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2 Mózes 21

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1 Ezek pedig azok a rendeletek, a melyeket eleikbe kell terjesztened:

2 Ha héber szolgát vásárolsz, hat esztendeig szolgáljon, a hetedikben pedig szabaduljon fel ingyen.

3 Ha egyedûl jött, egyedûl menjen el; ha feleséges ember, menjen el vele a felesége is.

4 Ha az õ ura adott néki feleséget, és [ez] fiakat vagy leányokat szûlt néki: az asszony, gyermekeivel együtt legyen az õ uráé; õ pedig egyedûl menjen el.

5 De ha a szolga azt mondaná: Szeretem az én uramat, az én feleségemet és fiaimat, nem akarok felszabadulni:

6 Akkor vigye õt az õ ura a bírák elé, és állítsa az ajtóhoz vagy az ajtófélhez, és az õ ura fúrja által az õ fülét árral; és szolgálja õt mindörökké.

7 És ha valaki az õ leányát szolgálóul adja el, ne úgy menjen el, mint a szolgák mennek.

8 Ha nem tetszik az õ urának, hogy eljegyezze õt magának, akkor váltassa ki; arra, hogy idegen népnek eladja, nincs hatalma, mivel hûtelen volt hozzá.

9 Ha pedig a fiának jegyzi el õt: a leányok törvénye szerint cselekedjék vele.

10 Ha mást vesz magának: [ennek] ételét, ruházatát és házasságbeli igazát alább ne szállítsa.

11 Ha ezt a hármat nem cselekszi vele: akkor menjen az el ingyen, fizetés nélkûl.

12 A ki úgy megver valakit, hogy meghal, halállal lakoljon.

13 De ha nem leselkedett, hanem Isten ejtette kezébe: úgy helyet rendelek néked, a hova meneküljön.

14 Ha pedig valaki szándékosan tör felebarátja ellen, hogy azt orvúl megölje, oltáromtól is elvidd azt a halálra.

15 A ki megveri az õ atyját vagy anyját, halállal lakoljon.

16 A ki embert lop, és eladja azt, vagy kezében kapják, halállal lakoljon.

17 A ki szidalmazza az õ atyját vagy anyját, halállal lakoljon.

18 És ha férfiak összevesznek, és megüti valaki az õ felebarátját kõvel vagy öklével, és nem hal meg, hanem ágyba esik:

19 Ha felkél, és mankóján kinn jár: ne legyen büntetve az, a ki megütötte; csupán fekvéséért fizessen és gyógyíttassa meg.

20 Ha pedig valaki úgy üti meg szolgáját vagy szolgálóját bottal, hogy az meghal keze alatt, büntettessék meg.

21 De ha egy vagy két nap életben marad, ne büntettessék meg, mert pénze [ára] az.

22 Ha férfiak veszekednek és meglöknek valamely terhes asszonyt, úgy hogy idõ elõtt szûl, de [egyéb] veszedelem nem történik: bírságot fizessen a szerint, a mint az asszony férje azt reá kiveti, de bírák elõtt fizessen.

23 De ha veszedelem történik: akkor életért életet adj.

24 Szemet szemért, fogat fogért, kezet kézért, lábat lábért;

25 Égetést égetésért, sebet sebért, kéket kékért.

26 Ha valaki az õ szolgájának szemét, vagy szolgálójának szemét úgy üti meg, hogy elpusztul, bocsássa azt szabadon az õ szeméért.

27 Ha pedig szolgájának fogát, vagy szolgálójának fogát üti ki, bocsássa azt szabadon az õ fogáért.

28 Ha férfit vagy asszonyt öklel meg egy ökör, úgy hogy meghal: kõvel köveztessék meg az ökör, és húsát meg ne egyék; de az ökörnek ura ártatlan.

29 De ha az ökör azelõtt is öklelõs volt, és annak urát megintették, és még sem õrizte azt, és férfit vagy asszonyt ölt meg: az ökör köveztessék meg, és az ura is halállal lakoljon.

