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2 Mosebok 22

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1 Om någon stjäl en oxe eller ett får och slaktar eller säljer djuret, så skall han giva fem oxar i ersättning för oxen, och fyra får för fåret.

2 Ertappas tjuven vid inbrottet och bliver slagen till döds, så vilar ingen blodskuld på dråparen.

3 Men hade solen gått upp, när de skedde, då är det blodskuld. Tjuven skall giva full ersättning; äger han intet, så skall han säljas, till gäldande av vad han har stulit.

4 Om det stulna djuret, det må vara oxe eller åsna eller får, påträffas levande i hans våld, skall han giva dubbel ersättning.

5 Om någon låter avbeta en åker eller vingård, eller släpper sin boskap lös, så att denna betar på en annans åker, då skall han ersätta skadan med det bästa från sin åker och med det bästa från sin vingård.

6 Om eld kommer lös och fattar i törnhäckar, och därvid sädesskylar bliva uppbrända eller oskuren säd eller annat på åkern, så skall den som har vållat branden giva full ersättning.

7 Om någon giver åt en annan penningar eller gods att förvara, och detta bliver stulet ur hans hus, så skall tjuven, om han ertappas, giva dubbel ersättning.

8 Ertappas icke tjuven, då skall man föra husets ägare fram för Gud, på det att det må utrönas om han icke har förgripit sig på sin nästas tillhörighet.

9 Om fråga uppstår angående orättrådigt tillgrepp -- det må gälla oxe eller åsna eller får eller kläder eller något annat som har förlorats -- och någon påstår att en orättrådighet verkligen har ägt rum, så skall båda parternas sak komma inför Gud. Den som Gud dömer skyldig, han skall ersätta den andre dubbelt.

10 Om någon giver åt en annan i förvar en åsna eller en oxe eller ett får, eller vilket annat husdjur det vara må, och detta dör eller bliver skadat eller bortrövat, utan att någon ser det,

11 Så skall det dem emellan komma till en ed vid HERREN, för att det må utrönas om den ene icke har förgripit sig på den andres tillhörighet; denna ed skall ägaren antaga och den andre behöver icke giva någon ersättning.

12 Men om det har blivit bortstulet från honom, då skall han ersätta ägaren därför.

13 Har det blivit ihjälrivet, skall han föra fram det ihjälrivna djuret såsom bevis; han behöver då icke giva ersättning därför.

14 Om någon lånar ett djur av en annan, och detta bliver skadat eller dör, och dess ägare därvid icke är tillstädes, så skall han giva full ersättning.

15 Är dess ägare tillstädes, då behöver han icke giva ersättning. Var djuret lejt, då är legan ersättning.

16 Om någon förför en jungfru som icke är trolovad och lägrar henne, så skall han giva brudgåva för henne och taga henne till hustru.

17 Vägrar hennes fader att giva henne åt honom, då skall han gälda en så stor penningsumma som man plägar giva i brudgåva för en jungfru.

18 En trollkvinna skall du icke låta leva.

19 Var och en som beblandar sig med något djur skall straffas med döden.

20 Den som offrar åt andra gudar än åt HERREN allena, han skall givas till spillo.

21 En främling skall du icke förorätta eller förtrycka; I haven ju själva varit främlingar i Egyptens land.

22 Änkor och faderlösa skolen I icke behandla illa.

23 Behandlar du dem illa, så skall jag förvisso höra deras rop, när de ropa till mig;

24 och min vrede skall upptändas, och jag skall dräpa eder med svärd; så att edra egna hustrur bliva änkor och edra barn faderlösa.

25 Lånar du penningar åt någon fattig hos dig bland mitt folk, så skall du icke handla mot honom såsom en ockrare; I skolen icke pålägga honom någon ränta.

26 Har du av din nästa tagit hans mantel i pant, så skall du giva den tillbaka åt honom, innan solen går ned;

27 den är ju det enda täcke han har, och med den skyler han sin kropp. Vad skall han eljest hava på sig, när han ligger och sover? Om han måste ropa till mig, så skall jag höra, ty jag är barmhärtig.

28 Gud skall du icke häda, och över en hövding i ditt folk skall du icke uttala förbannelser.

29 Av det som fyller din lada och av det som flyter ifrån din press skall du utan dröjsmål frambära din gåva. Den förstfödde bland dina söner skall du giva åt mig.

