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Exodus 21

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1 De Lovbud, du skal forelægge dem, er følgende:

2 Når du køber dig en hebræisk Træl, skal han trælle i seks År, men i det syvende skal han frigives uden Vederlag.

3 Er han ugift, når han kommer til dig, skal han frigives alene; er han gift, skal hans Hustru frigives sammen med ham.

4 Hvis hans Herre giver ham en Hustru og hun føder ham Sønner eller Døtre, da skal Hustruen og hendes Børn tilhøre hendes Herre, og Trællen frigives alene.

5 Hvis han imidlertid erklærer: "Jeg har fået Kærlighed til min Herre, min Hustru og mine Børn, jeg vil ikke have min Frihed!"

6 da skal hans Herre føre ham hen til Gud og stille ham op ad Døren eller Dørstolpen, og hans Herre skal gennembore hans Øre med en Syl, og så skal han være hans Træl for Livstid.

7 Når en Mand sælger sin Datter som Trælkvinde, skal hun ikke frigives som Trællene.

8 Dersom hun pådrager sig sin Herres Mishag, efter at han har haft Omgang med hende, skal han tillade, at hun købes fri; han har ikke Lov at sælge hende til fremmede Folk, når han har gjort Uret imod hende;

9 hvis han derimod bestemmer, at hun skal være hans Søns Hustru, skal han behandle hende, som det tilkommer Døtre.

10 Hvis han tager sig en anden, har han ikke Lov at forholde den første den Kødspise, Klædning og ægteskabelige et, der tilkommer hende.

11 Forholder han hende nogen af disse tre Ting, skal hun frigives uden Vederlag og Betaling.

12 Den, der slår en Mand ihjel, skal lide Døden.

13 Gør han det imidlertid ikke med Forsæt, men styres hans Hånd af Gud, vil jeg anvise dig et Sted, hvor han kan ty hen.

14 Når derimod en handler med Overlæg, så han med List slår sin Næste ihjel, da skal du rive ham bort fra mit Alter, for at han kan lide Døden.

15 Den, der slår sin Fader eller Moder, skal lide Døden.

16 Den, der stjæler et Menneske, skal lide Døden, hvad enten han har solgt det, eller det endnu findes hos ham.

17 Den, der forbander sin Fader eller Moder, skal lide Døden.

18 Når der opstår Strid mellem Mænd, og den ene slår den anden med en Sten eller med Næven, så at han vel ikke dør deraf, men dog må holde Sengen,

19 så skal Gerningsmanden være sagesløs, hvis han kan stå op og gå ud støttet til sin Stok; kun skal han godtgøre ham hans Tidsspilde og sørge for hans Helbredelse.

20 Når en Mand slår sin Træl eller Trælkvinde med sin Stok, så de dør på Stedet, skal han straffes derfor;

21 men hvis de bliver i Live en Dag eller to, skal han ikke straffes; det er jo hans egne Penge.

22 Når Mænd kommer i Slagsmål og støder til en frugtsommelig Kvinde, så hun nedkommer i Utide, men der ellers ingen Ulykke sker, da skal han bøde, hvad Kvindens Mand pålægger ham, og give Erstatning for det dødfødte Barn.

23 Men hvis der sker en Ulykke, skal du bøde Liv for Liv,

24 Øje for Øje, Tand for Tand, Hånd for Hånd, Fod for Fod,

25 Brandsår for Brandsår, Sår for Sår, Skramme for Skramme.

26 Når en Mand slår sin Træl eller sin Trælkvinde i Øjet og ødelægger det, skal han give dem fri til Erstatning for Øjet;

27 og hvis han slår en Tand ud på sin Træl eller Trælkvinde, skal han give dem fri til Erstatning for Tanden.

28 Når en Okse stanger en Mand eller Kvinde ihjel, skal Oksen stenes, og dens Kød må ikke spises, men Ejeren er sagesløs;

29 men hvis Oksen allerede tidligere har villet stange, og dens Ejer er advaret, men alligevel ikke passer på den, og den så dræber en Mand eller Kvinde, da skal Oksen stenes, og dens Ejer skal også lide Døden;

30 men hvis der pålægges ham Sonepenge, skal han betale så stor en Løsesum for sit Liv, som der kræves af ham.

31 Også hvis den stanger en Dreng eller en Pige, skal han behandles efter samme Lovbud.

32 Men hvis Oksen stanger en Træl eller Trælkvinde, skal han betale deres Herre tredive Sekel Sølv, og Oksen skal stenes.

33 Når en Mand tager Dækket af en Cisterne eller graver en Cisterne uden at dække den til, og en Okse eller et Æsel så falder deri,

34 da skal Brøndens Ejer erstatte det; han skal give Dyrets Ejer Erstatning i Penge, men det døde Dyr skal tilfalde ham,

35 Når en Mands Okse stanger en andens Okse ihjel, skal de sælge den levende Okse og dele Pengene, og ligeledes skal de dele det døde dyr.

36 Men hvis det er vitterligt, at Oksen tidligere har villet stange, og dens Ejer ikke har passet på den, da skal han erstatte Okse med Okse, men det døde Dyr skal tilfalde ham.

