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Exodus 23

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1 Thou shalt not take·​·up a vain rumor. Put not thy hand with the wicked to be a witness of violence.

2 Thou shalt not follow after many to do evils; and thou shalt not answer upon a dispute to turn·​·aside* after many to cause others to turn·​·aside.

3 And thou shalt not honor a poor man in his plea.

4 When thou shalt come·​·upon thine enemy’s ox, or his donkey, going·​·astray, returning thou shalt return it to him.

5 When thou shalt see the donkey of him who hates thee couching under his burden, and wouldest desist from removing it for him, removing thou shalt remove it with him.

6 Thou shalt not distort the judgment of thy needy in his plea.

7 Keep thee far from a false word; and the innocent and the just, kill thou not; for I will not justify the wicked.

8 And thou shalt not take a bribe, for a bribe blinds those who have their eyes open, and perverts the words of the just.

9 And a sojourner shalt thou not oppress; and you know the soul of a sojourner, for you were sojourners in the land of Egypt.

10 And six years thou shalt sow thy land, and shalt gather her increase.

11 And in the seventh thou shalt release it*, and shalt abandon it; and the needy of thy people shall eat; and what remains of them the wild·​·animal of the field shall eat. So shalt thou do to thy vineyard, and to thine olive trees.

12 Six days thou shalt do thy deeds, and on the seventh day thou shalt cease; so·​·that thine ox and thine ass may rest; and the son of thy maidservant, and the sojourner, may refresh· their ·soul.

13 And all that I have said to you, you shall keep; and you shall not make·​·mention of the name of other gods; it shall not be heard upon thy mouth.

14 Three times* thou shalt celebrate to Me in the year.

15 The festival of unleavened things shalt thou keep; seven days thou shalt eat unleavened things, as I commanded thee, at the time appointed of the month Abib; for in it thou wentest·​·out from Egypt; and My faces shall not be seen empty.

16 And the festival of the harvest, of the firstfruits of thy works, which thou sowedst in the field; and the festival of ingathering, in the going·​·out of the year, when thou gatherest in thy works from the field.

17 Three times in the year shall every male of thine be seen before the faces of the Lord Jehovah.

18 Thou shalt not sacrifice the blood of My sacrifice on what is leavened; and the fat of My festival shall not pass·​·the·​·night until the morning.

19 The first of the firstfruits of thy ground thou shalt bring·​·into the house of Jehovah thy God. Thou shalt not cook a kid in the milk of its mother.

20 Behold I send an angel before thee, to guard thee in the way, and to bring thee to the place which I have prepared.

21 Take·​·heed of his face, and obey his voice, lest thou make· him ·bitter; for he will not bear your transgression; for My name is in his midst.

22 For if hearing thou shalt hear his voice, and do all that I speak, I will be·​·an·​·enemy against thine enemies, and I will be·​·an·​·adversary against thine adversaries.

23 When My angel shall go before thee, and shall bring thee to the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite; and I shall cut· him ·off.

24 Thou shalt not bow·​·down thyself to their gods, and shalt not serve them, and shalt not do according·​·to their deeds; for breaking·​·down thou shalt break· them ·down, and breaking thou shalt break their statues.

25 And you shall serve Jehovah your God, and He shall bless thy bread, and thy waters; and I will remove sickness from among thee.

26 There shall not be one miscarrying, or barren, in thy land; the number of thy days I will·​·fulfill.

27 I will send My terror before thee, and I will rout all the people to whom thou shalt come, and I will give to thee the neck of all thine enemies.

28 And I will send the hornet before thee, and it shall drive·​·out the Hivite, the Canaanite, and the Hittite, from before thee.

29 I will not drive· him ·out from before thee in one year; lest the land become desolate, and the wild·​·animal of the field become many against thee.

30 By a·​·little and a·​·little I will drive· him ·out from before thee, until thou be·​·fruitful, and inherit the land.

31 And I will put thy border from the Suph sea*, and even·​·to the sea of the Philistines, and from the wilderness even·​·to the river; for I will give into your hand those who dwell·​·in the land; and I will drive· them ·out from before thee.

