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5 Mosebok 22

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1 Dersom du ser din brors okse eller lam fare vill, skal du ikke dra dig unda; du skal føre dem tilbake til din bror.

2 Men dersom din bror ikke bor i nærheten av dig, eller du ikke vet hvem det er, da skal du ta dem hjem til dig, og de skal være hos dig, til din bror spør efter dem; da skal du gi ham dem tilbake.

3 Det samme skal du gjøre med hans asen og med hans klær og med alt hvad din bror har tapt - det som er kommet bort for ham, og som du finner; du har ikke lov til å dra dig unda.

4 Dersom du ser din brors asen eller okse ligge over ende på veien, skal du ikke dra dig unda; du skal hjelpe ham med å reise dem op.

5 En kvinne skal ikke ha mannsklær på sig, og en mann skal ikke klæ sig i kvinneklær; hver den som gjør så, er en vederstyggelighet for Herren din Gud.

6 Når du på veien treffer på et fuglerede i et tre eller på jorden, med unger eller egg i, og moren ligger på ungene eller på eggene, da skal du ikke ta både moren og ungene;

7 du skal la moren flyve, men ungene kan du ta; da skal det gå dig vel, og du skal leve lenge.

8 Når du bygger et nytt hus, så skal du gjøre et rekkverk om taket, forat du ikke skal føre blodskyld over ditt hus om nogen faller ned derfra.

9 Du skal ikke så noget i din vingård, forat ikke hele avlingen, både det du har sådd, og frukten av vingården, skal hjemfalle til helligdommen.

10 Du skal ikke pløie med en okse og et asen for samme plog.

11 Du skal ikke gå med klær av ulikt tøi, ull og lin sammen.

12 Du skal gjøre dig dusker på de fire kanter av din kappe, som du dekker dig med.

13 Når en mann tar sig en hustru og går inn til henne, men siden får uvilje mot henne

14 og skylder henne for skammelige ting og fører ondt rykte ut om henne og sier: Denne kvinne tok jeg til ekte og holdt mig nær til henne, men fant at hun ikke var jomfru,

15 da skal pikens far og mor ta tegnet på hennes jomfrudom og ha med sig ut til porten, til byens eldste.

16 Og pikens far skal si til de eldste: Jeg gav denne mann min datter til hustru, men nu har han fått uvilje mot henne,

17 og så skylder han henne for skammelige ting og sier: Jeg fant at din datter ikke var jomfru; men her er tegnet på min datters jomfrudom. Så skal de bre ut klædet for de eldste i byen.

18 Og de eldste i byen skal ta mannen og gi ham hugg

19 og ilegge ham en bot på hundre sekel sølv og gi dem til pikens far, fordi han førte ondt rykte ut om en jomfru i Israel, og hun skal være hans hustru; han må ikke skille sig fra henne så lenge han lever.

20 Men var det sant, var piken ikke jomfru,

21 da skal de føre henne ut foran døren til hennes fars hus, og mennene i hennes by skal stene henne til døde, fordi hun har gjort en skammelig gjerning i Israel og drevet hor i sin fars hus; således skal du rydde det onde bort av din midte.

22 Når en mann gripes i å ligge hos en gift kvinne, så skal de begge , både mannen som lå hos kvinnen, og kvinnen selv; således skal du rydde det onde bort av Israel.

23 Når en pike som er jomfru, er trolovet med en mann, og en annen mann treffer henne i byen og ligger hos henne,

24 så skal I føre dem begge ut til byens port og stene dem til døde, piken fordi hun ikke skrek om hjelp i byen, og mannen fordi han krenket sin næstes hustru; således skal du rydde det onde bort av din midte.

25 Men dersom en mann treffer en trolovet pike ute på marken, og han holder fast på henne og ligger hos henne, da skal bare mannen som lå hos henne, .

26 Men piken skal du ikke gjøre noget, hun har ingen dødsskyld; for med denne sak har det sig på samme måte som når en overfaller sin næste og slår ham ihjel;

27 han traff den trolovede pike ute på marken, hun skrek, men der var ingen til å hjelpe henne.

28 Når en mann treffer en pike som er jomfru og ikke trolovet, og tar fatt på henne og ligger hos henne, og nogen kommer over dem,

29 da skal den mann som lå hos henne, gi pikens far femti sekel sølv, og hun skal være hans hustru, fordi han krenket henne; han må ikke skille sig fra henne sa lenge han lever.

30 Ingen må ekte sin stedmor eller søke seng med henne.

   

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Apocalypse Explained #194

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194. And thou shalt not know in what hour I will come upon thee, signifies ignorance of that time and of the state then. This is evident from the signification of "hour," as being the time when man is to die, and also his state then; and from the signification of "not knowing" it, as being ignorance. It is said "In what hour I will come upon thee," namely, "as a thief," and this means, in the sense of the letter, that the Lord will so come; but in the spiritual sense, it means that evils and falsities will steal away the knowledges that they have from the Word. For in the sense of the letter of the Word doing evil is attributed to Jehovah, or to the Lord, but in the spiritual sense the meaning is that He does evil to no one, but that man does evil to himself (See Arcana Coelestia 2447, 5798, 6071, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8227, 8228, 8284, 8483, 8632, 9010, 9128, 9306, 10431).