30 Ha pénzváltságot vetnek reá, fizessen lelke váltságáért annyit, a mennyit reá kivetnek.

31 Akár fiút ökleljen meg, akár leányt ökleljen meg: e szerint a rendelet szerint kell cselekedni.

32 Ha szolgát öklel meg az ökör vagy szolgálót: adassék azok urának harmincz ezüst siklus, az ökör pedig köveztessék meg.

33 Ha pedig valaki vermet nyit meg, vagy ha valaki vermet ás, és nem fedi azt be, és ökör vagy szamár esik bele:

34 A verem ura fizessen; pénzül térítse meg azok urának, a hulla pedig legyen az övé.

35 És ha valakinek ökre megdöfi az õ felebarátja ökrét, úgy hogy az elpusztul: adják el az eleven ökröt, és az árát osszák meg, és a hullát is osszák el.

36 Vagy ha tudták, hogy az ökör már azelõtt öklelõs volt, és nem õrizte azt annak ura: fizessen ökröt az ökörért, a hulla pedig az övé legyen.

   

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Arcana Coelestia # 10543

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10543. 'At Mount Horeb' means within the external things of worship, the Church, and the Word. This is clear from the meaning of 'Mount Horeb' as Divine Truth present in external things. For Horeb was the mountainous region surrounding Mount Sinai, and 'Mount Sinai' means Divine Truth; consequently 'Horeb', being the mountainous region round about, means Divine Truth present in external things. For what is in the middle and higher than the outlying parts around it means that which is internal, and therefore what is around and below it means that which is external.

'Mount Sinai' means Divine Truth, see 8805, 9420.

The middle means that which is internal, 1074, 2940, 2973, 5897, 6084, 6103, 9164, and so does what is high, 2148, 4210, 4599, 9489, 9773, 10181.

What is round about means that which is external, 2973, and so does what is below.

Since the people's interest lay in external things and not in what was internal, when the Law was declared from Mount Sinai they stood in Horeb at the foot of the mountain, and the mountain was fenced off all the way round to prevent the people from touching it, Exodus 19:12-13, 21, 23-24; 20:21; Deuteronomy 4:10-12. The external of worship, the Church, and the Word is spoken of because the external of one is the external of another; for worship is performed by the Church, and the Church's truths and forms of good, and its worship, are derived from the Word. Those therefore who are interested in only the external things of worship and the Church are interested in only the external things of the Word.

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

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Arcana Coelestia # 4599

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4599. 'And pitched his tent beyond the tower of Eder' means more interior aspects of this. This is clear from the meaning of 'pitching a tent' as an advance in holiness, in this case towards more interior aspects - 'a tent' meaning holiness, see 414, 1102, 2145, 2152, 3312, 4391; from the meaning of 'beyond the tower' as into more interior aspects, dealt with below; and from the meaning of 'Eder' as the nature of the state, that is to say, the nature of the advance made in holiness towards more interior aspects. This tower possessed that meaning from of old, but because there is no further reference to it in the Word apart from Joshua 15:21, this cannot be proved from parallel passages in the way other names can. The reason 'beyond the tower' means towards more interior aspects is that things which are more interior are expressed as objects that are lofty and high - as mountains, hills, towers, housetops, and the like. The reason for this is that minds which form their ideas from natural objects in the world as perceived through the external senses see things of an interior nature as objects that are higher than others, 2148.

[2] That 'towers' means interior things may also be seen from other places in the Word, as in Isaiah,

My beloved had a vineyard on a very fertile hill, 1 which he surrounded [with an enclosure] and gathered out the stones, and planted it with the choicest vine, and built a tower in the midst of it. Isaiah 5:1-2.

