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Второзаконие 21

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1 Если въ землј, которую Господь, Богъ твой, даетъ тебј въ наслјдіе, найденъ будетъ убитый, лежащій на полј, и неизвјстно будеть, кто убилъ его:

2 то старјйшины твои и судіи твои пусть выйдутъ и измјрятъ разстояніе до городовъ, которые около убитаго;

3 и старјйшины города того, который будетъ ближайшій къ убитому, пусть возьмутъ телицу, на которой не работали, которая не носила ярма.

4 И пусть старјйшины того города отведутъ сію телицу къ неизсякающему потоку, гдј земля не разработана и не засјяна, и заколютъ тамъ телицу у потока;

5 и придутъ священники, сыны Левіины (ибо ихъ избралъ Господь, Богъ твой, служить Себј и благословлять именемъ Господа, и по слову ихъ должно рјшить всякое спорное дјло и всякой причиненный вредъ).

6 И всј старјйшины города того, ближайшіе къ убитому, пусть умоютъ руки свои надъ телицею зарјзанною у потока.

7 И скажутъ притомъ: руки наши не пролили крови сей, и гдаза наши не видали;

8 очисти народъ Твой, Израиля, который Ты, Господи, освободилъ, и не вмјни народу Твоему, Израилю, невинной крови. Тогда они очистятся отъ крови.

9 Такимъ образомъ должснъ ты смывать у себя кровь невиннаго, когда хочешь дјлать справедливое предъ очами Господа.

10 Когда выйдешь на войну противъ враговъ твоихъ и Господь, Богъ твой, предастъ ихъ въ руки твои, и возьмешь изъ нихъ въ плјнъ,

11 и увидишь между плјнными женщину красивую видомъ, и полюбищь ее, и возьмешь ее себј въ жену:

12 то приведи ее въ домъ свой, и пусть она острижетъ голову свою и раститъ ногти свои,

13 и сниметъ съ себя плјнническую одежду свою, и живетъ въ домј твоемъ, и оплакиваетъ отца своего и матерь свою въ продолженіи мјсяца; и послј того ты можешь войдти къ ней и сдјлаться ея мужемъ, и она будетъ твоею женою.

14 Если же она послј не понравится тебј, то отпусти ее, куда она захочетъ, но не продавай за серебро и не порабощай ея: поелику ты смирилъ ее.

15 Если у кого будутъ двј жены, одна любимая, а другая нелюбимая, и какъ любимая, такъ и нелюбимая родятъ ему сыновей, и первенцемъ будетъ сынъ нелюбимой:

16 то, при раздјлј сыновьямъ своимъ имјнія своего, онъ не можетъ сыну жены любимой дать первенства предъ первороднымъ сыномъ нелюбимой.

17 Но первенцемъ долженъ признать сына нелюбимой, дать ему двойную часть изъ всего, что у него найдется: ибо онъ есть начатокъ силы его, ему принадлежитъ право первородства.

18 Если у кого будетъ сынъ упрямый и непокорный, не повинующійся гласу отца своего и гласу матери своей, и они наказывали его, но онъ не слушаетъ ихъ:

19 то отецъ его и мать его пусть возьмутъ его и приведутъ его къ старјйшинамъ города своего и къ воротамъ своего мјстопребыванія,

20 и скажутъ старјйшинамъ города своего: сей сынъ нашъ упрямъ и непокоренъ, не слушаетъ словъ нашихъ, мотъ и пьяница;

21 тогда всј жители города его пусть побьютъ его камнями до смерти, и такимъ образомъ истреби зло изъ среды себя; и всј Израильтяне услышатъ и убоятся.

22 Если въ комъ найдется престунленіе достойное смерти, и онъ будетъ умерщвленъ, и ты повјсишь его на деревј:

23 то тјло его не должно ночевать на деревј, но погреби его въ тотъ же день; ибо повјшенный есть проклятіе Божіе, и не оскверняй земли твоей, которую Господь, Богъ твой, даетъ тебј въ удјлъ.

