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Exodus 22

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1 21:37 When a man shall steal an ox or a sheep, and shall butcher it, or sell it, he shall repay five cattle for the ox, and four of the flock for the sheep.

2 1 If a thief be found while digging·​·through, and be smitten, and die, no bloods* shall be shed for him.

3 2 If the sun have risen upon him, bloods shall be shed for him; repaying he shall repay; if he have nothing, he shall·​·be·​·sold for his theft.

4 3 If finding the theft be·​·found in his hand, from an ox even·​·to a donkey, even·​·to an animal·​·of·​·the·​·flock, living; he shall repay two times.

5 4 When a man shall desolate* a field or a vineyard, and shall send·​·out his brutish beast, and it shall desolate* the field of another; of the best of his own field, and of the best of his own vineyard, he shall repay.

6 5 When a fire shall go·​·forth, and shall find thorns, and a stack is devoured, or the standing·​·grain, or the field; he who burns the burning, repaying he shall repay.

7 6 When a man shall give to his companion silver or vessels to keep, and it be stolen out of the man’s house; if the thief be·​·found, he shall repay double.

8 7 If the thief be· not ·found, the master of the house shall be brought·​·near to God, to see if he has put·​·forth his hand into the business of his companion.

9 8 Over every word of transgression, Over an ox, Over a donkey, Over an animal·​·of·​·the·​·flock, Over raiment, Over every lost thing, of which he shall say that it is this, even·​·to God shall come the word of the two of them; he whom God shall condemn shall repay two times to his companion.

10 9 When a man shall give to his companion a donkey, or an ox, or an animal·​·of·​·the·​·flock, or any beast, to keep; and it die, or be broken, or be taken·​·captive, no one seeing it;

11 10 the promise of Jehovah shall be between the two of them, to see if he has put·​·forth his hand into the business of his companion, and his master has taken it, and he shall not repay.

12 11 And if stealing it shall be stolen from him, he shall repay to its master.

13 12 If tearing it shall be torn, he shall bring a witness for it*; he shall not repay that which was torn.

14 13 And when a man shall ask from his companion, and it be broken, or die, the master thereof not being with it, repaying he shall repay.

15 14 If the master thereof be with it, he shall not repay; if he is a hireling he shall come in his hire.

16 15 And when a man shall entice a virgin who is not betrothed, and shall lie with her, endowing he shall endow her to himself for a woman.

17 16 If her father refusing shall refuse to give her to him, he shall weigh silver according·​·to the dowry of virgins.

18 17 Thou shalt not let· a sorceress ·live.

19 18 All who lie with a beast, dying he shall·​·die.

20 19 He who sacrifices to gods, except to Jehovah alone, shall be doomed.

21 20 And a sojourner thou shalt not exploit, and thou shalt not subjugate him; for you were sojourners in the land of Egypt.

22 21 Any widow and orphan you shall not afflict.

23 22 If afflicting thou shalt afflict him, and crying he shall cry to Me, hearing I will hear his cry;

24 23 and My anger shall be·​·fierce, and I will kill you with the sword; and your wives shall become widows, and your sons orphans.

25 24 If thou shalt lend silver to My people, the afflicted with thee, thou shalt not be to him as a creditor; you shall not set usury on him.

26 25 If taking·​·as·​·a·​·pledge thou shalt take·​·as·​·a·​·pledge thy companion’s raiment, even at the going·​·in of the sun thou shalt return it to him.

27 26 For it is his only covering, it is his raiment for his skin, in which he may lie·​·down; and it shall be, that he shall cry to Me, and I will hear; for I am gracious.

28 27 Thou shalt not revile God, and a chief among thy people thou shalt not curse.

29 28 The firstfruits of thy grain, and the firstfruits of thy wine,* thou shalt not delay. The firstborn of thy sons thou shalt give to Me.

30 29 So shalt thou do for thine ox, and for thy flock; seven days it shall be with its mother; on the eighth day thou shalt give it to Me.

31 30 And you shall be men of holiness to Me; and flesh that is torn in the field you shall not eat; you shall cast it to the dog.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia #9167

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9167. '[To see] whether or not its owner has put his hand into his companion's property and taken it' means being joined together under [the influence of] good. This is clear from the meaning of 'whether or not he has put a hand into his companion's property' - when said in reference to truth and good, exterior and interior - as whether these have entered into it, dealt with above in 9155, thus whether those things have been joined together under [the influence of] good (as regards being joined together under [the influence of] good, see 9154); and from the meaning of 'owner' or 'master' as good, dealt with in 9154, so that 'whether or not its owner has taken it' means whether good has made those things its own by being joined to them. The reason why 'owner' means good is that with a spiritual person good occupies the first place and truth the second; and that which occupies first place is the owner. Furthermore the character of the good determines the way in which all the truths present with a person are arranged, as a house by the owner or 'lord'. 1

[2] This explains why 'lord' in the Word is used to mean the Lord in respect of Divine Good, and 'god', 'king', and 'master' to mean the Lord in respect of Divine Truth, as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In John,

The Lamb will overcome them, for He is Lord of lords, and King of kings. Revelation 17:14.