30 På samma sätt skall du göra med dina fäkreatur och din småboskap. I sju dagar skola de stanna hos sina mödrar; på åttonde dagen skall du giva dem åt mig.

31 Och I skolen vara mig ett heligt: folk; kött av ett djur som har blivit ihjälrivet på marken skolen I icke äta, åt hundarna skolen I kasta det.

   

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Arcana Coelestia # 9167

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9167. '[To see] whether or not its owner has put his hand into his companion's property and taken it' means being joined together under [the influence of] good. This is clear from the meaning of 'whether or not he has put a hand into his companion's property' - when said in reference to truth and good, exterior and interior - as whether these have entered into it, dealt with above in 9155, thus whether those things have been joined together under [the influence of] good (as regards being joined together under [the influence of] good, see 9154); and from the meaning of 'owner' or 'master' as good, dealt with in 9154, so that 'whether or not its owner has taken it' means whether good has made those things its own by being joined to them. The reason why 'owner' means good is that with a spiritual person good occupies the first place and truth the second; and that which occupies first place is the owner. Furthermore the character of the good determines the way in which all the truths present with a person are arranged, as a house by the owner or 'lord'. 1

[2] This explains why 'lord' in the Word is used to mean the Lord in respect of Divine Good, and 'god', 'king', and 'master' to mean the Lord in respect of Divine Truth, as in Moses,

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

In John,

The Lamb will overcome them, for He is Lord of lords, and King of kings. Revelation 17:14.

In the same book,

He has on His robe and on His thigh the name written, King of kings and Lord of lords. Revelation 19:16.

The fact that the Lord is called 'God' in respect of Divine Truth, see 2586, 2769, 2807, 2822, 4402, 7268, 8988, and also that He is called 'King' in respect of Divine Truth, 2015 (end), 3009, 3670, 4581, 4966, 5068, 6148. And from this it is evident that the Lord is called 'Lord' in respect of Divine Good; for when truth is referred to in the Word, good as well is referred to, 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138 (end), 5138, 5502, 6343, 8339 (end). In John,

You call Me Master and Lord, and you are right, for so I am. I your Lord and Master have washed your feet. John 13:13-14.

Here again the Lord is called 'Lord' by virtue of Divine Good, and 'Master' by virtue of Divine Truth. In Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Malachi 3:1.

In these words which refer to the Lord's Coming He is called 'the Lord' by virtue of Divine Good, and 'the angel' by virtue of Divine Truth, 1925, 2821, 3039, 4085, 4295, 6280.

[3] This explains why in the Old Testament when people entreat the Lord they very often say Lord Jehovih, by which 'O Good Jehovah' is meant, 1793, 2921, and why in the New Testament the name Lord is used instead of Jehovah, 2921. From all this one can also see what the following words in Matthew are used to mean,

No one can serve two lords, for either he will hate the one and love the other ... Matthew 6:24.

'Two lords' are good and evil. For a person must be governed by good or else by evil; he cannot be governed by both simultaneously. Many truths can reside with him, but they are truths arranged under the influence of one good. Good constitutes heaven with a person, whereas evil constitutes hell. He must have heaven within himself or hell, not both, or something half-way in between. All this now shows what 'lord' or 'owner' is used to mean in the Word.

Poznámky pod čarou:

1. The Latin word rendered owner is dominus, which in other contexts is usually rendered lord. The phrase also involves a play on words which might be rendered as a house by a householder (sicut a domino domus).

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

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Arcana Coelestia # 8988

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8988. '[His] master shall bring him to God' means the state he then enters in keeping with Divine order. This is clear from the meaning of 'bringing to God', when the subject is those who are imbued with truths and cannot be imbued with good, as causing them to enter a state in keeping with Divine order; for 'bringing to' means entering, and 'God' means Divine order, which is dealt with below. The fact that these things are meant is evident from the details contained in the rest of this verse. These describe the state of those imbued with truths and not with complementary good, that is to say, a state of everlasting obedience. For those living in this condition are in servitude compared with those imbued with good complementing truths. For being governed by good the latter's actions spring from affection; and those who act from affection do so from the will, thus from themselves since whatever forms part of a person's will is part of his true self; for indeed the essence (esse) of a person's life is his will. But those whose actions spring from obedience act not from their own will, but from their master's, thus not from themselves, but from another; therefore in comparison they are in servitude. Actions that spring from truths and not from good spring solely from the understanding, for truths have connection with the understanding and forms of good with the will; and actions that spring from the understanding and not from the will spring from that which stands outside and serves. The understanding has been given to a person in order that he may receive truths and introduce them into his will to become forms of good; for when truths become part of the will they are called forms of good.

