9294.“又要守你劳作初熟之物的收割节，就是你在田间所播种的”表由于真理在那良善中的植入而敬拜主和感恩。这从“节”、“收割”、“初熟之物”、“播种”和“田”的含义清楚可知：“节”是指敬拜主和感恩，如前所述（9286，9287节）；“收割”是指结出果实时的真理，因而是指它在良善中的植入；“初熟之物”，或劳碌的开始是指那些在教导结束、生活开始时到来的事物，如下文所述；“播种”是指给予教导（9272节）；“田”是指良善方面的教会，因而是指教会的良善（2971，3500，3766，7502，9139，9141节）。由此明显可知，“你劳作初熟之物的收割节，就是你在田间所播种的”表示由于真理在良善中的植入而敬拜主和感恩。
这个节期表示这些事物，这一点从前面的阐述（9286节）明显可知，即：这三个节期是由于人们从诅咒中释放，因而由于他们的重生才得以设立的；因为人通过重生从地狱被释放出来，并被引入天堂。因此，被称为无酵饼节的第一个节期，表示从虚假当中洁净；所以这第二个节期表示真理在良善中的植入；第三个节期表示良善的植入。因为在人重生其间，他首先从爱自己爱世界的邪恶所产生的虚假当中洁净。这种洁净通过他接受关于邪恶、地狱、诅咒，以及关于良善、天堂和永恒幸福的教导而实现；他由此允许自己远离邪恶的行为、意图和思维。当土地以这种方式预备好以后，信之真理就被播种于其中，因为在此之前，它们是不被接受的。不过，播种下的真理必须被植入良善，因为它们在其它任何地方都没有土壤，也不能扎根在其它任何地方。当一个人意愿、热爱并实行真理时，它们就被植入良善。这种重生或从诅咒中释放的状态被称为“你劳作初熟之物的收割节”，因为“收割”表示产生良善的真理。
当真理被植入良善时，人就不再被主通过真理引导，而是通过良善引导。当出于爱与情感，也就是出于仁而意愿并实行良善时，这一切就实现了。这种重生或从诅咒中释放的状态第三个节期，被称为“收集节”。
这三个节期也被称为“逾越节”、“七七节”和“住棚节”（参看出埃及记34:18-23；利未记二十三章；申命记16:1-17）。把以色列人从埃及地领出来，领进迦南地，他们住在那里所代表的事就类似于这三个节期所代表的。把以色列人从埃及地领出来与被称为“逾越节”的第一个节期所代表的相同。事实就是这样，这从关于逾越节的说明（7093e，7867，7995节）可以看出来。因为把以色列人领出来，这个节期因此被设立，就表示那些属于属灵教会的人从侵扰他们的虚假中被释放出来（7240，7317，9197节）。
把以色列人领进迦南地与被称为“劳作初熟之物的收割节”，以及“七七节”的第二个节期所代表的相同，即：真理在良善中的植入。因为“迦南之地”表示良善方面的教会，因而表示教会的良善（1607，3038，3481，3686，3705，4240，4447，4517，5136，6516节）；从人抽象出来说，“以色列人”是指属灵真理（5414，5879，5951节）。
以色列人住在迦南地与被称为“地所出果实的收集节，禾场和酒榨的收集节”，以及“住棚节”的第三个节期所代表的相同，即：良善的植入，因而在天堂的生命。由此明显可知为何设立这三个节期，即：是为了想从主那里获得新生命的人类被带出地狱，领进天堂；这一切是由主通过其降世来完成。
Potts(1905-1910) 9294
9294. And the feast of the harvest of the firstfruits of thy works, which thou sowedst in the field. That this signifies the worship of the Lord and thanksgiving on account of the implantation of truth in good, is evident from the signification of "a feast," as being the worship of the Lord and thanksgiving (of which above, n. 9286, 9287); from the signification of "the harvest," as being the fruitification of truth, and thus the implantation of it in good; from the signification of "the first fruits," or the beginnings of the works, as being those things which are the last of instruction and the first of life (of which below); from the signification of "sowing," as being instructing (n. 9272); and from the signification of "the field," as being the church as to good, thus the good of the church (n. 2971, 3500, 3766, 7502, 9139, 9141). From all which it is evident that by "the feast of the harvest of the firstfruits of thy works which thou hast sown in the field," is signified the worship of the Lord and thanksgiving on account of the implantation of truth in good. [2] That these things are signified by this feast, is evident from what was said above (n. 9286), namely, that three feasts were instituted on account of the liberation of man from damnation, thus on account of his regeneration; for by regeneration man is liberated from hell and introduced into heaven. And therefore the first feast, which was called "the feast of unleavened things," signifies purification from falsities; consequently this second feast signifies the implantation of truth in good; and the third feast, the implantation of good. For during man's regeneration he is first purified from the falsities which spring from the evil of the loves of self and of the world, which is effected by his receiving instruction concerning evil, hell, and damnation, and also concerning good, heaven, and eternal happiness; and by his thus suffering himself to be withheld from doing, willing, and thinking evils. When the soil has been thus prepared, then the truths of faith are sown, for before this they are not received. But the truths which are sown must be implanted in good, because they have no soil anywhere else, nor can they strike root anywhere else. They are implanted in good when the man wills