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2 Mose 21

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1 Und dies sind die echte, die du ihnen vorlegen sollst:

2 So du einen hebräischen Knecht kaufst, soll er sechs Jahre dienen, und im siebten soll er frei ausgehen, umsonst.

3 Wenn er allein (W. mit seinem Leibe, d. h. unverheiratet) gekommen ist, soll er allein ausgehen; wenn er eines Weibes Mann war, soll sein Weib mit ihm ausgehen.

4 Wenn sein Herr ihm ein Weib gegeben und sie ihm Söhne oder Töchter geboren hat, so sollen das Weib und ihre Kinder ihrem Herrn gehören, und er soll allein ausgehen.

5 Wenn aber der Knecht etwa sagt: Ich liebe meinen Herrn, mein Weib und meine Kinder, ich will nicht frei ausgehen,

6 so soll sein Herr ihn vor die ichter (H. Elohim: Götter. So auch Kap. 22,8. 9; vergl. Ps. 82) bringen und ihn an die Tür oder an den Pfosten stellen, und sein Herr soll ihm das Ohr mit einer Pfrieme durchbohren; und er soll ihm dienen auf ewig.

7 Und so jemand seine Tochter zur Magd verkauft, soll sie nicht ausgehen, wie die Knechte ausgehen.

8 Wenn sie in den Augen ihres Herrn mißfällig ist, die er für sich bestimmt hatte, so lasse er sie loskaufen: er soll nicht Macht haben, sie an ein fremdes Volk zu verkaufen, weil er treulos an ihr gehandelt hat.

9 Und wenn er sie seinem Sohne bestimmt, so soll er ihr tun nach dem echte der Töchter.

10 Wenn er sich (And. üb.: ihm) eine andere nimmt, so soll er ihre Nahrung, ihre Kleidung und ihre Beiwohnung nicht vermindern.

11 Und wenn er ihr diese drei Dinge nicht tut, so soll sie umsonst ausgehen, ohne Geld.

12 Wer einen Menschen schlägt, daß er stirbt, soll gewißlich getötet werden;

13 hat er ihm aber nicht nachgestellt, und Gott hat es seiner Hand begegnen lassen, so werde ich dir einen Ort bestimmen, wohin er fliehen soll.

14 Und so jemand wider seinen Nächsten vermessen handelt, daß er ihn umbringt mit Hinterlist-von meinem Altar sollst du ihn wegnehmen, daß er sterbe.

15 Und wer seinen Vater oder seine Mutter schlägt, soll gewißlich getötet werden.

16 Und wer einen Menschen stiehlt und ihn verkauft, oder er wird in seiner Hand gefunden, der soll gewißlich getötet werden.

17 Und wer seinem Vater oder seiner Mutter flucht, soll gewißlich getötet werden.

18 Und wenn Männer hadern, und einer schlägt den anderen mit einem Steine oder mit der Faust, und er stirbt nicht, sondern wird bettlägerig:

19 wenn er aufsteht und draußen an seinem Stabe wandelt, so soll der Schläger schuldlos sein; nur soll er sein Versäumnis (Eig. sein Stillsitzen) erstatten und ihn völlig heilen lassen.

20 Und so jemand seinen Knecht oder seine Magd mit dem Stocke schlägt, daß er unter seiner Hand stirbt, so soll er gewißlich gerächt werden:

21 nur wenn er einen Tag oder zwei Tage leben bleibt, soll er nicht gerächt werden, denn er ist sein Geld. (d. h. für sein Geld erkauft)

22 Und wenn Männer sich streiten und stoßen ein schwangeres Weib, daß ihr die Frucht abgeht, und es geschieht kein Schaden, so soll er gewißlich an Geld gestraft werden, jenachdem der Mann des Weibes ihm auferlegen wird, und er soll es geben durch die ichter. (O. nach der ichter Ermessen)

23 Wenn aber Schaden geschieht, so sollst du geben Leben um Leben,

24 Auge um Auge, Zahn um Zahn, Hand um Hand, Fuß um Fuß,

25 Brandmal um Brandmal, Wunde um Wunde, Strieme um Strieme.

26 Und so jemand in das Auge seines Knechtes oder in das Auge seiner Magd schlägt und verdirbt es, so soll er ihn frei entlassen um sein Auge.

27 Und wenn er den Zahn seines Knechtes oder den Zahn seiner Magd ausschlägt, so soll er ihn frei entlassen um seinen Zahn.

28 Und wenn ein Ochse (Eig. ein Stück indvieh; so auch in den folgenden Kapiteln) einen Mann oder ein Weib stößt, daß sie sterben, (W. daß er stirbt) so soll der Ochse gewißlich gesteinigt, und sein Fleisch soll nicht gegessen werden; aber der Besitzer des Ochsen soll schuldlos sein.