[2] The condition however of one who serves the Lord by doing according to His commandments, and by being obedient in that kind of way, is not that of a slave; rather, it is that of one who is free. For perfect freedom consists for a person in being led by the Lord, 892, 905, 2870, 2872. The Lord breathes the good into the person's will from which his actions spring; and although that good comes from the Lord, the person nevertheless has the feeling that his actions are from himself, that is, he does them in freedom. This freedom exists with all who abide in the Lord; and coupled with it there is indescribable happiness.

[3] The reason why 'God' here means Divine order is that in the Word the name 'God' is used where truth is referred to, and 'Jehovah' where good is referred to, 2769, 2807, 2822, 3921 (end), 4402, 7010, 7268, 8867. Therefore Divine Truth emanating from the Lord's Divine Good is meant in the highest sense by 'God', and His Divine Good from which Divine Truth emanates is meant by 'Jehovah'. The reason for this is that Divine Good is Essential Being (Esse), and Divine Truth is the Coming-into-Being (Existere) from it, since what emanates from something comes into being from it. The situation with good and truth in heaven or among angels is similar, and that in the Church among men is similar. Good there is the essential being, and truth is the coming-into-being from it. Or what amounts to the same thing love to the Lord and love towards the neighbour is the essential being of heaven and the Church, while faith is the coming-into-being from it. All this makes plain why it is that 'God' can also mean Divine order; for Divine Truth emanating from the Lord is what constitutes order in heaven, so completely that it is order itself. For more about Divine Truth's being order, see 1728, 1919, 7995, 8700.

Therefore when man or angel receives Divine Truth from the Lord within good, there resides with him that order which exists in the heavens. As a consequence he is a heaven or kingdom of the Lord in particular; he is such in the measure that he is imbued with good from truths, and after this in the measure that he is endowed with truths from good. And - what is an arcanum - angels themselves appear in heaven in a human form that accords exactly with the truths present with them within good, together with beauty and brilliance which accord with the character of the good from truths. The souls of members of the Church present a similar appearance in heaven. The Divine Truth itself emanating from the Lord brings this about, as may be recognized from what has been shown at the ends of a number of chapters regarding heaven as the Grand Man, and its correspondence with individual aspects of a human being.

[4] This arcanum is what the following words are used to mean in John, in the Book of Revelation,

He measured the wall of the holy Jerusalem, a hundred and forty-four cubits, which is the measure of a man (homo), that is, of an angel. Revelation 21:17.

Will anyone ever understand these words if he does not know what the holy Jerusalem, its wall, measure, the number 144, and so 'a man, that is, an angel' all mean? By the new or holy Jerusalem is meant the Lord's New Church, which is going to take the place of the Christian Church existing at the present time, 2117; by 'the wall' is meant the truths of faith which will defend that Church, 6419; by 'measuring' and 'the measure' is meant its state in respect of truth, 3104; by the number 144 is meant much the same as by 12, since 144 is the number that is the product of 12 multiplied by itself, and by these numbers all truths in their entirety are meant, see 7973. These meanings make plain what is meant by 'the measure of a man, that is, of an angel', namely actual truth emanating from the Lord in the form it assumes, which is that of a man-angel in heaven, as stated above. All this reveals the arcanum which the words quoted above embody; it reveals that they describe the truths of that Church which is going to take the place of the Christian Church existing at the present time.

[5] The fact that they are truths from good is described in the very next verse, in these words,

The construction of its wall was jasper, but the city was pure gold, like pure glass. Revelation 21:18.

'Jasper' means truth such as that Church's will be, for truths are meant by 'stones' generally, 1298, 3720, 6426, and truths that come from the Lord by 'precious stones', 643; and 'gold' means the good of love and wisdom, 113, 1551, 1552, 5658. Would anyone ever discern that such meanings are embodied in those words? Yet who can fail to see from them that countless arcana lie concealed in the Word, which are not at all made apparent to anyone except by means of the internal sense, and that this sense, like a key, is the means of opening up God's truths as they exist in heaven, and therefore heaven and the Lord Himself, who is the All in all of the Word in its inmost sense?

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