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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 # 9199

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9199. And an orphan. That this signifies those who are in truth and not yet in good, and nevertheless long for good, is evident from the signification of “an orphan,” as being those who are in truth and long for good. The reason why these are signified by “orphans,” is that sons bereaved of father and mother, thus they who are deprived of interior good and truth, are “orphans;” for by “father” in the Word is signified interior good, and by “mother” truth conjoined with this good (see n. 5581); and by “sons” are signified the truths thence derived. (That “sons” denote truths may be seen above, n. 489, 491, 553, 1147, 2813, 3373, 6583.) That sons are here meant by “orphans,” and not daughters, is plain from the following verse, where it is said, “and your sons shall be orphans.” That “orphan sons” denote those who long for good, is “because the Lord is then in the place of a father to them; as in David:

A father of the orphans, and a judge of the widows, is God in the habitation of His holiness (Psalms 68:5).

[2] That “orphans” denote those who have been instructed in the truths of faith of the church from the Word, and thereby are afterward led to good, is plain also from the Lord’s words in John:

I will ask the Father, and He will give you another Paraclete, 1 that he may abide with you to eternity, the Spirit of truth; whom the world cannot receive, for it seeth him not, neither knoweth him; but ye know him, for he abideth with you, and is among you. I will not leave you orphans; I will come unto you. These things have I spoken unto you while abiding with you. But the Paraclete, the Holy Spirit, he shall teach you all things (John 14:16-18, 25-26).

[3] That those are “orphans” who are in truths and long for good can be seen here from every detail; for by “the Paraclete” is meant the Divine truth, which the Lord was while in the world, and which proceeded from the Lord after He had glorified His Human and had gone out of the world. Therefore He says that “He will send the Paraclete,” and that “He Himself will come.” “Sending the Paraclete” denotes enlightening and instructing in the truths of faith; and “coming to them” denotes leading into good. Therefore He says, “I will not leave you orphans.” It has been stated that by “the Paraclete” is meant the Divine truth which the Lord was while in the world, and which proceeded from Him after He had glorified His Human and had gone out of the world. That this is so, the Lord several times plainly taught. But those who distinguish the Divine into Persons, and not into Essences united in one, do not apprehend this; for the Word is explained and apprehended by a man according to the ideas previously received by him. So also where the Lord says that “He is in the Father and the Father in Him; that the Father and He are one; and that all things that are His are the Father’s and all things of the Father are His” (John 10:30; 14:1-11, 20; 16:15; 17:10).

[4] But to proceed with the further explanation of the things stated above. That by “the Paraclete” is meant the Divine truth, is plain from the very words of the Lord, for he is called “the Spirit of truth,” and it is also said, “the Paraclete, the Holy Spirit, shall teach you all things.” That the Lord was the Divine truth while in the world, is plain also from the words of the Lord in the above passage, for He says that “He will send another Paraclete (that is, in His place), even the Spirit of truth;” and of Himself He says that they know Him, because He abideth with them, and is among them. And also:

I tell you the truth, if I go not away, the Paraclete will not come unto you; but if I go away, I will send him unto you (John 16:7).

And in another passage:

This spoke He of the Spirit, which they that believed in Him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

And again He says that “He is the way, and the truth” (John 14:6); and also that “He is the Word, and that God is the Word, and that the Word became flesh” (John 1:1-3, 14); where “the Word” denotes the Divine truth. (That the Lord while in the world was the Divine truth, see n. 3195, 4687, 4727, 6716, 6864, 7499, 8127, 8724.)

[5] And that the Divine truth proceeds from the Lord since He glorified His Human, and went away out of the world, is plain also from the Lord’s words, “When I go away, I will send the Spirit of truth unto you” (“to send” denotes to go forth and to proceed, n. 2397, 4710); and also, “When he is come, he shall teach you all the truth; for he shall not speak from himself; but what things soever he shall hear, he shall speak. He shall glorify Me; for he shall take of Mine, and shall declare it unto you” (John 16:13-14 That when the Lord went away out of the world He became the Divine good even as to the Human, may be seen above (n. 3704, 3712, 3737, 3969, 4577, 5704, 6864, 7014, 7499, 8241, 8724, 8760, 9167); and that then, from the Divine good, which He Himself is, proceeds the Divine truth, even as from the sun proceeds the light of the universe (n. 3636, 3643, 3969, 5704, 7083, 8127). To these references may be added those cited above (n. 9194).

Poznámky pod čarou:

1. The Greek word Paracletos, is here and elsewhere left untranslated by Swedenborg, doubtless because there is no precise equivalent for it in Latin, as neither is there in English. Advocatus, like advocate, has too restricted a meaning, and so has “Comforter.” “Paraclete,” used as a noun, means “one who is called to us,” or “summoned;” in the present passage in connection with instruction—“He shall teach you all things.” [Reviser.]

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