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Êxodo 21

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1 Estes são os estatutos que lhes proporás:

2 Se comprares um servo hebreu, seis anos servirá; mas ao sétimo sairá forro, de graça.

3 Se entrar sozinho, sozinho sairá; se tiver mulher, então com ele sairá sua mulher.

4 Se seu senhor lhe houver dado uma mulher e ela lhe houver dado filhos ou filhas, a mulher e os filhos dela serão de seu senhor e ele sairá sozinho.

5 Mas se esse servo expressamente disser: Eu amo a meu senhor, a minha mulher e a meus filhos, não quero sair forro;

6 então seu senhor o levará perante os juízes, e o fará chegar à porta, ou ao umbral da porta, e o seu senhor lhe furará a orelha com uma sovela; e ele o servirá para sempre.

7 Se um homem vender sua filha para ser serva, ela não saira como saem os servos.

8 Se ela não agradar ao seu senhor, de modo que não se despose com ela, então ele permitirá que seja resgatada; vendê-la a um povo estrangeiro, não o poderá fazer, visto ter usado de dolo para com ela.

9 Mas se a desposar com seu filho, fará com ela conforme o direito de filhas.

10 Se lhe tomar outra, não diminuirá e o mantimento daquela, nem o seu vestido, nem o seu direito conjugal.

11 E se não lhe cumprir estas três obrigações, ela sairá de graça, sem dar dinheiro.

12 Quem ferir a um homem, de modo que este morra, certamente será morto.

13 Se, porém, lhe não armar ciladas, mas Deus lho entregar nas mãos, então te designarei um lugar, para onde ele fugirá.

14 No entanto, se alguém se levantar deliberadamente contra seu próximo para o matar à traição, tirá-lo-ás do meu altar, para que morra.

15 Quem ferir a seu pai, ou a sua mãe, certamente será morto.

16 Quem furtar algum homem, e o vender, ou mesmo se este for achado na sua mão, certamente será morto.

17 Quem amaldiçoar a seu pai ou a sua mãe, certamente será morto.

18 Se dois homens brigarem e um ferir ao outro com pedra ou com o punho, e este não morrer, mas cair na cama,

19 se ele tornar a levantar-se e andar fora sobre o seu bordão, então aquele que o feriu será absolvido; somente lhe pagará o tempo perdido e fará que ele seja completamente curado.

20 Se alguém ferir a seu servo ou a sua serva com pau, e este morrer debaixo da sua mão, certamente será castigado;

21 mas se sobreviver um ou dois dias, não será castigado; porque é dinheiro seu.

22 Se alguns homens brigarem, e um ferir uma mulher grávida, e for causa de que aborte, não resultando, porém, outro dano, este certamente será multado, conforme o que lhe impuser o marido da mulher, e pagará segundo o arbítrio dos juízes;

23 mas se resultar dano, então darás vida por vida,

24 olho por olho, dente por dente, mão por mão, por ,

25 queimadura por queimadura, ferida por ferida, golpe por golpe.

26 Se alguém ferir o olho do seu servo ou o olho da sua serva e o cegar, deixá-lo-á ir forro por causa do olho.

27 Da mesma sorte se tirar o dente do seu servo ou o dente da sua serva, deixá-lo-á ir forro por causa do dente.

28 Se um boi escornear um homem ou uma mulher e este morrer, certamente será apedrejado o boi e a sua carne não se comerá; mas o dono do boi será absolvido.

29 Mas se o boi dantes era escorneador, e o seu dono, tendo sido disso advertido, não o guardou, o boi, matando homem ou mulher, será apedrejado, e também o seu dono será morto.

30 Se lhe for imposto resgate, então dará como redenção da sua vida tudo quanto lhe for imposto;

31 quer tenha o boi escorneado a um filho, quer a uma filha, segundo este julgamento lhe será feito.

32 Se o boi escornear um servo, ou uma serva, dar-se-á trinta siclos de prata ao seu senhor, e o boi será apedrejado.

33 Se alguém descobrir uma cova, ou se alguém cavar uma cova e não a cobrir, e nela cair um boi ou um jumento,

34 o dono da cova dará indenização; pagá-la-á em dinheiro ao dono do animal morto, mas este será seu.

35 Se o boi de alguém ferir de morte o boi do seu próximo, então eles venderão o boi vivo e repartirão entre si o dinheiro da venda, e o morto também dividirão entre si.

36 Ou se for notório que aquele boi dantes era escorneador, e seu dono não o guardou, certamente pagará boi por boi, porém o morto será seu.

