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2 Mosebok 22

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1 Når nogen stjeler en okse eller et får og slakter eller selger dem, så skal han gi fem okser istedenfor oksen og fire får for fåret.

2 Dersom tyven blir grepet mens han bryter inn, og blir slått så han dør, da kommer det ingen blodskyld derav.

3 Men skjer det efterat solen er gått op, da blir det blodskyld derav. Tyven skal gi full bot; har han intet, skal han selges til vederlag for det han har stjålet.

4 Dersom det han har stjålet, finnes levende hos ham, enten det er en okse eller et asen eller et får, da skal han gi dobbelt igjen.

5 Når nogen lar sitt fe beite på sin aker eller i sin vingård, og han slipper det løs så det kommer til å beite på en annens aker, da skal han gi i vederlag det beste på sin aker og det beste i sin vingård.

6 Når ild bryter løs og fatter i tornehekker, og kornbånd eller det stående korn eller hele akeren brenner op, da skal den som voldte branden, gi fullt vederlag.

7 Når nogen gir sin næste penger eller gods å gjemme, og det blir stjålet bort fra mannens hus, da skal tyven, om han finnes, gi dobbelt igjen.

8 Men finnes ikke tyven, da skal husets eier føres frem for Gud*, forat det kan avgjøres om han ikke har forgrepet sig på sin næstes eiendom. / {* se 2MO 21, 6.}

9 Hver gang det gjelder svikefull adferd med gods, enten det er en okse eller et asen eller et får eller klær eller i det hele noget som er kommet bort, og så en sier: her er det, da skal saken mellem de to komme frem for Gud*; den som Gud dømmer skyldig, han skal gi sin næste dobbelt igjen. / {* se 2MO 22, 8.}

10 Når nogen gir sin næste et asen eller en okse eller et får eller i det hele noget husdyr å ta vare på, og det dør eller kommer til skade eller røves uten at nogen ser det,

11 da skal ed ved Herren skille mellem dem og avgjøre om han ikke har forgrepet sig på sin næstes eiendom, og eieren skal ta eden for god, og den andre skal ikke gi noget vederlag.

12 Men blir det stjålet fra ham, da skal han gi dets eier vederlag.

13 Blir det revet ihjel, da skal han føre det frem til bevis; han skal ikke gi vederlag for det som er revet ihjel.

14 Når nogen låner et dyr av sin næste, og det kommer til skade eller dør, og dets eier ikke er til stede, da skal han gi full bot.

15 Men dersom eieren er til stede, da skal han ikke gi vederlag; dersom det er leiet, går det inn i leien.

16 Når nogen forfører en jomfru som ikke er trolovet, og ligger hos henne, da skal han gi festegave for henne og ta henne til hustru.

17 Dersom faren ikke vil la ham få henne, da skal han gi så meget i pengebøter som en pleier å gi i festegave for en jomfru.

18 En trollkvinne skal du ikke la leve

19 Enhver som blander sig med fe, skal visselig late livet.

20 Den som ofrer til avgudene og ikke til Herren alene, skal være forbannet.

21 En fremmed skal du ikke plage og ikke undertrykke; for I har selv vært fremmede i Egyptens land.

22 I skal ikke plage nogen enke eller farløs;

23 dersom du plager dem, og de roper til mig, skal jeg visselig høre deres rop,

24 og min vrede skal optendes, og jeg skal slå eder ihjel med sverdet, og eders hustruer skal bli enker og eders barn farløse.

25 Dersom du låner penger til nogen av mitt folk, til den fattige som bor hos dig, da skal du ikke være imot ham som en ågerkar; I skal ikke kreve renter av ham.

26 Dersom du tar din næstes kappe i pant, skal du gi ham den igjen før solen går ned;

27 for den er det eneste dekke han har, det er den han skal klæ sitt legeme med; hvad skal han ellers ligge i? Og når han roper til mig, vil jeg høre; for jeg er barmhjertig.

