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Deuteronomy 14

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1 You are the sons of Jehovah your God; you shall not gash yourselves, nor set baldness between your eyes, for the dead.

2 For thou art a holy people to Jehovah thy God, and Jehovah has chosen thee to be a special people to Himself, above all the peoples who are on the faces of the ground.

3 Thou shalt not eat any abomination.

4 These are the beasts which you shall eat; the ox, the animal of the sheep and the animal of the goats,

5 the stag, and the roebuck, and the fallow·​·deer, and the akkow, and the diyshon, and the water·​·buffalo, and the zamer.

6 And every beast dividing the hoof, and being·​·cloven with two cloven hoofs, and bringing·​·up the cud among the beast, it you shall eat.

7 Surely this you shall not eat from those that bring·​·up the cud, and from those that divide the cloven hoof; as the camel, and the hare, and the rabbit; for they bring·​·up the cud, but divide not the hoof; they are unclean to you.

8 And the swine, for it divides the hoof, but has not the cud, it is unclean to you; you shall not eat of their flesh, nor touch their carcass.

9 These you shall eat of all that are in the waters; all that have fins and scales you shall eat:

10 and whatever has not fins and scales you may not eat; it is unclean to you.

11 Of all clean birds you shall eat.

12 But these are they of which you shall not eat; the eagle, and the ossifrage, and the osprey,

13 and the glede, and the ayah, and the kite after her kind,

14 and every raven after his kind,

15 and the daughter of the owl, and the night hawk, and the woodpecker, and the hawk after his kind,

16 the little·​·owl, and the screech·​·owl, and the swan,

17 and the spoonbill, and the gier eagle, and the cormorant,

18 and the stork, and the heron as·​·to her kind, and the lapwing, and the bat.

19 And every flying crawling thing is unclean to you; they shall not be eaten.

20 But of all clean fowls you may eat.

21 You shall not eat of any carcass. Thou shalt give it to the sojourner who is in thy gates, and he may eat it, or thou mayest sell it to a foreigner; for thou art a holy people to Jehovah thy God. Thou shalt not cook a kid in the milk of his mother.

22 Tithing thou shalt tithe all the increase of thy seed, which the field brings·​·forth year by year.

23 And thou shalt eat before Jehovah thy God, in the place where He shall choose for His name to abide, the tithe of thy grain, of thy must*, and of thine olive·​·oil, and of the firstborn of thy herds and of thy flock; so·​·that thou mayest learn to fear Jehovah thy God all the days.

24 And if the way be· too ·much for thee, so that thou art· not ·able to carry it; or if the place be· too ·far from thee, where Jehovah thy God shall choose to set His name, when Jehovah thy God has blessed thee;

25 then shalt thou give in silver, and bundle the silver in thy hand, and shalt go to the place where Jehovah thy God shall choose;

26 and thou shalt give the silver for all thy soul longs·​·for, for cattle, and for a flock, and for wine, and for strong·​·drink, and for whatever thy soul asks; and thou shalt eat there before Jehovah thy God, and thou shalt be·​·glad, thou, and thy house,

27 and the Levite that is within thy gates; thou shalt not forsake him; for he has no part nor inheritance with thee.

28 At the end of three years thou shalt bring·​·out all the tithe of thine increase in that year, and shalt place it in thy gates;

29 and the Levite (because he has no part nor inheritance with thee), and the sojourner, and the orphan, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that Jehovah thy God may bless thee in all the work of thy hand which thou doest.

   


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

From Swedenborg's Works

 

Arcana Coelestia #1947

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1947. 'Because Jehovah has hearkened to your affliction' means since it was submitting itself. This is clear from what has been stated above in 1937 about 'humiliating oneself and flinging oneself down' as meaning submitting oneself beneath the controlling power of the internal man, which submission was discussed there and was shown to consist in self-compulsion. It was also shown that in self-compulsion there is freedom, that is, what is willing and spontaneous, and that this distinguishes self-compulsion from being compelled. It was also shown that without this freedom, or willingness and spontaneity, a person cannot possibly be reformed and receive any heavenly proprium; also that though the contrary seems to be the case, there is more freedom in times of temptation than there is outside of them. Indeed at such times freedom increases as assaults are made by evils and falsities and it is consolidated by the Lord in order that a heavenly proprium may be given to the person. For that reason also the Lord is closer in times of temptation. It was shown as well that the Lord in no way compels anybody. No one who is compelled to think that which is true and to do that which is good is reformed, but instead thinks all the more what is false and wills all the more what is evil. This is so with all compulsion, as may also become clear from all the experience and lessons of life, which when learned prove two things - first, that human consciences will not allow themselves to be coerced, and second, that we strive after the forbidden.

