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Исход 22

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1 Если кто украдет вола или овцу и заколет или продаст, то пять волов заплатит за вола и четыре овцы за овцу.

2 Если кто застанет вора подкапывающего и ударит его, так что он умрет, то кровь не вменится ему;

3 но если взошло над ним солнце, то вменится ему кровь. Укравший должен заплатить; а если нечем, то пусть продадут его для уплаты за украденное им;

4 если украденное найдется у него в руках живым, вол ли то, или осел, или овца, пусть заплатит вдвое.

5 Если кто потравит поле, или виноградник, пустив скот свой травить чужое поле, пусть вознаградит лучшим из поля своего и лучшим извиноградника своего.

6 Если появится огонь и охватит терн и выжжет копны, или жатву, или поле, то должен заплатить, кто произвел сей пожар.

7 Если кто отдаст ближнему на сохранение серебро или вещи, и ониукрадены будут из дома его, то, если найдется вор, пусть он заплатит вдвое;

8 а если не найдется вор, пусть хозяин дома придет пред судей и поклянется , что не простер руки своей на собственность ближнего своего.

9 О всякой вещи спорной, о воле, об осле, об овце, об одежде, о всякой вещи потерянной, о которой кто-нибудь скажет, что она его, дело обоих должно бытьдоведено до судей: кого обвинят судьи, тот заплатит ближнему своему вдвое.

10 Если кто отдаст ближнему своему осла, или вола, или овцу, или какой другой скот на сбережение, а он умрет, или будет поврежден, или уведен, так что никто сего не увидит, –

11 клятва пред Господом да будет между обоими в том, что взявший не простер руки своей на собственность ближнего своего; и хозяин должен принять, а тот не будет платить;

12 а если украден будет у него, то должен заплатить хозяину его;

13 если же будет зверем растерзан, то пусть в доказательство представит растерзанное:за растерзанное он не платит.

14 Если кто займет у ближнего своего скот, и он будет поврежден, или умрет, а хозяина его не было при нем, то должен заплатить;

15 если же хозяин его был при нем, то не должен платить; если он взят был в наймы за деньги,то пусть и пойдет за ту цену.

16 Если обольстит кто девицу необрученную и переспит с нею, пусть даст ей вено и возьмет ее себе в жену;

17 а если отец не согласится выдать ее за него, пусть заплатит столько серебра, сколько полагается на вено девицам.

18 Ворожеи не оставляй в живых.

19 Всякий скотоложник да будет предан смерти.

20 Приносящий жертву богам, кроме одного Господа, дабудет истреблен.

21 Пришельца не притесняй и не угнетай его, ибо вы сами были пришельцами в земле Египетской.

22 Ни вдовы, ни сироты не притесняйте;

23 если же ты притеснишь их, то, когда они возопиют ко Мне, Я услышу вопль их,

24 и воспламенится гнев Мой, и убью вас мечом, и будут жены ваши вдовами и дети ваши сиротами.

25 Если дашь деньги взаймы бедному из народа Моего,то не притесняй его и не налагай на него роста.

26 Если возьмешь в залог одежду ближнего твоего, до захождения солнца возврати ее,

27 ибо она есть единственный покров у него, она – одеяние тела его: в чем будет он спать? итак, когда он возопиет ко Мне, Я услышу, ибо Я милосерд.

28 Судей не злословь и начальника в народе твоем не поноси.

29 Не медли приносить Мне начатки от гумна твоего и от точила твоего; отдавай Мне первенца из сынов твоих;

30 то же делай с волом твоим и с овцою твоею. семьдней пусть они будут при матери своей, а в восьмой день отдавай их Мне.

31 И будете у Меня людьми святыми; и мяса, растерзанного зверем в поле,не ешьте, псам бросайте его.

   

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Arcana Coelestia # 9135

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9135. 'Or member of the flock' means or it is interior truth and good. This is clear from the meaning of 'member of the flock' as spiritual truth and good, thus interior truth and good, dealt with in 6016, 6045, 6049. Some places in the Word use the expression 'flocks', while others use 'members of the flock'. In the internal sense interior forms of good, and truths derived from them, are meant by 'flocks', whereas interior truths, and forms of good springing from them, are meant by 'members of the flock'. No one however can know the difference between them unless he knows the nature of a person's two states, the prior state and the subsequent state, when he is being regenerated. The prior state is one in which he is led by means of the truths of faith to the good of charity; the subsequent state is one in which he is governed by the good of charity and from this by the truths of faith. The prior state brings a person into the Church in order that he may come to have the Church within him; and when he comes to have the Church within him he is in the subsequent state. Forms of good and truths residing with him in the subsequent state are meant by 'flocks', but truths and forms of good residing with him in the prior state are meant by 'members of the flock'. This explains why at this point truths are mentioned first and forms of good second. Regarding the two states of a person who is being regenerated, or what amounts to the same thing, who comes to have the Church within him, see 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 8995, 9088, 9089.

