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Ponovljeni Zakon 22

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1 Kad vidiš kako luta vol ili ovca tvoga brata, nemoj proći mimo njih nego ih otjeraj svome bratu.

2 Ako ti brat nije blizu ili ga ne znaš, kući ih svojoj dotjeraj pa neka ostanu kod tebe dokle brat tvoj ne dođe po njih. Tada mu ih vrati.

3 Tako čini s njegovim magarcem, s njegovim ogrtačem i sa svime što brat tvoj izgubi, a ti nađeš. Nije ti dopušteno prolaziti mimo njegovo.

4 Kad opaziš kako se magarac tvoga brata ili njegov vol svalio na putu, ne kloni se nego mu pomozi da ih podigne.

5 Žena ne smije na se stavljati muške odjeće, a muškarac se ne smije oblačiti u ženske haljine. Tko bi to činio bio bi odvratan Jahvi, Bogu svome.

6 Ako putem naiđeš na ptičje gnijezdo sa ptićima ili s jajima, na stablu ili na zemlji, a majka bude ležala sa ptićima ili na jajima, nemoj uzimati majke sa ptićima:

7 pusti majku na slobodu, a ptiće uzmi. Tako ćeš imati sreću i dug život.

8 Kad gradiš novu kuću, na krovu načini ogradu da svoju kuću, kad bi tko s nje pao, ne okaljaš krvlju.

9 Po svome vinogradu nemoj sijati drugog usjeva da ne bi bila posvećena čitava ljetina: i plod sjemena i rod vinograda.

10 Ne upreži u plug vola i magarca zajedno.

11 Ne oblači se u tkaninu otkanu od vune i lana zajedno.

12 Na četiri roglja ogrtača kojim se zaogrćeš napravi rese.

13 Ako koji čovjek uzme ženu i uđe k njoj, ali je potom zamrzi,

14 pripiše joj ružnoće i ozloglasi je govoreći: 'Oženih se njome, ali kad joj priđoh, ne nađoh u nje znakova djevičanstva' -

15 neka tada djevojčin otac i majka uzmu dokaz djevojčina djevičanstva te ga iznesu pred gradske starješine na vrata.

16 Potom neka progovori starješinama djevojčin otac: 'Ovome sam čovjeku dao svoju kćer za ženu, ali mu je omrzla.

17 Stoga joj pripisuje svašta ružno i tvrdi: nisam u tvoje kćeri našao znakove djevičanstva. Ali evo djevičanskih znakova moje kćeri!' I neka razastru plahtu pred gradskim starješinama.

18 Neka tada starješine onoga grada uzmu muža pa ga kazne;

19 neka ga, zato što je pronio ružan glas o jednoj izraelskoj djevici, udare globom od stotinu srebrnika pa ih dadnu ocu mlade žene. I neka mu ona i dalje bude ženom da je ne može pustiti dok je živ.

20 Ali ako optužba - da se na mladoj ženi nije našlo djevičanstvo - bude istinita,

21 neka djevojku izvedu na kućna vrata njezina oca pa neka je ljudi njezina grada kamenjem zasiplju dok ne umre, jer je počinila besramnost u Izraelu odajući se bludu u očevu domu. Tako ćeš iskorijeniti zlo iz svoje sredine.

22 Ako se koji čovjek zateče gdje leži sa ženom udatom za drugoga, neka oboje - i čovjek koji je ležao sa ženom i sama žena - budu smaknuti. Tako ćeš iskorijeniti zlo iz Izraela.

23 Ako mladu djevicu zaručenu za nekoga u gradu sretne drugi čovjek i s njom legne,

24 oboje ih dovedite vratima toga grada pa ih kamenjem zasipljite dok ne umru: djevojku što nije zvala u pomoć u gradu, a čovjeka što je oskvrnuo ženu bližnjega svoga. Tako ćeš iskorijeniti zlo iz svoje sredine.