[2] "Hour," moreover signifies state, because all times in the Word, as a day, a week, a month, a year, an age, signify states of life, so likewise "an hour" (the reason of this may be seen in the work onHeaven and Hell 162-169, where Time in Heaven is treated of). But as "hour" means both time and state, where "hour" occurs in the Word it can scarcely be known that it signifies anything except time. As in Matthew:

A householder hired laborers into his vineyard, who labored from the third hour, the sixth, the ninth, and the eleventh, and received equal reward (Matthew 20:1-16).

These "hours" mean, in the world, times, but in heaven, states of life, since in heaven there are no hours, because times there are not measurable and divided into days and these into hours, as in the world; consequently instead of these times the angels perceive the states of life of those who die, as old men, men, youths, or children, and who have equally acquired for themselves spiritual life; "laboring in the vineyard" is acquiring for oneself spiritual life by the knowledges of truth and good from the Word applied to the uses of life; the "third," the "sixth," and the "ninth hours" signify a like state of life, for all numbers in the Word are significative, and these numbers have a similar signification. (That "vineyard" in the Word signifies the spiritual church, and with man spiritual life, see Arcana Coelestia 9139, 3220. That "three" signifies a full state, or what is complete even to the end, n. 2788, 4495, 7715, 8347, 9825; likewise "six" and "nine." But "eleven" signifies a state not yet full, and yet a receptive state such as there is with well-disposed children and infants. The "twelfth hour," to which all labored, signifies truths and goods in their fullness, n. 577, 2089, 2129, 2130, 3272, 3858, 3913. That all numbers in the Word are significative, n. 4495, 4670, 5265, 6175, 9488, 9659, 10217, 10253; and that composite numbers have a signification like that of the simple numbers from which they arise by multiplication, thus "three," "six," and "nine," have a similar signification, n. 5291, 5335, 5708, 7973.)

[3] Since "twelve" signifies truths and goods in their fullness, thus man's state of light or intelligence from these, the Lord says:

Are there not twelve hours of the day? If a man walk in the day he stumbleth not (John 11:9).

Elsewhere, also, "hours" signify states of life, as in Revelation:

Those four angels were loosed, which were prepared for the hour and day and month and year, that they should kill the third part of men (Revelation 9:15).

The times here mentioned mean the states of evil with man, as will be seen in the explanation of these words hereafter. From this it is now evident that "Thou shalt not know in what hour I will come upon thee," means not only that one is ignorant of the time of death but also of the state of life at that time which will continue to eternity; for such as the state of man's past life is, even to the end, such he remains to eternity.

[4] Like things are said by the Lord here and there in the Evangelists. In Matthew:

Ye know not in what hour your Lord will come; be ye ready; for in an hour that ye think not, the Son of man cometh (Matthew 24:42, 44).

The lord of the servant shall come in the day when he expecteth not, and in an hour that he knoweth not (Matthew 24:50).

Be wakeful, therefore, for ye know not the day, neither the hour, wherein the Son of man shall come (Matthew 25:13).

It should be known that man remains to eternity such as his whole life is, even to the end, and by no means such as he is at the hour of death: repentance at that time with the evil is of no avail, but with the good it strengthens.

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

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Arcana Coelestia #8227

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8227. 'And the Egyptians were fleeing to meet it' means that they plunged themselves into the falsities arising from evil. This is clear from the meaning of 'fleeing to meet the sea' as plunging themselves into falsities arising from evil, which are meant by the waters of that sea, 8226. The situation is that a person who is ignorant of causes lying on more internal levels inevitably believes that the bad things which happen to the evil, such as their undergoing punishment, vastation, and damnation, and finally being cast into hell, are attributable to the Divine. That is exactly how it seems to him, since such things occur at the presence of the Divine, 8137, 8138, 8188. Even so, no such thing happening to them is attributable to the Divine, only to themselves. The Divine and His presence have one end alone in view, namely the protection and salvation of the good. When the Divine is present with them, protecting them from those who are evil, the evil feel all the more antagonistic towards them, and all the more antagonistic towards the Divine Himself; for they hate Him most of all. Those who hate good hate most of all the Divine. So they rush to the attack, and in the measure that they do so they subject themselves, in keeping with the law of order, to punishment, vastation, and damnation, and at length cast themselves into hell. From all this it becomes clear that the Divine, that is, the Lord, does only what is good and does nothing bad to anyone; rather, those ruled by evil subject themselves to such miseries. This is what is meant when it says that the Egyptians fled to meet the sea; that is, they plunged themselves into the falsities arising from evil.

[2] On this subject something further must be said. The belief also exists that bad things are attributable to the Divine because He allows them and does not take them away. And one who allows something and does not take it away when he has the power to do so appears to will it and so to be the cause of it. But the Divine allows it because He cannot prevent it or take it away. The Divine wills only what is good; if therefore He were to prevent or remove bad things, that is to say, the miseries of punishment, vastation, persecution, temptation, and the like, He would be willing something bad. For then the people who must suffer them could not have their faults corrected and evil would increase until it held sway over good. The situation is like that with a king who acquits the guilty. He is the cause of the ill done by them subsequently in his kingdom, and he is the cause of the resulting lawlessness of others, not to mention that the evil person becomes more deeply immersed in evil. Therefore although a good and righteous king has the power to cancel punishments, yet he cannot, for if he cancels them he does not do what is good but what is bad. It should be recognized that all forms of punishment as well as of temptation in the next life have good as their end in view.

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