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Exodus 22

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1 If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.

2 If a thief shall be found breaking through, and be smitten that he die, there shall no blood be shed for him.

3 If the sun shall have risen upon him, there shall be blood shed for him: for he should make full restitution; if he have nothing, then he shall be sold for his theft.

4 If the theft shall be certainly found in his hand alive, whether an ox, or ass, or sheep; he shall restore double.

5 If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man's field: of the best of his own field, and of the best of his own vineyard shall he make restitution.

6 If fire shall break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field shall be consumed; he that kindled the fire shall surely make restitution.

7 If a man shall deliver to his neighbor money or stuff to keep, and it be stolen out of the man's house; if the thief shall be found, let him pay double.

8 If the thief shall not be found, then the master of the house shall be brought to the judges, to see whether he hath put his hand to his neighbor's goods.

9 For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing which another challengeth to be his: the cause of both parties shall come before the judges; and he whom the judges shall condemn, shall pay double to his neighbor.

10 If a man shall deliver to his neighbor an ass, or an ox, or a sheep, or any beast to keep; and it shall die, or be hurt, or driven away, no man seeing it:

11 Then shall an oath of the LORD be between them both, that he hath not put his hand to his neighbor's goods; and the owner of it shall accept of it, and he shall not make restitution.

12 And if it shall be stolen from him, he shall make restitution to the owner of it.

13 If it shall be torn in pieces; then let him bring it for witness, and he shall not make good that which was torn.

14 And if a man shall borrow aught of his neighbor, and it shall be hurt, or die, the owner of it being not with it, he shall surely make it good.

15 But if the owner of it shall be with it, he shall not make it good: if it be a hired thing, it came for his hire.

16 And if a man shall entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife.

17 If her father shall utterly refuse to give her to him, he shall pay money according to the dower of virgins.

18 Thou shalt not suffer a witch to live.

19 Whoever lieth with a beast shall surely be put to death.

20 He that sacrificeth to any god, save to the LORD only, he shall be utterly destroyed.

21 Thou shalt neither vex a stranger, nor oppress him; for ye were strangers in the land of Egypt.

22 Ye shall not afflict any widow, or fatherless child.

23 If thou shalt afflict them in any wise, and they cry at all to me, I will surely hear their cry:

24 And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.

25 If thou shalt lend money to any of my people that is poor by thee, thou shalt not be to him as a usurer, neither shalt thou lay upon him usury.

26 If thou shalt at all take thy neighbor's raiment to pledge, thou shalt deliver it to him by the setting of the sun.

27 For that is his only covering, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth to me, that I will hear; for I am gracious.

28 Thou shalt not revile the gods, nor curse the ruler of thy people.

29 Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the first-born of thy sons shalt thou give to me.

30 Likewise shalt thou do with thy oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it to me.

31 And ye shall be holy men to me: neither shall ye eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.

   

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Arcana Coelestia # 9150

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9150. 'And it is taken away by theft out of the man's house' means the loss of them from there. This is clear from the meaning of 'theft' as taking away the kinds of things that compose a person's spiritual life, and therefore taking away the truths and factual knowledge meant by 'silver and vessels', 9149; and from the meaning of 'house' as the place where something is stored. So it is that 'house' has various meanings, such as the Church, what is good there, also a person, as well as both levels of the human mind, the natural level and the rational; but at this point it means the memory, because truths and factual knowledge reside in it as in their own house. Regarding 'house' and its various meanings, see 3128, 3142, 3538, 3652, 3720, 3900, 4973, 4982, 5023, 5640, 6690, 7353, 7848, 7929.

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

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Arcana Coelestia # 4973

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4973. 'And he was in the house of his lord the Egyptian' means to enable it to be introduced into natural good. This is clear from the meaning of 'lord' as good, dealt with below, and from the meaning of 'the Egyptian' as factual knowledge in general, and from this as that which is natural, dealt with in 4967. The reason 'being in the house' means being introduced is that 'house' is the mind in which good dwells, 3538, in this case the natural mind. Moreover 'house' is used in reference to good, 3652, 3720. The human being has both a natural mind and a rational mind. The natural mind exists within his external man, the rational within his internal. Known facts make up the truths that belong to the natural mind, and these are said to be there 'in their own house' when they are joined to good there; for good and truth together constitute a single house like husband and wife. But the forms of good and the truths which are the subject at present are of a more interior kind, for they are suited to the celestial of the spiritual from the rational, which is represented by 'Joseph'. Those suitable interior truths within the natural are applicable to useful purposes, while interior forms of good in the same are the useful purposes themselves.