32 Thou shalt not cut a covenant with them, and with their gods.

33 They shall not dwell in thy land, lest they make thee sin against Me, that thou serve their gods; for it will be for a snare to thee.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 9167

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9167. '[To see] whether or not its owner has put his hand into his companion's property and taken it' means being joined together under [the influence of] good. This is clear from the meaning of 'whether or not he has put a hand into his companion's property' - when said in reference to truth and good, exterior and interior - as whether these have entered into it, dealt with above in 9155, thus whether those things have been joined together under [the influence of] good (as regards being joined together under [the influence of] good, see 9154); and from the meaning of 'owner' or 'master' as good, dealt with in 9154, so that 'whether or not its owner has taken it' means whether good has made those things its own by being joined to them. The reason why 'owner' means good is that with a spiritual person good occupies the first place and truth the second; and that which occupies first place is the owner. Furthermore the character of the good determines the way in which all the truths present with a person are arranged, as a house by the owner or 'lord'. 1

[2] This explains why 'lord' in the Word is used to mean the Lord in respect of Divine Good, and 'god', 'king', and 'master' to mean the Lord in respect of Divine Truth, as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In John,

The Lamb will overcome them, for He is Lord of lords, and King of kings. Revelation 17:14.

In the same book,

He has on His robe and on His thigh the name written, King of kings and Lord of lords. Revelation 19:16.

The fact that the Lord is called 'God' in respect of Divine Truth, see 2586, 2769, 2807, 2822, 4402, 7268, 8988, and also that He is called 'King' in respect of Divine Truth, 2015 (end), 3009, 3670, 4581, 4966, 5068, 6148. And from this it is evident that the Lord is called 'Lord' in respect of Divine Good; for when truth is referred to in the Word, good as well is referred to, 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138 (end), 5138, 5502, 6343, 8339 (end). In John,

You call Me Master and Lord, and you are right, for so I am. I your Lord and Master have washed your feet. John 13:13-14.

Here again the Lord is called 'Lord' by virtue of Divine Good, and 'Master' by virtue of Divine Truth. In Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Malachi 3:1.

In these words which refer to the Lord's Coming He is called 'the Lord' by virtue of Divine Good, and 'the angel' by virtue of Divine Truth, 1925, 2821, 3039, 4085, 4295, 6280.

[3] This explains why in the Old Testament when people entreat the Lord they very often say Lord Jehovih, by which 'O Good Jehovah' is meant, 1793, 2921, and why in the New Testament the name Lord is used instead of Jehovah, 2921. From all this one can also see what the following words in Matthew are used to mean,

No one can serve two lords, for either he will hate the one and love the other ... Matthew 6:24.

'Two lords' are good and evil. For a person must be governed by good or else by evil; he cannot be governed by both simultaneously. Many truths can reside with him, but they are truths arranged under the influence of one good. Good constitutes heaven with a person, whereas evil constitutes hell. He must have heaven within himself or hell, not both, or something half-way in between. All this now shows what 'lord' or 'owner' is used to mean in the Word.

Poznámky pod čarou:

1. The Latin word rendered owner is dominus, which in other contexts is usually rendered lord. The phrase also involves a play on words which might be rendered as a house by a householder (sicut a domino domus).

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

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Arcana Coelestia # 3387

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3387. 'For he was afraid to say, My wife, [thinking,] The men of the place may perhaps kill me on account of Rebekah' means that it was impossible for Divine Truths themselves to be disclosed, and so for Divine Good to be received. This is clear from the meaning of 'being afraid to say' as an inability to disclose; from the meaning of 'wife', who is Rebekah here, as the Lord's Divine Rational in respect to Divine Truth, dealt with in 3012, 3013, 3077; from the meaning of 'killing me' as good not being received, for 'Isaac', to whom 'me' refers here, represents the Divine Good of the Lord's Rational, 3012, 3194, 3210 - good being said 'to be killed' or to perish when it is not received, for it ceases to exist with that person; and from the meaning of 'the men of the place' as people who possess matters of doctrine concerning faith, dealt with just above in 3385. From these meanings it is now evident what the internal sense of these words is, namely: If Divine truths themselves were disclosed they would not be received by those who possess matters of doctrine concerning faith because those truths go beyond the whole range of their rational grasp of things, and so go beyond the whole of their faith, and as a consequence of this no good at all could flow in from the Lord. For good from the Lord, or Divine good, cannot flow in except into truths, for truths are the vessels for good, as shown many times.

