聖書

 

Éxodo 22

勉強

   

1 Cuando alguno hurtare buey u oveja, y lo degollare o vendiere, por aquel buey pagará cinco bueyes, y por aquella oveja cuatro ovejas.

2 Si el ladrón fuere hallado forzando una casa, y fuere herido y muriere, el que lo hirió no será culpado de su muerte.

3 Si el sol hubiere salido sobre él, el matador será reo de homicidio; el ladrón habrá de restituir cumplidamente; si no tuviere, será vendido por su hurto.

4 Si fuere hallado con el hurto en la mano, sea buey o asno u oveja vivos, pagará el doble.

5 Si alguno hiciere pastar tierra o viña, y metiere su bestia, y comiere la tierra de otro, de lo mejor de su tierra y de lo mejor de su viña pagará.

6 Cuando se prendiere fuego, y al quemar espinas quemare mieses amontonadas o en pie, o campo, el que encendió el fuego pagará lo quemado.

7 Cuando alguno diere a su prójimo plata o alhajas a guardar, y fuere hurtado de la casa de aquel hombre, si el ladrón se hallare, pagará el doble.

8 Si el ladrón no se hallare, entonces el dueño de la casa será presentado a los jueces, para jurar si ha metido su mano en la hacienda de su prójimo.

9 Sobre todo negocio de fraude, sobre buey, sobre asno, sobre oveja, sobre vestido, sobre toda cosa perdida, cuando uno dijere: Esto es mío , la causa de ambos vendrá delante de los jueces; y el que los jueces condenaren, pagará el doble a su prójimo.

10 Si alguno hubiere dado a su prójimo asno, o buey, u oveja, o cualquier otro animal a guardar, y se muriere o se perniquebrare, o fuere llevado sin verlo nadie;

11 juramento del SEÑOR tendrá lugar entre ambos de que no metió su mano a la hacienda de su prójimo; y su dueño lo aceptará, y el otro no pagará.

12 Mas si le hubiere sido hurtado, lo pagará a su dueño.

13 Y si le hubiere sido arrebatado por fiera , le traerá testimonio, y no pagará lo arrebatado.

14 Pero si alguno hubiere tomado prestada bestia de su prójimo, y fuere perniquebrada o muerta, ausente su dueño, la pagará.

15 Si el dueño estaba presente, no la pagará. Si era alquilada, él vendrá por su alquiler.

16 Cuando alguno engañare a alguna virgen que no fuere desposada, y durmiere con ella, deberá dotarla y tomarla por mujer.

17 Si su padre no quisiere dársela, él le pesará plata conforme al dote de las vírgenes.

18 A la hechicera no darás la vida.

19 Cualquiera que cohabitare con bestia, morirá.

20 El que sacrificare a dioses, excepto sólo al SEÑOR, será muerto.

21 Y al extranjero no engañarás, ni angustiarás, porque extranjeros fuisteis vosotros en la tierra de Egipto.

22 A ninguna viuda ni huérfano afligiréis.

23 Que si tú llegas a afligirle, y él a mí clamare, ciertamente oiré yo su clamor;

24 y mi furor se encenderá, y os mataré a cuchillo, y vuestras mujeres serán viudas, y huérfanos vuestros hijos.

25 Si dieres a mi pueblo dinero prestado, al pobre que está contigo, no te portarás con él como logrero, ni le impondrás usura.

26 Si tomares en prenda el vestido de tu prójimo, a puestas del sol se lo volverás;

27 porque sólo aquello es su cubierta, es aquel el vestido para cubrir sus carnes, en el que ha de dormir; y será que cuando él a mí clamare, yo entonces le oiré, porque soy misericordioso.

28 No maldecirás a los jueces, ni maldecirás al príncipe de tu pueblo.

29 No dilatarás la primicia de tu cosecha, ni de tu licor, me darás el primogénito de tus hijos.

30 Así harás con el de tu buey y de tu oveja: siete días estará con su madre, y al octavo día me lo darás.

31 Y habéis de serme varones santos; y no comeréis carne arrebatada de las fieras en el campo; a los perros la echaréis.

   

スウェーデンボルグの著作から

 

Arcana Coelestia#9224

この節の研究

  
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9224. 'The firstborn of your sons you shall give to Me' means also all the matters of faith that [are acquired] through them - that they are to be ascribed to the Lord and not to self. This is clear from the meaning of 'the firstborn of sons' as all matters of faith the Church possesses, dealt with in 2435, 6344, 7035, 7039, 7778, 8042; and from the meaning of 'giving to Me' as ascribing to the Lord, 'Jehovah' being used in the Word to mean the Lord. All matters of faith, meant by 'the firstborn of sons', are beliefs which spring from the good of charity; for faith comes into being from this good. Whether truths are acquired from the Word or from the teachings of the Church, they cannot by any means become matters of faith without the presence of good in which they can be implanted. The reason for this is that the understanding part of the mind is that which receives truths first, for it sees them and introduces them into the will; and when those truths are in the will they are in the person, the will being the person's true self. Anyone therefore who supposes that faith is faith with a person before the person wills it, and does it because he wills it, is very much mistaken. Nor before this do the truths of faith themselves have life in them. All that which belongs to the will is called good, because it is loved; thus truth becomes good, or faith becomes charity, when it is in the will.