   

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Apocalypse Explained # 28

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28. The Firstborn from the dead, signifies from whom is all good in heaven. This is evident from the signification of the "firstborn," as being, in reference to the Lord, Divine good in heaven, thus all good there. The "firstborn" signifies this, because by generations, in general and in particular, spiritual generations are signified, which are the generations of good and truth or of love and faith; from this it is, that by "father," "mother," "sons," "daughters," "sons-in-law," "daughters-in-law," and "son's sons," are signified goods and truths which generate and are generated in their order (Arcana Coelestia 10490), for in heaven there are no other nativities. This being so, by "firstborn" is not meant the firstborn, but the good of heaven and of the church, because this is in the first place. And since it is the Lord from whom all good in heaven is, He is called the "Firstborn." He is called "the Firstborn from the dead," because, when He arose from the dead, He made His Human to be Divine good by union with the Divine that was in Him from conception.

[2] This is why He is called "the Firstborn from the dead," and says of Himself in David:

I will make Him the Firstborn, high above the kings of the earth (Psalms 89:27).

What is meant by His being "high above the kings of the earth" will be seen in a subsequent article.

(That the Lord, when He departed from the world, made His Human Divine good, see Arcana Coelestia 3194, 3210, 6864, 7499, 8724, 9199, 10076; thus that He came forth from the Father and returned to the Father, n. 3194, 3210; and that after the union, the Divine truth, which is the Comforter, the Spirit of Truth, proceeds from Him, n. 3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199, 9398, 9407. But this arcanum may be seen more fully explained in the small work on The Doctrine of the New Jerusalem 293-295; and in the passages there cited from the Arcana Coelestia 303-305.)

As the Lord in respect to the Divine Human is called "the Firstborn," for the reason that all good proceeds from Him, so all the firstborn in the Israelitish church were holy to Jehovah; so also the Levites were received in place of all the firstborn in Israel; for by the sons of Levi were represented those of the church who are in the good of charity: therefore also a double portion of inheritance was allotted to the firstborn; all this for the reason that the firstborn signified the good that is from the Lord, and in the highest sense, the Lord Himself in respect to the Divine Human from which is all good. For all things that were commanded in the Israelitish church were representative of Divine things, spiritual and celestial.

[3] That all the firstborn in the Israelitish church were holy to Jehovah appears from Moses, in the following passages:

Sanctify unto Me all the firstborn, whatsoever openeth the womb among the sons of Israel, both of man and of beast: it is Mine (Exodus 13:2).

Thou shalt cause to pass over unto Jehovah all that openeth the womb, and every firstling that cometh of a beast, as many as thou hast, the males shall be Jehovah's (Exodus 13:12).

Thou shalt not delay to offer the firstfruits of thy produce, and the firstfruits of thy wine. The firstborn of thy sons shalt thou give unto Me. Likewise shalt thou do with thine oxen and with thy sheep; seven days it shall be with its dam: on the eighth day thou shalt give it Me. And ye shall be men of holiness unto Me (Exodus 22:29-31).

They were to give also the firstborn of beasts, because these, too, were representative; and because they represented they were also made use of in burnt-offerings and sacrifices.

(What the various beasts in these services represented, see Arcana Coelestia 1823, 3519, 9280, 9980, 10042. Why the Levites were accepted in place of all the firstborn in Israel, see Numbers 3:12, 13, 41, 45; 8:15-20, was, as was said above, because the "sons of Levi" represented, and therefore signified, the good of charity, and "Levi," in the highest sense, signified the Lord as to that good, see Arcana Coelestia 3875, 3877, 4497, 4502, 4503, 10017. A double portion of the inheritance was given to the firstborn, Deuteronomy 21:17, because a "double portion" signified the good of love, Arcana Coelestia 720, 1686, 5194, 8423)

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