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maastamuutto 21

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1 Nämät ovat ne oikeudet, jotka sinun pitää paneman heidän eteensä:

2 Jos sinä ostat Hebrealaisen orjan, hänen pitää sinua palveleman kuusi vuotta; vaan seitsemäntenä pitää hänen lähtemän vapaana lunastamatta;

3 Jos hän naimatoinna on ollut, naimatoinna pitää hänen myös lähtemän; vaan jos hän nainunna tuli, lähtekään emäntinensä.

4 Jos hänen isäntänsä antoi hänelle emännän, jos se on synnyttänyt hänelle poikia tai tyttäriä, niin hänen emäntänsä ja lapsensa pitää oleman hänen isäntänsä omat, vaan itse hänen pitää lähtemän yksinänsä.

5 Mutta jos orja julkisesti sanoo: minä rakastan minun isäntääni, vaimoani ja lapsiani: en tahdo tulla minä vapaaksi,

6 Niin hänen isäntänsä viekään hänen tuomarien tykö, ja seisauttakaan hänet oveen, taikka pihtipieleen, ja lävistäkään isäntä hänen korvansa naskalilla, ja olkaan ijäti hänen orjansa.

7 Jos joku myy tyttärensä orjaksi, ei hänen pidä lähtemän niinkuin orjat lähtevät.

8 Jollei hän kelpaa isännällensä, joka ei tahdo häntä kihlata, niin hänen pitää antaman hänen lunastettaa; mutta muukalaiselle kansalle ei pidä oleman hänelle voimaa häntä myydä, tehden petollisesti hänen kanssansa.

9 Mutta jos hän sen kihlaa pojallensa, niin antakaan hänen nautita tytärten oikeutta.

10 Jos hän pojallensa ottaa toisen, niin ei hänen pidä kieltämän häneltä hänen ravintoansa, vaatteitansa, ja asunto-oikeuttansa.

11 Jollei hän tee hänelle näitä kolmea, niin sen pitää vapaana lähtemän lunastamatta.

12 Joka lyö ihmisen niin että hän kuolee, hänen pitää totisesti kuoleman.

13 Vaan jollei hän ole häntä väijynyt, mutta Jumala on antanut hänen langeta hänen käsiinsä, niin minä määrään sinulle paikan, johonka hänen pakeneman pitää.

14 Mutta jos joku ylpeydestä tappaa lähimmäisensä kavaluudella; sen sinun pitää ottaman minun alttariltanikin pois, kuolettaa.

15 Joka lyö isäänsä taikka äitiänsä, sen pitää totisesti kuoleman.

16 Joka varastaa ihmisen ja myy hänen, eli löydetään hänen tykönänsä, sen pitää totisesti kuoleman.

17 Ja joka kiroilee isäänsä ja äitiänsä, sen pitää totisesti kuoleman.

18 Koska miehet keskenänsä riitelevät, ja toinen lyö toistansa kivellä eli rusikalla, ja hän ei kuole vaan makaa vuoteessansa:

19 Jos hän paranee, niin että hän käy ulos sauvansa nojalla, niin sen pitää syyttömän oleman joka löi: ainoastaan maksakaan hänen työnsä vahingon, josta hän on estetyksi tullut, ja hänen pitää kaiketi hänen terveeksi laittaman.

20 Kun joku lyö palveliaansa eli palkkapiikaansa sauvalla, niin että hän kuolee hänen käsiinsä: hän pitää kaiketi kostettaman.

