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Exodus 22

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1 21:37 When a man shall steal an ox or a sheep, and shall butcher it, or sell it, he shall repay five cattle for the ox, and four of the flock for the sheep.

2 1 If a thief be found while digging·​·through, and be smitten, and die, no bloods* shall be shed for him.

3 2 If the sun have risen upon him, bloods shall be shed for him; repaying he shall repay; if he have nothing, he shall·​·be·​·sold for his theft.

4 3 If finding the theft be·​·found in his hand, from an ox even·​·to a donkey, even·​·to an animal·​·of·​·the·​·flock, living; he shall repay two times.

5 4 When a man shall desolate* a field or a vineyard, and shall send·​·out his brutish beast, and it shall desolate* the field of another; of the best of his own field, and of the best of his own vineyard, he shall repay.

6 5 When a fire shall go·​·forth, and shall find thorns, and a stack is devoured, or the standing·​·grain, or the field; he who burns the burning, repaying he shall repay.

7 6 When a man shall give to his companion silver or vessels to keep, and it be stolen out of the man’s house; if the thief be·​·found, he shall repay double.

8 7 If the thief be· not ·found, the master of the house shall be brought·​·near to God, to see if he has put·​·forth his hand into the business of his companion.

9 8 Over every word of transgression, Over an ox, Over a donkey, Over an animal·​·of·​·the·​·flock, Over raiment, Over every lost thing, of which he shall say that it is this, even·​·to God shall come the word of the two of them; he whom God shall condemn shall repay two times to his companion.

10 9 When a man shall give to his companion a donkey, or an ox, or an animal·​·of·​·the·​·flock, or any beast, to keep; and it die, or be broken, or be taken·​·captive, no one seeing it;

11 10 the promise of Jehovah shall be between the two of them, to see if he has put·​·forth his hand into the business of his companion, and his master has taken it, and he shall not repay.

12 11 And if stealing it shall be stolen from him, he shall repay to its master.

13 12 If tearing it shall be torn, he shall bring a witness for it*; he shall not repay that which was torn.

14 13 And when a man shall ask from his companion, and it be broken, or die, the master thereof not being with it, repaying he shall repay.

15 14 If the master thereof be with it, he shall not repay; if he is a hireling he shall come in his hire.

16 15 And when a man shall entice a virgin who is not betrothed, and shall lie with her, endowing he shall endow her to himself for a woman.

17 16 If her father refusing shall refuse to give her to him, he shall weigh silver according·​·to the dowry of virgins.

18 17 Thou shalt not let· a sorceress ·live.

19 18 All who lie with a beast, dying he shall·​·die.

20 19 He who sacrifices to gods, except to Jehovah alone, shall be doomed.

21 20 And a sojourner thou shalt not exploit, and thou shalt not subjugate him; for you were sojourners in the land of Egypt.

22 21 Any widow and orphan you shall not afflict.

23 22 If afflicting thou shalt afflict him, and crying he shall cry to Me, hearing I will hear his cry;

24 23 and My anger shall be·​·fierce, and I will kill you with the sword; and your wives shall become widows, and your sons orphans.

25 24 If thou shalt lend silver to My people, the afflicted with thee, thou shalt not be to him as a creditor; you shall not set usury on him.

26 25 If taking·​·as·​·a·​·pledge thou shalt take·​·as·​·a·​·pledge thy companion’s raiment, even at the going·​·in of the sun thou shalt return it to him.

27 26 For it is his only covering, it is his raiment for his skin, in which he may lie·​·down; and it shall be, that he shall cry to Me, and I will hear; for I am gracious.

28 27 Thou shalt not revile God, and a chief among thy people thou shalt not curse.

29 28 The firstfruits of thy grain, and the firstfruits of thy wine,* thou shalt not delay. The firstborn of thy sons thou shalt give to Me.

30 29 So shalt thou do for thine ox, and for thy flock; seven days it shall be with its mother; on the eighth day thou shalt give it to Me.

31 30 And you shall be men of holiness to Me; and flesh that is torn in the field you shall not eat; you shall cast it to the dog.

   


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

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Arcana Coelestia # 9167

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9167. '[To see] whether or not its owner has put his hand into his companion's property and taken it' means being joined together under [the influence of] good. This is clear from the meaning of 'whether or not he has put a hand into his companion's property' - when said in reference to truth and good, exterior and interior - as whether these have entered into it, dealt with above in 9155, thus whether those things have been joined together under [the influence of] good (as regards being joined together under [the influence of] good, see 9154); and from the meaning of 'owner' or 'master' as good, dealt with in 9154, so that 'whether or not its owner has taken it' means whether good has made those things its own by being joined to them. The reason why 'owner' means good is that with a spiritual person good occupies the first place and truth the second; and that which occupies first place is the owner. Furthermore the character of the good determines the way in which all the truths present with a person are arranged, as a house by the owner or 'lord'. 1

[2] This explains why 'lord' in the Word is used to mean the Lord in respect of Divine Good, and 'god', 'king', and 'master' to mean the Lord in respect of Divine Truth, as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In John,

The Lamb will overcome them, for He is Lord of lords, and King of kings. Revelation 17:14.

In the same book,

He has on His robe and on His thigh the name written, King of kings and Lord of lords. Revelation 19:16.

