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Izlazak 21

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1 "Ovo su propisi koje treba da im izložiš:

2 Kad za roba kupiš jednoga Hebreja, neka služi šest godina. Sedme godine neka ode, bez otkupnine, slobodan.

3 Ako dođe sam, neka sam i ode; ako li je oženjen, neka s njim ide i njegova žena.

4 Ako mu gospodar nabavi ženu, pa mu ona rodi bilo sinova bilo kćeri, i žena i njezina djeca neka pripadnu njezinu gospodaru, a on neka ide sam.

5 Ali ako rob otvoreno izjavi: 'Volim svoga gospodara, svoju ženu i svoju djecu, neću da budem slobodan',

6 neka ga onda njegov gospodar dovede k Bogu. Kad ga dovede k vratima ili dovratku, neka mu gospodar šilom probuši uho i neka mu trajno ostane u službi.

7 Kad čovjek proda svoju kćer za ropkinju, neka se ona ne oslobađa kao i muški robovi.

8 Ako se ne svidi svome gospodaru, koji ju je sebi bio odredio, neka joj dopusti da se otkupi. Nema prava prodati je strancima kad joj nije bio vjeran.

9 A ako je odredi svome sinu, neka s njome postupa kao i sa kćeri.

10 Ako se oženi drugom, ne smije prvoj uskraćivati hrane, odjeće ili njezinih bračnih prava.

11 Ne bude li joj činio ovo troje, neka je slobodna da ode bez otkupnine."

12 "Tko god udari čovjeka pa ga usmrti, neka se smrću kazni.

13 Ali ako to ne učini hotimično, nego Bog pripusti da padne u njegovu šaku, odredit ću ti mjesto kamo može pobjeći.

14 Tko hotimično navali na svoga bližnjega te ga podmuklo ubije, odvuci ga i s moga žrtvenika da se pogubi.

15 Tko udari svoga oca ili svoju majku, neka se kazni smrću.

16 Tko otme čovjeka - bilo da ga proda, bilo da ga u svojoj vlasti zadrži - neka se kazni smrću.

17 Tko prokune svoga oca ili svoju majku, neka se kazni smrću."

18 "Ako se ljudi posvade, pa jedan od njih udari drugoga kamenom ili šakom, ali ovaj ne pogine nego padne u postelju,

19 ali poslije ustane i mogne izlaziti, makar i sa štapom, onda onome koji ga je udario neka je oprošteno, samo neka mu plati njegov gubitak vremena i pribavi mu posvemašnje izlječenje.

20 Ako tko udari batinom svoga roba ili svoju ropkinju te umru pod njegovom šakom, mora snositi osvetu.

21 Ali ako rob preživi dan-dva, neka se osveta ne provodi, jer je rob njegovo vlasništvo.

22 Ako se ljudi pobiju i udare trudnu ženu te ona pobaci, ali druge štete ne bude, onda onaj koji ju je udario neka plati odštetu koju zatraži njezin muž. On neka plati kako suci odrede.

23 Bude li drugog zla, neka je kazna: život za život,

24 oko za oko, zub za zub, ruka za ruku, noga za nogu,

25 opeklina za opeklinu, rana za ranu, modrica za modricu.

26 Udari li tko svoga roba ili svoju ropkinju u oko i upropasti ga, neka ga oslobodi zbog oka.

27 Ako izbije zub svome robu - ili svojoj ropkinji - neka ga oslobodi zbog zuba."

28 "Kad goveče ubode čovjeka ili ženu pa ih usmrti, neka se kamenjem kamenuje. Njegovo se meso tada ne smije pojesti, a vlasniku njegovu neka je oprošteno.

29 Ali ako je to goveče i prije bolo, a njegov vlasnik, iako opominjan, nije ga čuvao, pa ono usmrti čovjeka ili ženu, neka se to goveče kamenuje; a i njegov se vlasnik ima pogubiti.

30 Ako se vlasniku označi otkupna cijena da svoj život iskupi, neka plati koliko mu se odredi.

31 Ubode li goveče dječaka ili djevojčicu, neka se prema njemu postupi isto prema ovome pravilu.

32 Ako ubode roba ili ropkinju, neka vlasnik isplati njihovu gospodaru trideset srebrnih šekela, a goveče neka se kamenuje.

33 Kad tko ostavi bunar otvoren, ili tko iskopa bunar a ne pokrije ga, pa u nj upadne goveče ili magare, vlasnik bunara ima dati naknadu:

34 neka isplati vlasniku u novcu, a uginula životinja neka njemu pripadne.

35 Kad nečije goveče ubode goveče drugome te ono ugine, onda neka prodaju živo goveče, a dobiveni novac neka podijele; i uginulo goveče neka među sebe podijele.

36 Ali ako se zna da je to goveče i prije bolo, a njegov ga gospodar nije čuvao, onda mora nadoknaditi goveče za goveče, dok će uginulo živinče biti njegovo."

37 "Tko ukrade goveče ili marvinče od sitne stoke, pa bilo da ga zakolje, bilo da ga proda, onda za jedno goveče neka se vrati petero goveda, a za malo marvinče četvero marvinčadi.