In the same book,

He has on His robe and on His thigh the name written, King of kings and Lord of lords. Revelation 19:16.

The fact that the Lord is called 'God' in respect of Divine Truth, see 2586, 2769, 2807, 2822, 4402, 7268, 8988, and also that He is called 'King' in respect of Divine Truth, 2015 (end), 3009, 3670, 4581, 4966, 5068, 6148. And from this it is evident that the Lord is called 'Lord' in respect of Divine Good; for when truth is referred to in the Word, good as well is referred to, 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138 (end), 5138, 5502, 6343, 8339 (end). In John,

You call Me Master and Lord, and you are right, for so I am. I your Lord and Master have washed your feet. John 13:13-14.

Here again the Lord is called 'Lord' by virtue of Divine Good, and 'Master' by virtue of Divine Truth. In Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Malachi 3:1.

In these words which refer to the Lord's Coming He is called 'the Lord' by virtue of Divine Good, and 'the angel' by virtue of Divine Truth, 1925, 2821, 3039, 4085, 4295, 6280.

[3] This explains why in the Old Testament when people entreat the Lord they very often say Lord Jehovih, by which 'O Good Jehovah' is meant, 1793, 2921, and why in the New Testament the name Lord is used instead of Jehovah, 2921. From all this one can also see what the following words in Matthew are used to mean,

No one can serve two lords, for either he will hate the one and love the other ... Matthew 6:24.

'Two lords' are good and evil. For a person must be governed by good or else by evil; he cannot be governed by both simultaneously. Many truths can reside with him, but they are truths arranged under the influence of one good. Good constitutes heaven with a person, whereas evil constitutes hell. He must have heaven within himself or hell, not both, or something half-way in between. All this now shows what 'lord' or 'owner' is used to mean in the Word.

Фусноти:

1. The Latin word rendered owner is dominus, which in other contexts is usually rendered lord. The phrase also involves a play on words which might be rendered as a house by a householder (sicut a domino domus).

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

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Arcana Coelestia #3670

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3670. 'And He will give you the blessing of Abraham' means the joining of the Divine itself to the good and truth of the natural. This is clear from the meaning of 'blessing' as a joining together, dealt with above in 3660, 3667, and from the representation of 'Abraham' as the Lord's Divine itself, which is called the Father, dealt with in 2011, 3251, 3439. And as these words are addressed to Jacob, who is to represent the Divine Good and Truth of the Lord's Divine Natural, it is a joining together of the Divine itself to the good and truth of the Natural - this joining together being meant in the internal sense by 'He will give you the blessing of Abraham'. In the sense of the letter it is possession of the land of Canaan that is meant by 'the blessing of Abraham', and also by the words that follow, 'to inherit the land of your sojournings, which God gave to Abraham'. This also is what these words are taken to mean by all who believe that the historical descriptions of the Word do not embody anything more heavenly and deeper than that. This is especially so with the Jewish nation, which also claims from that sense to hold a superior position to all other nations and peoples. Their forefathers understood those words in the same way, especially Jacob, who had that kind of disposition, as becomes clear from what has been stated just above in 3667. That is to say, he did not know Jehovah and was unwilling to acknowledge Him unless He conferred bodily and worldly benefits on him. The fact that neither Abraham, nor Isaac, nor Jacob were meant, but that Jacob represented the Lord's Natural which He was to make Divine is abundantly evident from the explanations given. The same applies to the character of any person who represents, whether evil or good; for the evil are no less able to represent, and have represented, the Lord's Divine, see 665, 1097, 1361.

[2] The same may be seen from the representatives which also exist at the present day. For all kings, no matter who they are or what they are like, represent the Lord through the kingly office itself residing with them; and in like manner all priests, no matter who they are or what they are like, do so through their priestly office. The kingly office itself and the priestly office itself are sacred, no matter who serves in them. Consequently the Word taught by someone evil is no less sacred; nor is the Sacrament of Baptism, or the Holy Supper, or similar ministrations any less so. From this it may also be seen that no king can possibly claim as his own the sacredness that goes with his kingly office, nor any priest the sacredness that goes with his priestly office. Insofar as he does claim it or attribute it to himself he brands himself with the sign of a spiritual thief, or the mark of spiritual theft. And insofar as he commits what is evil, that is, acts contrary to what is right and fair, and contrary to what is good and true, a king throws off his representation of the sacred kingly office, and a priest his representation of the sacred priestly office, and then represents the reverse of this. This explains why so many laws were laid down in the Jewish representative Church concerning the sacredness which was to be attached in particular to priests when ministering. More on this matter will in the Lord's Divine mercy be stated later on.

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