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Exodo 21

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1 Ito nga ang mga hatol na igagawad mo sa harap nila.

2 Kung ikaw ay bumili ng isang aliping Hebreo, ay anim na taong maglilingkod siya; at sa ikapito ay aalis siyang laya na walang sauling bayad.

3 Kung siya'y pumasok na magisa, ay aalis na mag-isa: kung may asawa ay aalis nga ang kaniyang asawa na kasama niya.

4 Kung siya'y bigyan ng kaniyang panginoon ng asawa, at magkaanak sa kaniya ng mga lalake, o mga babae; ang asawa at ang kaniyang mga anak ay magiging sa kaniyang panginoon, at siya'y aalis na magisa.

5 Datapuwa't kung maliwanag na sabihin ng alipin, Aking iniibig ang aking panginoon, ang aking asawa, at ang aking mga anak; ako'y hindi aalis na laya:

6 Kung magkagayo'y dadalhin siya ng kaniyang panginoon sa Dios, at dadalhin siya sa pinto, o sa haligi ng pinto; at bubutasan ng kaniyang panginoon ang kaniyang tainga ng isang pangbutas; at paglilingkuran niya siya magpakailan man.

7 At kung ipagbili ng isang lalake ang kaniyang anak na babae na maging alipin, ay hindi siya aalis na gaya ng pagalis ng mga aliping lalake.

8 Kung siya'y hindi makapagpalugod sa kaniyang panginoon, na umayaw magasawa sa kaniya, ay ipatutubos nga niya siya: walang kapangyarihang ipagbili siya sa isang taga ibang lupa, yamang siya'y nadaya.

9 At kung pinapag-asawa ng bumili sa kaniyang anak na lalake, ay kaniyang ipalalagay siya ng ayon sa kaugalian sa mga anak na babae.

10 Kung siya'y magasawa sa iba, ang kaniyang pagkain, ang kaniyang damit at ang kaniyang kapangyarihang pagkaasawa ay hindi niya babawasan.

11 At kung hindi niya gawin ang tatlong bagay na ito sa kaniya ay aalis nga siya na walang bayad, na walang tubos na salapi.

12 Ang sumakit sa isang tao, na ano pa't mamatay ay papataying walang pagsala.

13 At kung hindi sinasadya ng isang tao, kundi Dios ang naghulog sa kaniyang kamay; ay lalaanan kita ng isang dako na kaniyang tatakasan.

14 At kung magtangka ang sinoman sa kaniyang kapuwa, na pumatay na may daya, ay alisin mo siya sa aking dambana, upang patayin.

15 At ang sumakit sa kaniyang ama o sa kaniyang ina, ay papataying walang pagsala.

16 At ang magnakaw ng isang tao, at ipagbili, o masumpungan sa kaniyang kamay, ay papataying walang pagsala.

17 At ang lumait sa kaniyang ama, o sa kaniyang ina, ay papataying walang pagsala.

18 At kung may magbabag, at saktan ng isa ang isa, ng bato, o ng kaniyang suntok, at hindi mamatay, kundi mahiga lamang sa banig:

19 Kung makabangon uli, at makalakad sa tulong ng kaniyang tungkod, ay ligtas nga yaong sumakit sa kaniya; pagbabayaran lamang niya ang panahong nasayang, at kaniyang pagagalinging maigi.

20 At kung saktan ng sinoman ang kaniyang aliping lalake o babae, ng tungkod at mamatay sa kaniyang kamay; ay parurusahan siyang walang pagsala.

21 Gayon ma'y kung tumagal ng isang araw o dalawa, ay hindi siya parurusahan: sapagka't siya'y kaniyang salapi.

22 At kung may magbabag, at makasakit ng isang babaing buntis, na ano pa't makunan, at gayon ma'y walang karamdamang sumunod: ay tunay na papagbabayarin siya, ayon sa iatang sa kaniya ng asawa ng babae; at siya'y magbabayad ng ayon sa ipasiya ng mga hukom.

23 Datapuwa't kung may anomang karamdamang sumunod, magbabayad ka nga ng buhay kung buhay,

24 Mata kung mata, ngipin kung ngipin, kamay kung kamay, paa kung paa,

25 Paso kung paso, sugat kung sugat, bugbog kung bugbog.

26 At kung saktan ng sinoman ang mata ng kaniyang aliping lalake, o ang mata ng kaniyang aliping babae at mabulag, ay kaniyang palalayain dahil sa kaniyang mata.

27 At kung kaniyang bungalan ang kaniyang aliping lalake, o babae, ay kaniyang palalayain dahil sa kaniyang ngipin.

28 At kung ang isang baka ay manuwag ng isang lalake o ng isang babae, na ano pa't mamatay, ay babatuhing walang pagsala ang baka at ang kaniyang lama'y hindi kakanin; datapuwa't ang may-ari ng baka ay maliligtas.