   

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Arcana Coelestia # 9002

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9002. 'If he takes another one for himself' means being joined to an affection for truth stemming from some other source. This is clear from the meaning of 'taking (or betrothing) another' as being joined to, as in 8996; for in the spiritual sense marriage, which is implied here by betrothal, is the joining of the life of one to that of another. Divine order decrees that the life of the truths of faith and the life of the good of charity should be joined together; this is where all spiritual joining together begins, from which, as its origin, natural joining springs. 'Taking another one' means being joined to an affection for truth stemming from some other source, because 'a female slave', dealt with before, is an affection for truth springing from natural delight, 8993, and therefore 'another one' is an affection for truth stemming from some other source

[2] An idea of what an affection from some other source is may be gained from the consideration that every affection belonging to love is very broad and wide indeed, so broad that it extends far beyond all human understanding. Human understanding cannot go so far as to know even the genera of the varieties of such affection, still less the species making up the genera, and least of all the particular aspects and individual details of those aspects. For all that exists within the human being, especially that which belongs to affection or love there, is infinitely varied. This becomes perfectly clear from the consideration that the affection for what is good and true, an affection that belongs to love to the Lord and love towards the neighbour, constitutes the whole of heaven, and yet in respect of good those in the heavens, where millions live, are all different from one another. And they would still all be different even if multiplied into countless millions of millions. For it is not possible in the universe for one thing to be exactly like another and have separate existence. It must vary, that is, be different from another, if it is to be something by itself, see 684, 690, 3241, 3744, 3745, 3986, 4005, 4149, 5598, 7236, 7833, 7836, 8003. All this gives some idea of what one should understand by an affection from some other source, namely an affection which is different from another but can nevertheless be joined to the same spiritual truth. Such affections, which are represented by female slaves betrothed to the same man, belong to the same genus but different species, the difference between them being called a specific difference. Various examples could be used to illustrate these matters; but the general idea conveyed by the things that have just been said is better.

[3] So that the joining of such affections to the same spiritual truth, and their subordination to it, might be represented, it was permissible within the Israelite and Jewish nation for men to have a number of concubines. Abraham had them, Genesis 25:6, and so did David, Solomon, and others. For anything permitted among that nation existed because of what that thing represented; or to be more precise, it existed so that by means of outward things that nation might represent the inner realities of the Church, 3246. But when the inner realities of the Church were disclosed by the Lord, representations of inner realities through outward things came to an end; for now it was the inner realities - forms of faith and love - that were to be apprehended by a member of the Church and to be the means by which he worshipped the Lord. For this reason they were no longer permitted to have a number of wives, or concubines as well as wives, see 865, 2727-2759, 3246, 4837.

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

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Arcana Coelestia # 7236

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7236. 'According to their armies' means in accordance with the genera and species of good within truths. This is clear from the meaning of 'an army' as the truths that constitute faith, dealt with in 3448. But forms of good in the spiritual Church are essentially nothing other than truths, since truths are called forms of good when people lead their lives in accordance with those truths. When therefore the word 'army' is used to refer to those within the spiritual Church who have been regenerated, forms of the good of truth or forms of good within truths are meant. The reason why it says that the children of Israel were to be led out 'according to their armies' is that it is speaking about the time when they will come out of Egypt - in the internal sense when they will come out of conflicts with falsities, thus after they have performed spiritual military service. The proper way to understand the command that they were to be led out 'according to their armies' is that they were to be distinguished in keeping with forms of good within truths, thus were to be divided into groups according to different kinds of good. And this was done in order that they might represent the Lord's kingdom in the heavens. There all have been divided up and allotted a place in the Grand Man in accordance with both the genus and the species of each one's good.

[2] The fact that all in heaven are divided up in accordance with their different kinds of good shows how manifold and how varied good is; it is so varied that good is never the same with one person as it is with another. Indeed if millions of people went on being multiplied forever, one person's good would still not be like another's, just as one person's face is not like another's; and in heaven furthermore good is what shapes angels' faces. The reason for the unending variety is that every form has distinct and varied constituent parts; for if two were exactly alike they could not be two but a single unit. This also explains why in the natural order no one thing ever exists which is like another in every respect.

[3] What makes good so varied is truth; when this is joined to good it gives the good specific character. One reason why truth is so manifold and varied that it can make good so greatly varied is that truths are countless, and interior truths take on a different form from exterior ones. Another reason is that false impressions gained by the outward senses attach themselves, and also false ideas that are products of evil desires. Since therefore truths are so countless one can see that when they are joined to good just as many variations are produced, so many that one form of good can never be the same as another. This is plain to anyone who knows that from merely twenty-three letters joined together in different combinations the words contained in all languages can be produced; indeed even if there were thousands of languages, an unending variety of combinations could be produced. So what will be the product of varieties numbering thousands and millions, as truths do? Confirmation of the existence of those varieties is also contained in the proverb in general use in the world that there are as many opinions as there are heads, that is, ideas are as varied as the number of people there are.

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