Die Bibel

 

Esodo 22

Lernen

   

1 QUANDO alcuno avrà rubato un bue, o una pecora, o una capra, e l’avrà ammazzata o venduta; paghi cinque buoi per quel bue, e quattro pecore, o capre, per quella pecora, o capra.

2 Se il ladro, colto di notte nello sconficcare è percosso, e muore, non vi è omicidio.

3 Se il sole è levato quando sarà colto, vi è omicidio. Il ladro soddisfaccia del tutto; e se non ha da soddisfare, sia venduto per lo suo furto.

4 Se pure il furto gli è trovato in mano, vivo; o bue, o asino, o pecora che sia, restituiscalo al doppio.

5 Se alcuno fa pascolare un campo, o una vigna; e se manda nel campo altrui il suo bestiame, il quale vi pasturi dentro, soddisfaccia il danno col meglio del suo campo, e col meglio della sua vigna.

6 Quando un fuoco uscirà fuori, e incontrerà delle spine, onde sia consumato grano in bica, o biade, o campo, del tutto soddisfaccia il danno colui che avrà acceso il fuoco.

7 Quando alcuno avrà dato al suo prossimo danari, o vasellamenti, a guardare, e quelli saranno rubati dalla casa di colui, se il ladro è trovato, restituiscali al doppio.

8 Se il ladro non si trova, facciasi comparire il padron della casa davanti a’ rettori, per giurare s’egli non ha punto messa la mano sopra la roba del suo prossimo.

9 In ogni causa di misfatto intorno a bue, asino, pecora, capra, vestimento, o a qualunque altra cosa perduta, della quale uno dica: Questa è dessa; venga la causa d’amendue le parti davanti a’ rettori; e colui che i rettori avranno condannato, paghi il doppio al suo prossimo.

10 Quando alcuno avrà dato al suo prossimo, asino, o bue, o pecora, o qualunque altra bestia, a guardare, ed ella muore, o le si fiacca alcun membro, o è rapita, senza che alcuno l’abbia veduto,

11 il giuramento del Signore intervenga fra le due parti, per saper se colui non ha punto messa la mano sopra il bene del suo prossimo; e accetti il padron della bestia quel giuramento, e non sia l’altro obbligato a pagamento.

12 Ma se pur quella bestia gli è stata rubata d’appresso, facciane soddisfazione al padron di essa.

13 Se pur quella bestia è stata lacerata dalle fiere, portila per testimonianza, e non sia obbligato a pagar la bestia.

14 E quando alcuno avrà presa in prestanza una bestia dal suo prossimo, e le si fiaccherà alcun membro, o morrà, e il padrone di essa non sarà presente, del tutto colui paghila.

15 Ma se il padrone è stato presente, non sia colui obbligato a pagarla; se la bestia è stata tolta a vettura, ell’è venuta per lo prezzo della sua vettura.

16 E quando alcuno avrà sedotta una vergine, la qual non sia sposata, e sarà giaciuto con lei, del tutto dotila, e prendalasi per moglie.

17 Se pure il padre di essa del tutto ricusa di dargliela, paghi danari, secondo la dote delle vergini.

18 Non lasciar vivere la donna maliosa.

19 Chiunque si congiungerà con una bestia, del tutto sia fatto morire.

20 Chi sacrificherà ad altri dii, fuor che al Signore solo, sia sterminato come anatema.

21 Non far violenza al forestiere, e non opprimerlo; conciossiachè voi siate stati forestieri nel paese di Egitto.

22 Non affliggete alcuna vedova nè orfano.

23 Guardati d’affliggerlo in alcuna maniera, perciocchè, se egli grida a me, io del tutto esaudirò il suo grido.

24 E l’ira mia si accenderà, ed io vi ucciderò con la spada: e le vostre mogli saranno vedove, e i vostri figliuoli orfani.

25 Quando tu presterai danari al mio popolo, al povero ch’è appresso a te, non procedere inverso lui a guisa di usuraio: non imponetegli usura.

26 Se pur tu togli in pegno il vestimento del tuo prossimo, rendiglielo infra il tramontar del sole.

27 Perciocchè quello solo è la sua copritura, ed è il suo vestire per coprir la sua pelle; in che giacerebbe egli? se dunque egli avviene che egli gridi a me, io l’esaudirò; perciocchè io son pietoso.

28 Non dir male de’ rettori; e non maledir colui ch’è principe nel tuo popolo.

29 Non indugiare il pagar le primizie della tua vendemmia, nè del gocciolar de’ tuoi olii; dammi il primogenito dei tuoi figliuoli.

30 Fa’ il simigliante del tuo bue, e della tua pecora, e capra; stia il primo portato di esse sette giorni appresso la madre sua, e all’ottavo giorno dammelo.

31 E siatemi uomini santi; e non mangiate carne lacerata dalle fiere per li campi; gittatela a’ cani.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

Aus Swedenborgs Werken

 

Arcana Coelestia #4433

studieren Sie diesen Abschnitt

  
/ 10837  
  

4433. 'And he took her, and lay with her, and ravished her' means that there was no other way in which it could be joined to the affection for truth meant by the sons of Jacob, her brothers. This is clear from the meaning of 'taking her, lying with her, and ravishing her' as being joined together, though not in the rightful way, which is through betrothal. But the meaning these words carry, that there was no other way in which they could be joined together, cannot be seen by anyone unless he knows the fuller implications of them. Interior truth received from the Ancients, which is meant by 'Shechem the son of Hamor the Hivite', is the truth which among the Ancients had served the internal dimension of the Church, and so had been the internal dimension of their statutes, judgements, and laws, in short of their religious observances and the like. Those truths were their matters of doctrine on which they based their lives, which were in fact matters of doctrine concerning charity; for in ancient times those who belonged to the genuine Church had no other kind of doctrine. These same truths may be called, in relation to doctrine, the interior truths of faith, but in relation to life, goods. If a Church was to be established among the nation descended from Jacob it was necessary for them to be introduced into those truths and goods. For unless internal things are present within external ones, that is, unless people have internal things in mind when involved with external ones - and unless at the same time they feel an affection for internal things or at least unless they feel an affection for external things on account of internal ones, nothing of the Church is there. Internal things constitute the Church, for the Lord is present within these; that is to say, spiritual and celestial things originating in Him are present within them.