28 Gud* skal du ikke spotte, og en høvding blandt ditt folk skal du ikke banne. / {* se 2MO 21, 6.}

29 Av alt det som fyller din lade, og som flyter av din vinperse, skal du ikke dryge med å gi mig. Den førstefødte av dine sønner skal du gi mig.

30 Det samme skal du gjøre med ditt storfe og ditt småfe; syv dager skal det være hos moren; den åttende dag skal du gi mig det.

31 I skal være hellige mennesker for mig; I skal ikke ete kjøtt av ihjelrevne dyr som I finner på marken; I skal kaste det for hundene.

   

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Arcana Coelestia # 9199

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9199. 'Or orphan' means those who possess truth but not as yet good, and still have a desire for good. This is clear from the meaning of 'orphan' as those who possess truth and have a desire for good. Such people are meant by 'orphans' because sons bereft of father and mother, that is, those deprived of interior goodness and truth, are orphans. For 'father' in the Word means interior good, and 'mother' truth joined to that good, 5581; but 'sons' means truths derived from them. For the meaning of 'sons' as truths, see 489, 491, 533, 1147, 2813, 3373, 6583. The fact that sons and not daughters are meant here by 'orphans' is evident from verse 24 below, where it says, And your sons will be orphans. The reason why sons who are orphans are those who desire good is that the Lord then stands in place of their father, according to the following words in David,

A father of the orphans, and a judge of the widows, is God in the habitation of His holiness. Psalms 68:5.

[2] 'Orphans' are those who have received instruction in the Church's truths of faith which come from the Word, and who are then led by means of those truths to good. This is also evident from the Lord's words in John,

I will ask the Father to give you another Paraclete, to remain with you forever, the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. But you know Him, because He remains with you and is among you. I will not leave you orphans, I will come to you. These things I have spoken to you, while I remain with you; but the Paraclete, the Holy Spirit, He will teach you all things. John 14:16-18, 24-26.

[3] Every detail of these verses makes it clear that those are 'orphans' who possess truths and have a desire for good. 'The Paraclete' is used to mean Divine Truth, which the Lord was when He was in the world and which has emanated from Him ever since He glorified His Human and went away from the world. Therefore He says that He will send the Paraclete and that He Himself will come. 'Sending the Paraclete' means enlightening and instructing them in the truths of faith, and 'coming to them' means leading them on to good. This is why He says, I will not leave you orphans. As has been stated, 'the Paraclete' is used to mean Divine Truth, which the Lord was when He was in the world and which has emanated from Him ever since He glorified His Human and went away from the world. This was something the Lord taught plainly several times; yet those who identify persons in the Godhead and not essences united into one do not grasp it. For the explanation of the Word and the understanding of it by a person depend on the ideas he already has. The same applies to places where the Lord says that He is in the Father, and the Father is in Him; that the Father and He are One; also that all that is His is the Father's, and all that is the Father's is His, John 10:30; 14:1-11, 20; 16:15; 17:11.

[4] But let these truths stated above receive further explanation.

The Paraclete is used to mean Divine Truth

This is evident from the Lord's actual words; for the Paraclete is called 'the Spirit of truth' by Him, and also He says, 'the Paraclete, the Holy Spirit, will teach you all things'.

The Lord was Divine Truth when He was in the world

This too is evident from the Lord's words there; for He says that He will send 'another Paraclete' (that is, another in place of Himself), who will be the Spirit of truth, and - referring to Himself - that they know Him 'because He remains with you and is among you'. He also says, I tell you the truth. If I do not go away the Paraclete will not come to you; but if I go away I will send Him to you, John 16:7. Another place, John 7:39, states, 'This He said concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet, because Jesus was not yet glorified'. And other places again state that He is the way and the truth, John 14:6; also that He is the Word, that God is the Word, and that the Word became flesh, John 1:1-3, 14, 'the Word' being Divine Truth. For more about the Lord's being Divine Truth when He was in the world, see 3195, 4687, 4727, 6716, 6864, 7499, 8127, 8724.

