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Exodus 22

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1 Jestliže by kdo ukradl vola aneb dobytče, a zabil by je neb prodal: pět volů navrátí za toho vola, a čtvero dobytčat za to dobytče.

2 (Jestliže by zloděj zastižen byl při podkopávání a ubit jsa, umřel by: ten, kdo ho ranil, nebude vinen smrtí.

3 Pakli by to ve dne učinil, smrtí vinen bude.) Bez prodlévání ať navrátí; pakli nemá co, prodán bude pro zlodějství své.

4 Jestliže nalezena bude v rukou jeho krádež, buď vůl, neb osel, buď dobytče ještě živé, dvénásobně navrátí.

5 Jestliže by kdo spásl pole neb vinici, a vpustil hovado své, aby se páslo na cizím poli: což nejlepšího má na poli svém neb vinici své, tím tu škodu nahradí.

6 Vyšel-li by oheň, a chytilo by se trní, a shořel by stoh neb stojaté obilí neb pole: nahradí ten, kdož zapálil, to, což shořelo.

7 Kdyby někdo dal schovati bližnímu svému peníze neb nádoby, a bylo by ukradeno z domu muže toho, jestliže nalezen bude zloděj, dvojnásobně navrátí.

8 Pakli nebude zloděj nalezen, tedy postaven bude pán domu toho před soudce, a přisáhne, že nevztáhl ruky své na věc bližního svého.

9 O všelijakou věc, o niž by byla nesnáz, buď o vola neb osla, dobytče neb roucho, pro všelikou věc ztracenou, když by kdo pravil, že to jest: před soudce přijde pře obou dvou; ten, kohož oni vinného usoudí, dvojnásobně navrátí bližnímu svému.

10 Jestliže by kdo dal bližnímu svému k chování osla neb vola, neb dobytče a jakékoli hovado, a umřelo by neb ochromělo, neb zajato bylo, že žádný neviděl:

11 Přísaha Hospodinova vkročí mezi oba, že nevztáhl ruky své k věci bližního svého; a přijme jej v tom pán věci té, a onen nebude povinen navraceti.

12 Pakli by krádeží vzato bylo od něho, navrátiti zase má pánu jeho.

13 Pakli by udáveno bylo, postaví svědka a nebude povinen upláceti toho, což udáveno jest.

14 Kdyby pak někdo vypůjčil něčeho od bližního svého, a ochromělo by aneb umřelo v nepřítomnosti pána jeho, bez výmluvy navrátí zase.

15 Pakli by pán jeho byl s ním, není povinen platiti, poněvadž bylo za peníze najaté, a přišlo za mzdu svou.

16 Jestliže by kdo namluvil pannu, kteráž není zasnoubena, a spal by s ní: dáť jí věno, a vezme ji sobě za manželku.

17 Pakli by otec její nikoli nechtěl jí dáti jemu, odváží stříbra podlé obyčeje věna panenského.

18 Čarodějnici nedáš živu býti.

19 Kdo by koli scházel se s hovadem, smrtí ať umře.

20 Kdo by obětoval bohům, kromě samému Hospodinu, jako proklatý vyhlazen bude.

21 Příchozímu neučiníš křivdy, aniž utiskneš ho; nebo příchozí byli jste v zemi Egyptské.

22 Žádné vdovy neb sirotka trápiti nebudete.

23 Pakli bez lítosti trápiti je budete, a oni by volali ke mně, vězte, že vyslyším křik jejich.

24 A rozhněvá se prchlivost má, i zbiji vás mečem; a budou ženy vaše vdovy a děti vaši sirotci.

25 Půjčíš-li peněz lidu mému chudému, kterýž jest s tebou: nebudeš jemu jako lichevník, aniž ho lichvou obtížíš.

26 Pakli v základu vezmeš roucho bližního svého, do západu slunce jemu je navrátíš.

27 Nebo ten jediný má oděv, to jest roucho, jímž přikrývá tělo své, a na němž spí. Když bude volati ke mně, tedy uslyším, nebo jsem milosrdný.

