De Bijbel

 

Exodo 22

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1 Kung ang isang lalake ay magnakaw ng isang baka, o ng isang tupa at patayin, o ipagbili: ay kaniyang pagbabayaran ng limang baka ang isang baka, at ng apat na tupa ang isang tupa.

2 Kung ang isang magnanakaw ay masumpungan, na naninira, at masaktan na ano pa't namatay ay hindi aariing mamamataytao ang pumatay.

3 Kung sikatan siya ng araw, ay aariin siyang mamamataytao; siya'y dapat magsauli ng kabayaran: kung siya'y wala ay ipagbibili siya dahil sa kaniyang ninakaw.

4 Kung ang ninakaw ay masumpungang buhay sa kaniyang kamay, maging baka, o asno, o tupa, ay magbabayad siya ng ibayo.

5 Kung ang sinoman ay magpastol sa isang bukid, o sa isang ubasan, at pawalan ang kaniyang hayop at pastulin sa bukid ng iba; sa pinakamainam sa kaniyang sariling parang, at sa pinakamainam sa kaniyang sariling ubasan, ay sasaulian niya.

6 Kung may magningas na apoy, at magtangay ng mga tinik, na ano pa't ang mga mandala, o ang mga uhay, o ang bukid ay masunog, ay tunay na magbabayad yaong nagpaningas ng apoy.

7 Kung ang sinoman ay magpatago sa kaniyang kapuwa ng salapi o pag-aari, at nakawin sa bahay ng taong yaon; kung masumpungan ang magnanakaw, ay magbabayad ng ibayo.

8 Kung hindi masumpungan ang magnanakaw, ay lalapit ang may-ari ng bahay sa Dios, upang maalaman kung hindi niya pinakialaman ang pag-aari ng kaniyang kapuwa.

9 Sapagka't lahat ng bagay na pagsalangsang, maging sa baka, sa asno, sa tupa, sa damit, o sa anomang bagay na nawala, na may magsabi, Ito nga ay akin; ay dadalhin sa harap ng Dios ang usap ng dalawa; yaong parurusahan ng Dios ay magbabayad ng ibayo sa kaniyang kapuwa.

10 Kung ang sinoman ay maghabilin sa kaniyang kapuwa ng isang asno, o ng isang baka, o ng isang tupa, o ng anomang hayop; at mamatay, o masasaktan, o maagaw, na walang nakakakitang sinoman:

11 Ay pamamagitanan silang dalawa ng pagsumpa sa Panginoon kung hindi niya pinakialaman ang pag-aari ng kaniyang kapuwa; at tatanggapin ng may-ari, at siya'y hindi magsasauli.

12 Datapuwa't kung kaniyang ninakaw sa kaniya ay sasaulian niya ang may-ari niyaon.

13 Kung nalapa ay dadalhing pinakapatotoo, at hindi sasaulian ang nalapa.

14 At kung ang sinoman ay humiram ng anoman sa kaniyang kapuwa, at masaktan, o mamatay, na hindi kaharap ang may-ari, ay walang pagsala na siya'y magsasauli.

15 Kung ang may-ari niyaon ay kaharap, ay hindi niya sasaulian; kung isang bagay na pinauupahan ay ihuhulog sa kaniyang kaupahan.

16 At kung dayain ng isang lalake ang isang dalaga, na hindi pa niya nagiging asawa at kaniyang sipingan, ay tunay na kaniyang ipagbabayad ng bigay-kaya upang maging asawa niya.

17 Kung itangging mainam ng kaniyang ama na ibigay sa kaniya, ay magbabayad siya ng salapi, ayon sa bigay-kaya sa mga dalaga.

18 Huwag mong babatahing mabuhay ang isang babaing manggagaway.

19 Sinomang makiapid sa isang hayop ay papataying walang pagsala.

20 Yaong maghain sa anomang dios, maliban sa Panginoon lamang, ay lubos na papatayin.

21 At ang taga ibang lupa ay huwag mong aapihin, o pipighatiin man; sapagka't kayo'y naging taga ibang lupa sa lupain ng Egipto.