29 Datapuwa't kung ang baka ay dating manunuwag sa panahong nakaraan, at naisumbong na sa may-ari at hindi niya kinulong, na ano pa't makamatay ng isang lalake, o isang babae: ay babatuhin ang baka at ang may-ari naman ay papatayin.

30 Kung siya'y atangan ng katubusan ay magbibigay nga siya ng katubusan sa kaniyang buhay anomang iatang sa kaniya.

31 Maging manuwag sa isang anak na lalake o babae man, ay gagawin sa kaniya ayon sa kahatulang ito.

32 Kung ang baka ay manuwag sa isang aliping lalake o babae, ay magbabayad ang may-ari ng tatlong pung siklong pilak sa kanilang panginoon, at ang baka ay babatuhin.

33 At kung ang sinoman ay magbubukas ng isang balon, o huhukay ng isang balon at hindi tatakpan, at ang isang baka, o ang isang asno ay mahulog sa loob,

34 Ay sasaulian ng may-ari ng balon; magbabayad siya ng salapi sa may-ari ng mga yaon, at ang patay na hayop ay magiging kaniya.

35 At kung ang baka ng sinoman ay sumakit sa baka ng iba, na ano pa't mamatay; ay kanila ngang ipagbibili ang bakang buhay, at kanilang paghahatiin ang halaga niyaon; at ang patay ay paghahatiin din nila.

36 O kung kilala, na ang baka ay dating manunuwag sa panahong nakaraan, at hindi kinulong ng may-ari; ay tunay ngang magbabayad siya, ng baka kung baka, at ang patay na hayop ay magiging kaniyang sarili.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9224

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9224. 'The firstborn of your sons you shall give to Me' means also all the matters of faith that [are acquired] through them - that they are to be ascribed to the Lord and not to self. This is clear from the meaning of 'the firstborn of sons' as all matters of faith the Church possesses, dealt with in 2435, 6344, 7035, 7039, 7778, 8042; and from the meaning of 'giving to Me' as ascribing to the Lord, 'Jehovah' being used in the Word to mean the Lord. All matters of faith, meant by 'the firstborn of sons', are beliefs which spring from the good of charity; for faith comes into being from this good. Whether truths are acquired from the Word or from the teachings of the Church, they cannot by any means become matters of faith without the presence of good in which they can be implanted. The reason for this is that the understanding part of the mind is that which receives truths first, for it sees them and introduces them into the will; and when those truths are in the will they are in the person, the will being the person's true self. Anyone therefore who supposes that faith is faith with a person before the person wills it, and does it because he wills it, is very much mistaken. Nor before this do the truths of faith themselves have life in them. All that which belongs to the will is called good, because it is loved; thus truth becomes good, or faith becomes charity, when it is in the will.

[2] There are two controversies which have bothered the Church since earliest times. The first is whether faith is the firstborn of the Church or whether charity is; and the second is whether faith separated from charity brings salvation. The reason why these two controversies arose was that before a person has been regenerated he discerns the truths that are to become matters of faith but not the good that is the good of charity. For the truths of faith enter by the external route, that is to say, through hearing; they deposit themselves in the memory, and from there they appear in the understanding. But the good of charity flows in by the internal route - through the internal man from heaven, that is, from the Lord by way of heaven. Therefore it does not come to be discerned until the truths called matters of faith start to be loved for the sake of performing good and useful service and leading a good life, which happens when they come to belong to the will. This now explains why faith was declared to be the firstborn of the Church, and also why people attributed to it the rights of the firstborn, that is, the rights of priority and superiority over the good of charity, when in actual fact the good of charity is prior and higher, and the truth of faith only apparently so, see 3325, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6272, 6273.

[3] The reason why those who belong to the Church have been in the dark in regard to these matters is that they have failed to perceive that all things in the universe have connection with truth and good, and to be anything must have connection with both. They have also failed to perceive that in the human being there are two mental powers, the understanding and the will, and that truth has connection with the understanding and good with the will, and that without the connection with both nothing is made a person's own. Because these considerations have lain in the dark, and yet the ideas composing a person's thought are based on such considerations, the error could not be made plain to the natural man. Yet if it had at some time been made plain, members of the Church would have seen from the Word as in broad daylight that the Lord Himself had countless things to say about the good of charity, that this good ranks first in the Church, and that faith does not exist anywhere else than within that good. The good of charity consists in doing good because one wills it. They would also have seen the errors that teachings upholding faith separated from charity bring in with them. One such error is the idea that a person is able to will evil and believe truth, consequently that truth is in agreement with evil. Another is the idea that faith can cause the life of heaven to exist with a person who has the life of hell in him, therefore that one life can be transformed into the other, so that those in hell can be raised to heaven and lead among angels a life contrary to their former life. People entertaining such errors do not take into consideration the fact that if anyone leads a life contrary to the life already acquired in the world he is deprived of his life. Anyone who tries to do so is like those who are in the throes of death and end their life in dreadful torment. Errors like these and very many others are what the teachings upholding faith separated from charity bring in with them.

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

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