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Éxodo 22

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1 Cuando alguno hurtare buey u oveja, y lo degollare o vendiere, por aquel buey pagará cinco bueyes, y por aquella oveja cuatro ovejas.

2 Si el ladrón fuere hallado forzando una casa, y fuere herido y muriere, el que lo hirió no será culpado de su muerte.

3 Si el sol hubiere salido sobre él, el matador será reo de homicidio; el ladrón habrá de restituir cumplidamente; si no tuviere, será vendido por su hurto.

4 Si fuere hallado con el hurto en la mano, sea buey o asno u oveja vivos, pagará el doble.

5 Si alguno hiciere pastar tierra o viña, y metiere su bestia, y comiere la tierra de otro, de lo mejor de su tierra y de lo mejor de su viña pagará.

6 Cuando se prendiere fuego, y al quemar espinas quemare mieses amontonadas o en pie, o campo, el que encendió el fuego pagará lo quemado.

7 Cuando alguno diere a su prójimo plata o alhajas a guardar, y fuere hurtado de la casa de aquel hombre, si el ladrón se hallare, pagará el doble.

8 Si el ladrón no se hallare, entonces el dueño de la casa será presentado a los jueces, para jurar si ha metido su mano en la hacienda de su prójimo.

9 Sobre todo negocio de fraude, sobre buey, sobre asno, sobre oveja, sobre vestido, sobre toda cosa perdida, cuando uno dijere: Esto es mío , la causa de ambos vendrá delante de los jueces; y el que los jueces condenaren, pagará el doble a su prójimo.

10 Si alguno hubiere dado a su prójimo asno, o buey, u oveja, o cualquier otro animal a guardar, y se muriere o se perniquebrare, o fuere llevado sin verlo nadie;

11 juramento del SEÑOR tendrá lugar entre ambos de que no metió su mano a la hacienda de su prójimo; y su dueño lo aceptará, y el otro no pagará.

12 Mas si le hubiere sido hurtado, lo pagará a su dueño.

13 Y si le hubiere sido arrebatado por fiera , le traerá testimonio, y no pagará lo arrebatado.

14 Pero si alguno hubiere tomado prestada bestia de su prójimo, y fuere perniquebrada o muerta, ausente su dueño, la pagará.

15 Si el dueño estaba presente, no la pagará. Si era alquilada, él vendrá por su alquiler.

16 Cuando alguno engañare a alguna virgen que no fuere desposada, y durmiere con ella, deberá dotarla y tomarla por mujer.

17 Si su padre no quisiere dársela, él le pesará plata conforme al dote de las vírgenes.

18 A la hechicera no darás la vida.

19 Cualquiera que cohabitare con bestia, morirá.

20 El que sacrificare a dioses, excepto sólo al SEÑOR, será muerto.

21 Y al extranjero no engañarás, ni angustiarás, porque extranjeros fuisteis vosotros en la tierra de Egipto.

22 A ninguna viuda ni huérfano afligiréis.

23 Que si tú llegas a afligirle, y él a mí clamare, ciertamente oiré yo su clamor;

24 y mi furor se encenderá, y os mataré a cuchillo, y vuestras mujeres serán viudas, y huérfanos vuestros hijos.

25 Si dieres a mi pueblo dinero prestado, al pobre que está contigo, no te portarás con él como logrero, ni le impondrás usura.

26 Si tomares en prenda el vestido de tu prójimo, a puestas del sol se lo volverás;

27 porque sólo aquello es su cubierta, es aquel el vestido para cubrir sus carnes, en el que ha de dormir; y será que cuando él a mí clamare, yo entonces le oiré, porque soy misericordioso.

28 No maldecirás a los jueces, ni maldecirás al príncipe de tu pueblo.

29 No dilatarás la primicia de tu cosecha, ni de tu licor, me darás el primogénito de tus hijos.

30 Así harás con el de tu buey y de tu oveja: siete días estará con su madre, y al octavo día me lo darás.

31 Y habéis de serme varones santos; y no comeréis carne arrebatada de las fieras en el campo; a los perros la echaréis.

   

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Arcana Coelestia # 9209

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9209. If thou shalt lend silver to My people, the needy with thee. That this signifies the instruction of those who are in ignorance of truth, and yet long to learn, is evident from the signification of “silver,” as being truth (see n. 1551, 2048, 2954, 5658, 6112, 6914, 6917, 7999, 8932); from the signification of “lending,” as being to communicate the goods of heaven from the affection of charity (n. 9174), thus to instruct; from the signification of “people,” as being those who are in truths, here those in ignorance of truth, because it is said “needy people” (that those are called a “people” who are in truths, see n. 1259, 1260, 2928, 3295, 3581, 7207); and from the signification of “needy,” as being those who are in ignorance of truth and yet long to learn, for these are in spiritual need, and are to be instructed.