   


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia # 8753

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8753. 'They came to the wilderness of Sinai' means, they entered a state of good in which the truths of faith were to be implanted. This is clear from the meaning of 'the wilderness of Sinai' as a state of good in which the truths of faith are to be implanted. Here 'wilderness' is good in which truths have not as yet been implanted, and 'Sinai' is actual truths. For 'wilderness' has a number of meanings, 3900, in general what is uninhabited and uncultivated, 2708, so that in the spiritual sense it means good which as yet has no truths in it; for good without truths is spiritually uncultivated. Consequently 'wilderness' means a new will which has not as yet been formed by means of the truths of faith, 8457.

[2] As regards 'Mount Sinai', in the highest sense it means Divine Truth emanating from Divine Good, Divine Good being meant by 'mountain' and Divine Truth by 'Sinai'. In the internal sense it means the truth of faith springing from good, in this instance the truth of faith that is to be implanted in good since the Law had not as yet been declared from there. The reason why 'Mount Sinai' has these meanings is that the Law was declared from there by the Lord, and the Law is Divine Truth emanating from Divine Good, and also is the truth of faith springing from good, 6752, 7463, 8695. This explains why the children of Israel encamped in the wilderness beside this mountain; for not only the Ten Commandments, which are the Law in a restricted sense, were declared from there, but also all the statutes of the Church, which, being representative, held within themselves the spiritual and celestial truths and forms of good of the Lord's kingdom. The fact that the Law was declared from that mountain is clear from Chapter Exodus 20 below; and the fact that the statutes of the Church were as well is clear from Exodus 21 and following chapters; and Leviticus 7:37-38; 27:34. 'Sinai' has the same meaning in David,

O God, when You went out before Your people, when You marched in the wilderness, the earth trembled; the heavens also dropped [rain] before God. This Sinai [trembled] before God. the God of Israel. You cause a rain of blessings to drop down, O God. Psalms 68:7-9.

Here 'Sinai' stands for truth which springs from good, for these are meant by 'the heavens dropped [rain] before God' and by 'God dropped a rain of blessings'.

[3] In the Book of Judges,

O Jehovah, when You went forth from Seir, when You set out from the field of the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down before Jehovah, Sinai itself before Jehovah God of Israel. In the days of Shamgar, son of Anath, in the days of Jael, the roads ceased to be, and those who went along by pathways kept to twisting roads; the streets in Israel ceased to be. They ceased until I, Deborah, arose, until I arose a mother in Israel. Judges 5:4-7.

Here also 'Sinai' stands for the Law or Divine Truth emanating from Divine Good, from which the truths of faith were implanted in the good of faith, those truths also being meant by 'the heavens dropped, and the clouds dropped water'. A lack of the truths of faith and the perversion of them is meant by 'the roads ceased to be, and those who went along by pathways kept to twisting roads', truths being meant by 'roads' or 'ways', 'pathways', and 'streets', see 627, 2333, 3123, 3477. For the theme of this prophetic song, which is the Song of Deborah and Barak, is the perversion of the Church's truth and the renewal of it.

[4] In Moses,

Jehovah came from Sinai, He dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. From His right hand came a fiery law for them. Deuteronomy 33:2.

Here the children of Jacob are blessed by Moses before his death. He begins the prophetic utterance in his blessing with Jehovah came from Sinai, and in this instance 'Sinai' means the truths of faith in their entirety. The reason why he begins with these words is that all the truths and forms of the good of faith are meant by 'the children of Jacob', 3858, 3862, 3926, 3939, 6335, and in a similar way by 'the children of Israel', 5414, 5951, 5879.

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

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Arcana Coelestia # 5951

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5951. 'And the sons of Israel did so' means a putting into effect by the spiritual truths within the natural. This is clear from the meaning of 'they did' as a putting into effect; and from the representation of 'the sons of Israel' as the spiritual truths within the natural, dealt with in 5414, 5879. What spiritual truths within the natural are must be stated: The truths of faith if separate from man, spirit, or angel are not in fact the truths of faith, for they are not attached to a recipient in whom they become such truths. But when they are attached to man, spirit, or angel as their recipient they then become the truths of faith, yet varyingly so according to each individual's state of life. With those who are just beginning to learn them they are no more than factual knowledge. If after that those people truly revere them they go on from being factual knowledge to become the truths of the Church. When however they have an affection for those truths and lead lives in keeping with them, they become spiritual truths; for the good of love and charity, which has its origin solely in the spiritual world, then enters in and brings life to them. For having an affection for them and leading a life in keeping with them stem from that good.

[2] What truths, called the truths of faith, are like with those who lead lives in keeping with them, and with those who do not, has been shown to me. With people who do not lead lives in keeping with them those truths have manifested themselves as white threads; and with people who knew those truths yet did nothing good at all they were fragile ones. But with people who do lead lives in keeping with them those truths have manifested themselves as fibres extending from the brain, which were filled with spirituous fluid and were soft. Thus these latter truths had life in them, the former did not. From all this one may recognize that the nature of the truths present with people depends on the individual's state of life. The truths which 'the sons of Jacob' represent are not as yet spiritual truths because they have not as yet been made matters of life. But the truths represented by those men as 'the sons of Israel' are spiritual ones because, having been made matters of life, the good of love and charity has entered them. Such truths are meant here because now the subject is the initial stage in the joining of the truths within the natural, which are 'the sons of Jacob', to internal good, which is 'Joseph', through the intermediary, which is 'Benjamin', and also through spiritual good, which is 'Israel'.

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