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Исход 21

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1 И вотъ законы, которые ты предложишь имъ:

2 Если купишь раба Еврея: пусть онъ работаетъ шесть лјтъ; а въ седьмой годъ пусть выйдетъ на волю даромъ.

3 Если онъ придетъ однимъ своимъ тјломъ, пустъ и выйдетъ однимъ своимъ тјломъ. А если онъ есть мужъ жены, пусть выйдетъ съ нимъ и жена его.

4 Если же господинъ его дастъ ему жену, и она родитъ ему сыновъ или дочерей: то жена и дјти ея пусть останутся у господина ея, а онъ выйдетъ одинъ своимъ тјломъ.

5 Но если рабъ скажетъ: люблю господина моего, жену мою и дјтей моихъ; не пойду на волю:

6 То господинъ его пусть приведетъ его предъ Бога, и поставятъ его къ двери, или къ косяку, и проколетъ ему господинъ его ухо шиломъ, и онъ останется рабомъ его вјчно.

7 Если кто продастъ дочь свою въ рабство: то она не выйдетъ на волю, какъ выходятъ рабы.

8 Если она не угодна покажется господину своему, и онъ не обручитъ ее: пусть позволитъ выкупить ее; а чужому народу продать ее онъ не властенъ, когда она противна ему.

9 Если обручитъ ее сыну своему: пусть поступитъ съ нею по правамъ дочери.

10 Если же другую возьметъ за него: не долженъ лишитъ ее пищи, одежды и супружескаго сожитія.

11 если онъ сихъ трехъ вещей не сдјлаетъ для нея: пусть она отойдетъ даромъ, безъ выкупа.

12 Кто ударитъ человјка, такъ что онъ умретъ; да будетъ преданъ смерти.

13 Впрочемъ, кто не злоумышлялъ, но Богъ подвергъ его рукј его; то Я назначу у тебя мјсто, куда убјжать убившему.

14 А если кто съ намјренія умертвитъ ближняго коварно; то и отъ жертвенника Моего бери его на смерть.

15 Кто ударитъ отца своего, или свою мать: да будетъ преданъ смерти.

16 Кто украдетъ человјка, и продастъ его, или найдется онъ въ рукахъ у него, да будетъ преданъ смерти.

17 Кто злословитъ отца своего, или свою мать, да будетъ преданъ смерти.

18 Когда ссорятся двое, и одинъ человјкъ ударитъ другаго камнемъ, или кулакомъ, и тотъ не умретъ, но сляжетъ въ постелю:

19 то если онъ встанетъ, и будетъ выходить изъ дома съ помощію палки, ударившій не будетъ повиненъ смерти; только пусть заплатитъ за остановку въ его работј и вылјчитъ его.

20 А если кто ударитъ раба своего, или служанку свою палкою, и они умрутъ отъ рукъ его: то должно наказать его.

21 Но если день или два дня переживутъ: то не наказывать; ибо это его деньги.

22 Когда двое дерутся, и ударятъ беременную женщину, и она выкинетъ, но не будетъ другаго вреда: то взять съ виновнаго пеню, какую наложитъ на него мужъ той женщины, и онъ долженъ заплатить оную при посредникахъ.

23 А если будетъ вредъ: то отдай душу за душу.

24 Глазъ за глазъ, зубъ за зубъ, руку за руку, ногу за ногу.

25 Обожженіе за обожженіе, рану за рану, ушибъ за ушибъ.

26 Если кто раба своего ударитъ въ глазъ, или служанку свою въ глазъ, и повредитъ его; пусть отпуститъ его на волю за глазъ его.

27 Также если выбьетъ зубъ рабу своему, или рабј своей: пусть отпуститъ его на волю за зубъ его.

28 Если волъ забодетъ мущину, или женщину до смерти: то вола побить камнями, и мяса его не јсть; а хозяинъ вола не виноватъ.

29 Но если волъ бодливъ былъ и вчера, и третьяго дня, и хозяинъ его, бывъ извјщенъ о семъ, не стерегъ его, а онъ убилъ мущину, или женщину: то вола побить камнями; да и хозяива его предать смерти.