the truth, loves it, and does it. This state of regeneration, or of liberation from damnation, is signified by this feast, which is called "the feast of the harvest of the first fruits of thy works;" for "harvest" signifies truths producing good. [3] When truths have been implanted in good, the man is no longer led of the Lord by means of truths, but by means of good, which is effected when he wills good and does good from the affection of love, that is, from charity. This state of regeneration, or of liberation from damnation, is signified by the third feast, which is called "the feast of ingathering." [4] These three feasts were also called "the feast of the passover," "the feast of weeks," and "the feast of tabernacles" (see Exod. 34:18-23; Lev. 23; Deut. 16:1-17). Similar things to those represented by these three feasts were represented by the bringing out of the sons of Israel from the land of Egypt, by their introduction into the land of Canaan, and by their dwelling there. For by the bringing out of the sons of Israel from the land of Egypt the like was represented as by the first feast, which was called "the passover." That this is so may be seen from what has been shown concerning the passover (n. 7093, 7867, 7995); for the bringing out of the sons of Israel, on account of which this feast was instituted, signified the liberation of those who were of the spiritual church from the falsities whereby they were infested (n. 7240, 7317, 9197). [5] And by the introduction of the sons of Israel into the land of Canaan the like was represented as by this second feast, which was called "the feast of the firstfruits of works," and also "the feast of weeks," namely, the implantation of truth in good; for "the land of Canaan" denotes the church in respect to good, thus the good of the church (n. 1607, 3038, 3481, 3686, 3705, 4240, 4447, 4517, 5136, 6516); and abstractedly from persons "the sons of Israel" denote spiritual truths (n. 5414, 5879, 5951). [6] The like was represented by the dwelling of the sons of Israel in the land of Canaan as by the third feast, which was called "the feast of the ingathering of the fruits of the earth, and of the ingathering from the threshing-floor and the wine-press," called also "the feast of tabernacles," namely, the implantation of good, and therefore life in heaven. From all this it is now evident why the three feasts were instituted, namely, that it was for the sake of the bringing out from hell of the human race, that wishes to receive new life from the Lord, and their introduction into heaven. This was effected by the Lord through His coming into the world.
Elliott(1983-1999) 9294
9294. 'And the feast of the harvest of the firstfruits of [your] labours, which you have sown in the field' means worship of the Lord and thanksgiving on account of the implanting of truth in that good. This is clear from the meaning of 'the feast' as worship of the Lord and thanksgiving, dealt with above in 9286, 9287; from the meaning of 'the harvest' as truth when it becomes fruitful, thus its implantation in good; from the meaning of 'the firstfruits (or the beginnings) of labours' as the things which come at the end of instruction and at the start of life, dealt with below; from the meaning of 'sowing' as giving instruction, dealt with in 9272; and from the meaning of 'the field' as the Church in respect of good, and so the Church's good, dealt with in 2971, 3500, 3766, 7502, 9139, 9141. From these meanings it is evident that 'the feast of the harvest of the firstfruits of labours, which you have sown in the field' means worship of the Lord and thanksgiving because truth has been planted in good.