[2] There are two controversies which have bothered the Church since earliest times. The first is whether faith is the firstborn of the Church or whether charity is; and the second is whether faith separated from charity brings salvation. The reason why these two controversies arose was that before a person has been regenerated he discerns the truths that are to become matters of faith but not the good that is the good of charity. For the truths of faith enter by the external route, that is to say, through hearing; they deposit themselves in the memory, and from there they appear in the understanding. But the good of charity flows in by the internal route - through the internal man from heaven, that is, from the Lord by way of heaven. Therefore it does not come to be discerned until the truths called matters of faith start to be loved for the sake of performing good and useful service and leading a good life, which happens when they come to belong to the will. This now explains why faith was declared to be the firstborn of the Church, and also why people attributed to it the rights of the firstborn, that is, the rights of priority and superiority over the good of charity, when in actual fact the good of charity is prior and higher, and the truth of faith only apparently so, see 3325, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6272, 6273.

[3] The reason why those who belong to the Church have been in the dark in regard to these matters is that they have failed to perceive that all things in the universe have connection with truth and good, and to be anything must have connection with both. They have also failed to perceive that in the human being there are two mental powers, the understanding and the will, and that truth has connection with the understanding and good with the will, and that without the connection with both nothing is made a person's own. Because these considerations have lain in the dark, and yet the ideas composing a person's thought are based on such considerations, the error could not be made plain to the natural man. Yet if it had at some time been made plain, members of the Church would have seen from the Word as in broad daylight that the Lord Himself had countless things to say about the good of charity, that this good ranks first in the Church, and that faith does not exist anywhere else than within that good. The good of charity consists in doing good because one wills it. They would also have seen the errors that teachings upholding faith separated from charity bring in with them. One such error is the idea that a person is able to will evil and believe truth, consequently that truth is in agreement with evil. Another is the idea that faith can cause the life of heaven to exist with a person who has the life of hell in him, therefore that one life can be transformed into the other, so that those in hell can be raised to heaven and lead among angels a life contrary to their former life. People entertaining such errors do not take into consideration the fact that if anyone leads a life contrary to the life already acquired in the world he is deprived of his life. Anyone who tries to do so is like those who are in the throes of death and end their life in dreadful torment. Errors like these and very many others are what the teachings upholding faith separated from charity bring in with them.

  
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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#3701

この節の研究

  
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3701. 'And behold, the angels of God going up and coming down on it' means an infinite and eternal communication and the consequent joining together - a going up, so to speak, from what is lowest, and after that, when order has been inverted, a coming down to it. This is clear from the meaning of 'the angels' as some aspect of the Lord's Divine meant by the expression 'angels' when used in the Word, dealt with in 1925, 2319, 2821, 3039. The aspect meant here is Divine Truth. This is clear from the fact that they are called 'the angels of God', for the name God is used when truth is the subject in the internal sense, but Jehovah when good is the subject, see 2586, 2769, 2807, 2822. This is why although the name Jehovah is used directly after this in the phrase 'Jehovah standing above it', they are nevertheless referred to here as 'the angels of God', since the subject is truth from which good springs, represented by 'Jacob' here, as stated many times above. As regards the expression 'going up and coming down on the stairway' meaning in the highest sense infinite and eternal communication and the consequent joining together, this is clear without further explanation. But one cannot speak of a communication between, and the consequent joining together of the Lord's Divine itself and His Divine Human unless at the same time one calls these attributes infinite and eternal, for in the Lord everything is infinite and eternal - infinite so far as Being (Esse) is concerned and eternal so far as Manifestation (Existere) is concerned. From what has been stated up to now it is evident that 'a stairway set up on the earth, and its top reaching to heaven, and behold, the angels of God going up and coming down on it' means in a nutshell a going up so to speak from what is lowest, and after that, when order is inverted, a coming down to it.

