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Deuteronomy 19

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1 When Jehovah thy God has cut·​·off the nations, whose land Jehovah thy God gives thee, and thou possessest them, and dwellest in their cities, and in their houses;

2 thou shalt distinguish three cities for thee in the midst of thy land, which Jehovah thy God gives thee to possess it.

3 Thou shalt prepare for thee the way, and divide·​·in·​·three the borders of thy land, which Jehovah thy God causes thee to inherit, and it shall be for every manslayer to flee thither.

4 And this is the matter of the manslayer, who shall flee thither, that he may live; He who smites his companion without knowing, and he hated him not from yesterday and the day before*;

5 and he who comes into the forest with his companion to hew wood, and his hand wields the axe to cut·​·off the wood, and the iron is shaken·​·off the wood, and finds his companion and he die; he shall flee to one of those cities, and live;

6 lest the redeemer of the blood pursue after the manslayer, for his heart is·​·hot, and overtake him, for the way is multiplied, and smite the soul; whereas he has not the judgment of death, for he hated him not yesterday or the day·​·before.

7 Therefore I command thee, saying, Thou shalt distinguish three cities for thee.

8 And if Jehovah thy God enlarge thy border, as He has promised to thy fathers, and give to thee all the land of which He spoke to give to thy fathers;

9 if thou shalt keep all these commandments to do them, which I command thee today, to love Jehovah thy God, and to walk in His ways all the days; and thou shalt add three cities more for thee, above these three;

10 and innocent blood be not shed in the midst of thy land, which Jehovah thy God gives thee for an inheritance, and there be bloods* upon thee.

11 But if a man hate his companion, and set·​·an·​·ambush for him, and rise·​·up against him, and smite him in the soul* and he die, and he flees to one of these cities;

12 then the elders of his city shall send and fetch him thence, and give him into the hand of the redeemer of blood, that he may·​·die.

13 Thine eye shall not spare him, but thou shalt sweep·​·away innocent blood from Israel, and it shall be·​·good for thee.

14 Thou shalt not take·​·away the border marker of thy companion, which they first set·​·as·​·a·​·border in thine inheritance, which thou shalt inherit in the land that Jehovah thy God gives to thee to possess it.

15 One witness shall not rise·​·up against a man for any iniquity, or for any sin, in any sin that he sin; at the mouth of two witnesses, or at the mouth of three witnesses, shall the word rise·​·up.

16 If a witness for violence rise·​·up against a man to answer against him to turn·​·aside.

17 and the two men, between whom the strife is, shall stand before Jehovah, before the priests and the judges, who shall be in those days;

18 and the judges shall inquire and do·​·well; and, behold, if the witness be a false witness, and has answered falsely against his brother;

19 and you shall do to him, as he had schemed to have done to his brother; and thou shalt sweep·​·away the evil from among thee.

20 And those which are·​·left shall hear, and fear, and shall henceforth make no more any thing of evil among you.

21 And thine eye shall not spare; soul for soul, eye for eye, tooth for tooth, hand for hand, foot for foot.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 8223

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8223. 'And let the waters return onto the Egyptians' means that the falsities arising from evil would flow back onto and surround those steeped in falsities arising from evil. This is clear from the meaning of 'the waters' as falsities, dealt with in 6346, 7307, 8137, 8138, so that 'let the waters return' means falsity flowing back or recoiling on them, at this point surrounding them too, since they were surrounded by the waters of the Sea Suph, which are the falsities arising from evil of those belonging to the Church who have championed faith separated from charity and led a life of evil; and from the meaning of 'the Egyptians' as those steeped in falsities arising from evil, dealt with very often. For what this implies when it is said that the falsities would flow back or recoil on those whose aim was to pour them out onto those governed by truth and good, who are represented by 'the children of Israel', see above in 8214. There it is shown that the evil which they aim in the direction of others recoils on themselves, and that this has its origin in the following law of God's order, You are not to do to another anything except that which you wish others to do to you. Matthew 7:12. This law, which is unchanging and everlasting in the spiritual world, is the source of the laws of retaliation that were laid down in the representative Church, that is to say, the following laws in Moses,

If harm should come about you shall give soul for soul, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, blow for blow. Exodus 21:23-24,

In the same author,

If a man disfigures his neighbour, it shall be done to him as he has done - fracture for fracture, eye for eye, tooth for tooth. As he has disfigured the person, so it shall be done to him. Leviticus 24:19-20.

In the same author,

If a lying witness replies with a lie against his brother, you shall do to him as he has thought to do to his brother. Deuteronomy 19:18-19.

From these quotations it is plainly evident that these laws have their origin in the universal law that is unchanging and perpetual in the spiritual world, that is to say, the law that you are not to do to others anything except that which you wish others to do to you. This shows clearly how to understand the idea that the falsities arising from evil which people aim to inflict on others flow back or recoil on themselves.

[2] But the situation with that law in the next life is in addition such that when some like or retaliatory action carried out is evil it is inflicted by the evil, and never by the good; that is, it comes from hell and never from heaven. For hell or the evil there have an unending desire to do evil to others; that is altogether the delight of their life. They perform evil therefore the moment they are allowed to; and they do not care whom they do it to. They do not care whether the person is bad or good, companion or foe. And since it accords with a law of order that the evil which people aim in the direction of others recoils on themselves, they rush in to do it when this law allows it. The evil in hell behave in this way, the good in heaven never do. The latter desire constantly to do good to others, for that is the delight of their life, and therefore the moment the opportunity exists they do good both to enemies and to friends. Nor indeed do they resist evil, for the laws of order defend and protect what is good and true. This is why the Lord says,

You have heard that it was said, An eye for an eye, and a tooth for a tooth. But I say to you, Evil is not to be resisted. You have heard that it was said, You shall love your neighbour and hate your enemy. But I say to you, Love your enemies, bless those who curse you, do good to those who hate you, so that you may be sons of your Father who is in heaven. Matthew 5:38-39, 43-45.

[3] It is a frequent occurrence in the next life for the evil to be severely punished when they wish to inflict evil on the good, and for the evil which they aim at others to recoil on themselves. Such an occurrence has the appearance of being an act of revenge on the part of the good. But it is not an act of revenge; nor are the good responsible for what happens but evil people who are allowed the opportunity by the law of order so to act. Indeed the good do not wish them any harm, but they cannot take away from them the misery of punishment because they are held intent on good, exactly like a judge when he sees a wrong-doer being punished or like a father when he sees his son being punished by his teacher. The evil who carry out punishment act from an inordinate desire to do ill, whereas the good act from a fondness for doing good. From all this one may see what should be understood by the Lord's words in Matthew, quoted above, about loving one's enemy, and about the law of retaliation, which the Lord did not set aside but opened out; that is to say, He explained that those governed by heavenly love should take no delight in any act of retaliation or revenge but in doing good. His words should also be taken to mean that the actual law of order which protects good achieves this of itself by means of those who are evil.

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