[2] Furthermore everyone who is not free desires to become so, for this is his life. From this it is evident that nothing is in any way pleasing to the Lord that is not done in freedom, that is, spontaneously or willingly. For when anyone worships the Lord under circumstances in which he is not free he worships Him with nothing of himself. In his case that which moves the external is the external, that is, it is moved under compulsion - the internal being non-existent, or else incompatible, and even contradictory. When a person is being regenerated he compels himself from the freedom the Lord imparts to him, and humbles, and indeed afflicts, his rational, so that it may submit itself, and in consequence he receives a heavenly proprium. This proprium is then gradually perfected by the Lord and it becomes more and more free, so that as a result it becomes the affection for good and for truth deriving from that good, and possesses delight. And in that affection and delight there is happiness such as the angels experience. This freedom is what the Lord Himself is referring to in John.

The truth makes you free. If the Son makes you free, you are truly free. John 8:32, 36. 1

[3] What this freedom is, is totally unknown to those who do not have conscience, for they identify freedom with feelings of being at liberty and without restraint to think and utter what is false, and to will and do what is evil, and not to control and humble, still less to afflict, those feelings. Yet this is the complete reverse of freedom, as the Lord again teaches in the same place,

Everyone who commits sin is a slave of sin. John 8:34.

People acquire this slave-like freedom from the hellish spirits who reside with them and who inject it into them. When the life of those hellish spirits takes possession of them so do the loves and desires of those same spirits; for an unclean and utterly disgusting delight blows upon them, and being carried away so to speak in a stream they imagine themselves to be in freedom; but it is hellish freedom. The difference between this hellish freedom and heavenly freedom is that the former spells death and drags them down into hell, while the latter, that is, heavenly freedom, promises life and lifts them up to heaven.

[4] That all true internal worship springs from freedom, not from compulsion, and that unless it springs from freedom it is not internal worship, is clear from the Word, from the sacrifices - free-will, votive, and peace or eucharistic - which were called offerings and oblations, mentioned in Numbers 15:3 and following verses; Deuteronomy 12:6; 16:10-11; 23:23; and elsewhere. In David,

With a free-will offering I will sacrifice to You; I will confess Your name, O Jehovah, for it is good. Psalms 54:6.

From the thruma, 2 or the collection which the people were to contribute towards the Tabernacle and sacred vestments, referred to in Moses,

Speak to the children of Israel and let them receive for Me a collection; from every man whose heart makes him willing you shall receive My collection. Exodus 25:2.

And elsewhere in Moses,

Everyone who is willing in heart shall bring it, Jehovah's collection. Exodus 35:5.

[5] The humbling of the rational man, or affliction of it - as stated, from freedom - was also represented by the affliction souls underwent during festivals, referred to in Moses,

It shall be a statute to you for ever: in the seventh month, on the tenth day of the month, you shall afflict your souls. Leviticus 16:29.

And elsewhere in Moses,

On the tenth day of the seventh month is the day of atonement; it shall be a holy convocation for you, and you shall afflict your souls. Every soul who does not afflict himself on that very day shall be cut off from his peoples. Leviticus 23:27, 29.

It is for this reason that unleavened bread in which no fermentation has taken place is called the bread of affliction in Deuteronomy 16:2-3. Affliction is referred to in David in the following way,

O Jehovah, who will sojourn in Your tent? Who will dwell on Your holy mountain? He who walks blameless and performs righteousness, who swears to the affliction of himself and changes not. Psalms 15:1-2, 4.

[6] That 'affliction' is the taming and subduing of evils and falsities rising up from the external man into the rational man may become clear from what has been stated. Thus it is not any reduction of oneself to poverty and misery - not a renunciation of bodily enjoyments - that is meant by affliction. No taming and subduing of evil can result from doing that; indeed it may give rise to an additional evil, namely the desire to receive merit for such a renunciation; and what is more, man's freedom suffers, in which alone, as its ground, the good and truth of faith is able to be sown. Affliction also means temptation; see what has been said already in 1846.

Footnotes:

1. In 9096, where this verse is quoted, the verbs are future tense, as in the Greek.

2. A Hebrew word meaning an offering

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