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5 Mosebog 24

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1 Når en Mand tager en Kvinde til Ægte, og hun ikke vinder hans Yndest, fordi han finder noget ved hende, der vækker Ubehag hos ham, og han skriver hende et Skilsmissebrev og giver hende det i Hænde og sender hende ud af sit Hjem,

2 så må hun efter at have forladt hans Hjem gå hen og gifte sig med en anden Mand;

3 får denne anden Mand også Uvilje imod hende og skriver hende et Skilsmissebrev og giver hende det i Hænde og sender hende ud af sit Hjem, eller dør den anden Mand, der havde taget hende til Ægte,

4 så har hendes første Mand, som havde sendt hende bort, ikke et til igen at tage hende til Hustru, efter at hun er blevet uren. Thi det er HE EN en Vederstyggelighed, og du må ikke bringe Brøde over det Land, HE EN din Gud vil give dig i Eje.

5 Når en Mand nylig har taget sig en Hustru, skal han ikke drage med i Krig, og der skal ikke pålægges ham nogen som helst Forpligtelse; han skal have Frihed til at blive hjemme et År og glæde sin Hustru, som han har ægtet.

6 Man må ikke tage en Håndkværn i Pant, heller ikke den øverste Møllesten; thi det var at tage Livet selv i Pant.

7 Når nogen gribes i at stjæle en af sine Brødre blandt Israelitterne og gør ham Fortræd eller sælger ham, da skal en sådan Tyv lade sit Liv. Du skal udrydde det onde af din Midte.

8 Tag dig i Vare med Spedalskhed, så du meget omhyggeligt handler efter alt, hvad Levitpræsterne lærer eder; som jeg har påbudt dem, skal I omhyggeligt handle.

9 Kom i Hu, hvad HE EN din Gud gjorde ved Mirjam undervejs, da I drog bort fra Ægypten.

10 Når du yder din Næste et Lån, må du ikke gå ind i hans Hus for at tage Pant af ham.

11 Du skal blive stående udenfor, og den Mand, du yder Lånet, skal bringe Pantet ud til dig.

12 Hvis han er en fattig Mand, må du ikke lægge dig til Hvile med hans Pant;

13 ved Solnedgang skal du give ham Pantet tilbage, for at han kan lægge sig til Hvile i sin Kappe. Da velsigner han dig derfor, og du står retfærdiggjort for HE EN din Guds Åsyn.

14 Du må ikke forurette en nødlidende, fattig Daglejer, hvad enten han hører til dine Brødre eller de fremmede inden dine Porte nogetsteds i dit Land.

15 Dag for Dag skal du give ham hans Løn, så at Solen ikke går ned derover, thi han er nødlidende og venter med Længsel derpå. Ellers råber han til HE EN over dig, og du pådrager dig Skyld.

16 Fædre skal ikke lide Døden for Børns Skyld, og Børn skal ikke lide Døden for Fædres Skyld. Enhver skal lide Døden for sin egen Synd.

17 Du må ikke bøje etten for den fremmede og den faderløse, og du må ikke tage Enkens Klædning i Pant.

18 Men kom i Hu, at du var Træl i Ægypten, og at HE EN din Gud udløste dig derfra. Derfor byder jeg dig at handle således.

19 Når du bjærger din Høst på din Mark og glemmer et Neg på Marken, må du ikke vende tilbage for at hente det; det skal tilfalde den fremmede, den faderløse og Enken, for at HE EN din Gud kan velsigne dig i alt, hvad du tager dig for.

20 Når du slår dine Oliven ned, må du ikke bagefter gennemsøge Grenene; den fremmede, den faderløse og Enken skal det tilfalde.

21 Når du høster din Vin, må du ikke holde Efterhøst; den fremmede, den faderløse og Enken skal det tilfalde.

22 Kom i Hu, at du selv var Træl i Ægypten; derfor byder jeg dig at handle således.

   


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia # 5136

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5136. 'Out of the land of the Hebrews' means from the Church; that is to say, evil caused celestial things to be alienated from it. This is clear from the meaning of 'the land of the Hebrews' as the Church, 'the land of the Hebrews' being in this case the land of Canaan, for this was the place from which Joseph was taken away. The reason why in the Word 'the land of Canaan' means the Church is that the Church had existed there since most ancient times, first the Most Ancient Church, which came before the Flood; then the Ancient Church, which came after the Flood; after that the second Ancient Church, which is called the Hebrew Church; and at length the Jewish Church. So that the Jewish Church might be established there Abram was commanded to move from Syria to that land, where he received the promise that the land would be given as an inheritance to his descendants. This explains why in the Word 'land' or 'earth' means the Church, and 'the whole land' - an expression found in various places - the universal Church, and why 'a new heaven and a new earth' means a new Church, internal and external.

