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Deuteronomio 15

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1 Post paso de sep jaroj faru forlason.

2 Jen estas la esenco de la forlaso:cxiu kreditoro, kiu pruntedonis ion al sia proksimulo, forlasu tion, li ne postulu tion de sia proksimulo aux de sia frato; cxar estas proklamita forlaso pro la Eternulo.

3 De alilandulo vi povas postuli; sed kion vi havos cxe via frato, tion via mano forlasu.

4 Cetere ne estos cxe vi malricxulo (cxar la Eternulo benos vin en la lando, kiun la Eternulo, via Dio, donas al vi kiel heredan posedajxon),

5 se vi nur obeos la vocxon de la Eternulo, via Dio, por observi kaj plenumi cxiujn cxi tiujn ordonojn, kiujn mi ordonas al vi hodiaux.

6 CXar la Eternulo, via Dio, benos vin, kiel Li diris al vi; kaj vi pruntedonos al multaj popoloj, sed vi ne prunteprenos; kaj vi regos super multaj popoloj, sed super vi ili ne regos.

7 Se estos inter vi malricxulo iu el viaj fratoj en iu el viaj urboj en via lando, kiun la Eternulo, via Dio, donas al vi, tiam ne malmoligu vian koron kaj ne fermu vian manon antaux via frato, la malricxulo;

8 sed malfermu al li vian manon, kaj pruntedonu al li lauxmezure de lia manko, kio mankos al li.

9 Gardu vin, ke ne aperu en via koro malpia penso:Alproksimigxas la sepa jaro, la jaro de forlaso; kaj via okulo farigxos malfavora kontraux via malricxa frato kaj vi ne donos al li, kaj li plendos pri vi al la Eternulo, kaj peko estos sur vi.

10 Donu al li, kaj ne cxagrenu vin via koro, kiam vi donos al li; cxar pro tio benos vin la Eternulo, via Dio, en cxiuj viaj faroj kaj en cxiu entrepreno de via mano.

11 CXar ne mankos malricxuloj en la lando, tial mi ordonas al vi jene:malfermu vian manon al via frato, al via senhavulo, kaj al via malricxulo en via lando.

12 Se vendos sin al vi via frato, Hebreo aux Hebreino, li servu vin dum ses jaroj, sed en la sepa jaro forsendu lin de vi en libereco.

13 Kaj kiam vi forsendos lin de vi en libereco, ne forsendu lin kun malplenaj manoj;

14 sed havigu al li iom el viaj brutoj kaj el via garbejo kaj el via vinpremejo; per kio benis vin la Eternulo, via Dio, tion donu al li.

15 Memoru, ke vi estis sklavo en la lando Egipta, kaj la Eternulo, via Dio, liberigis vin; tial mi ordonas al vi tion hodiaux.

16 Kaj se li diros al vi:Mi ne foriros de vi, cxar mi amas vin kaj vian domon-cxar estas al li bone cxe vi:

17 tiam prenu alenon kaj enpiku en lian orelon kaj en la pordon, kaj li estos sklavo al vi por cxiam. Ankaux kun via sklavino agu tiel.

18 Tio ne sxajnu al vi malfacila, kiam vi forsendos lin de vi en libereco; cxar duoblan pagon de dungito li perlaboris cxe vi dum ses jaroj; kaj la Eternulo, via Dio, benos vin en cxio, kion vi faros.

19 CXiun virseksan unuenaskiton, kiu naskigxos al viaj grandaj kaj malgrandaj brutoj, dedicxu al la Eternulo, via Dio; ne laboru per la unuenaskito de via bovo, kaj ne tondu la unuenaskiton de via sxafo.

20 Antaux la Eternulo, via Dio, mangxu gxin cxiujare, sur la loko, kiun elektos la Eternulo, vi kaj via familio;

21 sed se gxi havos ian difekton, se gxi estos lama aux blinda, aux se gxi havos kian ajn malbonan difekton, tiam ne bucxu gxin ofere al la Eternulo, via Dio.

