聖書

 

Izlazak 21

勉強

   

1 A ovo su zakoni koje ćeš im postaviti:

2 Ako kupiš roba Jevrejina, šest godina neka ti služi, a sedme nek otide slobodan bez otkupa.

3 Ako bude došao inokosan, neka i otide inokosan; ako li bude imao ženu, neka ide i žena s njim.

4 Ako ga gospodar njegov oženi, i žena mu rodi sinove ili kćeri, žena s decom svojom neka bude gospodaru njegovom, a on neka otide sam.

5 Ako li rob reče tvrdo: Ljubim gospodara svog, ženu svoju i decu svoju, neću da idem da budem slobodan,

6 Onda neka ga dovede gospodar njegov pred sudije i postavi na vratima ili kod dovratka, i onde neka mu gospodar probuši uho šilom, pa neka mu robuje doveka.

7 Ako ko proda kćer svoju da bude robinja, da ne odlazi kao robovi što odlaze.

8 Ako ne bude po volji gospodaru svom, i on je ne uzme za ženu, neka je pusti na otkupe; ali da nema vlasti prodati je u tuđ narod učinivši joj neveru.

9 Ako li je zaruči sinu svom, da joj učini po pravu koje imaju kćeri.

10 Ako li uzme drugu, da joj ne umali hrane ni odela ni zajednice.

11 Ako joj ovo troje ne učini, onda nek otide bez otkupa.

12 Ko udari čoveka, te umre, da se pogubi.

13 Ako li ne bude hteo, nego mu ga Bog dade u ruke, odrediću ti mesto kuda može pobeći.

14 Ako bi ko namerno ustao na bližnjeg svog da ga ubije iz prevare, odvuci ga i od oltara mog da se pogubi.

15 Ko udari oca svog ili mater svoju, da se pogubi.

16 Ko ukrade čoveka i proda ili se nađe u njegovim rukama, da se pogubi.

17 Ko opsuje oca svog ili mater svoju, da se pogubi.

18 Kad se svade ljudi, pa jedan udari drugog kamenom ili pesnicom, ali onaj ne umre nego padne u postelju,

19 Ako se pridigne i izađe o štapu, da ne bude kriv onaj koji je udario, samo dangubu da mu naknadi i svu vidarinu da plati.

20 Ko udari roba svog ili robinju štapom tako da mu umre pod rukom, da je kriv;

21 Ali ako preživi dan ili dva, da nije kriv, jer je njegov novac.

22 Kad se svade ljudi, pa koji od njih udari trudnu ženu tako da izađe iz nje dete, ali se ne dogodi smrt, da plati globu koliko muž ženin reče, a da plati preko sudija;

23 Ako li se dogodi smrt, tada ćeš uzeti život za život,

24 Oko za Oko, zub za zub, ruku za ruku, nogu za nogu,

25 Užeg za užeg, ranu za ranu, modricu za modricu.

26 Ako ko udari po oku roba svog ili robinju svoju, te mu pokvari oko, da ga otpusti slobodnog za oko njegovo.

27 I ako izbije zub robu svom ili robinji svojoj, da ga pusti slobodnog za zub njegov.

28 Ako vo ubode čoveka ili ženu, te umre, da se vo zaspe kamenjem i da se ne jede meso od njega, a gospodar od vola da nije kriv.

29 Ali ako je vo pre bio bodač i gospodar njegov znao za to pa ga nije čuvao, te ubije čoveka ili ženu, vo da se zaspe kamenjem, i gospodar njegov da se pogubi.

30 Ako mu se odredi da se otkupi, neka da otkup za život svoj, koliko mu se odredi.

31 Ako ubode sina ili kćer, da mu bude po istom zakonu.

32 Ako li roba ubode vo ili robinju, da da gospodaru njihovom trideset sikala srebra i vo da se zaspe kamenjem.

33 Ako ko otkrije jamu ili iskopa jamu a ne pokrije, pa upadne vo ili magarac,

34 Da naknadi gospodar od jame i plati novcem gospodaru njihovom, a što je uginulo da je njegovo.

35 Ako vo jednog ubode vola drugom, te pogine, onda da prodadu vola živog i novce da podele, tako i ubijenog vola da podele.

36 Ako li se znalo da je vo pre bio bodač pa ga nije čuvao gospodar njegov, da da vola za vola, a ubijeni neka bude njemu.

