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

 

The New Jerusalem and its Heavenly Doctrine#276

この節の研究

  
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276. Of Providence.

Providence is the government of the Lord in the heavens and on the earth (n. 10773). The Lord, from providence, rules all things according to order, and thus providence is government according to order (n. 1755, 2447). And He rules all things either from will or from leave, or from permission; thus in various respects according to man's quality (n. 1755, 2447, 3704, 9940). Providence acts invisibly (n. 5508). Most things which are done from providence appeal to man as contingencies (n. 5508). Providence acts invisibly, in order that man may not be compelled to believe from visible things, and thus that his free-will may not be injured; for unless man has freedom he cannot be reformed, thus he cannot be saved (n. 1937, 1947, 2876, 2881, 3854, 5508, 5982, 6477, 8209, 8987, 9588, 10409, 10777). The Divine providence does not regard temporary things which soon pass away, but eternal things (n. 5264, 8717, 10776; illustrated n. 6491).

They who do not comprehend this, believe that opulence and eminence in the world are the only things to be provided, and call such things blessings from the Divine, when nevertheless they are not regarded as blessings by the Lord, but only as means conducive to the life of man in the world; but that those things are regarded by the Lord which conduce to man's eternal happiness (n. 10409, 10776). They who are in the Divine providence of the Lord, are led in each and all things to eternal happiness (n. 8478, 8480). They who ascribe all things to nature and man's own prudence, and nothing to the Divine, do not think or comprehend this (n. 6481, 10409, 10775).

The Divine providence of the Lord is not, as believed in the world, universal only, and the particulars and single things 1 dependent on man's prudence (n. 8717, 10775). No universal exists but from and with single things, because single things taken together are called a universal, as particulars taken together are called a general (n. 1919, 6159, 6338, 6482-6484). Every universal is such as the single things of which it is formed, and with which it is (n. 917, 1040, 6483, 8857). The providence of the Lord is universal, because existing in the most single things (n. 1919, 2694, 4329, 5122, 5904, 6058, 6481-6486, 6490, 7004, 7007, 8717, 10774); confirmed from heaven (n. 6486). Unless the Divine providence of the Lord were universal, from and in the most single things, nothing could subsist (n. 6338). All things are disposed by it into order, and kept in order both in general and in particular (n. 6338). How the case herein is comparatively with that of a king on earth (n. 6482, 10800). Man's own proper prudence is like a small speck of dirt in the universe, whilst the Divine providence is respectively as the universe itself (n. 6485). This can hardly be comprehended by men in the world (n. 8717, 10775, 10780). Because many fallacies assail them, and induce blindness (n. 6481). Of a certain person in the other life, who believed from confirmation in the world, that all things were dependent on man's own prudence, and nothing on the Divine providence; the things belonging to him appeared infernal (n. 6484).

The quality of the Lord's providence with respect to evils (n. 6481, 6495, 6574, 10777, 10779). Evils are ruled by the Lord by the laws of permission, and they are permitted for the sake of order (n. 8700, 10778). The permission of evil by the Lord is not that of one who wills, but of one who does not will, but who cannot bring aid on account of the urgency of the end, which is salvation (n. 7887). To leave man from his own freedom to think and will evil, and so far as the laws do not forbid, to do evil, is to permit (n. 10778). Without freedom, thus without this permission, man could not be reformed, thus could not be saved, may be seen above in the doctrine of Freedom (n. 141-149).

The Lord has providence and foresight, and the one does not exist without the other (n. 5195, 6489). Good is provided by the Lord, and evil foreseen (n. 5155, 5195, 6489, 10781).

There is no such thing as predestination or fate (n. 6487). All are predestined to heaven, and none to hell (n. 6488). Man is under no absolute necessity from providence but has full liberty, illustrated by comparison (n. 6487). The "elect" in the Word are they who are in the life of good, and thence of truth (n. 3755, 3900, 5057-5058). How it is to be understood that "God would deliver one man into another's hand" (Exod. 21:13) (n. 9010).

Fortune, which appears in the world wonderful in many circumstances, is an operation of the Divine providence in the ultimate of order, according to the quality of man's state; and this may afford proof, that the Divine providence is in the most single of all things (n. 5049, 5179, 6493-6494). This operation and its variations are from the spiritual world, proved from experience (n. 5179, 6493-6494).

脚注:

1. The word "things" is plural in the Latin and appears to be singular due to a printing error.

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

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Arcana Coelestia#5122

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5122. 'The three shoots are three days' means continuous derivatives even to the final one. This is clear from the meaning of 'three' as a single period and the continuity of it from start to finish, dealt with in 2788, 4495; from the meaning of 'shoots' as derivatives, dealt with in 5114; and from the meaning of 'days' as states, dealt with in 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850. From all this it follows that 'the three shoots are three days' means the state in which the sensory power represented by 'the cupbearer' undergoes rebirth, from the first to the final degrees of it, its consecutive derivatives being meant by 'shoots'.

[2] The states of rebirth which each sensory power and every aspect of the natural, as well as every aspect of the rational, pass through have from beginning to end their own progressive stages. When they attain any end they also begin at that point something else that is new; that is to say, they pass on from the end they had been striving to attain in a prior state to the realization of some further end, and so on after that. Eventually order is turned around, so that what has been last becomes first. This is what happens when a person is being regenerated, both in the case of his rational and in that of his natural. While his regeneration is taking place the phases that make up the first state are the stages of a movement from the truths of faith towards forms of the good of charity, when the truths of faith seemingly play the leading role while forms of the good of charity play a secondary one; for the truths of faith have the good of charity as their end in view. Phases like these continue until the person's regeneration is completed. Once this is completed charity then moves from the final place to the first in the line, and so becomes the point from which new states begin. These states develop in two directions - in an increasingly inward direction and also in a more outward one. Inwardly they move closer to love to the Lord, while outwardly they move closer first to the truths of faith, then to natural truths, and after that to truths as these are perceived by the senses. Then these three degrees of truths are brought into agreement one after another with forms of the good of charity and love present within the rational and so are brought into heavenly order.

[3] These are the matters that are meant by progressive stages of development and by continuous derivatives even to the final one. Such stages and derivatives are unending in the case of a person who is being regenerated. They begin when he is a young child and continue through to the final phase of his life in the world; indeed they continue for ever after that, though his regeneration can never reach the point when he can by any means be called perfect. For there are countless, indeed a limitless number of things to be regenerated, both within his rational and within his natural. Everything there has limitless shoots, that is, stages of development and derivatives that progress in both inward and outward directions. A person has no immediate awareness at all of this, but the Lord is aware of every particular detail and is making provision for it moment by moment. If He were to stop doing this for a single instant every stage of development would be thrown into confusion. For one stage looks to the next in an unending sequence and produces chains of sequences which never cease. From this it is evident that Divine Foresight and Providence exist in every particular detail, and that if they did not, or did so in a merely overall way, the human race would perish.

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