[2] Those forms of good and those truths are called exterior which are in the external or natural man, and those are called interior which are in the internal or spiritual man. The reason why the latter are interior and the former exterior is that heaven is the source of the internal man's wisdom, but the world is the source of the external man's; for heaven is present with a person internally and the world externally. The words 'whether it is ox or ass, or member of the flock' are used to mean all exterior good and truth, and all interior truth and good. Furthermore the development of good in the external man is towards truth, in the internal man from truth towards good, in keeping with Divine order in heaven. 1

Poznámky pod čarou:

1. In his rough draft Swedenborg goes on to say that a description of this arcanum would be long and tedious.

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

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Arcana Coelestia # 8995

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8995. 'If she is bad in the eyes of her master' means if the affection for truth springing from natural delight is not in agreement with spiritual truth. This is clear from the meaning of 'female slave', to whom the word 'bad' refers, as an affection springing from natural delight, dealt with in 8993, 8994, and from the meaning of 'bad', when it refers to that affection and its relationship with spiritual truth, as being not in agreement with, dealt with below; from the meaning of 'in the eyes of' as in the perception of, dealt with in 2789, 2829, 4083, 4339; and from the meaning of 'master' as spiritual truth, dealt with in 8981.

[2] The implications of all this must be stated. 'A female slave' is an affection for truth springing from the delights that belong to self-love and love of the world, as stated above in 8993, 8994; and this affection is able to be joined to spiritual truth. This may be recognized from the consideration that an affection for spiritual truth is an internal affection or one that resides in the internal man, whereas an affection for truth springing from natural delight resides in the external man. The internal affection that belongs to the spiritual man is joined unceasingly to the external affection that belongs to the natural man, yet in such a way that the internal affection for truth acts as master and the external affection as slave. For it is in keeping with Divine order that the spiritual man should be master over the natural man, 8961, 8967. When the spiritual man is master the person is looking upwards; this is represented by having the head in heaven. But when the natural man is master the person is looking downwards, which is represented by having the head in hell.

[3] To make this transparently clear something more must be stated. By the truths they learn and the good deeds they perform most people hope to acquire some gain from their country, or some important position. If these are regarded as the end in view, the natural man is the master and the spiritual man the slave. But if they are regarded not as the end, only as the means to the end, the spiritual man is the master and the natural man the slave, as accords exactly with the things stated in 7819, 7820. For when people consider gain or position as the means to an end and not the end itself, they are not considering gain or position but the end, which is useful service. A person for example who desires wealth, and acquires it for the sake of useful service which he loves above all things, does not delight in wealth for its own sake; he delights in it for the sake of useful service. The spirit of useful service itself constitutes spiritual life in a person, and the wealth merely serves him as means, see 6933-6938. From this one may also see what the natural man must be like if it is to be joined to the spiritual - it must regard gain and important positions, that is, wealth and eminence, as the means and not the end. What a person regards as the end constitutes the actual life within him, since he loves it more than all things. For what a person loves, that is his end in view.

[4] Anyone who does not know that a person's end in view, or what amounts to the same thing, his love, constitutes the person's spiritual life, consequently that a person is where his love is - in heaven if that love is heavenly, in hell if it is hellish - cannot grasp the situation in these matters. He may suppose that the delight belonging to natural kinds of love - self-love and love of the world - cannot be in agreement with spiritual truth and good. He may suppose this because he does not know that when a person is being regenerated he must be turned upside down, and that when he has been turned upside down he is positioned with his head in heaven, whereas before being turned upside down he was positioned with his head in hell. He was positioned with it in hell when he had the delights of self-love or love of the world as his end in view; but he is positioned with his head in heaven when he has those delights as the means to his end. For the person's end or love, and this alone, has life. The means to the end however have no life of their own but receive life from the end; therefore the means in relation to the final end are called intermediate ends, which have life in the measure that they look to the final end, which is the chief one. So it is that, when a person has been regenerated, consequently when he has loving the neighbour and loving the Lord as his end, he has loving self and the world as the means. When a person is like this, when he looks to the Lord, he rates himself and also the world as nothing. If he does rate himself as something, it is in order that he may be able to serve the Lord. Before this however his attitude had been the opposite. Then he had been full of self-regard and had rated the Lord as nothing; or if had rated Him as something, it had been in order that gain or position might consequently come his way.

[5] All this makes clear the nature of the arcanum concealed in these regulations regarding female slaves from among the daughters of Israel, that is to say, the regulations that although they were slaves they were, if 'good', betrothed to their master who had bought them, or to his son; but if they were 'bad' they were not betrothed but either redeemed or sold, according to the contents of these verses. Betrothing even female slaves, or having them as concubines, was permitted in the representative Church, particularly in the Jewish and Israelite, because a wife represented the affection for spiritual truth, whereas a female slave represented the affection for natural truth, so that a wife represented the internal aspect of the Church with a person, but a female slave the external aspect. The latter was represented by Hagar who was betrothed to Abraham, and also by the two female slaves betrothed to Jacob.

[6] All this now shows what is meant in the internal representative sense by the regulation that 'if she is bad' a female slave cannot be betrothed. That is to say, 'if she is bad' means if the affection springing from natural delight - 'a female slave' - is not in agreement with the spiritual man. This lack of agreement is brought about primarily because that affection wishes to be the master and is of a disposition and mind that cannot be bent towards a love of the Lord. Furthermore the agreement or disagreement of the affection springing from natural delight with the spiritual is determined by the essential nature of them both; but a division of them into their numerous categories would be too long and tedious. A female slave or servant-girl may also mean an affirmative means that serves to join together the external man and the internal man, see 3913, 3917, 3931.

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