[2] The fact that these things are meant by this second feast is clear from what has been stated above in 9286, namely that three feasts were established on account of people's deliverance from damnation, thus on account of their regeneration since it is through regeneration that a person is delivered from hell and brought to heaven. On this account the first feast, which was called the feast of unleavened bread, means purification from falsities; this second feast therefore means the planting of truth in good; and the third feast the implantation of good. For when a person is being regenerated he is first purified from falsities that arise from the evil of self-love and love of the world. That purification is accomplished by his being taught about evil, hell, and damnation, also about good, heaven, and eternal happiness, as a result of which he allows himself to be held back from evil deeds, intentions, and thoughts. When the ground has been prepared in that way, the truths of faith are sown in it, for they are not received before that. But the truths that are sown must be planted in good, for they have no ground anywhere else nor can they take root anywhere else. They are planted in good when a person wills truth, loves it, and does it. This state of regeneration or deliverance from damnation is meant by this feast, which is called 'the feast of the harvest of the firstfruits of labours', for 'the harvest' means truths when productive of good.
[3] When truths have been planted in good a person is no longer led by the Lord by means of truths but by means of good. This comes about when he wills good and does good from love and affection, that is, from charity. This state of regeneration or deliverance from damnation is meant by the third feast, which is called the feast of ingathering.
[4] These three feasts were also called the feast of Passover, the feast of weeks, and the feast of tabernacles; regarding these, see Exod 34:18-22; Lev 23:1-end; Deut 16:1-end. By these three feasts the same things were represented as by the children of Israel being brought out of the land of Egypt, by their being brought into the land of Canaan, and by their dwelling in it. By the children of Israel being brought out of the land of Egypt the same thing was represented as by the first feast, called the Passover. This may be seen to be so from what has been shown regarding the Passover in 7093(end), 7867, 7995. For the bringing out of the children of Israel, on account of which that feast was established, meant the deliverance of those belonging to the spiritual Church from falsities by which they were molested, 7240, 7317, 9197.
[5] By the children of Israel being brought into the land of Canaan the same thing, namely the planting of truth in good, was represented as by this second feast, which was called 'the feast of the harvest of the firstfruits of labours' and also 'the feast of weeks'. For 'the land of Canaan' is the Church in respect of good, and so the Church's good, 1607, 3038, 3481, 3686, 3705, 4240, 4447, 4517, 5136, 6516, and 'the children of Israel' - in the abstract, without envisaging actual persons - are spiritual truths, 5414, 5879, 5951.
[6] By the dwelling of the children of Israel in the land of Canaan the same thing, namely the implantation of good and so life in heaven, was represented as by the third feast, which was called 'the feast of ingathering' of the fruits of the earth, and of ingathering from the threshing-floor and the press, also 'the feast of tabernacles'.
From all this it is now evident why three feasts were established, namely for the reason that the human race, which wishes to receive new life from the Lord, is brought out of hell and into heaven, which is accomplished by the Lord through His Coming into the world.