21 Vaan jos hän päivän taikka kaksi elää, ei pidä häntä kostettaman, sillä se on hänen rahansa.

22 Jos miehet tappelevat keskenänsä, ja loukkaavat raskaan vaimon, niin että hänen täytyy hedelmänsä kesken synnyttää; ja ei kuoleman vahinko tapahdu: niin hän pitää rahalla rangaistaman, sen jälkeen kuin vaimon mies häneltä anoo, ja se pitää annettaman arviomiesten ehdosta;

23 Mutta jos kuoleman vahinko tulee, niin pitää hänen antaman hengen hengestä.

24 Silmän silmästä, hampaan hampaasta, käden kädestä, jalan jalasta.

25 Polton poltosta, haavan haavasta, sinimarjan sinimarjasta.

26 Joka lyö palveliansa eli palkkapiikansa silmän, ja turmeles sen, hänen pitää päästämän sen vapaaksi silmän tähden.

27 Niin myös jos hän lyö palvelialtansa taikka palkkapiialtansa hampaan suusta, niin pitää hänen päästämän sen vapaaksi hampaan tähden.

28 Jos härkä kuokaisee miehen eli vaimon, niin että hän kuolee: se härkä pitää kaiketi kivitettämän, ja ei pidä hänen lihaansa syötämän; ja niin on härjän isäntä viatoin.

29 Mutta jos härkä ennen oli harjaantunut kuokkimaan, ja sen isännälle oli todistusten kanssa ilmoitettu, ja ei hän korjannut häntä; jos hän sitte tappaa miehen eli vaimon, niin pitää härkä kivitettämän, ja hänen isäntänsä kuoleman.

30 Mutta jos hän rahalla pääsee, niin pitää hänen antaman henkensä lunastukseksi niin paljo kuin määrätään.

31 Jos hän pojan eli tyttären kuokaisee, niin pitää yhdellä tavalla hänen kanssansa tehtämän.

32 Jos joku härkä kuokaisee palvelian eli palkkapiian, niin pitää hänen antaman heidän isännällensä kolmekymmentä hopiasikliä, ja härkä pitää kivitettämän.

33 Jos joku avaa kuopan, taikka kaivaa kuopan, jos ei hän sitä peitä, ja härkä eli aasi siihen putoo:

34 Niin pitää sen kuopan isäntä maksaman rahalla sen isännälle; mutta sen kuolleen pitää hänen oleman.

35 Jos jonkun härkä kuokkii toisen miehen härjän, että se kuolee, niin pitää heidän myymän sen elävän härjän, ja jakaman rahan, niin myös sen kuolleen härjän pitää heidän jakaman.

36 Elikkä jos se oli tiettävä, että härkä on ennen tottunut kuokkimaan, ja hänen isäntänsä ei korjannut häntä, niin hänen pitää antaman härjän härjästä, ja se kuollut pitää hänen oleman.

   


SWORD version by Tero Favorin (tero at favorin dot com)

De obras de Swedenborg

 

Arcana Coelestia #8974

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8974. When thou shalt buy a Hebrew servant. That this signifies those within the church who are in the truths of doctrine and not in good according to them, is evident from the signification of “buying,” as being to procure and appropriate to oneself (see n. 4397, 5374, 5397, 5406, 5410, 5426, 7999); and from the signification of “a Hebrew servant,” as being those within the church who are in the truths of doctrine and not in good of life according to them; for “servant” is predicated of those who are in truth and not in the corresponding good, and in general, of truth relatively to good (n. 3409), and “Hebrew” is predicated of those things which are of the church, and of those things which are of some service (that it is predicated of those things which are of the church, see n. 5136, 5236, 6675, 6684; also that it is predicated of those things which are of some service, n. 1703, 1741, 5013). As in what now follows, the menservants and maidservants of the sons of Israel are treated of, it must be told what the statutes concerning them involve in the internal sense. Everyone can see that the statutes contain within them secret things of heaven, because they were spoken and commanded orally by Jehovah to Moses on Mount Sinai, and because they follow immediately after the words of the Decalogue. Apart from such secret things they would be merely civil and public laws like the laws of other nations on earth, in which there is no secret thing of heaven. But the secret things here contained are not manifest except to the angels in the heavens, consequently not to men except by the internal sense; for this teaches how the angels perceive the Word, consequently it teaches the secret things that are within the Word. What and of what quality these secret things are, will be plain in the following explication of each particular.