[2] The expression 'lord' is used many times in the Word, but unless a person is acquainted with the internal sense he assumes that 'lord' has no other meaning than what the word has when used in ordinary conversation. But 'lord' is used nowhere in the Word other than in reference to good, as is similarly the case with the name 'Jehovah'. When however reference is being made to truth, 'God' and also 'king are used. This then is the reason why 'lord' means good, as may also be seen from the following places: In Moses,

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

In David,

Confess Jehovah, confess the God of gods, confess the Lord of lords. Psalms 136:1-3

In these places Jehovah or the Lord is called 'God of gods' by virtue of Divine Truth which goes forth from Him, and 'Lord of lords' by virtue of Divine Good which exists within Him.

[3] Similarly in John,

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

And in the same book,

The One sitting on the white horse has on His robe and on His thigh the name written, King of kings and Lord of lords. Revelation 19:16.

The Lord is called 'King of kings' by virtue of Divine Truth, and 'Lord of lords' by virtue of Divine Good, as is evident from the individual expressions used here. 'The name written' is His true nature, 144, 145, 1754, 1896, 2009, 2724, 3006. 'His robe' on which it is written is the truth of faith, 1073, 2576, 4545, 4763. 'His thigh' on which likewise that nature is written is the good of love, 3021, 4277, 4280, 4575. From this too it is evident that by virtue of Divine Truth the Lord is called 'King of kings and by virtue of Divine Good 'Lord of lords'. For more about the Lord being called King by virtue of Divine Truth, see 2015, 2069, 3009, 3670, 4581.

[4] From this it is also plain what 'the Lord's Christ' means in Luke,

Simeon received an answer from the Holy Spirit that he would not see death until he had seen the Lord's Christ. Luke 2:26.

'The Lord's Christ' is the Divine Truth that goes with Divine Good, for 'Christ' is one and the same as Messiah, and Messiah is the Anointed or King, 3008, 3009, 'the Lord' in this case being Jehovah. The name Jehovah is not used anywhere in the New Testament Word, but instead of Jehovah, the Lord and God are used, see 2921, as again in Luke,

Jesus said, How can they say that the Christ is David's son when David himself says in the Book of Psalms, The Lord said to my Lord, Sit at My right hand? Luke 20:41, 41.

The same appears in David as follows,

Jehovah said to my Lord, Sit at My right hand. Psalms 110:1.

It is obvious that Jehovah in David is called Lord in the gospel, 'Lord' in this case standing for the Divine Good of the Divine Human. Omnipotence is meant by 'sitting at the right hand', 3387, 4592, 4933 (end).

[5] While in the world the Lord was Divine Truth, but once He was glorified, that is, had made the Human within Him Divine, He became Divine Good, from which Divine Truth subsequently goes forth. This explains why after the Resurrection the disciples did not call Him Master, as they had before, but Lord, as is evident in John 21:7, 12, 15-17, 20, and also in the other gospels. Divine Truth - which the Lord was while in the world and which subsequently goes forth from Him, that is, from Divine Good - is also called 'the Angel of the Covenant', 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.

[6] Because 'Lord' is used to mean Divine Good and 'King' Divine Truth, therefore in places where the Lord is spoken of as having dominion and a kingdom 'dominion' has reference to Divine Good and 'a kingdom' to Divine Truth. For the same reason the Lord is called 'Lord of the nations' but 'King of the peoples', for 'nations' means those governed by good, 'peoples' those governed by truth, 1259, 1260, 1849, 3581

[7] Good is called 'lord' as against a servant, and 'father' as against a son, as in Malachi,

A son should honour his father, and a servant his lord. If I am a Father, where is My honour? And if I am a Lord, where is the fear of Me? Malachi 1:6.

And in David,

To be a slave JOSEPH was sold. The word of Jehovah tested him. The king sent and released him, he who had dominion over nations set him free and placed him as lord of his house and as one with dominion over all his possessions. Psalms 105:17, 19-22.

Here, as is evident from each individual expression, 'Joseph' is used to mean the Lord, 'lord' in this instance being the Divine Good of the Divine Human.

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