nazioni ch’io sto per cacciare dinanzi a voi.

25 Il paese n’è stato contaminato; ond’io punirò la sua iniquità; il paese vomiterà i suoi abitanti.

26 Voi dunque osserverete le mie leggi e le mie prescrizioni, e non commetterete alcuna di queste cose abominevoli: né colui ch’è nativo dei paese, né il forestiere che soggiorna fra voi.

27 Poiché tutte queste cose abominevoli le ha commesse la gente che v’era prima di voi, e il paese n’è stato contaminato.

28 Badate che, se lo contaminate, il paese non vi vomiti come vomiterà la gente che vi stava prima di voi.

29 Poiché tutti quelli che commetteranno alcuna di queste cose abominevoli saranno sterminati di fra il loro popolo.

30 Osserverete dunque i miei ordini, e non seguirete alcuno di quei costumi abominevoli che sono stati seguiti prima di voi, e non vi contaminerete con essi. Io sono l’Eterno, l’Iddio vostro".

   

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Apocalypse Explained # 946

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946. Because thy judgments have been made manifest. That this signifies that Divine truths are revealed to them, is evident from the signification of judgments, as denoting Divine truths, of which we shall speak presently; and from the signification of being manifested, as denoting to be revealed. That Divine truths are revealed at the end of the church, and that they have been revealed, will be shown in what follows in this chapter, because the subject there treated of is concerning them.

The reason why judgments signify Divine truths is, that the laws of government in the Lord's spiritual kingdom are called judgments; but the laws of government in the Lord's celestial kingdom are called justice. For the laws of government in the Lord's spiritual kingdom are laws from Divine truth, whereas the laws of government in the Lord's celestial kingdom are laws from Divine Good. This is why judgment and justice are mentioned in the following passages in the Word.

In Isaiah:

"There shall be no end to peace upon the throne of David, to establish it, and to uphold it in judgment and justice from now and for ever" (9:7).

This speaks of the Lord and His kingdom. His spiritual kingdom is signified by the throne of David; and because this kingdom is in Divine truths from the Divine Good, it is said, in "judgment and justice."

In Jeremiah:

"I will raise up to David a just shoot, and he shall reign a king, and he shall act intelligently, and shall execute judgment and justice" (23:5).

These words also are spoken of the Lord, and of His spiritual kingdom. And since this kingdom is in Divine truths from the Divine Good, it is said that He shall reign a King, and shall act intelligently, and that He shall execute judgment and justice. The Lord is called King from Divine truth. And whereas Divine truth is also Divine intelligence, it is said that He shall act intelligently. And because Divine truth is from the Divine Good, it is said that He shall execute judgment and justice.

[2] In Isaiah:

"Jehovah shall be exalted; for he dwelleth on high; he hath filled Zion with judgment and justice" (33:5).

By Zion is meant heaven and the church, where the Lord reigns by Divine truth. And because all Divine truth is from Divine Good, it is said, "He hath filled Zion with judgment and justice."

In Jeremiah:

"I Jehovah, doing justice and judgment in the earth; for in these I am well pleased" (9:24).

Here also by judgment and justice is signified Divine truth from the Divine Good.

In Isaiah:

"They shall ask of me the judgments of justice; they shall desire to draw near unto God" (58:2).

The judgments of justice are Divine truths from the Divine Good. Similarly judgment and justice; for the spiritual sense conjoins those things the sense of the letter separates.

In Hosea:

"I will betroth thee to me for ever; and I will betroth thee to me in justice and judgment, and in mercy and in truth" (2:19, 20).

The subject there treated of is the celestial kingdom of the Lord, which consists of those who are in love to the Lord. And because the Lord's conjunction with them is comparatively like the conjunction of a husband with a wife - for the good of love so conjoins - therefore it is said, I will betroth thee to me in justice and judgment. And justice is mentioned in the first place, and judgment in the second, because those who are in the good of love to the Lord are also in truths; for they see them from good. Because justice is said of good, and judgment of truth, therefore it is also said, in mercy and in truth; mercy being also said of good, because it is of love.

[3] In David:

"Jehovah is in the heavens; thy justice as the mountains of God, and thy judgments as a great abyss" (Psalm 36:5, 6).

Justice is said of Divine Good, therefore it is compared to the mountains of God; for by mountains of God are signified the goods of love; see above (n. 405, 510, 850). And judgments are said of Divine truths, therefore they are compared to a great abyss; for by a great abyss is signified Divine truth. From these things it is now evident that by judgments are signified Divine truths.

[4] In many passages in the Word, judgments, precepts, and statutes are mentioned. And by judgments are there signified civil laws; by precepts the laws of spiritual life; and by statutes the laws of worship. That by judgments are signified civil laws, is clear from Exodus (Exodus 21, 22, 23), where the things that are there commanded are called judgments; because from them judgments were given by judges in the gates of the city. But still they signify Divine truths, such as are in the Lord's spiritual kingdom in the heavens, for they contain them in the spiritual sense, as is evident from the explanation in Arcana Coelestia (n. 8971-9103, 9124-9231, 9247-9348).

That the laws with the sons of Israel were called judgments, precepts, and statutes, is clear from the following passages:-

In Moses:

"I will speak unto thee all the precepts, the statutes, and the judgments, which thou shalt teach them, that they may do them" (Deuteronomy 5:31).

In the same:

"These are the precepts, the statutes, and the judgments, which Jehovah your God commanded to teach you" (Deuteronomy 6:1).

In the same:

"Therefore, thou shalt keep the precepts, the statutes, and the judgments, which I command thee this day, to do them" (Deuteronomy 7:11).

In David:

"If his sons forsake my law and walk not in my judgments; if they profane my statutes, and keep not my precepts, I will visit their prevarication with a rod" (Psalm 89:30-32),

besides frequently elsewhere:

As Leviticus 18:5; 19:37; 20:22; 25:18; 26:15; Deuteronomy 4:1; 5:1, 6, 7; 17:19; 26:17; Ezekiel 5:6, 7; 11:12, 20; 18:9; 20:11, 13, 25; 37:24.

By precepts in these passages are meant the laws of life, especially those in the Decalogue, which are therefore called the Ten Precepts. But by the statutes are meant the laws of worship, which principally related to sacrifices, and the ministry of holy things. And by judgments are meant civil laws, which, because representative of spiritual laws, were therefore significative of Divine truths, such as those in the Lord's spiritual kingdom in the heavens.

Continuation:-

[5] When, therefore, a man shuns and turns away from evils as sins, and is raised into heaven by the Lord, it follows that he is no longer in his proprium, but in the Lord, and that consequently he thinks and wills goods. Now because a man thinks and wills, so also does he act; for every action of a man proceeds from the thought of his will, therefore again it follows, that when a man shuns and turns away from evils, he does goods, not from himself, but from the Lord. Therefore to shun evils is to do goods. The goods which a man then does are meant by good works; and good works in their whole extent are meant by charity.

Because a man cannot be reformed unless he thinks, wills, and acts as of himself, that which he does as of himself is conjoined to him, and remains with him. Because that which a man does as of himself receives no life, but flows through like ether, therefore the Lord wills that a man should not only shun and turn away from evils as of himself, but should also think, will, and act as of himself, yet still acknowledge in heart, that all these things are from the Lord. This he will acknowledge because it is the truth.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.