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Izlazak 22

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1 Ako se lopov zateče gdje probija zid, pa mu se zada smrtan udarac, njegovu krv ne treba osvećivati.

2 No ako je već izišlo sunce, njegovu krv treba osvetiti. Lopov mora štetu nadoknaditi. Ako nema ništa, njega za njegovu krađu treba prodati.

3 Nađe li se ukradeno živinče živo u njegovu vlasništvu - goveče, magare ili koja glava sitne stoke - treba da ga plati dvostruko."

4 "Tko opustoši njivu ili vinograd pustivši svoju stoku da obrsti tuđe, neka nadoknadi onim što najbolje nađe na svojoj njivi i u svome vinogradu.

5 Tko zapali vatru pa ona zahvati drač te izgori žito u snopu, u klasu ili na njivi, onaj tko je vatru zapalio mora štetu nadoknaditi.

6 Kad tko položi kod znanca novac ili stvari na čuvanje, pa budu pokradene iz njegove kuće, ako se lopov pronađe, mora dvostruko platiti.

7 Ako se lopov ne pronađe, vlasnik kuće neka se primakne k Bogu, da se dokaže kako on nije spustio svoje ruke na dobra svoga bližnjega.

8 Za svaki prekršaj pronevjere - radilo se o govečetu, magaretu, sitnoj stoci, odjeći ili bilo kojoj izgubljenoj stvari za koju se ustvrdi: to je ono! - treba spor iznijeti pred Boga. Onaj koga Bog proglasi krivim neka plati dvostruko drugome.

9 Kad tko povjeri svome susjedu magare, goveče, glavu sitne stoke ili bilo kakvo živinče, pa ono ugine, osakati se ili ga tko odvede a da ne bude svjedoka,

10 zakletva pred Jahvom neka odluči među obojicom je li čuvar posegao za dobrom svoga bližnjega ili nije. Neka je vlasniku to dovoljno, a čuvar nije dužan da nadoknađuje.

11 Nađe li se da je on ukrao, mora štetu nadoknaditi.

12 Ako ga zvijer razdere, neka ga donese za dokaz, tako da za razderano ne daje odštete.

13 Kad tko posudi živinu na izor od svoga susjeda, pa se ona osakati ili ugine dok joj vlasnik nije bio s njom, neka plati odštetu.

14 Je li vlasnik bio s njom, odštete mu ne daje; ali ako je bila unajmljena na izor, neka dođe po svoju nadnicu."

15 "Ako tko zavede djevojku koja nije zaručena i s njom legne, neka za nju dadne ženidbenu procjenu i uzme je za ženu.

16 Ako njezin otac odbije da mu je dadne, zavodnik mora odmjeriti srebra u vrijednosti ženidbene procjene za djevojku.

17 Ne dopuštaj da vračarica živi!

18 Tko bi god sa živinom legao, treba ga kazniti smrću.

19 Tko bi prinosio žrtve kojemu kumiru - osim Jahvi jedinom - neka bude izručen prokletstvu, potpuno uništen.

20 Ne tlači pridošlicu niti mu nanosi nepravde, jer ste i sami bili pridošlice u zemlji egipatskoj.

21 Ne cvilite udovice i siročeta!

22 Ako ih ucviliš i oni zavape k meni, sigurno ću njihove vapaje uslišati.

23 Moj će se gnjev raspaliti i mačem ću vas pogubiti. Tako će vam žene ostati udovice a djeca siročad.

24 Ako uzajmiš novca kome od moga naroda, siromahu koji je kod tebe, ne postupaj prema njemu kao lihvar! Ne nameći mu kamata!

25 Uzmeš li svome susjedu ogrtač u zalog, moraš mu ga vratiti prije zalaza sunca.

26 TÓa to mu je jedini pokrivač kojim omata svoje tijelo i u kojem može leći. Ako k meni zavapi, uslišat ću ga jer sam ja milostiv!

27 Ne huli Boga i ne psuj glavara svoga naroda.

28 Ne oklijevaj s prinosima od svoga obilja s gumna i od svoga mladog vina! Meni daj prvorođenca od svojih sinova.

29 Isto učini sa svojim govedima i sitnom stokom: sedam dana neka ostane sa svojom majkom, a osmoga dana da si ga meni dao!