30 Если на него наложенъ будетъ выкупъ: пусть дастъ выкупъ за душу свою, какой наложенъ будетъ ва него.

31 Сына ли забодетъ, дочь ли забодетъ: по сему же закону поступать съ нимъ.

32 Если волъ забодетъ раба или рабу: то заплатить господину ихъ тридцать сиклей серебра, а вола побить камнями.

33 Если кто раскроетъ яму, или если выкопаетъ яму, и не покроетъ ее, и упадетъ въ нее волъ или оселъ:

34 то хозяинъ ямы долженъ заплатить, отдать серебро хозяину ихъ, а трупъ будетъ его.

35 Если чей-нибудь волъ убьетъ до смерти вола у сосјда его: пусть продадутъ живаго вола, и раздјлятъ пополамъ цјну его; также и убитаго пусть раздјлятъ пополамъ.

36 А если извјстно было, что волъ бодливъ былъ и вчера и третьяго дня, но хозаинъ его не стерегъ его; то долженъ онъ заплатить вола за вола; а убитый будетъ его.

   

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Arcana Coelestia # 9061

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9061. He shall let him go free for his eye. That this signifies that it can no longer serve the internal man, is evident from the signification of “letting go free,” as being to dismiss from service; and from the signification of “for his eye,” which he had destroyed in the manservant, as being on account of the truth of faith extinguished in the external or natural man; for “the eye” denotes the intellectual, and consequently the truth of faith (see n. 9058, 9059), “to destroy” denotes to extinguish (n. 9060), and a “manservant” denotes the external or natural man (n. 9058). How the case herein is cannot be known unless it is known how the case is with the internal man relatively to the external man. The internal man cannot live a spiritual life unless the external man is in agreement; and therefore a man cannot be regenerated unless the natural man also is regenerated. From this it follows that if the truth of faith in the natural or external man shall be extinguished, it cannot any longer serve the internal man.

[2] It is the same with the external sight relatively to the internal sight. If the external sight has been injured, it cannot any longer serve the internal sight; for if the external sight distorts objects, the internal cannot see by means of it except with distortion. The case is the same with all the other members which are subject to the will, as with the arms, the hands, the fingers, the feet. If these are distorted, the will cannot act through them except in a distorted way. It is the same in the case of the natural or external man relatively to the internal man: if the memory-truths in the external or natural man are perverted or extinguished, the internal man cannot see truth, thus cannot think and perceive except pervertedly or falsely. From all this it is evident why the natural man must be regenerated in order that the man may be regenerated. (See also what has been shown above on this subject, n. 3286, 3321, 3469, 3493, 3573, 3620, 3623, 3679, 4588, 4618, 4667, 5165, 5168, 5427, 5428, 5477, 6299, 6564, 8742-8747, 9043)

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

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Arcana Coelestia # 4973

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4973. And he was in the house of his lord the Egyptian. That this signifies that it might be initiated into natural good, is evident from the signification of a “lord,” as being good, of which presently; and from the signification of an “Egyptian,” as being memory-knowledge in general, and hence the natural (see n. 4967). That to be “in a house” is to be initiated, is because a “house” is the mind in which good is (see n. 3538), here the natural mind; and moreover “house” is predicated of good (n. 3652, 3720). There is in man a natural mind and a rational mind; the natural mind is in his external man, the rational mind in his internal. Memory-knowledges are the truths of the natural mind, which are said to be “in their house” when they are conjoined there with good; for good and truth constitute together one house, as husband and wife. But the goods and truths here treated of are interior; for they correspond to the celestial of the spiritual from the rational, which is represented by Joseph. The interior corresponding truths in the natural mind are applications to uses, and the interior goods therein are uses.

[2] The name “Lord” is often used in the Word; and one who has no knowledge of the internal sense supposes that nothing more is meant by it than what is meant by the use of this term in common speech; but “Lord” is never used in the Word except where good is treated of, and the same is true of “Jehovah;” but when truth is treated of, “God” and “King” are used. For this reason by a “lord” is signified good, as is evident from the following passages.