[2] The nature of this going up and coming down becomes clear from what has been stated and shown above in 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3607, 3610, 3665, 3690. But because this order - which comes into effect when a person is being regenerated and which is described in the internal sense here and in what follows - is completely unknown in the Church, let the nature of it be illustrated further: It is well known that a person is born into the same disposition as his parents, grandparents, and great grandparents, going back for centuries, and so into hereditary evil gradually accumulated by all those before him, so much so that there is nothing but evil in what he does when he acts from himself. As a consequence both his understanding and his will have been totally spoiled and of himself he does not will anything good at all and therefore does not understand anything true at all. That which he calls good, indeed believes to be good, is in fact evil, and that which he calls the truth, indeed believes to be the truth, is in fact falsity. Take, for example, loving himself more than others, wanting things to be better for himself than for others, desiring what belongs to someone else, and considering only himself and not others unless he himself will benefit. Because he desires these things of himself he indeed calls them good and also true. And what is more, if anyone harms or tries to harm these things which by him are called good and true, he hates him and is also filled with thoughts of revenge. He desires and also seeks that person's ruin, and takes delight in this insofar as he actually strengthens such intentions in himself, that is, as frequently as he actually puts them into effect.

[3] When such a person enters the next life his desires remain the same. The actual disposition which he has acquired in the world by the life he led remains, and that delight is perceived plainly by others. Consequently he is unable to be in any heavenly community where everyone wants things to be better for others than for himself; but he is in some community of hell whose delight is similar to his own. It is that disposition of his which needs to be rooted out while he is living in the world, something that cannot possibly be achieved except through regeneration from the Lord, that is, through receiving quite another will and therefore quite another understanding - by becoming a new person so far as both those powers of mind are concerned. But for this to come about he must first of all be born like a young child again, learn what evil and falsity are, and learn what good and truth are, for without knowledge or awareness of these he is unable to have any good conferred on him. Indeed of himself he does not acknowledge anything else as good except that which is evil, nor anything else as truth except that which is false.

[4] To make a person new, cognitions are instilled into him such as are not completely contrary to those he has already - for example, the idea that all love starts in himself; the idea that one should consider oneself first and others only after that; the idea that those people who are outwardly poor and wretched should be helped irrespective of what they are like inwardly; and that similarly widows and orphans should be helped solely because they are called such; and at length the idea that enemies in general should be helped irrespective of who they may be; and also the idea that by acting in these ways one is able to merit heaven. These and other ideas like them are the cognitions proper to the early childhood of his new life. They are such that because they derive to some extent from his previous life, or the disposition belonging to his previous life, they also derive to some extent from his new life into which he is being led in this way. They are consequently such as allow into themselves things that contribute towards the formation of a new will and of a new understanding. They are the lowest forms of good and truth, and it is with these that people who are being regenerated start out. And because these lowest forms of good and truth allow more interior truths into themselves, that is, truths closer to Divine truths, falsities which a person had previously believed to be truths are also rooted out.

[5] People who are being regenerated however do not learn such things simply as matters of knowledge but as matters of life, for they practice those truths. But their practice of them has its beginnings in the new will which the Lord is instilling, though they are totally unaware of it. And to the extent they welcome that new will they also welcome those cognitions, put them into practice, and believe them. But to the extent they do not welcome that new will they are indeed able to learn such truths but not to put them into effect since they consider them purely as matters of knowledge and not of life.

[6] That state is the state of early and later childhood as regards the new life which is to replace the previous life, but the state of the early and later youth of that life is a state when no attention is paid to any person's outward presentation of himself but to what he is like with regard to good - first of all with regard to it in public affairs, then in private affairs, and at length in spiritual, at which point he starts to possess and to love good first and foremost, and from good the person. And when after that he is more perfect still his concern is to aid those who are governed by good, his help depending on the kind of good present with those whom he helps. At length he takes delight in helping them. And because he takes delight in good he also takes pleasure in ideas that support it. Those supporting ideas he acknowledges as truths, which also constitute the truths of his new understanding which flow from the forms of good which belong to his new will.

[7] To the same extent as he takes delight in that good and takes pleasure in those truths he also feels an aversion to the evils of his previous life and a displeasure in its falsities. This is why things belonging to the previous will are now separated from those belonging to the new will, and those belonging to the previous understanding from those belonging to the new understanding. The determining factor in this separation is not the affection for knowing them, but the affection for doing them. As a consequence he now sees that the truths belonging to his early childhood in relation one to another have existed inversely and that those same truths have been reorganized little by little into another order, that is to say, their interrelationship has been changed so that those which initially occupied the first place now occupy the last. In this way he sees that by means of those truths which belonged to his early and later childhood the angels of God so to speak went up by means of a stairway from earth to heaven, whereas now by means of the truths belonging to his adult life the angels of God so to speak come down by means of the stairway from heaven to earth.

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