[5] Divine Truth has emanated from the Lord ever since He glorified His Human and went away from the world This too is evident from the Lord's words, 'When I go away I will send the Spirit of truth to you' ('sending' means going out and emanating from, 2397, 4710), and also 'When He comes He will guide you into all truth; 1 for He will not speak from Himself, but whatever He hears He will speak. He will glorify Me, for He will receive from what is Mine and declare it to you', John 16:7, 13-15.

When the Lord went away from the world His Human became Divine Good as well as Divine Truth, see 3704, 3712, 3737, 3969, 4577, 5704, 6864, 7014, 7499, 8241, 8724, 8760, 9167. And since then Divine Truth has emanated from Divine Good, which He Himself is, as the light of all creation emanates from the sun, 3636, 3643, 3969, 5704, 7083, 8127. The references listed above in 9194 may be added to these.

Poznámky pod čarou:

1. The Latin means He will teach you in all truth but the Greek means He will guide you into all truth, which Swedenborg has in other places where he quotes this verse.

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

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Arcana Coelestia # 4687

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4687. 'And behold, my sheaf arose and also stood up' means teaching concerning the Lord's Divine Human. This is clear from the meaning of 'a sheaf' as doctrinal teaching, dealt with immediately above; and from the meaning of 'arising and standing up' as that which is the highest and is going to reign and which they are going to worship. The highest object of worship is the Lord's Divine Human, as is evident from the descriptions which follow: The eleven sheaves bowed down to that sheaf, and in the second dream the sun, moon, and eleven stars bowed down to Joseph (meaning that which is highest and is going to reign and which they are going to worship), on account of which dreams Jacob says, 'Are we indeed to come - I and your mother, and your brothers - to bow down to you to the earth?' The Lord's Divine Truth is that which is represented by 'Joseph', as stated above, the highest aspect of it being the Lord Himself, and the highest among matters of doctrine being that His Human is Divine.

[2] So far as this highest matter of doctrine is concerned, the Most Ancient Church, which was celestial and was called Man more so than all others, worshipped the Infinite Being (Esse) and the Infinite Manifestation (Existens) of that Being. And because they could not have any perception of an Infinite Being, yet could have - from what they could perceive in their internal man, what they could experience with their senses in their external man, and what was visible to them in the world - some perception of the Infinite Manifestation of the Infinite Being, they therefore worshipped the Infinite Manifestation which held the Infinite Being within it. That Infinite Manifestation holding the Infinite Being within it they perceived as a Divine Man. They did so because they knew that the Infinite Manifestation was brought forth from the Infinite Being by means of heaven. And because heaven is the Grand Man corresponding to every single part of the human being - as has been shown at the ends of chapters before this one and will be shown at the ends of several more coming after it they were unable to have through perception any other conception of the Infinite Manifestation of an Infinite Being than that of a Divine Man. For whatever passes from the Infinite Being by way of heaven as the Grand Man presents an image of that Being in every single thing. When that celestial Church started to fall they foresaw that that Infinite Manifestation could not continue any longer to come into people's minds and that this being so the human race would perish. For this reason they received by revelation the knowledge that One was to be born who would make Divine the Human within Himself and in this way an Infinite Manifestation like that which had existed previously would come about, and would at length be one with the Infinite Being as this had also been previously. From this arose their prophecy concerning the Lord contained in Genesis 3:15.

[3] This whole matter is described in John as follows,

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men. And the Word became flesh and dwelt among us; and we beheld His glory as of the Only begotten from the Father, full of grace and truth. John 1:1-4, 14.

'The Word' is Divine Truth which in its Essence is the Infinite Manifestation of the Infinite Being, and is the Human of the Lord Himself. This Human is the source from which Divine truth now proceeds and flows into heaven, and through heaven into the minds of men. Consequently this Human rules and governs everything, even as it has done so from eternity; for it is one and the same with the Infinite being by virtue of His joining the Human to the Divine, which He effected by making even the Human within Him Divine. From this it may now be seen that the highest aspect of Divine truth is the Lord's Divine Human, and from this that the Church's highest matter of doctrine is that His Human is Divine.

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