Bible

 

Éxodo 22

Studie

   

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.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9209

Prostudujte si tuto pasáž

  
/ 10837  
  

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.

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 9174

Prostudujte si tuto pasáž

  
/ 10837  
  

9174. And when a man shall borrow from his companion. That this signifies truth and good from another stock, is evident from the signification of “borrowing,” as being to receive truth from some other source than one’s self, and thus truth from another stock. “Borrowing” has this signification because in the spiritual world there are no other goods that are asked from others, and given, than those which are of intelligence and wisdom. There are indeed many other things offered to view, nay, things innumerable, but they are appearances arising from those things which are of intelligence and wisdom. From this it is evident that “to borrow” denotes to be instructed by another, and thus to receive truths, or knowledges of truth and good, from some other source than one’s self. How this is shall be further explained. A man is said to receive truths from himself when he infers them from the truths he has with him. In this case he conjoins them with those he formerly possessed. But in doing this he admits only those truths which agree together under the same good; for it is good that disposes truths into series and connects them together. Good is like the soul in man, and truths are like those things with which the soul clothes itself, and by means of which it acts. It is well known that each and all things in man live from his soul; and so also do the truths of faith live from the good of love to the Lord and of love toward the neighbor. If this good is not the soul of a man, but the good of the love of self or the love of the world, then the man is not a man, but a wild beast, and in the other life in the light of heaven he also appears as a wild beast; though in his own light, which at the approach of the light of heaven becomes thick darkness, he appears as a man. It is, however, to be understood that the Lord disposes truths into order in accordance with the good of the man’s life.

[2] A man is said to receive truths from some other source, when he is instructed by another; and if these truths do not agree together under the good in which he is, they are indeed stored up in his memory among memory-knowledges; but they do not become his—that is, of his faith—because they are of another stock. These are the truths which are treated of in this verse and the following one.

[3] When “borrowing” and “lending” are mentioned in the Word, there is signified to be instructed and to instruct from the affection of charity; as in Matthew:

Give to everyone that asketh thee, and from him that would borrow of thee turn not thou away (Matthew 5:42);

it is evident that “asking” here does not mean asking, for it is said, “Give to everyone that asketh”; and that neither by “borrowing” is meant borrowing; for if a person were to give to everyone that asketh, and also to everyone that would borrow, he would be stripped of all his goods. But as the Lord spoke from the Divine, by “asking,” and “wishing to borrow;” and by giving and receiving a loan, is meant the communication of heavenly goods, which are those of the knowledges of good and truth; for in regard to such a communication the fact is that the more an angel gives to another from the affection of charity, the more there flows in with him of the general good from heaven, that is, from the the Lord, (n. 6478). Thus by “giving to him that asketh,” an angel is not deprived of goods, but is enriched with them. The case is the same with a man, when he does good to another from the affection of charity; but charity consists in giving to the good, and it is not charity to give to the evil what they ask and desire (n. 8120); according to these words in David:

The wicked borroweth, and restoreth not; but the righteous showeth mercy and giveth (Psalms 37:21).

And in Luke:

If ye lend to them from whom ye hope to receive, what thank have ye? Rather love your enemies, and do good, and lend, hope for nothing again; then shall your reward be great, and ye shall be the sons of the Highest (Luke 6:34-35).

[4] Here also by “lending” is meant doing good from the affection of charity, and thus communicating the goods of heaven; and also the goods of the world, but the latter for the sake of the former as the end in view. The affection of charity consists in communicating goods without any recompense as the end in view; but there is no affection of charity in communicating goods for the sake of recompense as the end in view (n. 2373, 2400, 3816, 3956, 4943, 6388-6390, 6392, 6393, 6478, 8002). The affection of charity consists in loving one’s enemies, and in benefiting the evil; but enemies are loved and are benefited when they are instructed, and also when they are corrected by suitable means (n. 8121).

[5] The exercise of charity is also signified by “lending,” in Moses:

If thou shalt obey the voice of Jehovah, and shalt observe to do His commandments, thou shalt lend to many peoples, but thou shalt not borrow (Deuteronomy 28:1, (Deuteronomy 28:1) 12);

“to lend to many peoples” denotes to abound in the goods of intelligence and wisdom, and to communicate them to others out of this abundance; and not to be in need of the goods of others, because all things are given him by the Lord. So in David:

A good man who hath mercy and lendeth, will maintain his words in judgment; for he will never be moved (Psalms 112:5-6);

by “having mercy and lending” is described the state of those who are in genuine charity. In like manner, Psalm 37:21; and other passages.

  
/ 10837  
  

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