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Esodo 23

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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.

   

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Arcana Coelestia #9223

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9223. '[And] you shall not be slow [to offer] the firstfruits of your grain and the firstfruits of your wine' means that since all the good and the truth of faith come from the Lord they are to be ascribed to Him, not to self. This is clear from the meaning of 'the firstfruits' as those things which must occupy first place, thus which are the chief of them all, dealt with below; from the meaning of 'grain' as the good of the truth of faith, dealt with in 5295, 5410, 5959, and from the meaning of 'wine' as the truth of good, thus the truth of the good of faith, dealt with in 1798, 6377; and from the meaning of 'not being slow', when it has reference to the good and truth of faith, as ascribing from affection, since that which is done not slowly but swiftly is done from love and affection, 7695, 7866. The reason why ascribing to the Lord is meant is that the firstfruits, like the firstborn also, were given to Jehovah, and by Jehovah to Aaron and his seed, 'Jehovah' being used in the Word to mean the Lord, 1736, 2921, 3023, 3035, 5663, 6303, 6945, 6956, 8274, 8864. Consequently since the firstfruits of grain and wine are forms of the good and the truths of faith, the meaning is that they are to be ascribed to the Lord since they come from Him. For the truth that everything composing a person's thought and will flows in, and the truth that all goodness and truth come from the Lord, see 2886-2888, 3142, 3147, 4151, 4249, 5119, 5147, 5150, 5259, 5482, 5649, 5779, 5854, 5893, 6027, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 8823, 8864, 9110, 9111; and the same truths from experience, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626.

[2] The firstfruits that were to be offered to the Lord were the firstfruits of the harvest and the firstfruits of vintage, 1 also the firstfruits of shearing, and the firstfruits of fruit too. The firstfruits of the harvest were parched and fresh ears of grain, also a sheaf that was to be waved, and afterwards products of the threshing-floor, which were cakes, while the firstfruits of vintage were the firstfruits of wine, must, and oil. In addition to these there were the firstfruits of shearing the flock, and also the firstfruits of fruit, which were offered in a basket. In addition also all the firstborn were offered to the Lord, though the firstborn of human beings were redeemed, as also were the firstborn of animals that were not offered in sacrifices, such as those of asses, mules, horses, and the like. Firstfruits and firstborn were offered to Jehovah and were given by Jehovah to Aaron and his seed because Aaron and his sons, who served in the office of high priest, represented the Lord. In the present verse 'the firstfruits of grain and of wine' is used to mean all the firstfruits of harvest and vintage that have been referred to immediately above. For the words used in the original language are 'the fullness of grain' and 'the tear of wine', 'fullness' being the harvest when it has ripened and also been gathered in, and 'tears' drops of fluid that trickle down.

[3] What was represented specifically by firstfruits - for all the religious laws and practices which the Lord commanded the children of Israel represented internal aspects of the Church - becomes clear when the particular products whose firstfruits were offered are considered in the internal sense. 'Grain' means the good of faith and 'wine' the truth of faith, as may be seen in the places referred to above. Giving firstfruits to Jehovah was a sign that the ascription of every good and truth of faith to the Lord and not to self was the first thing of the Church. Ascribing them to the Lord consists in knowing, acknowledging, and believing that they spring from the Lord and in no way at all from self; for as shown above, faith comes entirely from the Lord. The reason why 'the firstfruits' have this meaning is that firstfruits were offerings and gifts which were thanksgivings for the fruits of the earth. They were the acknowledgement of blessings from Jehovah, that is, from the Lord, and therefore the acknowledgement that all things came from Him. In the internal sense they are the acknowledgement [that He is the Source] of every good and truth of faith, which are meant by harvest, grain, oil, must, wine, wool, and fruit, whose firstfruits were given. Regarding these 'firstfruits', see Exodus 23:19; 34:26; Leviticus 23:10-11, 20; Numbers 15:19-21; 18:12-13; Deuteronomy 18:4; 26:1-11; and 'firstfruits' have a similar meaning in Ezekiel 20:40 and Micah 7:1-2.

Fotnoter:

1. i.e. the time or season when grapes and other fruits such as olives are harvested

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

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Arcana Coelestia #5854

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5854. The Lord sees to it that spirits should flow into a person's thoughts and desires, but that angels should flow into the ends he has in view and so through those ends into whatever ensues from them. The angels also flow by means of good spirits into the various good deeds he does in life and the truths he believes, and they use these to lead him away as far as possible from evils and falsities. This inflowing takes place silently, without the person knowing it; but even though it is hidden it works effectively. Above all the angels turn aside ends that are evil and introduce ones that are good. If this is not possible they withdraw; and the less possible it is, the further they withdraw and the more remote the position is from which they inflow, with the result that the evil spirits draw closer. For the angels cannot be present within evil ends, that is, within self-love and love of the world; even so, they remain present, but remotely so.

[2] The Lord could by means of angels use almighty force to lead a person to have good ends in view; but that would be to take the person's life away from him, since his life consists of loves entirely contrary to those ends. It is therefore an inviolable law of God that a person should be left in freedom, and that goodness and truth, or charity and faith, should be implanted when he is in freedom, and by no means under compulsion. For what is received in a state of compulsion does not remain but disperses. Compelling a person to do something is not the same as instilling it into his will, for under compulsion the person must do someone else's will; when therefore his own will, that is, his own freedom, is restored to him, whatever was instilled under compulsion is rooted out. For this reason the Lord governs people by means of their freedom and restrains them as far as possible from the freedom of thinking and willing what is evil. For unless restrained by the Lord they would be constantly hurling themselves into the deepest hell. It has just been stated that the Lord could by means of angels use almighty force to lead a person to have good ends in view; for even if a person is surrounded by tens of thousands of evil spirits, they can be driven away in an instant, and it takes only one angel to do it. But then the person would go through such torment and hell that he could not possibly stand it, for his life would be wrenched from him. For a person's life consists of evil desires and false notions opposed to goodness and truth. Unless evil spirits were used to sustain and thereby correct that life, or at least to guide it, he could not survive one minute. For nothing else takes hold of him but love of self and of gain, and of reputation for selfish and gainful reasons, thus of whatever is contrary to order. So if he were not brought gently and gradually back to a state of order by having his freedom guided he would perish instantly.

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