28 Soudcům nebudeš utrhati, a knížeti lidu svého zlořečiti nebudeš.

29 Z hojnosti obilí, a tekutých věcí svých neobmeškáš prvotin obětovati. Prvorozeného z synů svých mně dáš.

30 Tak učiníš s volem svým a s dobytkem svým: Sedm dní bude s matkou svou, dne pak osmého mně je dáš.

31 Lid svatý budete mi, a nebudete jísti masa z udáveného na poli; psu je vržete.

   

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Arcana Coelestia # 9174

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9174. 'And when a man borrows something from his companion' means truth from a different stock. This is clear from the meaning of 'borrowing' as receiving truth from a source other than self, thus from a different stock. The reason why 'borrowing' or 'asking of another' has this meaning is that in the spiritual world the only forms of good asked of others or imparted by others are ones that belong to intelligence and wisdom. Many other forms, it is true, are presented to view, indeed countless others; but these are appearances arising from those that belong to intelligence and wisdom. From this it is evident that 'borrowing' means being taught by another and so receiving truths or knowledge of truth and good from a source other than self. But this matter needs further explanation. A person is said to receive truths from self when he deduces them from the truths already present with him, at which time he combines these already present with those he deduces. But when he does this he entertains no other truths than those which are subject to and accord with the same good; for good is what arranges truths into order and links them together. Good is like the soul in a person, and truths are like those things with which the soul clothes itself and through which it acts. Just as every single thing in a person derives its life from his soul, as is well known, so the truths of faith receive theirs from the good of love to the Lord and love towards the neighbour. If that good does not compose a person's soul but the good of self-love or of love of the world, the person is not a human being but a wild animal. Furthermore in the next life he looks in the light of heaven like a wild animal, though in his own light, which becomes thick darkness when the light of heaven enters in, he looks like a human being. It should be borne in mind however that it is the Lord who arranges truths to accord with the good of a person's life.

[2] But a person is said to receive truths from another source when he is taught by another. If they are not subject to and do not accord with the good that governs him they are, it is true, stored in his memory among factual knowledge, yet they do not become his, that is, part of his belief, because they spring from a different stock. These truths are the subject in the present verse and the one that follows it.

[3] When 'borrowing' and 'lending' are mentioned in the Word, receiving instruction and giving it in a spirit of charity and affection are meant, as in Matthew,

Give to everyone asking from you, and from him desiring to receive a loan from you, do not turn away. Matthew 5:42.

Here it is evident that 'asking' was not used to mean asking, for the words are 'give to everyone asking'; neither were 'desiring a loan' and 'receiving it' so used. For if a person gave to everyone who asked, and also to everyone desiring to receive a loan, he would be deprived of all his goods. But since the Lord spoke from the Divine, 'asking' and 'desiring a loan', and 'giving' and 'receiving a loan', were used to mean the communicating of heavenly goods, that is, of cognitions or knowledge of good and truth. The nature of this communication is such that the more an angel stirred by charity and affection imparts them to another, the more the general good flows into him from heaven, that is, from the Lord, 6478. Thus an angel who gives to him who asks is not deprived of goods but enriched with them. The like applies when a person stirred by charity and affection does good to another. But real charity consists in giving to good people, and mistaken charity consists in giving to bad people the things they ask for and desire, 8120, as accords with these words in David,

The wicked borrows and does not repay, whereas the righteous shows mercy and gives. Psalms 37:21.

In Luke,

If you lend to those from whom you hope to receive, what thanks do you have? Rather, love your enemies, and do good, and lend, hoping for nothing from it; then your reward will be great, and you will be sons of the Highest. Luke 6:34-35.

[4] Here also 'lending' is used to mean being stirred by charity and affection to do good, thus to communicate the good things of heaven, and also to impart the good things of the world, yet to impart them with the good things of heaven in view. Charity and affection are present when good things are communicated without thought of reward, but charity and affection are absent when they are communicated with reward as the end in view, see 2373, 2400, 3816, 3956, 4943, 6388-6390, 6392, 6393, 6478, 8002. 'Loving enemies' and 'doing good' to bad people are aspects of charity and affection; but enemies are loved and good is done to them when they are given instruction and also when by suitable means they are corrected by them, 8121.

[5] The exercise of charity is also meant by 'lending' in Moses,

If you obey the voice of Jehovah and take care to do His commandments, you shall lend to many peoples, but you shall not borrow. Deuteronomy 28:1, 12.

'Lending to many peoples' means abounding in forms of good that belong to intelligence and wisdom and communicating them from that abundance, while 'not borrowing' means having no need of them from others, since all things are imparted to a person by the Lord. In David,

A good man who has mercy and lends will maintain his cause 1 in judgement; for he will never be moved. Psalms 112:5-6.

'Having mercy and lending' is used to describe the state of those governed by real charity. A similar description occurs in Psalms 37:21, in addition to other places.

Poznámky pod čarou:

1. literally, words

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