The fact that the Lord is called 'God' in respect of Divine Truth, see 2586, 2769, 2807, 2822, 4402, 7268, 8988, and also that He is called 'King' in respect of Divine Truth, 2015 (end), 3009, 3670, 4581, 4966, 5068, 6148. And from this it is evident that the Lord is called 'Lord' in respect of Divine Good; for when truth is referred to in the Word, good as well is referred to, 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138 (end), 5138, 5502, 6343, 8339 (end). In John,

You call Me Master and Lord, and you are right, for so I am. I your Lord and Master have washed your feet. John 13:13-14.

Here again the Lord is called 'Lord' by virtue of Divine Good, and 'Master' by virtue of Divine Truth. In Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Malachi 3:1.

In these words which refer to the Lord's Coming He is called 'the Lord' by virtue of Divine Good, and 'the angel' by virtue of Divine Truth, 1925, 2821, 3039, 4085, 4295, 6280.

[3] This explains why in the Old Testament when people entreat the Lord they very often say Lord Jehovih, by which 'O Good Jehovah' is meant, 1793, 2921, and why in the New Testament the name Lord is used instead of Jehovah, 2921. From all this one can also see what the following words in Matthew are used to mean,

No one can serve two lords, for either he will hate the one and love the other ... Matthew 6:24.

'Two lords' are good and evil. For a person must be governed by good or else by evil; he cannot be governed by both simultaneously. Many truths can reside with him, but they are truths arranged under the influence of one good. Good constitutes heaven with a person, whereas evil constitutes hell. He must have heaven within himself or hell, not both, or something half-way in between. All this now shows what 'lord' or 'owner' is used to mean in the Word.

Poznámky pod čarou:

1. The Latin word rendered owner is dominus, which in other contexts is usually rendered lord. The phrase also involves a play on words which might be rendered as a house by a householder (sicut a domino domus).

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

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Arcana Coelestia # 4295

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4295. 'And Jacob asked and said, Tell me, I pray, your name' means the angelic heaven and the nature of that heaven. This becomes clear from the representation of Jacob' as the Lord's Divine Natural, dealt with already, and from the meaning of 'God' whose name he asked for, and also of 'men', with whom he contended as a prince and prevailed, as truths and goods, and so as those who are governed by truths and goods, dealt with above in 4287. And since the angelic heaven is heaven by virtue of truths and goods it is that heaven specifically which is meant by God and men with whom the Lord prevailed. Angels are also sometimes called 'gods' in the Word, it being by virtue of truths and goods that they are called such, as in David,

God stands in the assembly of God, in the midst of the gods will He judge. I said, You are gods, and sons of the Most High, all of you. Psalms 82:1, 6.

Here it is quite plain that 'the assembly of God' and 'the gods' are the angelic heaven. In the same author,

Who in the sky will be compared to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6.

In the same author,

Confess the God of gods; confess the Lord of lords Psalms 136:2-3.

From these quotations it is evident - as it is also from the fact that no one can contend as a prince with God and prevail, and likewise from the fact that the one who is called a god was unwilling to reveal his name - that it was the angelic heaven with which the Lord fought. It is quite plain from the actual words themselves 'Why is it that you ask my name?' that an arcanum lies within them, for if he had been Jehovah God he would not have concealed his name. Nor would Jacob have asked 'What is your name?' for asking the name implies some person or persons other than God Himself.

[2] The truth that the Lord at length fought with actual angels, indeed with the whole angelic heaven, is an arcanum which has not been disclosed up to now. But the implications of this are as follows: Angels do indeed possess supreme wisdom and intelligence, yet all their wisdom and intelligence comes to them from the Lord's Divine. They have no wisdom or intelligence at all that originates in themselves, that is, in their proprium. Therefore it is only insofar as they are governed by truths and goods received from the Lord's Divine that they are wise and intelligent. The fact that angels have no wisdom or intelligence at all originating in themselves they themselves openly confess. Indeed they are also quite angry if anyone attributes to them any wisdom or intelligence at all, for they know and perceive that it would be taking away from the Divine that which is His and it would be claiming for themselves that which is not theirs, and so would be engaging in the crime of spiritual theft. Angels also say that their entire proprium consists in evil and falsity, both because of their heredity and also because of their own conduct in the world when they were men, 1880. Nor, they say, is evil or falsity separated - that is, wiped away - from them, whereby they are made righteous; rather, the whole of it remains with them, though the Lord withholds them from that evil and falsity and keeps them in good and truth, 1581. These things are confessed by every angel, and no one is allowed into heaven if he does not know and believe them. For otherwise they cannot dwell in the light of wisdom and intelligence coming from the Lord, nor consequently in good and truth. From this one can also know how the words in Job 15:15 stating that heaven is not pure in the eyes of God are to be understood.

[3] This being so, in order that the Lord might bring the whole of heaven into proper heavenly order, He even allowed angels into Himself to tempt Him, who, insofar as they acted from their proprium, did not do so from good and truth. These temptations are the inmost of all, for they go to work solely on the ends one has in view and with a subtlety such as can by no means be detected. But insofar as angels do not act from their proprium they act from good and truth and are unable to tempt anyone. What is more, angels are being perfected constantly by the Lord, and yet their perfection cannot ever reach the point when their wisdom and intelligence can be compared with the Lord's Divine wisdom and intelligence, since they are finite whereas the Lord is Infinite, and no comparison of finite with Infinite is possible. From all this one may now see what 'God with whom Jacob contended as a prince' is used to mean, and also why he was unwilling to reveal his name.

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