29 Wenn aber der Ochse vordem stößig war, und sein Besitzer ist gewarnt worden, und er hat ihn nicht verwahrt, und er tötet einen Mann oder ein Weib, so soll der Ochse gesteinigt, und auch sein Besitzer soll getötet werden.

30 Wenn ihm eine Sühne auferlegt wird, so soll er das Lösegeld seines Lebens geben nach allem, was ihm auferlegt wird.

31 Mag er einen Sohn stoßen oder eine Tochter stoßen, so soll ihm nach diesem echte getan werden.

32 Wenn der Ochse einen Knecht stößt oder eine Magd, so soll sein Besitzer (W. er) ihrem Herrn dreißig Silbersekel geben, und der Ochse soll gesteinigt werden.

33 Und wenn jemand eine Grube öffnet, oder wenn jemand eine Grube gräbt und sie nicht zudeckt, und es fällt ein Ochse oder ein Esel hinein,

34 so soll es der Besitzer der Grube erstatten: Geld soll er dem Besitzer desselben zahlen, (W. zurückgeben) und das tote Tier soll ihm gehören.

35 Und wenn jemandes Ochse den Ochsen seines Nächsten stößt, daß er stirbt, so sollen sie den lebenden Ochsen verkaufen und den Erlös (W. sein Geld) teilen, und auch den toten sollen sie teilen.

36 Ist es aber bekannt gewesen, daß der Ochse vordem stößig war, und sein Besitzer hat ihn nicht verwahrt, so soll er gewißlich Ochsen für Ochsen erstatten, und der tote soll ihm gehören.

   

З творів Сведенборга

 

Arcana Coelestia #9010

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9010. 'And God caused it to happen at his hand' means appearing as something happening by chance. This is clear from ancient people's idea of chance, which was that whatever happened was brought about by God; and this was why they expressed the idea of chance by saying that 'God caused it to happen at someone's hand'. Those who belonged to the ancient Churches knew that the Lord's providence was present in every single thing, and that contingencies, that is, things which appeared to happen by chance, were providential. Simple people therefore who could see no difference between things that happened because He permitted them and those that happened because He was well pleased by them attributed to the Lord both good and evil, good because they knew that He was the author of everything good, but evil on account of the appearance. For when a person performs evil deeds, and by performing them turns away from the Lord, the appearance is that the Lord turns away; at this time the Lord appears to him to be behind, not in front of him. These then are the reasons why if anyone struck another by chance, that is, his will had not contemplated the deed beforehand, the words 'God caused it to happen at his hand' were used to express it.

The Lord's providence is in every single thing, see 1919 (end), 4329, 5122 (end), 5155, 5195, 5894 (end), 6058, 6481-6487, 6489, 6491, 7004, 7007, 8478, 8717.

Contingencies or chance occurrences are providential, 5508, 6493, 6494.

Evil is attributed to the Lord, when in fact it originates in man, 2447, 5798, 6071, 6832, 6991, 6997, 7533, 7877, 7926, 8197, 8227, 8228, 8282, 8284, 8483, 8632.

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

З творів Сведенборга

 

Arcana Coelestia #5798

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5798. 'And do not let your anger burn against your servant' means lest he turn away. This is clear from the meaning of 'anger' as a turning away or aversion, dealt with in 5034; for one who is angry turns away. He does not think as the other person does; rather, in the state he is in, his thought is contrary to the other's. This meaning of 'anger' as a turning away is evident from many places in the Word, especially from those where anger or wrath, meaning a turning away, is attributed to Jehovah or the Lord. Not that Jehovah or the Lord ever turns away but that man does so; and when man turns away it appears to him as if the Lord does so since he is not heard. The Word speaks in keeping with the appearance. In addition, since 'anger' is a turning away, it is also a hostility towards what is good and true on the part of those who have turned away. On the part however of those who have not turned away 'anger' is not hostility but repugnance, because it is an aversion to what is evil and false.

[2] As regards 'anger' meaning hostility, this has been shown in 3614. It also means a turning away, and punishment too, when people are hostile towards what is good and true, as is evident from the following places: In Isaiah,

Woe to those decreeing decrees of iniquity. They will fall beneath the bound and beneath the slain; but in all this His anger will not be turned back. Woe to Asshur, the rod of My anger. Against a hypocritical nation I will send him, and against the people of [My] wrath I will command him. He does not think what is right and his heart does not consider what is right. Isaiah 10:1, 4-7.

'Anger' and 'wrath' stand for a turning away and hostility on man's side, a condition in which punishment and not being heard seem to him like anger. And as these exist on man's side, the words 'woe to those decreeing decrees of iniquity', 'he does not think what is right and his heart does not consider what is right' are used.