[2] That a general idea may be had, it shall be briefly told what is specifically meant by “Hebrew servants” in the internal sense. In the spiritual church, which the sons of Israel represented, there are two kinds of men: there are those who are in the truth of faith and not in the corresponding good of life, and there are those who are in the good of charity and in the corresponding truth of faith. They who are in the good of charity and in the corresponding truth of faith are they who constitute the very church itself, and are men of the internal church. In the internal sense of the Word these are they who are called the “sons of Israel.” These are of themselves free, because they are in good; for they who are led by the Lord by means of good are free (n. 892, 905, 2870-2893). But they who are in the truth of faith and not in the corresponding good of life are men of the external spiritual church. These are they who in the internal sense of the Word are meant by the “Hebrew servants.” They are represented by servants because those things which are of the external church are relatively nothing else than things of service. The case is similar also with the truth of faith relatively to the good of charity; for the truth of faith serves for introducing the man of the church into the good of charity.

[3] Be it known moreover that he who makes everything of the church, thus everything of salvation, to consist in the truth of faith and not in the good of charity, and who also does good from obedience only and not from the affection which is of the love, cannot be regenerated, as can those who are in the good of charity, that is, who do what is good from the affection of love. They can indeed be reformed, but not regenerated. Their reformation is here treated of in the internal sense in the laws concerning menservants and concerning maidservants. The secret things of this reformation are not at this day known to anyone, for the reason that an almost total ignorance prevails within the church of what the truth of faith effects toward salvation, and what the good of charity effects. Nay, it is not known what charity is, or that charity and faith must marry together for anything of the church to exist in man; for the marriage of good and truth is the church itself, because it is heaven in man (n. 2173, 2618, 2728, 2729, 2803, 3132, 3155, 4434, 4823, 5194, 5502, 6179).

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

De obras de Swedenborg

 

Arcana Coelestia #6674

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6674. Of whom the name of the one was Shiphrah, and the name of the other Puah. That this signifies the quality and state of the natural where memory-knowledges are, is evident from the signification of “name,” as being quality (see n. 144, 145, 1896, 2009), and also state (n. 1946, 2643, 3422, 4298); for all names in the Word signify things, and comprise in sum total all things that belong to the subject that is being treated of, thus its quality and state; here therefore the names “Shiphrah and Puah” signify the quality and state of the natural where true memory-knowledges are, because this is the subject treated of, as is plain from what precedes (n. 6673).

[2] He who does not know that a name denotes the quality and state of the subject being treated of, can believe that where a name is mentioned, the name merely is meant; thus when the Lord speaks of His “name,” that it is merely the name, when yet it is the quality of the worship, that is, everything of faith and charity by which He is to be worshiped, as in these passages:

Where two or three are gathered together in My name, there am I in the midst of them (Matthew 18:20);

here the “name” is not meant, but worship from faith and charity.

As many as received, to them gave He power to be the sons of God, to them that believe in His name (John 1:12);

here also by “name” is meant faith and charity, whereby the Lord is worshiped.

These things have been written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in His name (John 20:31); where the sense is the same.

[3] Again:

If ye shall ask anything in My name, I will do it (John 14:13-14);

Whatsoever ye shall ask the Father in My name, He will give it you (John 15:16; 16:23-24).

Here it is not meant that they should ask the Father in the Lord’s name, but that they should ask the Lord Himself; for there is no way open to the Divine Good which is the “Father” (see n. 3704), except through the Lord’s Divine Human, as is also known in the churches; and therefore to ask the Lord Himself is to ask according to the truths of faith, and whatever is asked in accordance with these truths is granted, as the Lord Himself says in the previous passage from John:

If ye shall ask anything in My name, I will do it (John 14:14).