In Moses:

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

In David:

Confess ye to Jehovah. Confess ye to the God of gods. Confess ye to the Lord of lords (Psalms 136:1-3); where Jehovah or the Lord is called “God of gods” from the Divine truth which proceeds from Him, and “Lord of lords” from the Divine good which is in Him.

[3] So in the Revelation:

The Lamb shall overcome them; for He is Lord of lords, and King of kings (Revelation 17:14).

And again:

He that sat upon the white horse hath upon His vesture and upon His thigh a name written, King of kings, and Lord of lords (Revelation 19:16).

That the Lord is here called “King of kings” from Divine truth, and “Lord of lords” from Divine good, is plain from the particulars; the “name written” is His quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006); the “vesture” on which it was written is the truth of faith (n. 1073, 2576, 4545, 4763); the “thigh” on which also that quality was written, is the good of love (n. 3021, 4277, 4280, 4575). From this also it is plain that the Lord from Divine truth is called “King of kings” and from Divine good “Lord of lords.” (That the Lord is called “King” from Divine truth may be seen above, n. 2015, 2069, 3009, 3670, 4581)

[4] From this it is also clear what is meant by the “Lord’s Christ,” in Luke:

Answer was made to Simeon by the Holy Spirit, that he should not see death, until he had seen the Lord’s Christ (Luke 2:26).

The “Lord’s Christ” is the Divine truth of the Divine good; for “Christ” is the same as “Messiah,” and “Messiah” is the “Anointed” or “King” (n. 3008, 3009). “The Lord” here is Jehovah. In the Word of the New Testament the name “Jehovah” is nowhere used; but instead of it “Lord” and “God” (n. 2921); as also in Luke:

Jesus said, How say they that the Christ is David’s Son? for David himself saith in the book of Psalms, The Lord said unto my Lord, Sit Thou on My right hand (Luke 20:41-42).

The same passage reads thus in David:

The saying of Jehovah unto my Lord, Sit Thou on My right hand (Psalms 110:1).

It is plain that “Jehovah” in David is called “Lord” in the Evangelist. “Lord” there denotes the Divine good of the Divine Human; omnipotence is signified by “sitting at the right hand” (n. 3387, 4592, 4933 at the end).

[5] When the Lord was in the world He was Divine truth; but when He was glorified, that is, when He had made the Human in Himself Divine, He became Divine good, from which thereafter Divine truth proceeds. For this reason the disciples after the resurrection did not call Him “Master,” as before, but “Lord,” as is evident in John (21:7, 12, 15-17, 20), and also in the rest of the Evangelists. The Divine truth, which the Lord was when in the world, and which thereafter proceeds from Him, that is, from the Divine good, is called also “the angel of the covenant,” in Malachi:

The Lord whom ye seek shall suddenly come to His temple, and the Angel of the covenant whom ye desire (Malachi 3:1).

[6] As Divine good is meant by “Lord,” and Divine truth by “King,” therefore where the Lord is spoken of as having dominion and a kingdom, “dominion” is predicated of Divine good, and a “kingdom” of Divine truth, and therefore also the Lord is called “Lord of nations,” and “King of peoples;” for by “nations” are signified those who are in good, and by “peoples” those who are in truth (n. 1259, 1260, 1849, 3581).

[7] Good is called a “lord” relatively to a servant, and it is called a “father” relatively to a son-as in Malachi:

A son honoreth his father, and a servant his lord; if then I be a father, where is My honor; and if I be a lord, where is My fear? (Malachi 1:6).

And in David:

Joseph was sold for a servant. The discourse of Jehovah proved him. The king sent and loosed him, the ruler of nations opened for him, he set him lord of his house, and ruler in all his possession (Psalms 105:17, 19-21).

That by “Joseph” here is meant the Lord, is evident from the several particulars; the “lord” here is the Divine good of the Divine Human.

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