[2] Truths or appearances of truth are given to a person to enable Divine Good to develop the understanding part of his mind, and so the person himself, for truths exist to the end that good may flow in. Indeed without vessels or receptacles good has nowhere to go, for it can find no condition answering to itself. Where no truths exist therefore, that is, where they have not been received, neither does any rational or human good exist; and as a consequence the person does not possess any spiritual life. Therefore, so that a person may nevertheless possess truths, and from these receive spiritual life, appearances of truth are given, to everyone according to his ability to grasp them; and these appearances are acknowledged as truths because they have the capacity to hold Divine things within them.

[3] So that it may be known what appearances are and that they are what serve a person as Divine truths, let the following be used by way of illustration: If man were told that in heaven angels have no concept of place, and so no concept of distance, but that instead they have concepts of state, he could not possibly grasp it, for he would suppose from this that nothing distinct and separate existed but that everything was fused together, that is to say, all the angels were together in a single place. Yet everything there is so distinct and separate that nothing could ever be more so. Places, distances, and intervals of space which exist in the natural order exist in heaven as states, see 3356. From this it is evident that all the things that are stated in the Word about places and intervals of space between objects, also ideas that are formed from these and expressed through them, are appearances of truth; and unless everything were stated by means of those appearances it would in no way be received and would as a consequence be scarcely anything; for the concept of space and time is present in almost every single detail of a person's thought as long as he is in the world, that is, living within space and time.

[4] The fact that the Word speaks according to appearances involving space is clear from almost every single part of it, as in Matthew,

Jesus said, How is it that David says, The Lord [said] to my Lord, Sit at My right hand, until I make your enemies your footstool? Matthew 22:43-44.

Here the expression 'sitting at the right hand' is derived from the concept of place and so according to the appearance - when in fact it is a state of the Lord's Divine power which is described by that expression. In the same gospel,

Jesus said, Hereafter you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven. Matthew 26:64.

Here similarly 'sitting at the right hand' and also 'coming on clouds' are expressions derived from men's concept of place, whereas the concept angels have is one of the state of the Lord's power. In Mark,

The sons of Zebedee said to Jesus, Grant us to sit in Your glory, one on Your right hand and the other on Your left. Jesus replied, To sit at My right hand and at My left is not Mine to grant, but it is for those for whom it has been prepared. Mark 10:37, 40.

From this it is evident what kind of concept the disciples had of the Lord's kingdom, that is to say, one that involved sitting on the right hand and on the left. Such being the concept they had of it the Lord also replied to them in a way they could understand and so by an appearance that could be seen by them.

[5] In David,

Like a bridegroom coming out of his chamber, he rejoices as a mighty man to run the course. From the end of the heavens is His going forth, and His circuit to the ends of them. Psalms 19:5-6.

This refers to the Lord, the state of whose Divine power is described by means of such things as belong to space. In Isaiah,

How you have fallen from heaven, O Lucifer, son of the dawn! You said in your heart, I will go up into the heavens, above the stars of God 1 I will raise my throne. I will go up above the heights of the clouds. Isaiah 14:12-14.

'Falling from heaven', 'going up the heavens', 'raising a throne above the stars of God', 'going up above the heights of the clouds' are all expressions derived from the concept and appearance of space or a place, and are used to describe self-love profaning holy things. Since celestial and spiritual things are presented to man by means of and according to visual objects like these, heaven too is therefore described as being on high when in fact it is not on high but in that which is internal, 450, 1380, 2148.

Poznámky pod čarou:

1. The Latin means heaven; but the Hebrew means God which Swedenborg has in other places where he quotes this verse.

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