[2] In the Word it is frequently said that benefits are to be conferred on the poor and needy. Those who are in external truths, and who are not yet initiated into internal truths, believe that benefits are to be conferred on all who need any kind of help, and especially on beggars, who call themselves poorer than others. They who do this from obedience, because it has been so commanded, do well; for by this outward thing they are initiated into the internal of charity and mercy. The internal of charity and mercy consists in clearly discerning who and of what character are those upon whom benefits are to be conferred, and in what manner to each one. They who are at last initiated into the internal of charity and mercy know that this very internal consists in willing well and in doing well to the internal man, thus with such things as conduce to spiritual life; and that the external consists in doing well to the external man, thus with such things as conduce to the bodily life, but yet with such prudence, that while the external man is benefited the internal man may also be benefited at the same time. For he who does well to the external man and ill to the internal man, does not practice charity; and therefore when the one is done, the other must also be looked to.

[3] It is the external of charity which is described in the external or literal sense of the Word by the injunction that benefits are to be conferred on the poor and needy; but it is the internal of charity which is described in the internal or spiritual sense of the Word; for in this sense is meant the internal man who is in poverty and need, and who is to be benefited. In this sense by “the poor and needy” are meant those who are in lack and ignorance of good and truth, and yet long for good and truth. The Word also teaches in the letter how these are to be aided, especially the Word which the Lord Himself taught when He was in the world; for the Lord then disclosed such things as belong to the internal man, as is plain in the Evangelists throughout. But still He spoke in such a manner that every word had an internal sense for the angels, and at the same time for the man of the internal church. For the internal sense contains such things as the genuine doctrine of the church teaches.

[4] Take for example what the Lord said to the disciples sent by John the Baptist to inquire whether He was the Lord who should come; to whom He replied:

Go ye and tell John what things ye have seen and heard: the blind see, the lame walk, the lepers are cleansed, the deaf hear, to the poor the gospel is preached (Luke 7:20-22).

These words were spoken for the external man, and at the same time for the internal man; for the external man that such miracles were wrought; for the internal, that the church is being set up among such as in the spiritual sense are blind, lame, leprous, deaf, and poor, thus among the Gentiles who are in ignorance of good and truth, and yet long for them. For those are called “blind” who are in ignorance of truth (n. 6990); “lame,” those who are in good, but on account of their ignorance of truth, not in genuine good (n. 4302); “leprous,” those who are unclean and yet long to be made clean; “deaf,” those who are not in the faith of truth, because not in the perception of it; and “poor,” those who have not the Word, and thus know nothing of the Lord, and yet long to be instructed. Consequently it is said that “to these the gospel shall be preached.”

[5] That by “the poor and needy” in the internal sense are meant those outside the church who are in ignorance of truth, because they have not the Word, and yet long to be instructed, and who by means of that which they know are nevertheless in a little good; and also those within the church who from various causes are ignorant of truth, but nevertheless by virtue of some good long for it, is evident from passages where “the poor and needy” are mentioned in the Word, as in David:

I am needy and poor; make haste unto me, O God; my help and my deliverer, O Jehovah (Psalms 70:5).

These words were spoken by David, who was not poor and needy, from which it is evident that spiritual poverty and need are meant. In like manner elsewhere:

I am needy and poor; O Lord, remember me, my help and my deliverer (Psalms 40:17).

God shall judge His people in righteousness, and His needy in judgment. The mountains shall bring peace to the people, and the hills in righteousness. He shall judge the needy of the people. He shall save the sons of the poor, and shall break in pieces the oppressor (Psalms 72:2-4);

“the needy” here denote those who are in spiritual need, and thus in the hunger, that is, in the longing to be willing to be instructed in truths.

[6] In the same:

All my bones shall say, O Jehovah, who is like unto Thee, who deliverest the needy from him that is stronger than he; yea, the needy and the poor from them that plunder him? (Psalms 35:10).

The “bones” denote memory-truths (n. 8005); “the needy,” those who are in but little truth; and “the poor” those who are in but little good, and are infested by evils and falsities. From these infestations the needy are also called in the original tongue “the afflicted,” for “to be afflicted” denotes to be infested by falsities (n. 9196). Again in same:

The wicked lieth in wait in the tent to catch the needy; he doth catch the needy, and draweth him into his net (Psalms 10:9).

Is not this the fast, to break bread to the hungry, and to bring into the house the needy that are cast out? (Isaiah 58:6-7

Jehovah hath comforted His people, and will have mercy upon His needy ones (Isaiah 49:13).

I will leave in the midst of thee a people needy and feeble, who hope in the name of Jehovah (Zeph. 3:12).

In these passages “the needy” denote those who are in ignorance of truth and long to be instructed.

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

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Arcana Coelestia # 8932

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8932. Ye shall not make with Me gods of silver and gods of gold. That this signifies that they should wholly abstain from such things as in the external form appear as true and good, but in the internal form are false and evil, is evident from the signification of “making gods,” as being to worship, for he who makes unto himself gods does it for the sake of worship; from the signification of “silver,” as being truth, consequently in the opposite sense, falsity; and from the signification of “gold,” as being good, and consequently in the opposite sense, evil (see n. 113, 1551, 1552, 2954, 5658, 6914, 6917, 7999). That those things are meant which appear true and good in the external form, but in the internal are false and evil, is because it is said, “Ye shall not make them with Me,” that is, with Jehovah God; for Divine truth itself and Divine good itself are in internals and are likewise in externals; but in externals Divine truth and good are in representative types; for external things in a type have reference to and represent internal things. External things are false and evil whenever, being separate from internal things, they are accounted holy or are worshiped; and yet they still appear as true and good, because they represent what is true and good. These things are signified by “making with Jehovah God gods of silver and gods of gold.”

