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Deuteronomy 24

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1 `When a man doth take a wife, and hath married her, and it hath been, if she doth not find grace in his eyes (for he hath found in her nakedness of anything), and he hath written for her a writing of divorce, and given [it] into her hand, and sent her out of his house,

2 and she hath gone out of his house, and hath gone and been another man's,

3 and the latter man hath hated her, and written for her a writing of divorce, and given [it] into her hand, and sent her out of his house, or when the latter man dieth, who hath taken her to himself for a wife:

4 `Her former husband who sent her away is not able to turn back to take her to be to him for a wife, after that she hath become defiled; for an abomination it [is] before Jehovah, and thou dost not cause the land to sin which Jehovah thy God is giving to thee -- an inheritance.

5 `When a man taketh a new wife, he doth not go out into the host, and [one] doth not pass over unto him for anything; free he is at his own house one year, and hath rejoiced his wife whom he hath taken.

6 `None doth take in pledge millstones, and rider, for life it [is] he is taking in pledge.

7 `When a man is found stealing a person, of his brethren, of the sons of Israel, and hath tyrannized over him, and sold him, then hath that thief died, and thou hast put away the evil thing out of thy midst.

8 `Take heed, in the plague of leprosy, to watch greatly, and to do according to all that the priests, the Levites, teach you; as I have commanded them ye observe to do;

9 remember that which Jehovah thy God hath done to Miriam in the way, in your coming out of Egypt.

10 `When thou liftest up on thy brother a debt of anything, thou dost not go in unto his house to obtain his pledge;

11 at the outside thou dost stand, and the man on whom thou art lifting [it] up is bringing out unto thee the pledge at the outside.

12 `And if he is a poor man, thou dost not lie down with his pledge;

13 thou dost certainly give back to him the pledge at the going in of the sun, and he hath lain down in his own raiment, and hath blessed thee; and to thee it is righteousness before Jehovah thy God.

14 `Thou dost not oppress a hireling, poor and needy, of thy brethren or of thy sojourner who is in thy land within thy gates;

15 in his day thou dost give his hire, and the sun doth not go in upon it, for he [is] poor, and unto it he is lifting up his soul, and he doth not cry against thee unto Jehovah, and it hath been in thee -- sin.

16 `Fathers are not put to death for sons, and sons are not put to death for Fathers -- each for his own sin, they are put to death.

17 `Thou dost not turn aside the judgment of a fatherless sojourner, nor take in pledge the garment of a widow;

18 and thou hast remembered that a servant thou hast been in Egypt, and Jehovah thy God doth ransom thee from thence; therefore I am commanding thee to do this thing.

19 `When thou reapest thy harvest in thy field, and hast forgotten a sheaf in a field, thou dost not turn back to take it; to the sojourner, to the fatherless, and to the widow, it is; so that Jehovah thy God doth bless thee in all the work of thy hands.

20 `When thou beatest thine olive, thou dost not examine the branch behind thee; to the sojourner, to the fatherless, and to the widow, it is.

21 `When thou cuttest thy vineyard, thou dost not glean behind thee; to the sojourner, to the fatherless, and to the widow, it is;

22 and thou hast remembered that a servant thou hast been in the land of Egypt; therefore I am commanding thee to do this thing.

   

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Arcana Coelestia # 10303

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10303. And thou shalt bruise of it small. That this signifies the disposing of truths into their series, is evident from the signification of “bruising,” when said of frankincense and spices; by which are signified truths, as being the disposing of truths into their series; for “bruising” has a like signification with “grinding,” but “grinding” is said of wheat, barley, and spelt; and “bruising,” of oil, frankincense, and spices.