'A vineyard' stands for the spiritual Church, 'the choicest vine' for spiritual good, 'he built a tower in the midst of it' for the interior aspects of truth. Similarly also in the Lord's parable in Matthew,

A householder planted a vineyard, and set a hedge around it, and dug a winepress in it, and built a tower, and let it out to tenants. Matthew 21:33; Mark 12:1.

[3] In Ezekiel,

The sons of Arvad, and your army, were on your walls round about, and Gammadim were in your towers; they hung their shields on your walls round about; they made perfect your beauty. Ezekiel 27:11.

This refers to Tyre, by which are meant cognitions of good and truth, or people who possess these cognitions. 'Gammadim in its tower' stands for cognitions of interior truth.

[4] In Micah,

Jehovah will reign over them in Mount Zion, from now on and for ever. And you, O tower of the flock, hill of the daughter of Zion, to you will it come, and the former kingdom will return, the kingdom of the daughter of Jerusalem. Micah 4:7-8.

This describes the Lord's celestial kingdom. 'Mount Zion' describes the inmost part of it, which is love to the Lord; 'hill of the daughter of Zion' its immediate derivative, which is mutual love, called in the spiritual sense charity towards the neighbour; 'tower of the flock' describes its interior truths of good. The existence of a spiritual-celestial kingdom from this is meant by 'the kingdom of the daughter of Jerusalem'. In David,

Mount Zion will be glad, the daughters of Judah will be exultant, because of Your judgements. Encompass Zion, and go around her; count up her towers. Psalms 48:11-12.

Here 'towers' stands for interior truths which defend the things that constitute love and charity.

[5] In Luke,

Whoever does not carry his own cross and come after Me cannot be My disciple. For who of you, when he wishes to build a tower, does not first sit down and work out the cost, whether he has the means to complete it? Or what king going to encounter another king in war does not first sit down and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? So every one of you who does not renounce all that is his own cannot be My disciple. Luke 14:27-28, 31, 33.

Anyone who is not acquainted with the internal sense of the Word can only suppose that here the Lord was using comparisons, and that the expressions 'building a tower' and 'going to war' were not used to mean anything more. He does not know that each comparison in the Word has a spiritual meaning, and is representative, and that 'building a tower' means acquiring interior truths to oneself and 'going to war' fighting from those truths. For the subject in this quotation is the temptations undergone by those who belong to the Church and are here called the Lord's disciples. Those temptations are meant by 'his own cross' which each of them has to carry; and the truth that they do not in any way conquer of themselves and from what is their own but from the Lord is meant by 'he who does not renounce all that is his own cannot be My disciple'. This is how these expressions hang together; but if the references to a tower and to war are understood to be simply comparisons without a more interior sense they do not hang together. From this one may see what light flows from the internal sense.

[6] The interiors of those who are governed by self-love and love of the world, and so the falsities from which they fight and from which they reinforce their kind of religion, are also expressed as 'towers' in the contrary sense, as in Isaiah,

The height of men (vir) will be brought low, and Jehovah alone will be exalted on that day, for the day of Jehovah Zebaoth will be against everyone that is lofty and high, and against everyone that is lifted up, and he will be humbled; and against all the cedars of Lebanon that are high and lifted up and against all the oaks of Bashan, and against all high mountains, and against all hills that are lifted up, and against every lofty tower and against every fortified wall. Isaiah 2:11-18.

Here the interior and exterior aspects of those loves are described by cedars, oaks, mountains, hills, a tower, and a wall - interior falsities being described by 'a tower'. Thus interior things are again described by objects that are 'high'. The difference however is this: People who are governed by these - by evils and falsities - believe that they themselves are high and above others, whereas those who are governed by goods and truths believe that they themselves are least and below others, Matthew 20:26-27; Mark 10:44. All the same, goods and truths are described as things that are 'high' because in heaven they are closer to the Most High, that is, to the Lord. Furthermore 'towers' is used in the Word in reference to truths, but 'mountains' to forms of good.

Poznámky pod čarou:

1. literally, on a horn of a son of oil

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