[2] This commandment follows immediately after the ten commandments, for the reason that the Israelitish and Jewish people was such that it accounted holy, and worshiped altogether as Divine, external things separated from internal (n. 3479, 3769, 4281, 4293, 4307, 4314, 4316, 4433, 4680, 4825, 4832, 4844, 4847, 4865, 4903, 6304, 6832, 8814, 8819). That it may be further known what and of what quality are those things which in the external form appear as true and good, but in the internal are false and evil, let us take as an example all the rites of the Jewish Church; as the sacrifices, incenses, washings, and many others. In the external form these were true and good, not of themselves, but because in a type they had reference to or represented internal truths and goods, which are of love and faith in the Lord. When such things were accounted holy in the external form, and especially when they were worshiped, as by the Jews and Israelites when becoming idolaters they applied them to the worship of strange gods, they then retained nothing of the truths and goods which in a type they had reference to or represented, except the appearance, because in the internal form they were falsities and evils.

[3] The case was similar with all the other things which with that people were types representative of heavenly and Divine things. For as soon as the external things which represented internal things were applied to the worship of other gods, they became idols which they worshiped, or gods of silver and of gold which they made with Jehovah God; for then in external form they appeared as true and good, but in the internal they were false and evil.

[4] In general “gods of silver and of gold” denote all the falsities and derivative evils of worship, which are rendered like truth and good by wrong applications and interpretations of the Word, and at the same time by reasonings from self-intelligence. Such things are signified by “the gods of silver and of gold” in the following passages.

In Isaiah:

In that day a man shall cast forth his idols of silver, and his idols of gold, which they made for themselves to bow down to, to the moles and to the bats; to enter into the clefts of the rocks, and into the clefts of the crags (Isaiah 2:20-21).

“Moles and bats” denote those who are in darkness, that is, in falsities and in the derivative evils.

[5] Again in Isaiah:

In that day they shall cast away every man his idols of silver, and his idols of gold, which your hands have made for you, a sin (Isaiah 31:7).

“Which the hands have made” denotes those things which are from self-intelligence. Again:

The craftsman casteth a graven image, and the caster overlayeth it with gold, and casteth silver chains (Isaiah 40:19).

“Graven images” denote those things which are from one’s own (see n. 8869); “to overlay with gold” denotes to make them appear good in the external form; “casting silver chains,” denotes to make them cohere together as if connected with truths. (That “gold” denotes good, and “silver” truth, may be seen in the passages cited above.)

[6] In like manner in Jeremiah:

The statutes of the nations are vanity: surely he cutteth out wood from the forest, the work of the hands of the workman. He decketh it with gold and with silver; they fasten them with nails and with hammers, that it sway not to and fro (Jeremiah 10:3-4).

In Hosea:

The Ephraimites sin more and more, and make them a molten image of silver, idols in their intelligence, all the work of the craftsmen (Hos. 13:2).

“Ephraim” denotes the intellectual of the church (n. 5354, 6222, 6234, 6238, 6267); “a molten image of silver” denotes falsity appearing as truth, wherefore it is said “in their intelligence”; “all the work of the craftsmen” denotes that all was through reasonings from their own.

[7] In Habakkuk:

Woe unto him that saith to the wood, Awake; to the dumb stone, This shall teach. Behold this is fixed with gold and silver, but there is no breath in the midst of it (Hab. 2:19).

“Wood” denotes evil; “stone” falsity; “fixed with gold and silver” denotes the appearance of good and truth by means of applications.

In Daniel:

Belshazzar said while he well tasted the wine, that they should bring the vessels of gold and of silver which his father Nebuchadnezzar had brought out of the temple that was in Jerusalem; that the king and his great ones, his wives and his concubines, might drink therefrom. And they drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, of stone (Daniel 5:2-4, 23).

“The vessels of gold and of silver, which were from the temple of Jerusalem,” represented the goods and truths of the church and kingdom of the Lord; “to drink wine out of them” signified to profane by means of evils and falsities, which are “the gods of gold and of silver.”

[8] In David:

Their idols are silver and gold, the work of a man’s hands. They have a mouth, but they speak not; eyes have they, but they see not (Psalms 115:4-5; 135:15-16).

“The silver and gold which are idols” denote falsities and evils; “the work of a man’s hands” denote that they are from self-intelligence.

In Moses:

The graven images of the gods of the nations shall ye burn with fire; thou shalt not covet the silver and the gold that is on them, to take it unto thee, for that is an abomination to Jehovah thy God; therefore thou shalt not bring an abomination into thy house, that there become what is accursed, like unto it, thou shalt utterly abhor it (Deuteronomy 7:25-26).

“The silver and gold upon graven images” denote the falsities and evils which are worshiped as truths and goods by reason of the appearance that is induced on them.

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