This can be seen further from the fact that the Lord is the “name” of Jehovah, of which thus in Moses:

I send an angel before thee, to keep thee in the way; beware of His faces, and hear His voice, and do not provoke Him, because My name is in the midst of Him (Exodus 23:20-21).

[4] In John:

Father, glorify Thy name: there came forth a voice from heaven, saying, I have both glorified it, and I will glorify it again (John 12:28).

I have manifested Thy name to the men whom thou hast given Me out of the world. I have made known unto them Thy name, and I will make it known; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:6, 26).

From these passages it is plain that the Lord as to the Divine Human is the “name” of Jehovah, or His whole quality; hence all Divine worship is from the Divine Human, and it is this which is to be worshiped; for thus is worshiped the Divine Itself, to which no thought reaches in any other way, and if no thought, no conjunction.

[5] That the “name” of the Lord is everything of faith and love by which the Lord is to be worshiped is still more plain from the following passages, in Matthew:

Ye shall be hated of all for My name’s sake (Matthew 10:22).

Whoso shall receive one such little child in My name receiveth me (Matthew 18:5).

Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or fields, for My name’s sake; shall receive a hundredfold (Matthew 19:29).

They cried, Hosanna to the Son of David; blessed is He that cometh in the name of the Lord (Matthew 21:9).

Verily I say to you, For ye shall not see Me until the time shall come when ye shall say, Blessed is He that cometh in the name of the Lord (Luke 13:35).

Whosoever shall give you to drink a cup of water in My name, because ye belong to Christ, verily I say unto you, he shall not lose his reward (Mark 9:41).

The seventy returned with joy, saying, Lord, even the demons obey us in Thy name. Jesus said to them, In this rejoice not, that the spirits obey you, but rather rejoice that your names have been written in heaven (Luke 10:17, 20);

“names written in heaven” are not names, but the quality of their faith and charity.

[6] So it is with “names written in the book of life” in the Apocalypse:

Thou hast a few names even in Sardis which have not defiled their garments. He that overcometh shall be clothed in white garments, and I will not blot his name out of the book of life, and I will confess his name before the Father and before His angels (Revelation 3:4-5).

He that entereth in by the door is the Shepherd of the sheep. He calleth His own sheep by name (John 10:2-3).

Jehovah said unto Moses, I know thee by name (Exodus 33:12, 17).

Many believed in His name, when they saw His signs which He did (John 2:23).

He that believeth in Him is not judged, but he that believeth not is judged already, because he hath not believed in the name of the Only-begotten Son of God (John 3:18).

They shall fear the name of Jehovah from the west (Isaiah 59:19).

All people walk everyone in the name of his God, and we will walk in the name of Jehovah our God (Micah 4:5).

[7] In Moses:

They were to worship Jehovah God in the place which He should choose, and should put His name (Deuteronomy 21:5, 11, 14).

Also in Isaiah 18:7; Jeremiah 7:12; and in many other passages; as Isaiah 26:8, 13; 41:25; 43:7; 49:1; 50:10; 5 2:5; 62:2; Jeremiah 23:27; 26:16; Ezekiel 20:14, 44; 36:21-23; Micah 5:4; Malachi 1:11; Deuteronomy 10:8; Revelation 2:17; 3:12 13:8 14:11; 15:2; 17:8; 19:12-13, 16; 22:3-4.

[8] That the “name of Jehovah” denotes everything by which He is worshiped, thus in the supreme sense everything that proceeds from the Lord, is evident from the benediction:

Jehovah bless thee and keep thee, Jehovah make His faces to shine upon thee, and have mercy on thee; Jehovah lift up His faces upon thee, and give thee peace. So shall they put My name upon the sons of Israel (Numbers 6:23-27).

From all this it is now clear what is meant by this commandment of the Decalogue:

Thou shalt not take the name of thy God in vain; for Jehovah will not hold him innocent that taketh His name in vain (Exodus 20:7);

also by Hallowed be Thy name, in the Lord’s prayer (Matthew 6:9).

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