22 Sed inter viaj pordegoj vi povas gxin mangxi, malpurulo kaj purulo egale, kiel gazelon kaj cervon.

23 Nur gxian sangon ne mangxu; sur la teron elversxu gxin, kiel akvon.

   

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Arcana Coelestia # 4111

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4111. 'And Rachel stole the teraphim which belonged to her father' means a change, as regards truth, of the state meant by 'Laban'. This is clear from the meaning of 'stealing' here as taking away that which is cherished and holy, and so changing the state; from the meaning of 'the teraphim' as truths, dealt with below; and from the meaning of 'father', who in this case is Laban, as the good meant by him, dealt with already. 'Father' too means good, 3703. From this it is evident that 'Rachel stole the teraphim which belonged to her father' means a change, as regards truth, of the state meant by 'Laban'.

[2] What is implied in all this may be seen from the state in which spirits dwell when they are being separated. The states of good and truth in which spirits dwell are determined by the communities they are in, for as shown already, all thought flows in through others, doing so most immediately through those in whose community they are at the time. When therefore they are removed from one community and sent into another the states of their thoughts and affections are changed, and so therefore are the states of truth and good in which they dwell. If however they are sent into communities unlike themselves they take no delight in it, and consequently feel coerced; and therefore they are separated from them and taken to communities which are like themselves. This explains why the evil are unable to be present in and to stay among communities of the good, or the good to do so among communities of the evil, and also why all spirits and angels are distinguished into separate communities in accordance with those affections that belong to love. But every affection belonging to love contains many and varying features, 3078, 3189, 4005, though one feature is predominant. Each spirit therefore is capable of being in a number of communities, but he strives to get to the one in which his predominant affection reigns, and to which at length he is brought.

[3] As regards the good meant by 'Laban' and a change in the state of that good, as long as it was present with the good represented by 'Jacob' it was closer to the Divine; for 'Jacob' means that good within the Natural, and being closer to the Divine was also at that time in a more perfect state of truth and good. But when it was separated from it, it entered another state as regards truth and good, for in general changes of state in the next life are nothing else than movements towards the Divine or away from the Divine. This then shows what is understood by a change of state when the good meant by 'Laban' was separated.

[4] The reason why 'Rachel stole the teraphim which belonged to her father' means a change of state as regard truth is that by 'the teraphim' are meant his gods, as is evident from what follows below. For in verse 30 Laban says to Jacob, 'Why did you steal my gods?' and in verse 32 Jacob replies, 'Anyone with whom you find your gods shall not live in the presence of our brothers'. In the internal sense 'gods' means truths, which is also the reason why the name 'God' is used in the Word when truth is the subject, see 2586, 2769, 2807, 2822.

[5] The teraphim were idols which were used when people consulted God or asked Him something. And because the replies which they received were to those people Divine truths, truths were therefore meant by them, as in Hosea,

The children of Israel sat many days with no king and with no prince and with no sacrifice, nor ephod and teraphim. Hosea 3:4.

'Ephod and teraphim' stands for Divine truths which they received through the replies given, for when they asked God something they also put on the ephod, 1 Samuel 23:9-12. In Zechariah,

The teraphim speak iniquity, and the diviners see a lie, and the dreams speak vanity. Zechariah 10:2.

Here too 'the teraphim' stands for replies, but in that state iniquitous ones.

[6] And because 'the teraphim' had this kind of meaning, some also had them in their houses, even though this was forbidden. One such person was Micah, in the Book of Judges,

Micah had a house of God and he made an ephod and teraphim, and he consecrated 1 one of his sons to be his priest. And some of the Danites said to their brethren, Do you know that in these houses there is an ephod and teraphim, and a graven image and a molten image? And when they had entered Micah's house and took the graven image, the ephod and the teraphim, and the molten image... And the priest's heart was glad, 2 and he took the ephod and the teraphim, and the graven image. And Micah pursued the children of Dan, then he said, You have taken my gods which I made, and the priest, and have gone away. What have I more? Judges 17:5; 18:14, 18, 20, 24.

Michal too, David's wife, had them, as described in 1 Samuel,

Michal, David's wife, took the teraphim, and placed them in the bed and covered them over with a garment. Saul's messengers came, but behold, the teraphim were in the bed. 1 Samuel 19:13, 16.

The fact that they were however idols which were forbidden is evident from what is said in reference to them in 1 Samuel 15:23; 2 Kings 23:24; Ezekiel 21:21.

Poznámky pod čarou:

1. literally, filled the hand

2. literally, good

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