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5 Mosebok 22

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1 Dersom du ser din brors okse eller lam fare vill, skal du ikke dra dig unda; du skal føre dem tilbake til din bror.

2 Men dersom din bror ikke bor i nærheten av dig, eller du ikke vet hvem det er, da skal du ta dem hjem til dig, og de skal være hos dig, til din bror spør efter dem; da skal du gi ham dem tilbake.

3 Det samme skal du gjøre med hans asen og med hans klær og med alt hvad din bror har tapt - det som er kommet bort for ham, og som du finner; du har ikke lov til å dra dig unda.

4 Dersom du ser din brors asen eller okse ligge over ende på veien, skal du ikke dra dig unda; du skal hjelpe ham med å reise dem op.

5 En kvinne skal ikke ha mannsklær på sig, og en mann skal ikke klæ sig i kvinneklær; hver den som gjør så, er en vederstyggelighet for Herren din Gud.

6 Når du på veien treffer på et fuglerede i et tre eller på jorden, med unger eller egg i, og moren ligger på ungene eller på eggene, da skal du ikke ta både moren og ungene;

7 du skal la moren flyve, men ungene kan du ta; da skal det gå dig vel, og du skal leve lenge.

8 Når du bygger et nytt hus, så skal du gjøre et rekkverk om taket, forat du ikke skal føre blodskyld over ditt hus om nogen faller ned derfra.

9 Du skal ikke så noget i din vingård, forat ikke hele avlingen, både det du har sådd, og frukten av vingården, skal hjemfalle til helligdommen.

10 Du skal ikke pløie med en okse og et asen for samme plog.

11 Du skal ikke gå med klær av ulikt tøi, ull og lin sammen.

12 Du skal gjøre dig dusker på de fire kanter av din kappe, som du dekker dig med.

13 Når en mann tar sig en hustru og går inn til henne, men siden får uvilje mot henne

14 og skylder henne for skammelige ting og fører ondt rykte ut om henne og sier: Denne kvinne tok jeg til ekte og holdt mig nær til henne, men fant at hun ikke var jomfru,

15 da skal pikens far og mor ta tegnet på hennes jomfrudom og ha med sig ut til porten, til byens eldste.

16 Og pikens far skal si til de eldste: Jeg gav denne mann min datter til hustru, men nu har han fått uvilje mot henne,

17 og så skylder han henne for skammelige ting og sier: Jeg fant at din datter ikke var jomfru; men her er tegnet på min datters jomfrudom. Så skal de bre ut klædet for de eldste i byen.

18 Og de eldste i byen skal ta mannen og gi ham hugg

19 og ilegge ham en bot på hundre sekel sølv og gi dem til pikens far, fordi han førte ondt rykte ut om en jomfru i Israel, og hun skal være hans hustru; han må ikke skille sig fra henne så lenge han lever.

20 Men var det sant, var piken ikke jomfru,

21 da skal de føre henne ut foran døren til hennes fars hus, og mennene i hennes by skal stene henne til døde, fordi hun har gjort en skammelig gjerning i Israel og drevet hor i sin fars hus; således skal du rydde det onde bort av din midte.

22 Når en mann gripes i å ligge hos en gift kvinne, så skal de begge , både mannen som lå hos kvinnen, og kvinnen selv; således skal du rydde det onde bort av Israel.

23 Når en pike som er jomfru, er trolovet med en mann, og en annen mann treffer henne i byen og ligger hos henne,

24 så skal I føre dem begge ut til byens port og stene dem til døde, piken fordi hun ikke skrek om hjelp i byen, og mannen fordi han krenket sin næstes hustru; således skal du rydde det onde bort av din midte.

25 Men dersom en mann treffer en trolovet pike ute på marken, og han holder fast på henne og ligger hos henne, da skal bare mannen som lå hos henne, .

26 Men piken skal du ikke gjøre noget, hun har ingen dødsskyld; for med denne sak har det sig på samme måte som når en overfaller sin næste og slår ham ihjel;

27 han traff den trolovede pike ute på marken, hun skrek, men der var ingen til å hjelpe henne.

28 Når en mann treffer en pike som er jomfru og ikke trolovet, og tar fatt på henne og ligger hos henne, og nogen kommer over dem,

29 da skal den mann som lå hos henne, gi pikens far femti sekel sølv, og hun skal være hans hustru, fordi han krenket henne; han må ikke skille sig fra henne sa lenge han lever.

30 Ingen må ekte sin stedmor eller søke seng med henne.

   

