A Bíblia

 

Esodo 21

Estude

   

1 Or queste sono le leggi che tu porrai dinanzi a loro:

2 Se compri un servo ebreo, egli ti servirà per sei anni; ma il settimo se ne andrà libero, senza pagar nulla.

3 Se è venuto solo, se ne andrà solo; se aveva moglie, la moglie se ne andrà con lui.

4 Se il suo padrone gli moglie e questa gli partorisce figliuoli e figliuole, la moglie e i figliuoli di lei saranno del padrone, ed egli se ne andrà solo.

5 Ma se il servo fa questa dichiarazione: "Io amo il mio padrone, mia moglie e i miei figliuoli; io non voglio andarmene libero"

6 allora il suo padrone lo farà comparire davanti a Dio, e lo farà accostare alla porta o allo stipite, e il suo padrone gli forerà l’orecchio con una lesina; ed egli lo servirà per sempre.

7 Se uno vende la propria figliuola per esser serva, ella non se ne andrà come se ne vanno i servi.

8 S’ella dispiace al suo padrone, che se l’era presa per moglie, egli la farà riscattare; ma non avrà il diritto di venderla a gente straniera, dopo esserle stato infedele.

9 E se la dà in isposa al suo figliuolo, la tratterà secondo il diritto delle fanciulle.

10 Se prende un altra moglie, non toglierà alla prima né il vitto, né il vestire, né la coabitazione.

11 Se non le fa queste tre cose, ella se ne andrà senza pagamento di prezzo.

12 Chi percuote un uomo sì ch’egli muoia, dev’esser messo a morte.

13 Se non gli ha teso agguato, ma Dio gliel’ha fatto cader sotto mano, io ti stabilirò un luogo dov’ei si possa rifugiare.

14 Se alcuno con premeditazione uccide il suo prossimo mediante insidia, tu lo strapperai anche dal mio altare, per farlo morire.

15 Chi percuote suo padre o sua madre dev’esser messo a morte.

16 Chi ruba un uomo sia che l’abbia venduto o che gli sia trovato nelle mani dev’esser messo a morte.

17 Chi maledice suo padre o sua madre dev’esser messo a morte.

18 Se degli uomini vengono a rissa, e uno percuote l’altro con una pietra o col pugno, e quello non muoia, ma debba mettersi a letto,

19 se si rileva e può camminar fuori appoggiato al suo bastone, colui che lo percosse sarà assolto; soltanto, lo indennizzerà del tempo che ha perduto e lo farà curare fino a guarigione compiuta.

20 Se uno percuote il suo servo o la sua serva col bastone sì che gli muoiano fra le mani, il padrone dev’esser punito;

21 ma se sopravvivono un giorno o due, non sarà punito, perché son danaro suo.

22 Se alcuni vengono a rissa e percuotono una donna incinta sì ch’ella si sgravi, ma senza che ne segua altro danno, il percotitore sarà condannato all’ammenda che il marito della donna gl’imporrà; e la pagherà come determineranno i giudici;

23 ma se ne segue danno,

24 darai vita per vita, occhio per occhio, dente per dente, mano per mano,

25 piede per piede, scottatura per scottatura, ferita per ferita, contusione per contusione.

26 Se uno colpisce l’occhio del suo servo o l’occhio della sua serva e glielo fa perdere, li lascerà andar liberi in compenso dell’occhio perduto.

27 E se fa cadere un dente al suo servo o un dente alla sua serva, li lascerà andar liberi in compenso del dente perduto.

28 Se un bue cozza un uomo o una donna sì che muoia, il bue dovrà esser lapidato e non se ne mangerà la carne; ma il padrone del bue sarà assolto.

29 Però, se il bue era già da tempo uso cozzare, e il padrone n’è stato avvertito, ma non l’ha tenuto rinchiuso, e il bue ha ucciso un uomo o una donna, il bue sarà lapidato, e il suo padrone pure sarà messo a morte.

30 Ove sia imposto al padrone un prezzo di riscatto, egli pagherà per il riscatto della propria vita tutto quello che gli sarà imposto.

31 Se il bue cozza un figliuolo o una figliuola, gli si applicherà questa medesima legge.

32 Se il bue cozza un servo o una serva, il padrone del bue pagherà al padrone del servo trenta sicli d’argento, e il bue sarà lapidato.

33 Se uno apre una fossa, o se uno scava una fossa e non la copre, e un bue o un asino vi cade dentro,

34 il padron della fossa rifarà il danno: pagherà in danaro il valore della bestia al padrone, e la bestia morta sarà sua.

35 Se il bue d’un uomo perisce il bue d’un altro sì ch’esso muoia, si venderà il bue vivo e se ne dividerà il prezzo; e anche il bue morto sarà diviso fra loro.

36 Se poi è noto che quel bue era già da tempo uso cozzare, e il suo padrone non l’ha tenuto rinchiuso, questi dovrà pagare bue per bue, e la bestia morta sarà sua.