[2] What is specifically signified by “bruising” and “grinding” cannot be known unless it is known how the case is with man in respect to the goods and truths which are signified by “wheat,” “barley,” “meal,” “fine flour,” “oil,” “frankincense,” and “spices,” when these goods and truths have been disposed for uses; for “grinding” and “bruising” denote so to dispose them that they may be of use. When “grinding” is said of the goods which are signified by “wheat” or “barley,” then by “grinding” is signified the disposing and bringing forth of good into truths, and in this way its application to uses. Moreover, good never puts itself forth into uses except by means of truths. In these it is disposed, and thus qualified, for unless good has been disposed in truths it has no quality; but when it is disposed in truths, it is then disposed, into series in application to things according to uses, into which things good enters as the affection of love, whence comes what is grateful, pleasant, and delightful. The like is here signified by “bruising small,” for “pure frankincense” denotes spiritual good (n. 10296); and the truths which are disposed by this good are denoted by the spices stacte, onycha, and galbanum (n. 10292-10294).

[3] What is meant by disposing into series shall also be briefly told. Truths are said to be disposed into series when they have been disposed according to the form of heaven, in which form are the angelic societies. What this form is may be seen from the correspondence of all the members, viscera, and organs of man with the Grand Man, which is heaven (concerning which correspondence see a t the places cited in n. 10030). In these members, viscera, and organs, each and all things have been disposed into series and series of series. These are formed by the fibers and vessels, as is known to those who from anatomy are acquainted with the textures and contextures of the interiors of the body. Into like series have been disposed the truths from good with man.

[4] From this it is that a regenerated man is a heaven in the least form corresponding to the greatest; and that a man is wholly his own truth and good. (That a regenerated man is a heaven in the least form, see at the places cited in n. 9279; and that a man is his own truth and good, n. 10298; and that the truths with man have been disposed into series according to the angelic societies with the regenerate, n. 5339, 5343, 5530) The series into which truths have been disposed with the good, and the series into which falsities have been disposed with the evil, are signified in the Word by “sheaves” and “bundles” (asin Leviticus 23:9-15; Psalms 126:6; 129:7; Amos 2:13; Micah 4:12; Jeremiah 9:22; Zech. 12:6; Matthew 13:30).

[5] It therefore being evident what is signified by “bruising,” and “grinding,” it can be known what is signified in the internal sense by the statement that:

The sons of Israel ground the manna in mills, or bruised it in a mortar, and baked it into cakes (Numbers 11:8);

for by the “manna” was signified celestial and spiritual good (n. 8464); and by “grinding” and “bruising,” a disposing that it might serve for use; for whatever is said in the Word is significative of such things as are in heaven and the church, for every detail has an internal sense. It can also be known what is signified by the statement that:

They should not take to pledge the mill or the millstone, for he taketh the soul to pledge (Deuteronomy 24:6);

for by “the mill and the millstone” is signified that which prepares good so that it can be applied to uses; by “barley” also and by “wheat” is signified good, and by “meal” and “fine flour” truths; and as before said, good is applied to use by means of its own truths.

[6] From this it can be seen what is signified by the “mill,” by the “millstone,” and by “sitting at the mills,” in the following passages, in Matthew:

Then shall two be grinding at the mill; the one shall be taken, and the other shall be left (Matthew 24:41).

He that shall cause to stumble one of these little ones that believe in Me, it were better for him that an ass millstone were hanged on his neck, and he were sunk into the depth of the sea (Matthew 18:6; Mark 9:42).

A mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall Babylon be thrown down, and the voice of the mill shall be heard no more at all in her (Revelation 18:21-22).

I will cause to cease from them the voice of joy, and the voice of the millstones, and the light of the lamp (Jeremiah 25:10).

O daughter of Babylon, sit on the earth; there is no throne, O daughter of the Chaldeans; take the mill and grind meal (Isaiah 47:1-2).

As in a good sense a “mill,” and “grinding,” signify application to good uses, so in the opposite sense they signify application to evil uses; hence when they are said of Babylon and Chaldea, they signify application in favor of their loves, which are the loves of self and of the world; for by the “barley and wheat” with them is signified good adulterated, and by the “meal” thence, truth falsified. The profanation of good and truth by application in favor of these loves is also signified by the statement that:

Moses ground to powder the golden calf, and scattered it upon the waters that came down from Mount Sinai, and made the sons of Israel drink it (Exodus 32:20; Deuteronomy 9:21).

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