[2] The reason the Church existed there continuously since most ancient times was that the member of the Most Ancient Church, who was celestial, was the kind of person who saw within every single object in the world and on earth something representative of the Lord's kingdom. Worldly and earthly objects were the means that enabled him to think about heavenly realities. This was where all the representatives and meaningful signs known subsequently in the Ancient Church had their origin, for these had been gathered together by the people meant by 'Enoch', and preserved for the use of others descended from them, 519, 521, 2896. This was how it came about that each specific place, and also each specific mountain or river in the land of Canaan, where the most ancient people lived, came to be representative, as did all the surrounding kingdoms. Now because the Word could not be written unless representatives and meaningful signs were used, including those connected with places, those consecutive dispensations of the Church were to that end kept in existence in the land of Canaan. But after the Lord's Coming the Church was transferred elsewhere because representatives were now done away with. From all this it is evident that the land of Canaan, called the land of the Hebrews here, means the Church.

[3] But see what has been presented already on these matters - in the following places:

The Most Ancient Church, the one before the Flood, existed in the land of Canaan, 567, 3686, 4447, 4454.

Part of the Ancient Church, the Church after the Flood, existed there, 3686, 4447.

The second Ancient Church, called the Hebrew Church, also existed there, 4516, 4517.

Abram was therefore commanded to go there, and the land was given to his descendants, 3686, 4447.

Consequently the land of Canaan represented the Lord's kingdom, 1607, 3038, 3481, 3705, 4240, 4447.

This explains why in the Word 'the land' means the Church, 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118 (end), 3355, 4447, 4535.

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

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Arcana Coelestia # 3686

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3686. 'And Esau saw that the daughters of Canaan were evil in the eyes of Isaac his father' means the Lord's foresight and provision that the affections for that truth - the affections to which natural good had been joined until then - would not be suitable for such conjunction. This is clear from the meaning of 'seeing' here as foresight and provision, dealt with in 2837, 2839; from the representation of 'Esau' as the Lord as regards the Divine Good of the Natural, dealt with already; from the meaning of 'the daughters of Canaan', in this case the daughters of Heth, as affections for truth from a non-genuine source, dealt with in 3470, 3620-3622; and from the meaning of '[evil] in the eyes of Isaac his father' as not being suitable for such conjunction, that is to say, through the good of the natural, represented by 'Esau', with the good of the rational, represented by 'Isaac'. From this it is evident that all these words mean the Lord's foresight and provision that the affections for that truth, being from a non-genuine source, would not be suitable for conjunction. The truth of all this may be seen from the explanation given at 26:34-35, where the subject is the daughters of Heth whom Esau had taken as wives, and at 27:46, where the subject is the plea to Jacob not to marry one of the daughters of Canaan. The reason why 'the daughters of Canaan' here means affections for truth from a non-genuine source, whereas above 'the daughters of Canaan' meant affections for falsity and evil, 3662, 3683, is that the Hittites in the land of Canaan belonged to the Church as it existed among gentiles. They were not so much under the influence of falsity and evil as other nations there, such as the Canaanites, Amorites, and Perizzites. This also was why the Hittites represented the Lord's spiritual Church among the gentiles, 2913, 2986.

[2] The Most Ancient Church which was celestial and existed before the Flood was situated in the land of Canaan, see 567. The Ancient Church which existed after the Flood was also situated there, as well as in many other countries, 1238, 2385. This was how it came about that all the gentile nations there, and also all the territories there, and all the rivers there, served as representatives. For the most ancient people, who were celestial, perceived through all the objects they beheld the kind of things that belong to the Lord's kingdom, 920, 1409, 2896, 2897, 2995, and so beheld the same through the territories and the rivers there.

[3] After their times those representatives survived in the Ancient Church, including the representatives related to the places there. Furthermore the Word that existed in the Ancient Church, dealt with in 2897-2899, contained place-names which were for the same reason representative; and the Word existing after their times, which is called Moses and the Prophets, also contains them. This was why Abraham was commanded to go there, and the promise was made to him that his descendants would possess that land. That promise was not made because they were any better than all the other nations, for they were the worst of them all, 1167, 3373. But it was made so that through them the representative Church might be established, in which no attention was paid to representative persons and places themselves but to the actual things which these represented, 3670, and thus also so that the names existing in the Most Ancient and the Ancient Churches might be preserved.

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