22 Huwag mong papagdadalamhatiin ang sinomang babaing bao, o ulila.

23 Kung iyong dalamhatiin sila sa anomang paraan, at sila'y dumaing sa akin, ay walang pagsala, na aking didinggin ang kanilang daing;

24 At ang aking pagiinit ay magaalab, at aking papatayin kayo ng tabak; at ang inyong mga asawa ay magiging mga bao, at ang inyong mga anak ay mga ulila.

25 Kung magpautang ka ng salapi sa kanino man sa aking bayan na kasama mo na dukha, huwag kang magpapakamanunubo sa kaniya ni hihingan mo man siya ng tubo.

26 Kung iyong tanggapin sa anoman ang damit ng iyong kapuwa na pinakasangla, ay iyong isasauli sa kaniya bago lumubog ang araw;

27 Sapagka't iyan ang kaniya lamang pangbihis, siyang kaniyang pangdamit sa kaniyang balat: ano ngang kaniyang ipangtutulog? at mangyayari, na pagka siya'y dumaing sa akin, ay aking didinggin; sapagka't ako'y mapagbiyaya.

28 Huwag mong lalapastanganin ang Dios, ni susumpain man ang pinuno sa iyong bayan.

29 Huwag kang magmamakupad ng paghahandog ng iyong mga ani, at ng tulo ng iyong mga pigaan. Ang panganay sa iyong mga anak na lalake ay ibibigay mo sa akin.

30 Gayon din ang gagawin mo sa iyong mga baka, at sa iyong mga tupa: pitong araw na mapapa sa kaniyang ina; sa ikawalong araw ay ibibigay mo sa akin.

31 At kayo'y magpapakabanal na tao sa akin: na ano pa't huwag kayong kakain ng anomang laman, na nalapa ng ganid sa parang; inyong ihahagis sa mga asno.

   

Van Swedenborgs Werken

 

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.

Voetnoten:

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.

Van Swedenborgs Werken

 

Arcana Coelestia #1925

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1925. 'The angel of Jehovah found her' means thought in the interior man, that is to say, thought residing with the Lord. This becomes clear from the representation and meaning of 'the angel of Jehovah'. Mention is made several times in the Word of 'the angel of Jehovah', and in every case when used in the good sense it represents and means some essential quality with the Lord and from the Lord. Which one it represents and means however becomes clear from the train of thought. They were indeed angels who were sent to men and women, and who also spoke through the prophets. Yet what they spoke did not originate in those angels but was something imparted through them. In fact their state at the time was such that they knew no other than that they were Jehovah, that is, the Lord. But as soon as they had finished speaking they returned to their previous state and spoke as they normally did from themselves.

[2] This was the case with the angels who uttered the Word of the Lord, as I have been given to know from much similar experience in the next life, experience that will be presented in the Lord's Divine mercy further on. This is the reason why angels were sometimes called Jehovah, as is quite clear from the angel that appeared in the bramble-bush to Moses, concerning whom the following is recorded,

The angel of Jehovah appeared to Moses in a flame of fire from the middle of the bramble-bush. Jehovah saw that he turned aside to see, and God called to him from the middle of the bramble-bush God said to Moses, I am who I am. And God said again to Moses, Thus shall you say to the children of Israel, Jehovah the God of your fathers has sent me to you. Exodus 3:2, 4, 14-15.

From these verses it is evident that it was an angel who appeared to Moses as a flame in the bramble-bush and that he spoke as Jehovah, because the Lord or Jehovah was speaking through him.