   

スウェーデンボルグの著作から

 

Arcana Coelestia#8981

この節の研究

  
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8981. 'If his master has given him a woman' means good attached by the spiritual to truth during conflict. This is clear from the meaning of 'master' here as the spiritual, for 'master' in this instance is used to refer to one who is a member of the children of Israel, and by 'the children of Israel' those who are true members of the spiritual Church are meant, that is, who do good from love and affection, or what amounts to the same thing, from charity (regarding 'the children of Israel', that they are members of the spiritual Church, see 6426, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 7957, 8234, 8805, which being so, they mean in the abstract sense spiritual truths and forms of good, 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879), so that 'master' here means the spiritual; and from the meaning of 'giving him a woman' as attaching good to truth, for 'giving', when said in regard to a woman, means attaching. And 'the slave' is someone who is imbued with the truth of religious teachings and not with complementary good, 8974, while 'the woman' is delight, 8980, but at this point good, because this is given or attached to that truth by the spiritual. Everything is called good that comes from the spiritual, since the spiritual itself is the good of charity. For the meaning of 'woman' as good, see 915, 2517, 4823, 6014, 8337. During conflict is meant because it says that if his master had given him a woman she was to be the master's after the servitude. From this it is evident that the woman was the slave's during servitude but not after it thus during conflict but not after conflict; for servitude lasting six years means labour and conflict, 8975.

[2] Is there anyone who cannot see that this regulation holds an arcanum which no one can know unless it is disclosed to him? For in its outward form it appears contrary to God's justice, that when a slave goes out of servitude the woman who has been given to him should remain the master's, when yet a woman should be her husband's forever. There are many other apparent injustices like these which Jehovah commanded the children of Israel, such as that they were to ask from the Egyptians vessels of gold and silver, and clothes, and in so doing were to plunder them, besides other similar actions, dealt with in their individual places. But although those regulations in their outward form appear, as has been stated, contrary to God's justice, they are not really so; for they rise out of the laws of Divine order in heaven, and these are perfect laws of justice. But those laws cannot be seen unless the internal sense is used to disengage them from the sense of the letter. The law that this regulation rises out of is this: Spiritual good cannot be joined to those who are confined since early childhood to the external things of the Church; it can only be linked to them for as long as they undergo conflict, after which it departs.

[3] To bring this whole matter out into the open, for it is an arcanum, it must be discussed briefly. There are people who - although they have from early childhood thought little about eternal life, and so about the welfare of their soul, and have thought instead about worldly life and its prosperity - have nevertheless led a morally good life and have also believed the truths taught by their Church. When they reach maturer age there is no other way in which they can be reformed than by the linking of spiritual good during conflict. They do not however retain that good but merely use it to strengthen the truths they have been taught. The reason for this is that in their life before then such people have surrendered themselves to worldly kinds of love, and when these have become deeply rooted they do not allow spiritual good to be joined to truth; for those kinds of love are totally repugnant to this good. Nevertheless spiritual good can take hold in those people's thinking when those kinds of love subside, as happens during anxiety, misfortunes, or sicknesses, and the like. At this time an affection to do good from charity enters in; but that affection merely serves to strengthen and root more deeply the truths they have been taught. It cannot however be joined to truth. The reason why is that this charitable affection entering in fills only the understanding part of the mind. It does not pass into the will part of it, and what does not pass into the will is not adopted by or accordingly joined to truth. For goodness and truth with a person come to be joined together when truth passes into the will, consequently when the person wills it and because he wills it does it. Then, for the first time, truth becomes good, or what amounts to the same thing, faith becomes charity.

[4] This cannot come about with those who have from early childhood surrendered themselves to worldly kinds of love and yet have been imbued with truth taught by their Church. For the will part of their mind is occupied by such love, which is the complete opposite of spiritual good and repels it. They allow it into solely the understanding part of their mind, that is, into their thought, when those kinds of love have become dormant, which happens, as stated above, during a state of sickness or misfortune, or during anxiety, consequently during labour and some conflict. This is the arcanum that lies concealed within this regulation; and since the regulation was for that reason representative of the law of Divine order regarding those imbued with the truth of religious teachings and not with the complementary good, in the representative Church it was in keeping with God's justice, even in its outward form.

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

スウェーデンボルグの著作から

 

Arcana Coelestia#5806

この節の研究

  
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5806. 'And he alone is left to his mother' means that this is the only truth the Church possesses. This is clear from the representation of Benjamin, to whom 'the only one left' refers here, as new truth, dealt with just above in 5804; and from the meaning of 'mother' as the Church, dealt with in 289, 2691, 2717, 5581. With regard to the fact that this truth - represented here by 'Benjamin', and described above in 5804 - is the only truth the Church possesses, the situation is this: Such truth is truth springing from spiritual good, which is 'Israel'; and it is what 'Benjamin' represents when he is with his father, whereas truth even more interior is represented by him when he is with Joseph. The truth which Benjamin represents when he is with his father and which is called new truth is the only truth that enables a person to be a Church, for this new truth or those truths [spoken of in 5804] hold life received from good within them. That is, the person with whom the truths of faith exist rooted in good is a Church, not so the person with whom the truths of faith but no good of charity exist. With the latter person the truths are dead, even though they may have been the same truths. From all this one may see what the situation is with regard to the fact that this truth is the only truth the Church possesses.

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