   

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Arcana Coelestia # 8983

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8983. 'The woman and her children shall be her master's' means that the good attached by the spiritual to truth, and the truths and the forms of good derived from that good, must not be assigned to truth as its own. This is clear from the meaning of 'the woman' as spiritual good attached to truth during conflict, dealt with above in 8981; from the meaning of 'the children' as derived truths and forms of good, dealt with immediately above in 8982; and from the meaning of 'shall be her master's' as that they must belong to the spiritual from which they spring, and not to truth. For 'the master' is the spiritual, 8981, and 'the slave' is truth without complementary good, 8974, which is why those things must not be assigned to this truth. 'Man and woman' in the internal sense means good and truth joined together; for marriage on earth represents the heavenly marriage, which is that of good and truth, and also conjugial love corresponds to this marriage, 2727-2759, 2803.

[2] But between a slave and a woman provided by his master there is no marriage, only a coupling together like that of man and concubine; and this coupling does not correspond to the heavenly marriage. Therefore also it is dissolved when the slave goes out; for then the woman and children become the master's. The reason why their relationship is only a coupling is that the truth represented by 'the slave' exists in the external man, while the good represented by 'the woman' exists in the internal man; and the good belonging to the internal man cannot be joined to the truth belonging to the external man unless a joining together has taken place first in the internal man. Till then they cannot be joined together because the slave represents the merely external man, which does not possess compatible good and cannot have such assigned to it. What has been stated about human regeneration in 3321, 3469, 3493, 3573, 3616, 3882, 4353, shows how impossible it is for the good of the internal man to be joined to the truth of the external man unless a joining together has taken place first in the internal man; for regeneration involves the joining together of goodness and truth.

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

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Arcana Coelestia # 3469

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3469. 'Esau was a son of forty years' means a state of temptation as regards the natural good of truth. This is clear from the representation of 'Esau' as natural good of truth, dealt with in 3300, 3302, 3322, and from the meaning of 'forty years' as a state of temptation - 'forty' meaning temptations, see 730, 862, 2272, and 'years' states, 487, 488, 493, 893. The reason why these details concerning Esau are added immediately after what has been told regarding Abimelech and Isaac is that the subject has been those who do the good of truth, that is, those who live in accordance with matters of doctrine drawn from the literal sense of the Word; for such people were meant by Abimelech, Ahuzzath, and Phicol, as stated above in various places.

[2] People therefore who do the good of truth, or who live in accordance with matters of doctrine, are regenerate as regards interior things, which are their rational concepts, but not yet as regards exterior, which are their natural things. For a person is regenerated as to the rational part of his mind before being regenerated as to the natural part, 3286, 3288. The natural exists wholly in this world, and it is on the natural as their foundation that the person's thought and will are based. This is the reason why, while being regenerated, a person is aware of conflict between his rational or internal man and his natural or external man, and why his external is regenerated much later and with far more difficulty than the internal. Indeed what is closer to the world and closer to the body cannot be easily rendered subservient to the internal man except over a considerable period of time and by means of very many new states into which it has to be brought. These states are states of self-recognition and of recognition of the Lord, that is to say, of his own miserable condition and of the Lord's mercy, and so of humiliation, through conflicts brought about by temptations. This being so, there is immediately added at this point the reference to Esau and his two wives, by which such things are meant in the internal sense.

[3] It is well known to anyone what natural good is, namely the good into which a person is born. But what the natural good of truth is, is known to few, if anyone. There are four types of natural good, or good that one is born with. These are, natural good that stems from the love of good; natural good that stems from the love of truth; also natural good that stems from the love of evil; and natural good that stems from the love of falsity. A person derives the good that he is born with from his parents, whether from father or from mother. For every characteristic which parents have acquired from frequent practice and conduct, that is, which they have taken into themselves by their own actions in life until with them they have become so habitual as to appear natural, is passed on to their children and becomes hereditary. If parents have led a good life from a love of good and have experienced delight and blessedness in that life, and if this is their state when they conceive an offspring, their offspring acquires from them an inclination towards this same form of good. If parents have led a good life from a love of truth - for which good, see 3459, 3463 - and have experienced delight in that life, and if this is their state when they conceive an offspring, their offspring acquires from them an inclination towards that same form of good. And the same applies to those who by heredity receive the good that stems from a love of evil and the good that stems from a love of falsity.

[4] The latter are called good because the kinds of good done by them seem in outward appearance to be good, despite the fact that there is nothing good at all about them. Very many with whom natural good is apparent possess this type of good. Those with whom natural good that stems from love of evil is present tend and incline towards evils of every kind, for they readily allow themselves to be led astray. That good is the source of their susceptibility especially towards foul delights, different kinds of adultery, and also of cruelty. Those with whom natural good stemming from a love of falsity is present incline towards falsities of every kind. Because of that good they seize on false persuasion, especially that used by hypocrites and deceivers, who know how to win people's attention, worm their way into affections, and feign innocence. Into these so-called forms of good - of good that stems from evil or from falsity - the majority are born at the present day in the Christian world, in whom natural good exists, the reason being that their parents have acquired a delight in evil and a delight in falsity through their own actions in life, and in this way have implanted it in their children, and so in their descendants.

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