25 Ako čovjek u polju naiđe na zaručenu djevojku i silom legne s njom, onda neka se pogubi samo taj što je s njom legao;

26 a djevojci nemoj ništa: nema na njoj krivnje kojom bi zasluživala smrt. Jer to je kao da navali tko na bližnjega svoga i ubije ga.

27 On ju je zatekao u polju; i premda je zaručena djevojka zapomagala, nije bilo nikoga da joj priskoči u pomoć.

28 Ako čovjek naiđe na mladu djevicu koja nije zaručena te je pograbi i s njom legne, pa budu uhvaćeni na djelu,

29 tada čovjek koji je s njom ležao neka djevojčinu ocu dade pedeset srebrnika. A budući da ju je oskvrnuo, neka je uzme za ženu da je ne može pustiti dok je živ.

   

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Apocalypse Explained # 1144

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1144. And silk and scarlet.- That these signify truths and goods from a spiritual origin, profaned, is evident from the signification of silk, which denotes truth from a spiritual origin, of which we shall speak presently; and from the signification of scarlet, which denotes good from a spiritual origin (concerning which see above, n. 1142) - this good coincides with truth from a celestial origin, and therefore this is also signified in the Word by scarlet. But silk and scarlet here signify those truths and goods profaned by Babylon; and they are profaned in this way, that they have perverted spiritual love, which is love towards the neighbour. For those who are in the love of self, such as the Babylonians, cannot have any love for their neighbour; if they do love him it is for the sake of themselves, so that the end is still the man himself and the love of the neighbour the means; and the end loves the means so far as they are subservient to itself, and if they are not subservient it rejects them; this is also evident from every one of their works. The love of the neighbour, in the spiritual sense, is the love of uses; and when uses are for the sake of self, then it is not a love of uses, but a love of self. That silk signifies truth from a spiritual origin, is evident from the passage in Ezekiel (16:10, 13), explained just above (n. 1143). It derives this signification from its shining quality; for silk shines with light, and light signifies Divine Truth, which is also called the spiritual Divine.

[2] Continuation concerning the Athanasian Creed.- We have said that the love of self and the love of the world constitute hell; the origin of those loves shall now be shown. Man was created to love himself and the world, his neighbour and heaven, and also the Lord. For this reason, when he is born, he first loves himself and the world, then as he grows wise, he loves his neighbour and heaven, and as he grows still wiser, he loves the Lord. When this is the case, he is then in Divine Order, and is led by the Lord actually, and by himself apparently. So far, however, as he is not wise, so far does he stop short in the first degree, which is that of loving himself and the world; and if he loves his neighbour, heaven, and the Lord, it is for the sake of himself in the eyes of the world. But if he is altogether without wisdom, he then loves himself alone, and the world and his neighbour for the sake of himself; and with respect to heaven and the Lord, he either makes light of them, denies them, or even hates them, if not in words, still in heart. These are the sources of the love of self and of the love of the world, and because these loves are hell, the origin of hell is evident.

[3] When a man has become a hell, he is then like a tree cut down, or like a tree whose fruits are hurtful; he is also like sandy soil, in which no seed will strike its root, or like soil out of which springs nothing but the prickly thorn and the stinging nettle. When a man has become a hell, then the interior or higher things of his mind are closed, and the exterior and lower opened; and because the love of self directs everything of thought and will to itself, and immerses them in the body, it therefore inverts and twists back the exteriors of the mind, which, as was observed, are open; for this reason they incline, tend, and are borne downwards, that is, to hell.

[4] But because a man has still the faculty of thinking, willing, speaking, and acting - a faculty which is in no case taken from him, since he is born a man - and is at the same time in this inverted state, receiving no longer any good or truth from heaven, but only evil and falsity from hell, he therefore procures for himself a kind of light (lumen) by confirmations of evil from falsity, and of falsity from evil, in order that he may be pre-eminent above others. He imagines that this is rational light (lumen), although it is nevertheless infernal light, in itself full of foolish delusions, producing a vision like that of a dream in the night, or a craziness of imagination, by reason of which, things which are appear as if they were not, and things which are not, as if they were. But these things will be more clearly seen from a comparison between a man-angel and a man-devil.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.