   

Das Obras de Swedenborg

 

Arcana Coelestia # 9042

Estudar Esta Passagem

  
/ 10837  
  

9042. 'And inflict a blow on a pregnant woman' means injuring the good that is being formed out of truth. This is clear from the meaning of 'inflicting a blow' as injuring; and from the meaning of 'a pregnant woman' as forming good out of truth. The reason why this is meant by 'a pregnant woman' is that a person's regeneration, which is the generation of spiritual life with him, is meant in the internal sense by the generation of his natural life received from his parents. When a person is born anew he is first conceived, then carried in the womb so to speak, and finally born. And since regeneration or the generation of spiritual life consists in the joining together of truth and good, that is, of faith and charity, 'carrying in the womb' means developing truth into good. From this one may see what 'a pregnant woman' means, namely a state in which good is being formed out of truths.

The womb means the place in which truth and good have been conceived and are lying, see 4918, 6433.

'Being in the womb, and 'going out of the womb' mean being regenerated, 4904, 8043.

'Generations and 'births' are those of faith and charity, 613, 1145, 1255, 2020, 2584, 6239.

[2] A state in which good is being formed out of truths is again meant by 'a pregnant woman', in Jeremiah,

Behold, I am bringing them from the north land, and I will gather them from the furthest parts of the earth, among them the blind one and the lame, the pregnant one and her who is giving birth, together. Jeremiah 31:8.

This refers in the internal sense to a new Church established by the Lord. In that sense 'bringing them from the north land' means bringing them away from obscurity of faith, 3708; 'the furthest parts of the earth' from which they will be gathered are the places where the Church's truth and good begin, 'the earth' being the Church, 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118 (end), 2928, 3355, 4535, 4447, 5577, 8011, 8732, and 'the furthest parts of it' being the places where its first and outermost boundaries are. 'The blind one' means those who have no knowledge of truth but accept the truth when taught it, 2383, 6990; 'the lame' means those who are governed by good, but not by genuine good because they have no knowledge of truth, 4302; 'the pregnant one' means those with whom good is being given form by means of truths; and 'her who is giving birth' means those leading a life of faith realized in action, 3905, 3915, 3919. It may be recognized that things of this nature are meant there from the further consideration that otherwise it would have been superfluous and pointless to mention 'the blind one and the lame, the pregnant one and her who is giving birth, together'.

  
/ 10837  
  

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

Das Obras de Swedenborg

 

Arcana Coelestia # 4447

Estudar Esta Passagem

  
/ 10837  
  

4447. 'Hamor spoke to them, saying' means the good of the Church among the Ancients. This is clear from the representation of 'Hamor' as that which was received from the Ancients, dealt with in 4431, namely the good of the Church received from them, for the good of the Church is 'a father', and the truth derived from that good, meant here by 'Shechem', is 'a son' - which also is why 'father' in the Word means good, and 'son' truth. The expression 'the good of the Church among the Ancients' is used here, not the good of the Ancient Church, for the reason that the phrase 'the Church among the Ancients' is used to mean the Church that descended from the Most Ancient Church which existed before the Flood, whereas the Ancient Church is used to mean the Church which came into existence after the Flood. Those two Churches have been dealt with several times previous to this, when it has been shown that the Most Ancient Church which existed before the Flood was celestial whereas the Ancient Church which came into existence after the Flood was spiritual. The difference between the two has also been dealt with often.

[2] Remnants of the Most Ancient Church which was celestial were still in existence in the land of Canaan, especially among those in that land who were called Hittites and Hivites. The reason why such remnants did not exist anywhere else was that the Most Ancient Church, which was called Man or Adam, 478, 479, existed in the land of Canaan, where the garden of Eden, which meant the intelligence and wisdom of the members of that Church, 100, 1588, and the trees in it their perception, 103, 2163, 2722, 2972, was therefore situated. And because intelligence and wisdom were meant by that garden or paradise the Church itself is also meant by it. And because the Church is meant, so also is heaven; and because heaven is meant, so also in the highest sense is the Lord. So it is that in the highest sense the land of Canaan also means the Lord, in the relative sense heaven and also the Church, and in the personal sense the member of the Church, 1413, 1437, 1607, 3038, 3481, 3705. So it is too that the word 'land' standing by itself in the Word has a similar meaning, 566, 662, 1066, 1067, 1413, 1607, 3355; while a new heaven and a new earth mean a new Church, internally and externally, 1733, 1850, 2117, 2118 (end), 3355 (end). The Most Ancient Church was situated in the land of Canaan, see 567, and it was from this that places there became representative. It explains why Abram was commanded to go there, and also why the land was given to his descendants from Jacob, namely that the representatives connected with the places which were to be used in the composition of the Word might be perpetuated, 3686. This was why every place in that land, including mountains and rivers, and also all the borders surrounding it, became representative, 1585, 1866, 4240.

[3] From all these considerations one may see what the expression 'Church among the Ancients' is used to mean, namely remnants of the Most Ancient Church. And because those remnants existed among the Hittites and Hivites, Abraham, Isaac, and Jacob, with their wives, acquired a burial-place among the Hittites in their land, Genesis 23:1-end; Genesis 49:29-32; 50:13; and Joseph among the Hivites, Joshua 24:32. Hamor, Shechem's father, represented the remnants of that Church, and as a consequence means the good of the Church among the Ancients and therefore the origin of interior truth from a Divine stock, 4399. What the difference is between the Most Ancient Church which existed before the Flood and the Ancient Church which came into existence after the Flood, see 597, 607, 608, 640, 641, 765, 784, 895, 920, 1114-1128, 1238, 1327, 2896, 2897.

  
/ 10837  
  

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