[3] In the same prophet,

Jehovah together with the vessels of His anger [comes] to destroy the whole land. Behold, the day of Jehovah 1 comes - cruel, with indignation, wrath, and anger - to make the earth a ruin, so that He may destroy its sinners from it. I will make heaven quake, and the earth will quake out of its place, at the wrath of Jehovah

Zebaoth and in the day of His fierce anger. Isaiah 13:5, 9, 13.

'Heaven' and 'the earth' here stand for the Church, which had turned away from truth and goodness. Because it had done this a description of the laying waste and destruction of it owing to the indignation, anger, and wrath of Jehovah appears here, though the truth of the matter is the complete opposite. That is to say, the person ruled by evil is the one who is filled with indignation, anger, and wrath, in addition to which he sets himself against what is good and true. The attribution to Jehovah of punishment which comes as a result of evil is due to the appearance. Various places elsewhere in the Word call the final period of the Church and its destruction 'the day of Jehovah's anger'.

[4] In the same prophet,

Jehovah has broken the rod of the wicked, the stick of those who have dominion. He will strike the peoples in a rage, with an incurable stroke, He who with anger rules the nations. Isaiah 14:5-6.

Much the same applies here. It is like a criminal punished by the law; he attributes the evil of a punishment to the king or judge, not to himself. In the same prophet,

Jacob and Israel, because these were unwilling to walk in Jehovah's ways and did not hear His law, He poured out upon him the wrath of His anger, and the violence of battle. Isaiah 42:24-25.

In Jeremiah,

I Myself will fight against you with outstretched hand and strong arm, and in anger, and in wrath, and in great indignation. Lest My fury go forth like fire, and burn and fail to be quenched because of the wickedness of your works.

Here 'fury', 'anger', and 'great indignation' are nothing other than the evils of a punishment because of a turning away from and a hostility towards what is good and true.

[5] It is in origin a Divine law that all evil carries punishment with it; and surprising though it may be, in, the next life evil and punishment are inseparable. For as soon as a hellish spirit does anything exceptionally bad other spirits, ones who administer punishments, become present and punish him without their having been alerted by anyone else. The fact that the evil of a punishment is caused by turning away is self-evident, for the expression 'because of the wickedness of your works' is used. In David,

He let loose on them the wrath of His anger, indignation, and rage, and distress, and a mission of evil angels. He opened a way for His anger, He did not spare their soul from death. Psalms 78:49-50.

See also Isaiah 30:27, 30; Isaiah 34:2; 47:3, 6; 54:8; 57:17; 63:6; 66:15; Jeremiah 4:8; 7:20; 15:14; 33:5; Ezekiel 5:13, 17; Deuteronomy 9:11-19; 29:20-24; Revelation 14:9-10; 15:7. In these places too 'wrath', 'anger', 'indignation', and 'rage' stand for a turning away, hostility, and consequent punishment.

[6] The reason why punishment due to a turning away and hostility is attributed to Jehovah or the Lord and is called anger, wrath, and rage residing with Him is that the nation descended from Jacob had to be confined solely to the external representatives of the Church. They could not be confined to these except through fear and dread of Jehovah and unless they had believed that in His anger and wrath He would do evil to them. People who are concerned solely with external things and nothing internal cannot be led in any other way to perform external observances, since no sense of obligation is present with them interiorly. This is also the situation with simple persons in the Church. The only idea they can grasp, based on the appearance, is that God is angry when someone does what is evil. Yet anyone may see, if he stops to reflect, that no anger at all, still less any rage, resides with Jehovah or the Lord, since He is mercy itself, is goodness itself, and is infinitely beyond wishing evil on anyone. Neither does a person possessing charity towards the neighbour do evil to anyone; and as this is true of every angel, how much more must it be true of the Lord Himself? But the situation in the next life is as follows: Because of the newcomers there the Lord is constantly reordering heaven and its communities, imparting bliss and happiness to them.

[7] But when that bliss and happiness passes into the communities opposite (for in the next life all the communities of heaven have communities opposite them in hell, which is what provides equilibrium) and those communities feel a change taking place from heaven's presence, they are filled with anger and wrath. They rush into doing evil and at the same time bring on themselves the evils of their punishment. Furthermore, when evil spirits or genii come near the light of heaven they start to experience pain and torment, 4225, 4226. This they attribute to heaven, and consequently to the Lord; but in actual fact they bring the torment on themselves since evil suffers torment whenever it comes near good. From all this it is evident that the Lord is the source of nothing but good and that all evil originates in those people themselves who turn away, stand in opposition, and attack. This arcanum enables one to see what the situation really is.

Примітки:

1. The Latin means Jehovah but the Hebrew means the day of Jehovah, 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.