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Apocalypse Explained # 862

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862. Verse 4. These are they that were not defiled with women, signifies those who have not falsified the truths of the Word. This is evident from the signification of "to be defiled and contaminated with women," as being to falsify the truths of the Word, since this has the same signification as "to commit whoredom" and "to play the harlot." That "whoredoms," "harlotries," and "adulteries," which are so often mentioned in the prophecies of the Word, signify falsifications and adulterations of the truth and good of the doctrine of the church, thus of the Word, may be seen above (n. 141, 161, 511, 695, 803); therefore it is added "for they are virgins," which signifies that they are in the affection or love of truth for the sake of truth. It is said that these hundred forty-four thousand "are not defiled with women, for they are virgins," because these hundred forty-four thousand mean all who are in truths from good; and those who are in truths from good cannot falsify truths, because good opens the spiritual mind, which receives light from heaven and enlightens the natural mind; therefore when truths appear they are acknowledged and received, and falsities are rejected. It is altogether different with those who are in truths without good. Such are in falsities, although they believe themselves to be in truths. For truths without good have no light or life; consequently they are inwardly as it were black and dead; and therefore when interiorly regarded by such they are either falsified or are scattered as if they were nothing. Such are the truths of the Word with those who are in faith separated from charity. When these speak from the sense of the letter of the Word they can speak nothing else than truths, since all things of the Word are truths; and yet those things that constitute the sense of the letter are appearances of truth because they are for the simple and for little children, and therefore are adapted to their apprehension. But when one who is in faith separated from charity interiorly examines these appearances of truth and undertakes to draw forth their genuine meaning or genuine truth he falls into falsities, by which he destroys the very truths of heaven, and thus closes heaven to himself. It is otherwise with those who are in truths from good; for these are continually enlightened by the Lord; for the Lord flows into good, and through good into truths with man; but not into truths without good, thus not into faith without charity.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Arcana Coelestia # 10099

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10099. 'Shall be for his sons after him' means within the natural, successively. This is clear from the meaning of 'Aaron's sons' as those things which emanate from Divine Good as the Father, dealt with in 9807, 10068; and from the meaning of 'after him' as successively or in successive order. And when those things are said of Aaron's garments, which represented the Divine Spiritual, 10098, the statement that 'they shall be for his sons after him' means the Divine Spiritual within the natural, successively. For there are three entities which succeed one another in heaven and which, if people are to have any clear-cut idea of them, must be called by their particular names - celestial, spiritual, and natural. These three emanate there in order one from another; they are interconnected by an influx passing successively from one on to the next, and in this way they make one. What is Divine and the Lord's in the heavens is referred to by these different names on account of differences in the reception of it.

[2] The subject at present is the second ram, called the ram of fillings [of the hand]; and 'filling the hand' means consecration to represent what is Divine and the Lord's in the heavens, and the transmission and the reception of it there, 10019. Consequently, in order that the reception of it in the natural may also be described, the present verse speaks about Aaron's garments, about their being worn in succeeding years by his sons after him. By this the succeeding stage of that reality in the heavens which is meant by 'the filling of the hands' should be understood. From this it is evident that these matters in the internal sense hold together in an unbroken sequence, even though in the sense of the letter a break in the series of details regarding what had to be done with the ram is apparent here.

Since things which exist in successive order in heaven are the subject here, something must also be stated to explain what 'successive' means. The majority of learned people at the present day have no other idea of things existing in successive order than of a continuation, or of things held together by continuing one into the next. This being their idea of the way that things succeed one another they can have no conception of the nature of the difference between exterior and interior things in a person, nor consequently of the difference between a person's body and his spirit. When therefore they contemplate these matters with the ideas they have they cannot possibly understand how a person's spirit can be alive within a human form after the decay or death of the body.

[3] But things existing in successive order are not continuous, merging one into the next; instead they are discrete, that is, belong to distinct degrees that are clear-cut one from the next. For interior things are entirely distinct from exterior ones, so distinct that the exterior things can be separated and the interior ones still retain the life they have. So it is that a person can be withdrawn from the body and think within his spirit or, as an expression commonly used by the ancients puts it, withdrawn from sensory perceptions and raised to more internal things. The ancients also knew that when a person is withdrawn from perceiving things with his physical senses he is drawn up or raised to the light belonging to his spirit, that is, the light of heaven. So it was also that learned ancients knew that when their body had decayed they would be living a more internal life, which they called their spirit. And since they regarded this life to be the truly human life they also knew that they would be living within a human form. Such was the idea they had regarding a person's soul. And since that life partook of Divine life they perceived that their soul was immortal; for they knew that that part of a person which was a partaker of Divine life and for this reason linked to it could never die.

[4] But this idea of a person's soul and spirit disappeared after those ancient times, for the reason, as stated above, that people did not have a right idea about things existing in successive order. This also explains why those who in their thinking rely on present-day learning do not know what the spiritual is, nor that this is distinct from the natural. For those who conceive of things in successive order as something continuous inevitably take the spiritual to be nothing more than a purer extension of the natural, when yet the spiritual and the natural are as distinct from each other as prior and posterior, and so as that which begets and that which is begotten. Consequently learned people such as these do not see the difference between the internal or spiritual man and the external or natural man, nor therefore between a person's inward thought and will and his outward thought and will. Consequently also they cannot understand anything regarding faith and love, heaven and hell, or the life of a person after death.

[5] But those who have a right and distinct idea about things existing in successive order can in some measure comprehend that with a person who is being regenerated interior things are opened in successive order, and that as they are opened they are also raised to interior light and life, and nearer to the Divine; and that this opening and consequent raising is accomplished by means of God's truths, which are vessels receptive of the good of love from the Divine. The good of love is what joins a person directly to the Divine, for love is spiritual togetherness. From this it follows that a person can be opened and raised up on increasingly internal levels, in the measure that the good of love from the Divine exists in him, and conversely that there is no such opening or consequent raising up with the person who does not receive God's truths, which happens if evil resides in him. But a fuller statement regarding this successive order and its mysteries will in the Lord's Divine mercy be presented elsewhere 1 .

Poznámky pod čarou:

1. This intention was not fulfilled in Arcana Caelestia. But see Divine Love and Wisdom published in 1763, paragraphs 173-281, in particular 205-208.

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