[2] But the nation descended from Jacob, that is, the Israelitish and Jewish nation, was unable to be introduced in the rightful way which is through betrothal, for the reason that their external worship did not correspond [to anything internal]. For they received from their fore-fathers - from Abraham, Isaac, and Jacob - the worship established by Eber, which was different externally from the worship of the Ancient Church, see 1238, 1241, 1343, 2180. And because that worship was different, interior truths which existed among the Ancients were not able to be joined to it in the rightful way through betrothal, only in the way described in this chapter. This enables one to understand what is involved in the assertion that there was no other way in which it could be joined to the affection for truth meant by 'the sons of Jacob, Dinah's brothers'.

[3] But although a joining together could have been effected in this way, in accordance with the law, also known to the Ancients, which is set out in Exodus 22:16; Deuteronomy 22:28-29, the character of that nation was nevertheless such that it would by no means allow any joining of interior truth received from the Ancients to the external forms of worship that existed among the descendants of Jacob, 4281, 4290, 4293, 4307, 4314, 4316, 4317. Among that nation therefore no Church could be established, but instead merely that which was a representative of the Church, see 4281, 4288, 4307. The character of that nation, which was such that it was not only unable to receive interior truths but also completely annihilated them among themselves, is represented in this chapter by the sons of Jacob answering Shechem and Hamor deceitfully, verse 13; and after that by Simeon and Levi's smiting the city with the edge of the sword and killing Shechem and Hamor, verses 25-26; and by the rest of the sons coming upon the slain and plundering the city, and taking away the flocks, the herds, and whatever there was in the city, in the field, and in the houses, verses 27-29. This shows what is meant by the prophetical utterances of Jacob, who by then was Israel,

Simeon and Levi are brothers; instruments of violence are their swords. Into their secret place let my soul not come; in their congregation let not my glory be united; for in their anger they killed a man, and in their pleasure they hamstrung an ox. Cursed be their anger, for it is fierce, and their fury, for it is severe. I will divide them in Jacob, and will scatter them in Israel. Genesis 49:5-7.

  
/ 10837  
  

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

Aus Swedenborgs Werken

 

Arcana Coelestia #4307

studieren Sie diesen Abschnitt

  
/ 10837  
  

4307. In the internal historical sense 'Jacob asked and said, Tell me, I pray, your name' means evil spirits. This becomes clear from many connections in this sense, in which these words and those that follow have reference to the descendants of Jacob; for the meaning in the internal sense depends on the specific subject under discussion. For not good spirits but evil ones are meant by him who wrestled with Jacob, as becomes clear from the consideration that 'wrestling' means temptation, 3927, 3928, 4274; and no temptation is ever carried out by good spirits, only by evil ones. For temptation consists in the activation of the evil and falsity residing with a person, 741, 751, 761, 1820, 4249, 4299. Good spirits and angels never activate evils and falsities but defend a person against them and turn them to good; for good spirits are led by the Lord, and from the Lord nothing except holy good and holy truth ever proceeds. The Lord does not tempt anyone, as is well known from teaching accepted in the Church; see also 1875, 2768. From this and also from the fact that the descendants of Jacob gave in to every temptation not only in the desert but also after that, it is evident that they were not good spirits but evil ones who are meant by him who wrestled with Jacob. What is more, the nation meant by 'Jacob' here was not governed by any spiritual or celestial love, only by bodily and worldly love, 4281, 4288-4290, 4293. The spirits present with any people depend on the loves governing those people, good spirits and angels being present with those who are governed by spiritual or celestial love, evil spirits with those who are governed solely by bodily or worldly love. So true is this that anyone can know which kind of spirits are present with him merely by noting the nature of his own loves, or what amounts to the same, the nature of his ends in view, since everyone has that which he loves as his end in view.

[2] The reason the one who wrestled with him called himself 'God' is Jacob's own belief that he was. In this he was like his descendants who believed unceasingly that Jehovah was present in their holy external observances, when in fact Jehovah was present solely in what these represented, as will be clear from what follows below. They also believed that Jehovah led them into temptations, was the author of all evil, and was full of anger and fury whenever they were punished. It is because they believed He was like this that such descriptions of Him appear in the Word, when in actual fact Jehovah never leads anyone into temptations, is never the author of anything evil, and is never full of anger, still less of fury, see 223, 245, 592, 696, 1093, 1683, 1874, 1875, 2395, 3605, 3607, 3614. This also explains why the one who wrestled with Jacob was unwilling to reveal his name. The reason why in the internal spiritual sense the one who wrestled with Jacob is used to mean the angelic heaven, 4295, is that the Lord, who in the highest sense is there represented by 'Jacob', allowed even angels to enter in and tempt Him, and that the angels were in that case left alone to their proprium, as has been shown in the paragraph just referred to.

  
/ 10837  
  

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