30 Budite narod meni posvećen! Zato nemojte jesti mesa od životinje koju je rastrgala zvjerad nego je bacite paščadi!"

   

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Arcana Coelestia # 9162

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9162. When a man shall give to his companion an ass, or an ox, or one of the small cattle, or any beast, to take care of. That this signifies truth and good exterior and interior, and everything that belongs to the affection of them in the memory, is evident from the signification of “an ass, an ox, and one of the small cattle,” as being truth exterior and interior (see above, n. 9135); from the signification of a “beast,” as being the affection of good and truth (n. 45, 46, 142, 143, 246, 714-716, 719, 1823, 2179, 2180, 2781, 3218, 3519, 5198, 7424, 7523, 9090); and from the signification of “giving to take care of,” as being to be stored up and kept in the memory (of which above, n. 9149). (That “a man” and “his companion” are not one and another, but two in one, see n. 9149)

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

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Arcana Coelestia # 7523

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7523. And it shall be upon man and upon beast. That this signifies which are from evil interior and exterior, is evident from the signification of “man,” as being the affection of good, and in the opposite sense the cupidity of evil; in like manner “beast;” but when “man and beast” are mentioned, then by “man” is signified interior affection or cupidity, and by “beast” exterior (see n. 7424). The interior good and also the interior evil which are signified by “man” are those which are of the intention or end, for the intention or end is the inmost of man; but the exterior good and also the exterior evil which are signified by “beast” are those which are of the thought, and of the consequent action when nothing stands in the way. That what is exterior is signified by “beast” is because in respect to his external or natural man, a man is nothing else than a beast, for he takes delight in the like cupidities and pleasures, as also in the like appetites and senses. And the reason why that which is interior is signified by “man” is that man is man in respect to the internal or spiritual man, taking delight there in the affections of good and truth, such as belong to the angels in heaven, and also because through this he rules his natural or animal man, which is a beast. (That a “beast” denotes the affection of good, and in the opposite sense the yearning of evil, see n. 45-46vvv3, 142-143, 246, 714-715, 719, 776, 2179-2180, 3218, 3519, 5198)

[2] Such is the signification of “man and beast” also in the following passages, in Jeremiah:

Mine anger and My wrath have been poured out upon this place, upon man and upon beast (Jeremiah 7:20).

I will smite the inhabitants of this city, both man and beast; they shall die of a great pestilence (Jeremiah 21:6).

It shall make her land a desolation, that none shall dwell therein; from man even to beast they have scattered, they have gone away (Jeremiah 50:3).

When a land sinneth against Me by trespassing a trespass, I will cut off from it man and beast (Ezekiel 14:13, 19, 21).

I will stretch out My hand upon Edom, and will cut off from it man and beast; and I will make it a waste (Ezekiel 25:13).

I will consume man and beast, I will consume the bird of the heavens and the fishes of the sea, and the stumbling blocks together with the wicked; and I will cut off man from the surfaces of the land (Zeph. 1:3).

[3] “Man and beast” denote interior and exterior good in the following passages, in Jeremiah:

I have made the earth, the man and the beast, by My great power (Jeremiah 27:5).

Behold the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast (Jeremiah 31:27).

The earth shall be a desolation, so that there is no man or beast (Jeremiah 32:43).

In the cities of Judah, and in the streets of Jerusalem, that are laid waste, no man and no inhabitant and no beast (Jeremiah 33:10; 51:62).

Thy righteousness is like the mountains of God; Thy judgments are a great deep; O Jehovah, Thou preservest man and beast (Psalms 36:6).

Because such things were signified by “man and beast,” therefore the firstborn of the Egyptians died, both of men and of beasts (Exodus 12:29); and therefore the firstborn were sanctified, both of man and of beast (Numbers 18:15); and therefore also from a holy rite it was commanded by the king of Nineveh, that both man and beast were to fast, and were also to be covered with sackcloth (Jonah 3:7-8).

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