Latin(1748-1756) 9294
9294. `Et festum messis primitiarum operum [tuorum], quae seminaveras in agro': quod significet cultum Domini et gratiarum actionem propter implantationem veri in bono, constat ex significatione `festi' quod sit cultus Domini et gratiarum actio, de qua supra n. 9286, 9287, ex significatione `messis' quod sit fructificatio veri, ita implantatio ejus in bono, ex significatione `primitiarum' seu principiorum `operum' quod sint quae sunt {1} ultimum instructionis (c)et primum vitae, de qua sequitur, ex significatione `seminare' quod sit instruere, de qua n. 9272, et ex significatione `agri' quod sit Ecclesia quoad bonum, ita bonum Ecclesiae, de qua n. 2971, 3500, 3766, 7502, 9139, 9141; ex quibus patet quod per `festum messis primitiarum operum, quae seminaveras in agro' significetur cultus Domini et gratiarum actio propter implantationem veri in bono. [2] Quod haec per hoc festum significentur, constat {2} ex illis quae supra n. 9286 dicta sunt, quod nempe tria festa instituta fuerint propter liberationem hominis a damnatione, ita propter regenerationem, nam per regenerationem {3} liberatur homo ab inferno ac introducitur in caelum, quapropter primum festum, quod festum azymorum dictum est, significat purificationem a falsis; hoc itaque festum significat implantationem veri in bono, et tertium festum implantationem boni; cum enim (t)homo regeneratur, tunc primum purificatur {4} a falsis quae ex malo amorum sui et mundi, quod fit per id quod instruatur de malo, de inferno, et de damnatione, tum de bono, de caelo, et de felicitate aeterna, et quod sic se detineri patiatur a faciendis, volendis, et cogitandis malis; quando humus sic praeparata est, tunc inseminantur vera (o)fidei, nam non prius ea {5} recipiuntur; sed vera quae inseminantur implantanda sunt in bono, quoniam alibi non humum habent nec alibi radicem figere possunt; implantantur in bono cum homo vult verum, amat illud, et facit illud; hic status regenerationis (o)seu liberationis a damnatione significatur per hoc festum, quod vocatur `festum messis primitiarum operum'; `messis' enim significat vera producentia bonum. [3] Quando vera implantata sunt in bono, tunc homo non amplius per vera sed per bonum ducitur a Domino, quod fit cum (o)is vult bonum et facit bonum ex affectione amoris, hoc est, ex charitate; hic status regenerationis (o)seu liberationis a damnatione significatur per tertium festum, quod vocatur festum collectionis. [4] Haec tria festa etiam vocata sunt festum Paesach, festum septimanarum, et festum tabernaculorum, de quibus videatur Exod. xxxiv 18-22; Lev. xxiii 1-fin.; Deut. xvi 1-fin. Similia quae per tria haec festa {6} repraesentata sunt per eductionem filiorum Israelis e terra Aegypti, per introductionem eorum in terram Canaanem, et per habitationem ibi; simile enim per eductionem filiorum Israelis e terra Aegypti repraesentatum est quod per primum festum, quod Paesach nominatum est; quod ita sit, videri potest ex illis quae de Paesach, n. 7093 fin., 7867, 7995, ostensa sunt, nam eductio filiorum Israelis, propter quam id festum institutum est, significabat liberationem illorum qui ab Ecclesia spirituali a falsis, a quibus infestati, n. 7240, 7317, 9197. [5] Simile autem per introductionem filiorum Israelis in terram Canaan repraesentatum est quod per hoc secundum festum, quod festum {7} primitiarum operum, ut et festum septimanarum vocatum est, nempe implantatio veri in bono; terra enim Canaan est Ecclesia quoad bonum, ita bonum Ecclesiae, n. 1607, 3038, 3481, 3686, 3705, 4240, 4447, 4517, 5136, 6516, et {8} filii Israelis, (o)abstracte a personis, sunt vera spiritualia, n. 5414, 5879, 5951 {9}. [6] Simile etiam per habitationem filiorum Israelis in terra Canaane repraesentatum est quod per tertium festum, quod festum collectionis fructuum {10} terrae, et collectionis ex area et torculari, tum festum tabernaculorum vocatum est, nempe implantatio boni et sic vita in caelo. Ex his nunc patet cur tria festa instituta fuerint, quod nempe propter eductionem humani generis, quod vult recipere novam vitam a Domino, ex inferno, (c)ac introductionem eorum in caelum; et hoc a Domino per Adventum Suum in mundum. @1 After vitae$ @2 patet$ @3 i enim$ @4 i ille$ @5 vera$ @6 i etiam$ @7 i messis$ @8 nam$ @9 i , et terra Canaan est Ecclesia quoad bonum, ita bonum Ecclesiae, n. 1607, 3038, 3481, 4240, 4447, 6516$ @10 fructus$