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Deuteronomy 20

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1 When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them; for Jehovah thy God is with thee, that brought thee up out of the land of Egypt.

2 And it shall be, when you have come·​·near to the battle, that the priest shall approach and speak to the people,

3 and shall say to them, Hear, O Israel, you draw·​·near today to battle against your enemies; let not your hearts be·​·soft, fear not, and do not rush, and be· ye not ·terrified from their faces;

4 for Jehovah your God is He who goes with you, to fight for you against your enemies, to save you.

5 And the officers shall speak to the people, saying, What man is there who has built a new house, and has not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.

6 And who is the man who has planted a vineyard, and has not begun to use it? Let him go and return to his house, lest he die in the battle, and another man begin to use it.

7 And what man is there which has betrothed a wife, and has not taken her? let him go and return to his house, lest he die in the battle, and another man take her.

8 And the officers shall speak again to the people, and they shall say, What man is there who is fearful and soft of the heart? Let him go and return to his house, lest the heart of his brothers be melted as his heart.

9 And it shall be, when the officers have completed speaking to the people, that they shall appoint commanders of the armies to be in the head of the people.

10 When thou comest·​·near to a city to fight against it, then proclaim peace to it.

11 And it shall be, if it answer thee of peace, and open to thee, then it shall be, that all the people that is found therein shall be for thee for tribute, and they shall serve thee.

12 And if it will not make·​·peace with thee, but will make war with thee, then thou shalt besiege her;

13 and when Jehovah thy God has delivered it into thy hands, thou shalt smite every male of it with the mouth of the sword;

14 only the women, and the infants, and the beasts, and all that is in the city, even all the spoil of it, shalt thou plunder for thyself; and thou shalt eat the spoil of thine enemies, which Jehovah thy God has given thee.

15 Thus shalt thou do to all the cities which are very far off from thee, which are not of the cities of these nations.

16 Only from the cities of these peoples, which Jehovah thy God gives thee for an inheritance, thou shalt not let· any thing ·live that has breath;

17 for dooming thou shalt·​·doom them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as Jehovah thy God has commanded thee;

18 so·​·that they teach you not to do according·​·to all their abominations, which they have done to their gods, that you should sin against Jehovah your God.

19 When thou shalt besiege a city many days, to fight against her to occupy her, thou shalt not destroy her trees by wielding an axe against them. For thou mayest eat from them, and thou shalt not cut· them ·off. For is the tree of the field man, to come before thee in the siege?*

20 Only the tree which thou knowest that it is not a tree for food, it thou shalt destroy and cut·​·off; and thou shalt build a battlement against the city that makes war with thee, until her going·​·down.

   


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

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Arcana Coelestia #8223

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8223. 'And let the waters return onto the Egyptians' means that the falsities arising from evil would flow back onto and surround those steeped in falsities arising from evil. This is clear from the meaning of 'the waters' as falsities, dealt with in 6346, 7307, 8137, 8138, so that 'let the waters return' means falsity flowing back or recoiling on them, at this point surrounding them too, since they were surrounded by the waters of the Sea Suph, which are the falsities arising from evil of those belonging to the Church who have championed faith separated from charity and led a life of evil; and from the meaning of 'the Egyptians' as those steeped in falsities arising from evil, dealt with very often. For what this implies when it is said that the falsities would flow back or recoil on those whose aim was to pour them out onto those governed by truth and good, who are represented by 'the children of Israel', see above in 8214. There it is shown that the evil which they aim in the direction of others recoils on themselves, and that this has its origin in the following law of God's order, You are not to do to another anything except that which you wish others to do to you. Matthew 7:12. This law, which is unchanging and everlasting in the spiritual world, is the source of the laws of retaliation that were laid down in the representative Church, that is to say, the following laws in Moses,

If harm should come about you shall give soul for soul, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, blow for blow. Exodus 21:23-24,

In the same author,

If a man disfigures his neighbour, it shall be done to him as he has done - fracture for fracture, eye for eye, tooth for tooth. As he has disfigured the person, so it shall be done to him. Leviticus 24:19-20.

In the same author,

If a lying witness replies with a lie against his brother, you shall do to him as he has thought to do to his brother. Deuteronomy 19:18-19.

From these quotations it is plainly evident that these laws have their origin in the universal law that is unchanging and perpetual in the spiritual world, that is to say, the law that you are not to do to others anything except that which you wish others to do to you. This shows clearly how to understand the idea that the falsities arising from evil which people aim to inflict on others flow back or recoil on themselves.

[2] But the situation with that law in the next life is in addition such that when some like or retaliatory action carried out is evil it is inflicted by the evil, and never by the good; that is, it comes from hell and never from heaven. For hell or the evil there have an unending desire to do evil to others; that is altogether the delight of their life. They perform evil therefore the moment they are allowed to; and they do not care whom they do it to. They do not care whether the person is bad or good, companion or foe. And since it accords with a law of order that the evil which people aim in the direction of others recoils on themselves, they rush in to do it when this law allows it. The evil in hell behave in this way, the good in heaven never do. The latter desire constantly to do good to others, for that is the delight of their life, and therefore the moment the opportunity exists they do good both to enemies and to friends. Nor indeed do they resist evil, for the laws of order defend and protect what is good and true. This is why the Lord says,

You have heard that it was said, An eye for an eye, and a tooth for a tooth. But I say to you, Evil is not to be resisted. You have heard that it was said, You shall love your neighbour and hate your enemy. But I say to you, Love your enemies, bless those who curse you, do good to those who hate you, so that you may be sons of your Father who is in heaven. Matthew 5:38-39, 43-45.

[3] It is a frequent occurrence in the next life for the evil to be severely punished when they wish to inflict evil on the good, and for the evil which they aim at others to recoil on themselves. Such an occurrence has the appearance of being an act of revenge on the part of the good. But it is not an act of revenge; nor are the good responsible for what happens but evil people who are allowed the opportunity by the law of order so to act. Indeed the good do not wish them any harm, but they cannot take away from them the misery of punishment because they are held intent on good, exactly like a judge when he sees a wrong-doer being punished or like a father when he sees his son being punished by his teacher. The evil who carry out punishment act from an inordinate desire to do ill, whereas the good act from a fondness for doing good. From all this one may see what should be understood by the Lord's words in Matthew, quoted above, about loving one's enemy, and about the law of retaliation, which the Lord did not set aside but opened out; that is to say, He explained that those governed by heavenly love should take no delight in any act of retaliation or revenge but in doing good. His words should also be taken to mean that the actual law of order which protects good achieves this of itself by means of those who are evil.

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