[3] So that man may be spoken to by means of articulated sounds heard in the natural world, the Lord employs angels as His ministers by filling them with the Divine and by rendering unconscious all that is their own, so that for the time being they know no other than that they themselves are Jehovah. In this way the Divine of Jehovah which belongs in highest things comes down into the lowest constituting the natural world in which man sees and hears. It was similar in the case of the angel who spoke to Gideon, of whom the following is said in the Book of Judges,

The angel of Jehovah appeared to Gideon and said to him, Jehovah is with you, O mighty man of strength. And Gideon said to him, Forgive me for asking, 1 O my Lord; why has all this befallen us? And Jehovah looked on him and said, Go in this might of yours. And Jehovah said to him, Surely I will be with you. Judges 6:12-14, 16.

And further on,

Gideon saw that he was the angel of Jehovah, and Gideon said, Alas, Lord Jehovih! Inasmuch as I have seen the angel of Jehovah face to face. 2 And Jehovah said to him, Peace be to you; do not fear. Judges 6:22-23.

Here similarly it was an angel, but his state was such at that time that he knew no other than that he was Jehovah, or the Lord. Elsewhere in the Book of Judges,

The angel of Jehovah went up from Gilgal to Bochim, and he said, I brought you up out of Egypt and led you into the land which I swore to give to your fathers. I said, I will not break my covenant with you, even for ever. Judges 2:1.

Here similarly the angel speaks in the name of Jehovah, declaring that he brought them out of the land of Egypt, though in fact it was not the angel who led them out but Jehovah, as is stated many times elsewhere.

[4] From this it may become clear how angels spoke through the prophets - that it was the Lord Himself who spoke, yet through angels, and that the angels spoke nothing at all from themselves. That the Word comes from the Lord is clear from many places, as also in Matthew,

To fulfill what the Lord had spoken through the prophet, saying, Behold, a virgin will be with child and give birth to a son. Matthew 1:22-23.

And there are other places besides this. It is because the Lord speaks through angels when He speaks to man that the Lord is also called an angel in various places in the Word. In these instances 'angel' means, as stated, some essential quality residing with the Lord and deriving from Him, as is the case here where it is the Lord's interior thought. This also is the reason why in this chapter the angel is named Jehovah and also God, as in verse 13, 'And Hagar called the name of Jehovah who was speaking to her, You are a God who sees me'.

[5] In other places 'angels' is used in a similar way to mean some specific attribute that is the Lord's, as in John,

The seven stars are the angels of the seven Churches. Revelation 1:20.

There are no angels of Churches, but by 'angels' is meant that which constitutes the Church, and thus which is the Lord's in regard to the Churches. In the same book,

I saw the wall of the Holy Jerusalem, great and high, having twelve gates, and above the gates twelve angels, and names written which are those of the twelve tribes of the sons of Israel. Revelation 21:12.

Here 'twelve angels' has the same meaning as 'the twelve tribes', namely all things of faith, and so the Lord from whom faith and all that belongs to it is derived. In the same book,

I saw an angel flying in mid-heaven, having an eternal gospel. Revelation 14:6.

Here 'an angel' means the gospel that is the Lord's alone.

[6] In Isaiah,

The angel of His presence 3 saved them; 4 in His love and in His pity He redeemed them, and lifted them up and carried them all the days of eternity. Isaiah 63:9.

Here 'the angel of His presence" is used to mean the Lord's mercy towards the entire human race in redeeming it. Similarly in Jacob's blessing of the sons of Joseph,

May the angel who has redeemed me from every evil bless the boys. Genesis 48:16.

Here also the redemption, which is the Lord's, is meant by 'the angel'. 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.

Here it is plainly evident that the Lord is meant by 'the angel'. The expression 'the angel of the covenant' is used here because of His Coming into the world. In Exodus it is plainer still that 'an angel' means the Lord,

Behold, I send an angel before you to guard you on the way, and to bring you to the place which I have prepared. He will not tolerate your transgression, for My name is within him. Exodus 23:20-21.

From this it is now clear that 'an angel' in the Word is used to mean the Lord; but just what aspect of the Lord is evident from the train of thought in the internal sense.

Voetnoten:

1. literally, In me or On me

2. literally, faces to faces

3. literally, faces

4. The Latin means us but the Hebrew means them which Swedenborg has in other places where he quotes this verse.

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